Page żo. Def. 10. "A plane, paffing through the axis of the eye at right angles to the original plane, is the vertical plane of the faid original plane.”

Page 24. Theorem zd." The vertical plane is perpendicular to the picture, the vanishing, directing and original planes, and alfo to the parallel of the eye, the interfecting, vanishing, and directing lines of that fame original plane."

Here certainly is a mistake, either made by, the author or the printer; for it is extremely obvious that if the vertical plane (by the Def.) must always be at right angles to the original plane, it cannot be perpendicular to the picture, unless the picture and original plane are parallel to each other. But by the zd-and 3d Definitions, the original plane and picture may have any (poffible) inclination to each other, and confequently what Mr. Cowley here advances can only be true in the particular cir cumftance just mentioned.

Our author, in speaking of geometrical projections, (p. 69) fays, "they are conftructed by drawing lines, parallel to each other, from the feveral points of the given objects, cutting the plane of projection either perpendicularly or obliquely, under any angle whatever. In this kind of projection, the place of the eye is not confidered otherwise than by supposing it very remote, or at an infinite distance from the plane of projection; whence it can reprefent only two dimensions at a time, as length and breadth without thickness, or length and thickness exclufive of breadth, &c."

On the contrary, we are of opinion that by this kind of projection length, breadth, and thickness, may at the same time be reprefented as effectually as by any other fort of projection whatsoever; and moreover, that three contiguous faces of a cube or parallelopipedon may be depicted upon a plane, by lines drawn parallel to each other from the feveral points in the respective surfaces of those folids.

Page 103. "It appears, from what has been fhewn, that the height of the eye determines the depth of the original plane, and is always equal thereto, confequently is that which gives bounds to the space which must contain the ichnography of all objects on the original plane that can be represented on the picture; that the image of a line, in a plane parallel to the picture, is of the fame length wherever the eye be placed in the directing plane; therefore the elevating or depreffing the point of fight will produce no difference in the apparent heights and breadths of objects, or fuch of their dimenfions as are parallel to the picture, for they remain of the fame length, let the height of the eye be what it will, fo long as its diftance from the picture remains the fame; alfo, that the images of any de

terminate

terminate parts of an original line, which inclines to the picture, will have the fame ratio to each other at all different ftations of the eye taken in the directing plane, and therefore the altering its height, without changing its diftance, can have no influence on the apparent decrease of the equal parts of the lines which measure the depths or distances of the objects, by reason they have still the fame proportion one to another, let the height of the eye be what it will, and are affected only as to their being greater or less in proportion to the height which is given to the eye."

That the image of a line, in a plane parallel to the picture, remains of the fame length wherever the eye be placed in the directing plane, is certainly true; but that the images of any determinate parts of an original line which inclines to the picture, will have the fame ratio to each other at all different ftations of the eye taken in the directing plane, is certainly not true; and it is amazing that Mr. Cowley could poffibly fall into a mistake of this kind, especially as a very little knowledge in the Euclidian principles of geometry would have been fufficient for correcting it.

The remaining part of this performance, and indeed the whole work itself, is not entirely deftitute of merit, but seems (at leaft in our opinion) to have little else to recommend it than the prodigious pains which either the author, or others, under his direction, muft have been at to cut the pasteboard figures in the manner they appear at the end of this treatise.

XIII. A Sermon preached before the University of Oxford at St. Mary's Church, on Sunday, May 19, 1765: By Benjamin Kennicott, D. D. F. R. S. Fellow of Exeter College, and one of bis Majefty's Preachers at Whitehall. Publifhed at the Request of Mr. Vice-Chancellor and the Heads of Houfes. With Notes on the Sermon; on Pfalms 48 and 49; and on fome late Reflections of the Lord Bishop of Gloucefter. 8vo. Pr. 15. 6d. Rivington.

HIS fermon is an attempt to explain the celebrated prophecy of Ifaiah, Behold! a virgin fhall conceive, and bear a fon; and to vindicate St. Matthew's application of it to the Virgin Mary, and her fon Jefus Christ.

Many have been the comments upon this famous paffage, and much perplexity is to be met with in the writings of those who have commented upon it. All this perplexity, however, appears to us to be now entirely removed by the learned and ingenious author of the fermon before us, who, in our opinion, has given a clear and fatisfactory explanation of the passage in quef

tion. This much is certain, that he has illuftrated his explanation with more clearnefs, and, by his extenfive acquaintance with Hebrew literature, fupported it with better authorities than any preceding expofitor.

Tho' feveral confiderable variations in the Hebrew MSS are mentioned in the notes annexed to this fermon, yet no use is made of those MSS in the fermon itself; the Hebrew text, as printed, containing, in Dr. Kennicott's opinion, the true reading in the important paffage which he examines.

The words of the text are thefe- -Ifa. vii. 13, 14, 15, 16. And be faid: Hear ye now, O boufe of David; is it a small thing for you to weary men, but will ye weary my God alfo? Therefore the Lord himself fhall give you a fign; Behold! a virgin shall conceive, and bear a fon, and fhall call his name Immanuel. Butter and honey hall be eat; that ke may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good; the land, that thou abborreft, fhall be for faken of both her kings.

Concerning thefe words, our author tells us, there have been the four following opinions.-1. That the whole paffage relates only to a fan of Ifaiah:-2. That the whole paffage relates only to Chrift:-3. That the whole paffage relates both to Ifaiah's fon and to Chrift; to the former in a primary and literal sense, and in a fecondary fenfe to the latter:-4. That here are two prophecies; each literal, and each to be understood in one fenfe only: the firft relating to Chrift, the fecond to Ifaiah's fon.

The laft of thefe opinions, Dr. Kennicott apprehends, will appear true and fatisfactory, when the end of the first prophecy, and the beginning of the fecond, are properly stated; and when fome proofs, abfolutely neceffary, tho' perhaps never before produced, are added to former obfervations.

As the genuine fenfe of the paffage depends greatly on the circumftances of thofe to whom it was delivered, he ftates the hiftory in the following manner. Ahaz became king of Judah, when the people were greatly corrupted; and he himfelf was ftrongly inclined to idolatry. To correct therefore both king and people, God permitted a powerful confederacy to take place, between Rezin king of Syria and Pekah king of Ifrael: who, growing jealous of their formidable neighbour, invaded Judea, in the first year of Ahaz; and fo fuccessfully, that above one hundred thoufand of the men of Ahaz were flain in one day; and above two hundred thousand of his people were carried captives into the land of Ifrael.

Flushed with thefe fucceffes, the two kings thought that Jerufalem itself would now become an eafy prey to their power: and in the fecond year of Ahaz marched towards it, with a refolution totally to abolish the royal fucceffion, which had been for

twelve generations in the house of David; and to eftablish, in the holy city, an heathen king, a Syrian, the fon of Tabeal.

At the approach of thefe confederates, the heart of Abaz was moved, and the hearts of all his people, as the trees of the wood are moved with the wind. The confternation was univerfal; and no wonder. For the young king, and the corrupt part of his people, would eafily be led, from the fufferings they had felt, to fear greater. And the religious part of the nation would entertain fears ftill more alarming, fears of the extinction of the house of David: for, were that houfe to fail, then farewel to all their glorious hopes of a Meffiah, a fan of David, who was to reign for ever, Thefe men therefore, no doubt, cried unto the Lord in their diftrefs; and expoftulated with him, concerning the fure mercies of David-Lord, where are thy old loving kindnefes, which thou Jwareft unto David in thy truth?

'Amidft thefe diftreffes, we find Ahaz at the end of the conduit of the upper pool; probably furveying that chief fource of their water, and contriving how to fecure that water to the city, and defend it against the enemy. At this place, conftantly frequented by the people, and then vifited by the king, attended probably by the chiefs of his family; Ifaiah is commanded to ineet him (taking with him his fon Shear-jashub) and to declare in the name of Jehovah, that the evil counfel against Jerufalem fhould not come to pass.

The counfel of thefe kings was evil; becaufe, in oppofition. to God's appointment of the royal boufe of David, and his promifes thereto, particularly of Meffiah the Prince to fpring from thence, their compact was-probably, like Eaftern conquerors, to deftroy the houfe of David-certainly, to remove the house of David from the throne; and to fix, in the holy city, an heathen king. But, why would the heathen rage, and imagine fuch a vain thing! Why would the kings of the earth ftand up; and the rulers take counsel together against the Lord, and against his anointed, against his Christ! No wonder; if they, who imagine fuch a device, were not able to perform it.

The prophet, having declared to Ahaz that the fcheme of the confederates fhould be fruftrated, bids him, at the command of God, ak some fign or miracle, either in heaven or on earth. But Ahaz faid; I will not afk, neither will I tempt Jehovah..

The king's disobedience, however coloured over with a fpecious piety in his allufion to a text of Scripture, appears from the next words of the prophet to have been highly cenfurable. And it probably proceeded from his diftruft, either of the power, or the favour of Jehovah; after Judea had fuffered fo inuch from these fame enemies, who worshipped other gods. And it is obfervable, that, tho' the prophet fays, Afk a fign from VOL. XXI. May, 1766. Сс Jehovah

Jehovah thy God, the king replies, I will not tempt Jehovah; not adding my God, nor choofing to acknowledge him in that character.

Thus repulfed by the king, the prophet addreffes himself at large to the house of David; and probably there were then prefent other perfons of the royal family, and fome also of the people who were of the house of David: that houfe! to whom the great promise had been made of a Jon of David, who was to reign for ever. Hear ye now, O houfe of David: is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself, &c.

The word rendered therefore, may (upon good authority) be tranflated nevertheles; a fenfe very applicable to this place. -A fign, or miracle, hath been now offered at the command of God, but is refufed; and can you think it of little moment to treat with fuch contempt both the prophet and his God? Nevertheless the Lord himself will give to you the fign following: Behold! a virgin fhall conceive, and bear a son, and call his name Immanuel, Butter and honey fhall he eat, that he may know to refuse the evil and choose the good.

Here, I prefume, ends this firft prophecy; and the mean ́ing may be stated thus. Fear not, O house of David, the fate threatened you: God is mindful of his promise to your father, and will fulfil the fame in a very wonderful manner: Behold! a virgin (rather the virgin, the only one thus circumftanced) Shall conceive, and bear a fon; which fon fhall therefore be, what no other has been or fhall be, the feed of the woman, here ftiled the virgin and this fon fhall be called (i. e. in Scripture language be fhall be) Immanuel, God with us: but this great perfon, this God visible amongst men, introduced into the world thus, in 'a manner that is without example, fhall yet be truly man: he shall be born an infant, and as an infant shall he be brought up: for butter and honey (rather milk and honey) fhall be eat; he fhall be fed with the common food of infants, which in the Eaft was milk mixed with honey, till he fhall know (not, that he may know, as if fuch food was to be the cause of fuch knowledge, but) till he fhall grow up to know how to refuse the evil and choose the good.

Here then we find a comprehenfive defcription of the Meffiah; of the word, who was made flesh, and dwelt among us. His divinity is marked by his being God; his refidence upon earth, by his being God with us; and his humanity, by his being born of a woman, and fed with the ufual food of infants during his infant ftate. How perfect is the harmony between the parts of this description, and the marks of the true Meffiah in other facred paffages; and alfo, between the firft prophecy in the very beginning