it inaccessible, not only to the poor and unlearned-for whom, perhaps, it was not intended, but even for the less wealthy of those who are capable of entering into the most learned of the discussions it contains. His Lordship must either publish in a cheaper form; or advertise all curates, and rectors who can get no tithes that they may have a copy gratis by applying at the publishers.

There are two things prominent in the part now before us: doctrinal sentiments which pass, usually under the name of high Calvinism and those views of the coming glories of the Redeemer's kingdom, which are identified with his personal reign on earth. We do not insinuate, however, that there is anything offensive or revolting in the mode in which either are put forward; nor are we about to enter into discussion in regard to them. The work itself does credit to Lord Mandeville's learning and research, industry, and piety: his investigations contain much well worthy of the attention of those who may not accord with all his conclusions. There are besides sixteen appendices on subjects connected with the elucidation of various matters occurring in these chapters-which, requiring discussions too long to come in the regular place in the commentary, are treated separately and at length: these are, in many respects, very important. We shall, however, not proceed farther in our remarks: but place before our readers a specimen of the noble and learned author's work:

"For this [Apostle] was accounted worthy of more glory than Moses, inasmuch as he, who has built it, has more honour than the house: for every house is built by some [one,] but he, who has built all [things, is] God.

"And Moses verily [was] faithful in all his house as a servant, for a testimony of those things, which were to be spoken after; but Christ, as a Son, over his [own] house: whose house are we, if truly we hold fast the confidence of, and the glorying in, the hope, firm unto the end.'

"These verses assign the reason for an earnest contemplation of Messiah; his excellency demands, and should enforce, an attentive consideration.

"The causal conjunction, for,' refers, retrospectively, to ver. 1; 'Consider Christ, the Apostle, for this Apostle,' &c. Our version, instead of this Apostle,' supplies, this man' it appears, however, to cloud the following proot, which turns upon the work which he had to perform, requiring one, who is God, and his glory is that of the founder of the Church, or House of God, which embraces the two natures in the one person of our Apostle.

"The proposition is, that Messiah is worthy of more glory than Moses, which is established by means of the metaphor of a house, and the double relation of Christ to this house; first, as the builder, and next, as the owner and inhabiter. Without the one, the house is not; without the other, the house is not of use. The one denotes Christ's essential supe

riority, and the dignity derived to his office from his person; the other denotes his official superiority, the twofold glory propounded in the beginning.* In announcing the double comparison, the personal and official designations, Christ,' Jesus,' are both given; in applying the second comparison, the official title Christ,' is alone used.

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"The first argument is a comparison of unequals, or rather a contrast between the thing formed, and the maker. It is the disparity between the efficient cause and subject-matter of a building, in respect of their essence and being. A similar relation, without a figure, had, in ch. ii. 11, been stated to exist between Christ and the Church, He that sanctifies, and they that are sanctified..

"The argument may be stated thus:

"He, who built the house, has more honour than the house, (or any part of it;)

"Christ built the house, of which Moses is a part;

"Therefore, Christ has more honour than Moses.

"The causal particle for,' implies that this verse is joined to the former, in order to illustrate and confirm it, thus:

"Every house must have a builder. An effect cannot produce itself, and between the builder and the house there is some relative honor, the house deriving it from the builder, the builder conferring it upon the house. "But the universal cause of all these things is Deity;

"Therefore, Christ's dignity being that of Deity, as much surpasses the dignity of his creature, Moses, as a rational intellectual agent, in the scale of being, surpasses a stone. Moses had only a creature glory, but Christ divine honour. To deny Christ's being intended as the God, who built all these things,' would obscure the following context; for the Apostle proceeds immediately to argue, from Ps. xcv., where he, who is Jehovah, is the builder of the new creation; from which he infers, that there is a Sabbatism for the people of God, analagous to the seventh day, which was appointed for all the creatures, in relation to the old creation; for he (Jesus,) that is entered into his rest, he also hath rested from his works, as God [did] from his own.'

"If the Lord Jesus be not here intended, by the builder of all these things,' the argument would, I conceive, be inconsequent, e. g.

، The builder has more honour than the house.

"God, and not Christ, is the builder.

،، Therefore, not Christ, but God, has more glory than Moses. But, on

« * It might be objected, that the Tabernacle had more glory than Moses; therefore, the proposition is not universally true; this would not, however, be a just objection; for the Tabernacle had a typical glory, and Moses, as builder of the Tabernacle, had the same typical relation to it, that Christ, the true builder, has to his true temple, the Church. Moses was a type in the world. If any one should say, what is the fulfilment and consummation? I answer, the King Messiah: through him such perfection will be produced, as never existed hitherto throughout all generations.'--Zohar on Deut. fol. 110, in M. Neville."

the other hand, by this argument, properly stated, we learn, that Christ, as the Apostle and High Priest, must be a builder, in a sense, which excludes Moses from any thing but a part in the building.

"1. See the sovereignty of Christ. Just that of the potter over the clay. Most mistakes in doctrine, especially those respecting the sovereignty of Jehovah's dealings, spring from our having too high thoughts of self, and not contemplating the infinite distance between Christ and the creature. "2. If there is any good in the creature, attribute it to Christ; if there is any excellency in the effect, it comes from the cause. stones,' not unto us, but to his name be the glory.' Moses was made a If we are lively part of the house of God, not by himself, but by Christ; for that, which the Apostle says in the general, applies in the special to Moses, the most eminent and excellent in his time, both for place and parts. includes himself also in this relation; Whose house are we. Paul was The Apostle no better than a stone, till raised by Christ to be a child of Abraham.

"He was counted worthy of more glory;' I presume by Him who appointed him.' The two words, glory and honour, are used in allusion, probably, to Ps. viii., crowned with glory and honour.' If there be any difference in the meaning, honour' appears to denote the essential excellencies of the Lord, and glory' to denote those excellencies manifested, acknowledged, and approved by God the Father: for his having the honour seems to imply his being worthy of the glory.

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"There is here a concession, that Moses was worthy of glory; he was glorious by and from his ministration. The faithful discharge of an honourable trust procures honour.

"But Christ's is the glory that excelleth. In 2 Cor. iii. 6-12, there is a comparison between the glory of Moses' ministration and that of the New Testament.

“Who hath also qualified us as ministers of [the] New Testament, not of [the] letter, but of [the] Spirit, for the letter killeth, but the Spirit giveth life; but if the ministration of death in the letter, engraven in stones, was glorious, (was generated in glory,) so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which is abolished, how shall not rather the ministration of the Spirit be glorious? (or in glory,') for if the ministration of condemnation [was] glory, much more doth the ministration of righteousness exceed in glory; for even that, which was made glorious, was not made glorious, in this respect, by reason of the excelling glory; for if that, which is abolished through glory [was glorious,] much more that, which remaineth in glory!' "In which there appears a climax.

"1. The great glory of the New Testament is not in the killing letter, but in the quickening Spirit; ver. 6.

"2. But if there was a glory in the ministration of the letter of the Old Testament, there must be a great glory even in the letter of the New; how much more, then, not in the letter only, but in the ministration of the Spirit, in the New Testament; ver. 7.

"3. The glory in giving the Old was evanescent, the glory of the New is permanent, ver. 11.

"4. Not only the glory connected with the first giving of the ministration of condemnation, verse 7, but the ministration of condemnation itself, is abolished,* ver. 9, by the excelling glory of the New Testament.

5. The brilliancy of the one completely dimmed the lustre of the other, for that, which, absolutely considered, was glorious, comparatively speaking, had no glory, ver. 11.

"6. It appears implied, that Moses derived his glory from the dispensation, ver. 7, and by virtue of his being the ministrator.

7. Whereas the Lord is that Spirit, who confers the glory upon the ministration of the New Testament, ver. 17.

"The inference to the Jews would be apt. Do not so adhere to Moses, as to lose Christ.

"It is acknowledged, that he who gave Moses grace to be faithful, testifies, that he was worthy of glory; thus God gives both grace and glory, but Messiah is the fountain of grace, and the Lord of glory; the Branch, who builds this temple of the Lord, lays the foundation in grace, and brings forth the topstone, shouting, Grace, grace. A good thought, says some one, is grace infused; a good word is grace effused; a good work is grace diffused; and to the glory of sovereign grace, it never shall, finally, by God's people, be grace refused; but he will be their God, and they shall be his people.

"He who hath builded the house.' This, I conceive to be the same as bringing the many sons to glory;' or rather as he that sanctifieth.' In the double title of Apostle and High Priest,' there may, perhaps, be allusion to the man, whose name is the Branch, who should build the temple of the Lord, who should also be a Priest upon his throne; for there also, the two offices are combined, and the particular work is mentioned, which supplies the Apostle with his explanatory metaphor.

"We will concisely consider Christ the builder, in comparison with Moses. "Moses gathered a free-will offering for the materials of the tabernacle ; so Christ's people are made a free-will offering in the day of his power. The Lord works in them to will.'

"2. The Tabernacle was coupled together by those, in whom was the Spirit of God for wisdom; so Christ, In whom the whole building [is] fitly coupled together,' &c.

"3. The Tabernacle was sprinkled with blood; so also does Christ his people.

"4. The Tabernacle was anointed with oil; so has Christ's Church an unction from the Holy One.

"5. Without the tabernacle, before the door, were the altar and laver.

"Rabbi Joseph saith, the Law shall be abolished, when he that is to come, shall come.'-Talmud Nidda Perek. M. Neville."

"The Law, which learns in this age, is vanity, if it be compared with the Law of the Messiah.--Midrash Coheleth, fol. 96. M. Neville."

So, the way into the holiest, even heaven, is by propitiation and regeneration. Thus is Messiah, the builder of his Church, to be the habitation of God, through the Spirit.*

“2. Christ's glory as the builder; which consists in his essential excellencies, manifested by, and acknowledged for, his work. His very work necessarily implies his Deity; for, as an intellectual rational being is incomparably superior to inert matter, so is Christ to Moses; for if you take Messiah as only an instrumental official builder, Moses was that; and was absolutely faithful as such; and so no superiority would be proved. There must, I conceive, be an essential difference; namely, the glory of Christ, the builder, grounded on, and springing from the glory of his person; or rather, perhaps, that glory of Christ, the builder, which evidently infers the glory of his person; for it is not his absolute, underived glory as Deity, but that, which he receives by decree and donation.

"Christ's excellencies are manifested by being the builder of his Church : it requires,

1. Infinite Wisdom. The multifarious manifold wisdom of God. All the treasures of wisdom and knowledge. So he is called the Wisdom of God, in the abstract; and he is entitled 'the Wisdom of God,' as sending forth Prophets and Apostles . . .therefore, also (saith the Wisdom of God,) I will send them Prophets, &c. that the blood of the Prophets may be required of this generation,' ver. 49, and in ver. 51, he repeats, Verily, I say unto you, it shall be required of this generation.' That is,

I,' the Wisdom of God;' for this appears to be no quotation, but inserted by St. Luke, in order to explain that these are the words of Christ, the Wisdom of God; and so St. Matthew gives them as Messiah's speech. 2. Infinite Pomer. There is greater power displayed in the new creation of one soul, than in creating a world; it is against all the combined efforts of principalities and powers; it is against sin, the essential opposite of God: nay, it has to reconcile the apparently contrary attributes of Diety. The heavens declared the Glory of God,' in creating the world; but to new create, Deity becomes shrouded in humility. This was requisite to save one, and if one, much more the many millions, which includes the raising of their dead souls, and the building of their respective dust into a man.

"Christ's excellencies, as builder, are to be acknowledged, when he comes again into the world, for then all the angels shall worship him; and all men are to honour the Son, even as they honour the Father: and this not simply in the acknowledgment of his essential Deity, but in consequence of that, which the Father has committed unto him.

"God dwells, as saith the Prophet, in the rational part of man, the soul, as in a palace. For the palace and temple of the great, self-existing Deity, is the intellectual portion of a man of wisdom.'-Philo in Bryant.

The Deity could never find upon earth a more excellent Temple than the rational part of man.'-Ibid.

"There are two temples of God: one of which is this world; the other is the rational soul.'-Ibid."