mises to him that overcometh, that he will write upon him the name of his God. Rev. iii. 12.

The word Kedosh is the present participle from the verb of the same name, and signifies separator. With this, King of the invisible world, (Melec Olam) holding the keys of Hades, are synonymous phrases. Separator exactly corresponds to what is said in Heb. ii. 11. "The Separator (Hagiazón) and they who are separated, are of one." Of this, St. Paul gives us the radical signification, where he says, "who (kadash) separated me from the womb," viz. to the apostleship. Gal. i. 15. The name Holy One, or rather Separator, as expressive of office, appears with considerable light in Rev. iii. 7. "These things saith the (Hagios) the Separator." Then we have laid before us some of the acts belonging to the office, which evidently shew in what sense the antients understood the term Kedosh. "He that hath the key of [the house of] David." Zion, viz. the abode of happy souls, "he that openeth, and no man shutteth and shutteth and no man openeth." Of the same import, and expressive of the same

office, are the following in the Old Testament. 1.Sam.2.6" He bringeth down to Hades, and raiseth up."Ps. 68.20" To him belong the issues from death;" which

latter phrase is expressive of the resurrection, i. e. when he sets a part to Paradise, none can interpose, and when he is pleased to reverse this act,

as

as in the case of those who rose at his resurrection, his power is above all controul.

In order then to understand the Christian tabernacle and temple, we must have frequent recurrence to the Jewish. Messiah still exercises, not indeed in the letter, for of that the period is now past; but in the spirit, the office of Holy One to the Israel of God, whom he takes out from among the nations of the earth, and sets apart to himself as the (Am-kodesh) people of his peculiar selection. The plan or scheme, by which he does all this, is termed the (Berith-Kodsho) covenant of his separation, and the place to which he brings them, the mountain of his separation, termed by the Greek fathers "the holy place." These are all co-relates one of another, and to be viewed in that superior light and glory in which the Christian dispensation rises above the Jewish.

Matt 19-21

On several occasons Messiah appears as the Father of the future age, and Separator of his people to the invisible state, by that absolute mode of disposal, which appears as not awaiting the will of another. When he said to the young man, "sell what thou hast and give to the poor, and Mk.10-21 thou shalt have treasure in heaven;" he appears, as it were, holding in his hand the gates of Paradise. In the same situation he stands, when he proclaims, "Him that overcometh will I make a Rev. 3.12 pillar in the temple of my God, and he shall no

more

Lk. 18.22

more go out."-"I will give him to eat of the tree of life, which is in the midst of the Paradise of God." Rev.2.7.

It is a form of expression, common in Rabbinnical authors: "Every Israelite has his part in the future age, or world to come." In a variety of instances, Messiah appears adopting the language of the Rabbins, which is a proof that their expectations, however debased by lowness of view, were founded in truth. Acts, xxvi. 7.

Jn. 13.7,8.

Being about to leave the world, he determines, after the manner of the prophets of old, to exhibit, in the presence of his disciples, a symbolical representation of his office of Kedosh, or cleanser. He took a bason of water, and began to wash his disciples feet. When he came to Peter, this latter, amazed at what Jesus was about to do, asked if he really meant to wash his feet. "What I do," replies Jesus," thou knowest not now (viz. the latent meaning of the symbol) but thou shalt know hereafter." Peter then would have declined; but Jesus told him that he must not hinder the exhibition of the symbol; "Because if I do not act to thee what it prefigures, as the Kedosh-Israel thou thou canst have no (Meros) inheritance with me," viz. in the Olam habba. This was the actual washing which the symbolical rite promised. The secondary lesson-humility, which he also by this act intended to convey, was level to every

capacity;

capacity; but the first was more mysterious and recondite, and for which Peter and his fellow disciples were not yet ripe.

This will farther appear from what Messiah said to Paul immediately after his conversion. As bestower of that future world, he says, "Having delivered thee from the people to whom I now send thee, to open their eyes, that they may turn from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and an inheritance among them that are sanctified (i. e. Israelites) for the trust reposed in me." Acts, xxvi. 18.

This passage is wholly Hebrew: it alludes to the facts, and is built on the stile of the Old Testament. The common translation has departed from the original, by neglecting to mark the effect expressed in the verb to turn, which flows from the cause to open their eyes. It, indeed, has inserted the conjunction (&) and printed it in italics, to denote its being supplemental,

When a person from among the Gentile nations had his eyes opened, so as to be induced to leave his native land, and to come religionis ergó, to settle in the land of Israel, he was said "to come from darkness to light." So St. Paul speaks of a Heathen and a Christian; "What fellowship hath 2.Cor. 6.15 light with darkness? what concord hath Christ with Belial?" Such strangers were incorporated

99

into the commonwealth of Israel, and admitted to every privilege, civil and ecclesiastic, as if native born Israelites. "And it shall come to pass,' says the Deity, by the mouth of Ezek. xlvii. 22. "that ye shall divide it by lot for an inheritance unto you, and to the stranger that sojourns among you-and they shall be unto you as born in the land among the children of Israel; they shall have inheritance with you among the tribes of Israel." Such is the Mosaic mirror in which we now behold reflected that truth that has come by Jesus Christ.

The sanctified (Am-Kedosh) in the first image, or subordinate sense, denote those who had got out of the wilderness, and were now fixed each one in his (Cleros) lot, in the land of Canaan, i. e. native Israelites. The words "to receive an inheritance among them," is language addressed to strangers, and to Gentiles. The common version,

By the faith that is in me," should, keeping the original image in view, have been rendered, "For the trust reposed in me;"* i. e. for believing my report for this carries in it a secret allusion to Joshua, in the report which he brought to the Israelites, of the promised land, and was disbelieved. Their children, however, believed, and

*The Greek here is elliptic, and signifies, not any faith which was in Christ, but their faith, by which they rested on him. Hence the apostle says, "We who believe do enter into

rest."

" Heb. 4.3.

in