the light of a permanent establishment, but expected that it would pass away, and its place be supplied by a more perfect system of discipline on the coming of the Messiah. For when she hears our Saviour predict the downfall of the Samaritan as well as the Jewish religion, instead of taking fire at his words, and taxing him, after the Jewish manner, with blasphemy against God and against Moses, (Acts vi. 13-15,) she answers with mildness and composure that she knew the Messiah would come, and was not unapprised that the religion of her ancestors would then undergo a change." (Mosheim, Int. Com. chap. 2.) The Jews, on the contrary, as is hereafter more particularly observed, had renounced the Divine Mediator and the entire doctrine of mediation between God and man. They did not expect the promised Messiah in the character of Mediator, but, holding no distinction of persons in the Godhead, they gloried in the doctrine of the _Unity_; believed the Mosaic Law and institutions would be perpetual, and trusted to their observance of them for salvation. It were easy to multiply citations to show that they still entertain those views. A single instance may suffice. In the London Jewish Chronicle for May, 1852, the chief Rabbi of the great synagogue, in a sermon on the first day of the Feast of Weeks, is quoted as saying: "A man who has a royal patron, when in distress applies first to the Minister, to know if an audience will be granted; but with respect to God, if man is in trouble he wants no Mediator, or angels, but calls to God alone, and he shall be heard. And this cheering belief in the unity of God is quieting to the mind." CHAPTER XIV. Citations from the Chaldee Paraphrases. The earliest Chaldee paraphrases which have been handed down are supposed to have been compiled or written about the time of the first advent, when the true worshippers may be supposed to have been anxious to revive and spread abroad the knowledge of them in such manner as to induce the Jews of that period to recognize the Messiah in the incarnate Word. The following testimonies from those writings of the sentiments of the Jewish Church concerning the Messiah as understood by them to be revealed in the ancient Scriptures, and his identity with the Messenger Jehovah, are, for the sake of his comments, taken from Faber's _Horæ Mosaicæ_: "When the text reads, _They heard the voice of the Lord God walking in the garden_, the Targums explain the passage to mean: _They heard the_ WORD _of the Lord God walking;_ or, somewhat more fully, _they heard the voice of the_ WORD _of the Lord God walking_. In point of grammatical construction, even the modern Jews allow that the participle _walking_ agrees with the voice, and not with _the Lord God_. But walking is the attribute of a person. Therefore the Targums rightly gave the sense of the original when they introduced the WORD as the judge of our first parents."