other can be adopted exclusively. Indeed the one does not necessarily exclude the other. The Messianic interpretation is consistent with the collective use of servant of Jehovah,' because the latter denotes Christ and his church, the head and the members of his spiritual body. . . . This interpretation, as Alexander justly remarks, 'agrees exactly with the mission both of the Redeemer and his people, as described in Scripture, and accounts for all the variations which embarrass the interpretation of the passages in question upon any more exclusive exegetical hypothesis.""

The "absurdity," which Dr. Davidson now attempts to fasten upon this interpretation, will not be apt to impair its credit, so long as the usages of ordinary speech continue what they are. Precisely the same variety of application, which he ridicules, attaches to all general terms. They are constantly employed, not only where respect is had to every particular that they properly include, but also where the mass is regarded, and some individuals are left out of sight, or even where the mass is lost sight of, and one or more prominent particulars are alone regarded. And every intelligent reader or hearer instinctively makes the restriction, which the circumstances of the case demand. Thus, if we speak of the apostles as chosen by Christ, all are intended; if we speak of them as holy men, we predicate something of the body of the apostles, which is "totally adverse" to Judas, and "even inconsistent" with his character; if we speak of their writings, those who are included among the sacred penmen "become prominent," and the rest "recede into the background." So when we say that man is the creature of God, we refer to him as a complex being made up of soul and body; when we say that he is mortal or that he is immortal "the complexity" is laid aside," and either the soul or body exclusively referred to; when we speak of his appetites, both parts of his nature are affected, but the idea of the body predominates over that of the soul. We may properly speak of our being indebted to the Greeks for the Iliad and the Parthenon, though Homer wrote the one, and Callicrates built the other.

The third section of the book of Isaiah, chapters xxxviii.lxvi., is like each of those which precede it, divisible into four

parts. The first, chapters xxxviii., xxxix., is introductory. It explains the occasion of the succeeding prophecy by detailing the circumstances that led to the prediction of the Babylonish captivity, which forms the starting point of all that follows. At the same time it links, as Isaiah is careful to do from first to last, the judgment with that blindness and obduracy, which in the gradually unfolding vision of chapter vi. was its predicted cause. Upon the entrance of the first in the train of woes the prophet was sent to Ahaz with a promise of speedy deliverance. The infatuated king, in this reflecting only too faithfully the heart of the people, preferred to rely upon Assyria for aid rather than upon God, and in so deing chose the Assyrian invasion, which was plainly set before him as the consequence of this fatal course. And it is not without a purpose, that the seemingly trivial, though not altogether casual circumstance is recorded, that the Assyrian general Rabshakeh, sent by Sennacherib against Jerusalem, stood and delivered his insolent speech, xxxvi. 2, "by the conduit of the upper pool in the highway of the fuller's field;" this is the very place, vii. 3, where Ahaz was met by the prophet, and where he exhibited his guilty unbelief. And then relief is scarcely experienced from this second disaster, before Hezekiah's vain display of his treasures takes the initiative in bringing on the third and worst calamity of all. The whole is thus concatenated together; and it is shown how each descending step to Judah's ruin is self-induced, flowing directly from his own acts of folly and of sin.

The prophet observes no strict method in the treatment of his theme in the last twenty-seven chapters, and no logical division is therefore possible. But a formal division is suggested by the recurrence of the same verse at the close of chapter xlviii. and chapter lvii.: "There is no peace, saith the Lord, to the wicked." This may be regarded as an emphatic termination of distinct paragraphs or sections, declaring that the wicked should be excluded from participation in the blessings therein announced. And the book ends, lxvi. 24, with the yet more awful declaration, that besides this negative exclusion, the wicked are reserved for the worm that dies not and the fire that is not quenched. Three portions are thus indicated of

nine chapters each, chapters xl.-xlviii., chapters xlix.-lvii.,, chapters lviii. lxvi. These groups may be distinguished by the prominence given in each to a particular event of the future, without, however, their being in any case exclusively occupied with it. In the first, the leading theme is deliverance from the Babylonish exile; chapter xlv. may be regarded as the characteristic chapter of this division. Babylon and Cyrus, who are here so conspicuous, are nowhere named after these first nine chapters; the captivity and restoration from it being only the starting-point of this great prophecy, from which it rises to the contemplation of the entire future in reserve for the people of God. In the second division, the vicarious sufferings and consequent exaltation of the Messiah are introduced, chapter liii. being the characteristic chapter. In the third division, the future glory of the people of God is dwelt upon, the characteristic chapter being chapter lx.

Perhaps the suggestion of Hahn is not altogether fanciful, that this triple division is already shadowed forth in the triple comfort with which the prophecy begins. The prophet is instructed, xl. 2, to cry unto Jerusalem that her warfare, her definite period of toilsome service, is accomplished; that her iniquity is pardoned; that (not for, as in the common version) she hath received of the Lord's hand double for all her sins; not double punishment, as if she had suffered twice as much as her sins deserved, or twice as much as the Lord had intended to inflict, but double blessings, notwithstanding all her sins, or even for all her sins; divine grace abounding even beyond her multiplied transgressions, and repaying her offences with mercies twice as great. In unfolding this triple comfort, the prophet may then be supposed to dwell successively upon those conjunctures in the future which would afford the most striking exemplifications of its several phases. The promise of an end to Zion's warfare is illustrated by pointing to the certain termination of the sore evil then impending, the Babylonish exile. The second comforting assurance of the pardon of their sins, finds its basis and pledge in the vicarious sufferings of the Redeemer. And the third word of comfort, the double blessings from the hand of the Lord, shall find its fulfilment in the triumph and glory which await the church.

.

The first impression which the book of Isaiah makes upon the ordinary reader, probably is, that the prophecies uttered by him are here put together without any special regard to their order or arrangement. The rapid and inadequate survey which we have now taken of it, will be sufficient, we trust, to show that this is a very superficial view. Underneath all this appearance of isolated and detached predictions there is a regular plan constantly pursued from first to last, and all the more striking, when discovered, from its not having been immediately obvious. This methodical arrangement, this careful selection of appropriate materials, and judicious distribution of them, is of itself an effectual bar to all those critical theories, which assume a jumble of unrelated prophecies, and account for it by the accidental confusion of the independent productions of various authors belonging to different ages. With Dr. Davidson's oft-paraded preference for German ideas and German modes of thought, it may be a fact of consequence in his esteem, that there are instances of German critics of no mean standing among their learned countrymen, who have professed themselves convinced of the integrity and genuineness of the whole book of Isaiah, by the single consideration of its structure and methodical arrangement.

We are willing at least here to rest the question, whether the Doctor was not nearer the truth when he said, "Isaiah greatly excels in all the graces of method, order, connection, and arrangement," (Horne's Int. ii., p. 868,) than he is now in saying, p. 61; "the present book of Isaiah is an aggregate of authentic and unauthentic pieces, accumulating by degrees to its present extent and disposition," and p. 4, "no definite, wellordered plan can possibly be discovered."

ART. III.-Memorial Sermon of the late Rev. James Hoge, D.D. Preached October 4, 1863, by the REV. WM. C. ROBERTS. Columbus, Ohio, 1863.

The pious

They have

TRUE religion is a matter of personal experience. know by actual trial what it is to walk with God. felt in their hearts the power of religious emotion. If there are on earth any competent and credible witnesses respecting godliness, they are the real servants of Christ. Nor have they been backward to declare their estimate of God's service.

One says, "Thy loving-kindness is better than life." Another says, "A day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God than to dwell in the tents of wickedness." Another, "Whom have I in heaven but thee? and there' is none upon earth that I desire besides thee."

Paul said, "I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I have suffered the loss of all things." Polycarp said to the pro-consul, "Eighty and six years have I served Christ, and he hath never wronged me, and how can I blaspheme my King who hath saved me?"

Melanchthon's testimony was this: "I have often said, and I must take all occasions to repeat it, that a holy, heavenly life, spent in the service of God and in communion with him, is, without doubt, the most pleasant, comfortable life that any one can live in this world."

Similar to the above was the last testimony of Dr. Hoge. Not long before his death he said: "I am not alarmed at the prospect," "Oh, that blessed hope of which I spoke!" "I am still of the same mind, by the grace that is in Jesus Christ."

Like testimonies might be almost indefinitely cited. Some things respecting them may be noticed.

One is, that they are in substance the same in all ages, and under all circumstances. David and Asaph, under the old dispensation, speak just like Paul or Hoge under the new.

Another fact worthy of notice is, that they are all in one