gories, nor yet the shining and unconscious orbs above, nor yet the seasons as they revolve, that will be addressed under divine appellations. The existence and the order of all things, and the laws which govern nature from the world to the atom, will be referred to a living source, and to a primeval and intelligent cause. The period of the year shall be told even to a second; the march of planets shall be calculated; and the orb of the Sun shall be measured. The Moon shall be followed from node to node, and in spite of her wanderings, her course shall be known. She shall not hide her face that it shall not be predicted, nor rob the Sun of his glory, that the hour of partial darkness shall not be expected. Time shall move as Science directs his pace. Nor Sun nor Planets shall conceal their distance from our earth; Comets shall not wander so far into space, that their return shall not be calculated; nor light fly swift enough that its speed shall not be measured. But the Priest of God most High shall have offered the expiatory sacrifice: The Kings of Justice, who are the King of Peace, shall have revealed the true religion: the Deity shall be adored as the God of Nature, and the works of the Creator shall no more be

mistaken for Him, who is the cause of their exist

ence.

Such to my humble apprehension appears to have been the design of Moses, in placing before his readers this mysterious account of Melchizedek.

I shall now conclude my remarks on this Chapter by expressing my hopes, that my endeavours to elucidate its meaning have not been fruitless. I cannot expect that my learned readers will agree with me on every topic. Indeed I have seldom seen two Hebraists, who read, and who translated, two chapters alike throughout the whole Scriptures; but it will be a subject of great satisfaction to me, if my observations may prepare the way for others, who shall be better qualified to carry on similar

researches.

ADDENDA.

1. Having left it doubtful in the preceding dissertation, whether Amraphel should be translated the wonderful Lamb, or the separated Lamb, I think it necessary to add, that the latter appears to me to be the proper translation. The word is composed of the Chaldaic and b, the in

being omissible, as is remarked by Parkhurst.

2. It has been observed to me, that "AY, Zeboiim, may signify Tsabaists. I am aware, that Maimonides and other Rabbins have thus written

the word. But I am still inclined to think, that

which I take to ,צבאים is a corruption for צביים

have been the ancient and regular form of the plural of xx, of which the usual plural form is

. I observe, that we commonly write Sabaoth and Sabeans, (sometimes Zabeans) but the true orthography is Tsabaoth, &c.