DISSERTATIONS 
 
 ON TIIK 
 OF 
 
 THE OLD TESTAMENT, 
 
 BY" I). LE\r. 
 
 Containing 
 
 ALL SUCH PROPHECIES AS ARE APPLICABLE TO THE 
 
 COMING OF THE MESSIAH, 
 
 $z Restoration of tfje 3fefos, 
 
 AND THE RESURRECTION OF THE DEAD; 
 
 Whether so applied by Jews or Christians. 
 
 REVISED AND AMENDED, 
 
 WITH A DEDICATION AND INTRODUCTION, 
 
 BY J. KING, ESQ. 
 
 (Of Fitzroy-square.) 
 
 * 
 
 IsR.M I SHAM. Iii: SAVED BY THE LORD, WITH AN ETERNAL SALVATION. 
 
 Isaiah, xlv. 17. 
 
 V O L. I. 
 
 LONDON: 
 
 Jpruttel) for tf)c &utiior ; 
 
 PUBLISHED BY J. BYSH, 52, PATERNOSTER ROW; 
 
 AND SOLI.) ALSO BY SHERWOOD, NEELY, AND JONES, 80, PATE KXOs. 
 I'l.K ROW; J.ASPERNE, COKVII1LI,; C. CI I APPLE, PALE MALI ; 
 AND BOWDERY AND K1RBY, OXFORD STRELi' 
 
 1817.
 
 I,a,l I:
 
 ERRATA. 
 
 10. In llie List line, for nations, read nations. 
 
 15. Fit/.roy-square, and not Howland-street. 
 
 18. Instead of Sanhedrin, read Sanhedrim. 
 
 22. Erase the comma at the words offices and honors. 
 
 32. For Pratetatus, read Pratextatus. 
 
 33. A comma is wanted in the 4th line, at the word it. 
 
 34. For where, read were. 
 
 36. For founders, read founder. 
 
 37. For euruidite, read erudite. 
 
 41. In the 10th line the word " in" should have begun a new line. 
 
 49. Bigoted should have been bigotted. 
 
 50. No comma after prejudice or Tudors. 
 54. For their cruelty, read such crueltv. 
 56. For feasts, read feats. 
 
 02. No comma after sorrowful. 
 
 7G. Fit/.roy-square only. 
 
 02. Instead of by individuals, read a few individuals. 
 
 GO. Instead of be entirely, read seem entirely. 
 I 10. Instead of impostures, read impostors. 
 152. Instead of greviously, read grievously. 
 175. For their, read there. 
 184. For effects, read alfects. 
 231. For dispised, read despised. 
 238. For parrallel, read parallel. 
 2(il. For fulfiled, in two places, read fulfilled. 
 
 9i"1Q,1 *?OCr
 
 DEDICATION* 
 
 TO THE 
 
 REVEREND AND LEARNED 
 
 RAPHAEL MELDOLA, D.D, 
 
 Chief Rabbi of the Great Synagogue, 
 
 OF THE 
 
 SPANISH AND PORTUGUESE JEWS IN ENGLAND. 
 
 REVEREND SIR X 
 
 JL HE authenticity of the Pentateuch is ad- 
 mitted, but it has been mistakenly expounded ; 
 the religion and antiquitv of the Jews is incon- 
 trovertible, and the coming of the Messiah to 
 restore them, evinces that God's peculiar people 
 were to be punished, but not to be abandoned. 
 The prophecies are so intelligible, that it is 
 astonishing they should be misunderstood ; but 
 men's errors will be rectified, and their sins 
 corrected and expiated at the redemption, 
 
 DavId
 
 [ iv ] 
 
 David Levi made a judicious selection of 
 the prophecies respecting the Messiah, and I 
 have prefaced It with requisite observations. 
 I have made but little alteration in the body of 
 the work, except to amend the orthography, or 
 correct grammatical inaccuracies. 
 
 It would have been fortunate for the world, 
 if you had undertaken to edite this work ; you 
 would have deduced reasoning from our an- 
 cestors, that would have astonished those who 
 are ignorant of Rabbinical wisdom, and dis- 
 closed theological knowledge, that would have 
 convinced the most inveterate Sceptic. Every 
 persecution was attended with the destruction 
 of works, which illustrated the excellence of a 
 religion thaf pvoif^ cnoh umbrage. Those who 
 proferM temporal to spiritual benefits, hated 
 precepts that seemed rigorous and painful, and 
 what they were too sensual to adopt, they en- 
 deavoured to abolish yet many books escaped 
 the frantic ravage. The resolute people whom 
 no danger could detach from their faith, con- 
 trued to conceal many sacred and invaluable 
 
 tracts ;
 
 [ V ] 
 
 tracts ; and you possess some that escaped the 
 vigilance of former fanatics, and comprehended 
 only by proficients in our traditionary law. 
 
 The mercy of our Creator is mistaken for his 
 desertion of us ; some men delude themselves 
 into notions that God is regardless of their acts, 
 because he is compassionate and long-suffering. 
 From the calamities under which the virtuous 
 suffer, from the prosperity of those who do not 
 merit it, from the impunity of miscreants who 
 dare the arm of vengeance ; because he endures 
 their temerity without asserting his Omnipotence 
 they doubt his providence. Some ancient hea- 
 thens had more perfect and exalted notions of 
 providence, than many modern pretended re- 
 ligionists ; they painted Divine providence 
 plumbeis pedibus et ferreis manibus, with leaden 
 feet and iron hands, symbolical of the slow 
 vengeance that followed the sinner, yet when he 
 is overtaken its severity would compensate for the 
 delay. How arrogant for mortal man to pre- 
 tend to dive into the incomprehensible mystery 
 of the Divine government ; I may quote Pagan 
 
 authors
 
 [ vi ] 
 
 authors when they are learned and virtuous. 
 Pindar speaking of the eternal Ruler and 
 Lord nf all things, gives him the title of the 
 most perfect artificer, as being the great author 
 and distributor of justice, to whom it properly 
 belongs to determine at what time, in what 
 manner, and to what degree to punish every 
 particular offender. Let us, my dear Sir, re- 
 joice that we were initiated in the worship of 
 the true God, and profess his religion. 
 
 1 know how your luminous mind is occupied 
 in the contemplation of inspired writings, yet 
 you will not disdain the reflections of a learned 
 author, who however erroneous in some notions, 
 was profound and judicious in these : Burnett 
 says, in his theory of the-. Earth " What is this 
 " life, but a circulation of little mean actions ? 
 " we lie down, and rise again ; dress, and un- 
 " dress ; feed, and wax hungry ; work or play, 
 " and we are weary ; and then we lie down 
 " again, and the circle returns. We spend the 
 " day in triiles ! and when the night comes, we 
 throw ourselves into the bed of folly, amongst 
 
 " dicums
 
 [ vii 1 
 
 dreams and broken thoughts, and wild im* 
 
 * aginations ; our reason lies asleep by us, and 
 
 * we are for the time as arrant brutes, as those 
 ' that sleep in the stalls, or in the fields. Are 
 < not (he capacities of man higher than these ? 
 ' and not his ambition and expectations to be 
 1 greater ? let us be adventurers for another 
 c world, 'tis at least a fair and noble chance, 
 1 and there is nothing in this worth our thoughts 
 c or passions. If we should be disappointed, we 
 8 are still no worse than the rest of our fellow 
 ' mortals ; and if we succeed in our expectations 
 8 we are extremely happy." 
 
 As there is a God whose providence governs 
 the world, and all the creatures in it, is it not 
 reasonable to think that lie has a special care of 
 man, the noblest part of the visible world, and 
 that having made them capable of eternal dura- 
 tion he has provided for their eternal happiness, 
 and sufficiently revealed the way to it, and the 
 terms and conditions of it. Now, let any book 
 be produced to the world, that pretends to be 
 from God, where the doctrines are so useful, 
 
 the
 
 "r v,n " ] 
 
 the precepts so reasonable, and the arguments 
 so powerful, and the truth of which is confirmed 
 by so many great and unquestionable miracles ; 
 the relation of which has been transmitted to 
 posterity, in public and authentic records, 
 written by those who were eye and ear witnesses 
 of what they wrote, and free from suspicion of 
 worldly interest and design, with Jerusalem 
 where the Divine oracle chiefly spake, still re- 
 taining numerous vestiges, and exhibiting struc- 
 tures and monuments of biblical relation. Let 
 a book like this be produced with such doctrines, 
 (if there is such a one,) and that prevailed so 
 miraculously in the world, in opposition to all 
 the discouragement which no other religion ever 
 encounrerpH ; hut if there is no other such book 
 we must embrace and entertain its sacred 
 doctrines, and recognize them as emanative 
 from Divine authority. 
 
 Moses as an inspired author, is the only one 
 who could instruct us in the formation and un- 
 foldings of the world ; he is not an Epicurus, 
 who has recourse to atoms ; a Lucretius, who 
 believes matter eternal ; a Spinosa, who admits
 
 t &< 3 
 
 a material God ; a Descartes, who prates about 
 the laws of motion ; but a legislator, who 
 announces to all men without hesitation ; with- 
 out fear of being mistaken how the world was 
 created- Nothing can be more simple, or 
 sublime, than his opening, " In the beginning 
 *' God created the heaven, and the earth :" He 
 could not speak more assuredly if he had 
 been a spectator, and by these words mythology 
 systems and absurdities shrink to nought, and 
 are mere chimeras in the eye of reason. All 
 the academies of the universe may fancy systems 
 on the creation of the world ; but after all their 
 researches, all their conjectures, all their com- 
 binations, their multitude of volumes, they will 
 tell me much less than Moses has said in one 
 single page, such is the difference between men 
 who speak from themselves, and the man who 
 is inspired, these were opinions of a celebrated 
 Pontiff; but how many men have been prodigies 
 in science, and yet have erred in their notions 
 of the Deity ? Instead of the sublime belief of 
 the unity, have preplexed and tortured their 
 
 b minds
 
 t * ] 
 
 minds to fancy a triune God. How many 
 philosopher's whose wisdom has been proverbial 
 have asserted absurd dogmas ? because they im- 
 agined their sophistications the standard of 
 reason, and forsook the sacred page where it 
 was taught them. 
 
 " The fear of the Lord is the beginning of 
 " wisdom." Learning is ostentatiousand illusive 
 if it does not make men religious, and it is 
 erroneous and fallacious when it relies on its 
 own conjectures : the Unity of the Deity and 
 obedience of his commandments are the best 
 proofs of wisdom. How circumscribed and 
 contemptible is a pretended knowledge founded 
 on our own discovery. How wretchedly hare 
 philosophers floundered in their hypothetical 
 definitions of moral duties, when they have 
 deviated from orthodox precept; of such sophists 
 the Prophet says, " That frustrateth the tokens 
 ** of the Jiars, and maketh sinners mad ; that 
 " turneth wise men backward, and maketh their 
 * k knowledge foolish." 
 
 All nations of the earth except Jews are 
 
 governed
 
 [ xi ] 
 
 governed by human institutes, by the authority 
 of kings, or the mandate of legislators. 1 he 
 government of the Jews was alone a theocrisy, 
 it was a compact between God and his people ; 
 instead of political speculations, they consulted 
 the Urim and Thummim ; instead of precarious 
 human suggestions, they had the dictates of the 
 divine oracle ; while they were obedient to 
 God's injunctions they were prosperous and 
 happy, they were his peculiar people, and they 
 will retain his prepossession while they persist 
 in their faith. Bishop Newton said, woe to the 
 people who persecute them, and so will their 
 persecutors infallibly find it. God who promised 
 their restoration will avenge them : li I will 
 " judge those that have judged thee, and thy 
 children I will save ; and I will feed thy 
 ** enemies with their own flesh, and they shall 
 Cl be made drunk with their own blood as with 
 " new wine ; and all flesh shall know that I am 
 c< the Lord that save thee, and thy redeemer 
 ' the mighty one of Jacob." (Isaiah.) Are 
 these denunciations forgeries? Are they inter- 
 polations ?
 
 t xii ] 
 polations? Have the Prophets proclaimed them, 
 and is the bible a Christian creed, and yet so 
 flagrantly violated ? In what stronger and more 
 terrible language can it utter its menaces, and 
 who can outrage these defenceless people, that 
 does not set holy writ at defiance. 
 
 It is presumption and supererogation to 
 quote Divine authors to one who is incessantly 
 contemplating them, and comprehends and 
 construes them more accurately than any other 
 man ; but perhaps, you are less intimate with 
 the moral tenets and profound learning of Dr. 
 Wollaston, the only work of this nature that 
 does not refer to the new fangled doctrine of 
 the Gospel ; of which, and its imputed author, it 
 isstudiouslysilent: read his sublime invocation. 
 
 " Alimighty being ! upon whom depends* 
 " the existence of the world, and by whose 
 " providence I have been preserved to this*' 
 4{ moment, and enjoyed many undeserved ad- 
 u vantages : graciously accept my grateful sense 
 il and acknowledgments of all your beneficence 
 "toward me; deliver me from the evil con- 
 
 ii sujviences
 
 [ *"i ] 
 
 ** sequences of all my transgressions and follies : 
 <e endue me with such dispositions and powers, 
 <6 as may carry me innocently and safely through 
 Ci all future trials ; and enable me upon all 
 " occasions to behave myself conformably to the 
 'Maws of reason, piously, and wisely : suffer no 
 46 being to injure me, no misfortune to befal me,' 
 i{ nor me to hurt myself by any error or miscon- 
 61 duct of my own; vouchsafe me clear and 
 li distinct preceptions of things; witli so much. 
 " health and prosperity, as may be good for me : 
 Sf that I may at least pass my time in peace, 
 " with contentment, and tranquillity of mind : 
 " and that, having faithfully discharged my duty 
 cc to my family and friends, and endeavoured to 
 ** improve myself in virtuous habits and useful 
 64 knowledge, I may at last make a decent and 
 li happy exit, and then find myself in some 
 better state." 
 
 Sanctified and blessed be the gracious and 
 Almighty God ! for the Tetragammaton we 
 dare not mention, that has made us know him ; 
 and that our fortitude and faith has not forsaken 
 
 us.
 
 us, under such singular and enormous wrongs; 
 When we meditate on the wonders of crea- 
 tion, we are amazed and awed at its author ; the 
 immense globes of light, and the incalculable 
 celerity of their movements, are subjects that 
 astonish the mind; the space in which millions 
 of stars are bespangled, where millions of 
 world's move in their vortices, cannot be com- 
 puted by human understanding. Great and 
 Almighty Creator! to thy Omnipotent power 
 alone all these bodies owe their existence. If 
 the stupendous magnitude of the universe, if its 
 immensity and diversity confounds our reflec- 
 tions, what art thou, O God ! and what man 
 can comprehend thee? If the heavens and their 
 hosts are so brilliant and grand, that the eye is 
 dazzled by their splendor, what art thou, O 
 God ! whose glory so transcends these feeble 
 images of thy greatness ? What is the infinite 
 extent of thy wisdom and power, that can 
 encompass and govern them ail ? I tremble, at 
 thy tremendous power i I sicken, at my insig- 
 nificancy and prostrate before thee; humbly 
 
 hope
 
 [ xv ] 
 
 liope for a state, when I may be able to bear the 
 effulgence of thy Schechinah. 
 
 Levi's selection of the Prophecies is candid 
 and judicious, they are the identical predictions 
 that have been misconstrued and perverted; he 
 has given them the literal and true interpretation 
 and refuted the false and disengenuous comments 
 on them ; he has so successfully combated the 
 cavils on them, as to bereave our antagonists 
 of all further ground of controversy. Faith and 
 constancy must henceforth be substituted for 
 stubbornness, that epithet of reproach so long 
 imputed to us ; and perverseness be now ascribed 
 to those who persist in error after conviction. 
 
 Your faithful and respectful friend, 
 
 J. KING, 
 
 January 17, 1817. 
 Howlanrl-Street, 
 Fitzroy-Squaro,
 
 xvii ] 
 
 3fntrotmcttom 
 
 JL HE verification of the Prophecies has con* 
 vinced those who have considered them, of the 
 divine origin of the Jewish Religion ; and many 
 men of note have hecome converts to its creed. 
 There are frequent recent instances of such 
 conversions, but in ancient times they were 
 much more numerous: proselites in other religions 
 may have interested motives for their apostacy, 
 but, in a religion so precise and austere, there is 
 little sensual attraction : It must be pure faith, 
 and a conviction of its truth, that induces a 
 conversion to the Jewish religion ; it is difficult 
 to observe its tenets; it has many ceremonials, 
 and requires constant devotion ; so many worldly 
 sacrifices must be made by its votaries, that would 
 
 C rather
 
 [ xviii 
 
 rather deter than invite proselytes ; they are 
 oppressed by all nations, but their suffering is 
 the remainderofthe punishment of their captivity 
 and a confirmation of the prediction ; what has 
 already happened is a pledge for the further 
 accomplishment of the prophecy. 
 
 Without persuasion, and from a spontane- 
 ous disposition, Rittangel, professor of the 
 oriental languages at Koenisburg in the seven- 
 teenth century, embraced the Mosaic Law; 
 Antony, Minister at Geneva, was burnt for 
 abjuring Christianity in favor of Judaism, he 
 is held in high veneration fur prefering so 
 terrible a death to recantation. 
 
 We have a narrative of a dispute between Rabbi 
 Zechiel and the Dominican Fryar Paul, called 
 Cyriac, a conference in the year 126*3, in the 
 presence ol Don Jaquez, King of Arragon, and 
 the Queen his wife; it is a memorable confer- 
 ence ; the two champions were versed in Hebrew 
 and antiquity; the Talmud, Targum, and the 
 archives of the Sanhedrin were on the table, 
 the contested passages were translated into 
 
 Spanish ;
 
 [ xix ] 
 
 Spanish; Zechiel maintained that Jesus had 
 
 been condemned under King Alexander Janoeus, 
 
 and not under Herod the Tetrarch, for it was so 
 
 written in the Talmud; your Gospels, said he, 
 
 were not written till towards the beginning of 
 
 your second century, and are not authentic ; 
 
 we could not crucify him you speak of; for, in 
 
 the time of Herod the Tetrarch, we had not 
 
 a power of life and death, nor could we have 
 
 crucified him, for that was not the manner of 
 
 punishment in use among us; he who perished 
 
 in the time of Janoeus was condemned to be 
 
 stoned to death ; the Queen enraged at the 
 
 defeat of her champion, comman ied Zechiel to 
 
 be silent ; she would not endure arguments that 
 
 evinced such superiority of knowledge, and so 
 
 effectually subverted the erroneous notions she 
 
 had imbibed. In the rampart of faith, an 
 
 excellent book, found in Africa, written by a 
 
 Jew of the name of Isaac, is demonstrated 
 
 two contradictory genealogies of Christ: the 
 
 falsehood of the quotations of the passages of 
 
 the prophets, which are not to be found in the 
 
 Jewish
 
 [ xx ] 
 
 Jewish books ; he denies the divinity of Christ, 
 which is no where expressly asserted in the 
 Gospels, and deems it the highest blasphemy to 
 deny the unity of God, he proves that Christ 
 was not an only child but had brothers and 
 sisters; that the narratives of' the Gospel are 
 incongruous, though attempted to be reconciled 
 and harmonized ; the fiction of the history of 
 Lazarus, and the falsifications of the ancient 
 canonical writings. It is probable, that the 
 works of this Rabbi convinced Dr. Priestly of 
 the Unity, and laid the foundation of the sect 
 of Unitarians. This sublime notion generalises, 
 and the various sects that profess it promises 
 its universal adoption. 
 
 Orobio, a very learned Jew in 1685, says, 
 it is no where in Scripture asserted or in- 
 timated that the Judaical law is the adumbra- 
 tion or figure of another law; on the contrary, 
 it is every where said, that the law of Moses 
 i., to be eternal, and that every prophet who 
 should work miracles to change any part of 
 the law, should be punished with death. The 
 
 prophets
 
 [ xxi ] 
 
 prophets predicted to the Jews, in their 
 calamities, that they should one day be delivered, 
 but that the deliverer would be the supporter, 
 not the destoyer of the Mosaic Law. That a 
 proof of the verity of the Jewish religion is 
 its immutability, that the Jews of Rome, 
 England, Holland, Germany, Poland, Turkey, 
 India, Persia, China, and every other country, 
 have always since the taking of Jerusalem by 
 Titus held the same doctrine; no contradictory 
 sects, no schism distract them, all agree and 
 are uniform ; there is no variation in the 
 observance of the commandments delivered 
 from mount Sinai. 
 
 It is not malice, or perverseness, or stubborn- 
 ness, that makes them reject Jesus, but 
 fidelity to the religion they believe right; nor 
 is it from sordid views, for they rescind many 
 worldly advantages, they suffer many privations 
 and mortifications, the unparalleld cruelties 
 of Babylonians, Assyrians, and Romans, have 
 not been enough to abate their zeal; no 
 injury can detach them from the worship of 
 their God.
 
 [ xxii ] 
 
 It is said, that the Messiah comes to cleanse 
 Israel from all sins, that he will not leave a 
 single stain in Israel ; if it be allowed that sin 
 is still committed, it cannot be allowed that 
 the Messiah has yet come. / 
 
 The Jews cannot intermarry with people of 
 a different religion, they cannot eat of their 
 viands, and therefore they dont incorporate 
 with them ; but this separation renders them 
 hated by other nations ; they attribute to an 
 unsocial, unfriendly disposition, what is ascrib- 
 able to the injunctions of their laws; they 
 reject honors that would interfere with their 
 religion, and offices, and occupations incompa- 
 tible with it; unwilling to emerge from the 
 state to which tlHr religion binds them, 
 regardless of honors s of which other nations 
 are solicitous, their forbearance has been mis- 
 taken for exclusion, and encreased their 
 enemies contempt; their commencement was 
 under a theocracy, and they would forfeit their 
 existence rather than relinquish the divine 
 government. 
 
 Though
 
 [ xxiii ] 
 
 Though they are the primitive lord's of the 
 earth, though they have heen dispossessed of 
 their territory, their titles abolished, their 
 property despoiled, and their dignity sullied, 
 and they have no mode of subsistence but 
 commerce, their genius which is the sole 
 resource left them, abundantly evinces how 
 superior would be its operation in a better 
 sphere of action. The contempt and abhorrence 
 borne them is an incitement to the wrongs that 
 are done them, the edicts against them are 
 implications of impunity to their oppressors, 
 and are disgraceful records of the injustice and 
 intolerancy of the country where they were 
 exercised ; they have no protection but in their 
 caution, they traffic with timidity and wari- 
 ness, their fears rouse their acuteness, and 
 their acuteness and suspicions augment the 
 hatred ; they are enjoined by their lav/ to love 
 their neighbours, but they have every neigh- 
 hours enmity to encounter, which neither mild- 
 ness can mollify, nor subtilty elude; it must 
 be a faith supported by supernatural firmness 
 
 that
 
 f xxiv 1 
 
 that can endure the utmost worldly evils that can 
 be inflicted, rather than relinquish tenets that 
 incur such vengeance* 
 
 The Jews were often accused of an intolerant 
 spirit, to justify the cruelty and outrage so 
 frequently committed on a defenceless people ; 
 since the specific divine command to punish 
 the abominable sinners of Canaan ; since the 
 remote era of their prophetic ancestors, they 
 have never interfered with other mens religions, 
 never attempted to make proselytes: it is 
 inconsistent with their religion to injure any 
 one for a different belief, scripture expressly 
 forbids it : to be good to the stranger, to 
 the infidel, to the gentile, for thou wast a 
 stranger in the land of Egypt; is so far from 
 intolerancy, that if any person is enclined to 
 become a Jew, the law of circumcision, the 
 various ceremonies and precepts, are to be 
 represented to him, to deter him from a 
 precipitate and inconsiderate adoption of what 
 is deemed a painful religion. 
 
 A nation so distinct from any other, a 
 
 people
 
 f XXV ] 
 
 people so separate and isolated always have 
 excited hatred. In the time of Honorious and 
 Theodosuis Roman Emperors the Christians 
 massacred the Jews in their Synagogues ; and 
 when the prefect of the city came to quiet the 
 tumult, the furious monks called him an idol- 
 ater, heathen and unbeliever, and stoned him. 
 for his humane interposition; they threatened 
 death to all those who favored the Jews or 
 pleaded for toleration. 
 
 Hypatia, daughter of Theon the philoso- 
 pher, a lady of prodigious talents, great 
 meekness and chastity, being suspected of 
 discountenancing these disgraceful outrages, was 
 assailed by a mob, headed by one Peter, a 
 lecturer, was seized and dragged out of the 
 carriage, was led to a Church, and in that 
 sanctuary the pretty unhappy maiden was 
 stript, her beauteous body barbarously mangled 
 and burnt to ashes. Though no means were 
 used by these fanatic Christians to check such 
 enormities, some vouchsafed to confess that it 
 was an act that reflected disgrace on Cyrill, 
 
 D Bishop
 
 [ XXY1 1 
 
 Bishop of the place, and his flock, so moderately 
 and lukewarmly were atrocities censured that 
 excite horror j they made the civil authority 
 subservient to their ecclesiastical tyranny, and 
 there was none that would venture to impugn 
 a fury that might be excited against themselves. 
 Bishop Newton has justly said, that the 
 preservation of the Jews, through so many ages, 
 and the total destruction of their enemies are 
 wonderful events, and are made still more 
 wonderful by being signified before-hand by 
 the spirit of prophecy, as is particularly denoted 
 in the prophet Jeremiah : " Fear not thou, O 
 Jacob, my servant, saith the Lord, for I am with 
 thee ; for I will make a full end of all the nations 
 whither I have driven thee, but I will not 
 make an end of thee." The preservation of the 
 Jews, is a signal, and illustrious act of divine 
 providence; they are dispersed among all 
 nations, and not confounded with them; the 
 drops of rain that fall, and the great rivers 
 which flow into the ocean, are mingled and lost 
 iu that great and immense body of water, and 
 
 such
 
 I xxvii ] 
 
 such would have been the fate of the Jews in 
 the ordinary course of nature; they would 
 have been mingled and lost in the common 
 mass of mankind, but they flow in all parts, blend 
 with all nations, and yet are religiously and civilly 
 separate from all, they still remain in their faith 
 a distinct people; they are unable to live 
 conformable to their laws, they no where elect 
 their own magistrates, no where exercise the 
 whole of their religion, intolerance restrains 
 them ; they are checked, bruised, and con- 
 temned, yet they are wonderfully saved, they 
 bound from oppression, and like their ancestors 
 JVloses in the bull rushes, or Daniel in the lion's 
 den, human power is frustrated, and there is 
 no destroying whom God chuses to preserve. 
 
 I'heik solemn feasts and sacrifices are limited 
 to one certain place, and that has been for 
 many ages in the possession of strangers and 
 aliens, who do not permit them to resume their 
 station ; though so dispersed they continue 
 separate; the northern nations have come in 
 swarms into the more southern parts of Europe; 
 
 but
 
 xxviit ] 
 
 here are they now to be discerned and 
 istinguished ? the Gauls went forth in great 
 bodies to seek their fortunes in foreign parts, 
 but what footsteps or traces of them are 
 remaining any where ? In France who can 
 discriminate the race of the ancient Gauls from 
 the divers other people who have settled there. 
 In Spain who can separate Spaniards, lioths, 
 anrl Moors, who alternately conquered it? In 
 England who can ascertain which are original 
 Britons, or Danes, or Saxons, or Romans, or 
 Kormans ; the most ancient and honorable 
 pedigrees can only be traced to a certain period, 
 and beyond that there is nothing but conjecture 
 and uncertainty, obscurity and ignorance: but 
 the Jews go beyond all other nations, they can 
 deduce their genealogy from the beginning of 
 the world ; after the destruction of their 
 archives and records they cannot discriminate 
 particular families, but they know they sprang 
 from_ their Patriarch and Prince Abraham; yet 
 tempt and persecution they every where 
 ter, one would imagine would make 
 
 them
 
 xix ] 
 
 other nations, and o^j^^v 
 ey profess it, glory in it, A- v. 
 
 [ xxix ] 
 
 them incorporate with 
 their original; but they 
 persist in it, and prefer it to life. After so 
 many massacres how could they be so numerous 
 and continue separate, but by that power which 
 they acknowledge, and of which nothing can 
 deter their adoration, or discourage their con- 
 fidence? 
 
 Pro v idence is equally demonstrated in venge- 
 ance on their enemies ; the Egyptians held 
 them in bondage many years, and were destroyed 
 in an extraordinary manner ; the Assyrians 
 carried away captive ten tribes, and afterwards the 
 .Babylonians carried away the remaining two 
 tribes of Judah and Benjamin, and the Romans 
 frequently massacred or banished them from 
 their dominions; but where are now these 
 potent monarchs that oppressed God's people? 
 the Egyptians, Assyrians, and Babylonians 
 were overthrown by the Persians, and the 
 Persians restored the Jews; the Syro Macedo- 
 nians were destroyed by the Romans, and the 
 Roman Empire was dissolved by the northern 
 
 nations ;
 
 [ XXX ] 
 
 nations ; yet the Jews are extremely numerous, 
 adhere as firmly as ever to their religion 3 and 
 are still distinct. 
 
 The Jewish religion is uniform and consist- 
 ent, there is no variation in its tenets, the 
 Jews observe it in the present day as they 
 observed it in the time of Moses ; the Christian 
 doctrine has undergone many mutations, every 
 age has produced schisms and contradictions; 
 controversies have been violent and sanguinary, 
 and Papists and Protestants though both 
 denominated Christians are inveterate enemies; 
 innumerable sects split and thwart each others 
 tenets they differ in fundamental and essential 
 points. In the time of Valentinian Nestorious 
 Bishop of Constantinople taught this doctrine, 
 that it was not lawful to call the Virgin Mary 
 the mother of God, who could not be born, 
 but the mother of Jesus Christ, who after his 
 birth obtained by virtue of his good works, to 
 be united to the word, not by an hypostatick 
 or personal union, but by a residential union 
 of the word in the humanity as in a Temple ; let 
 
 those
 
 [ xxxi ] 
 
 those who comprehend such mystical jargon 
 explain it, for I could never understand what 
 was meant by such theological absurdity ; the 
 conception is distracted by the revolting creed, 
 where arithmetic sense is violated, and the 
 distinction of an unit or of three, confounded; 
 a heterogeneous paradox asserted which no mind 
 can comprehend, and sophisms adduced to 
 maintain it, as incomprehensible as the position 
 they defend. Even the primitive Christians of 
 whose rigidness abstinence and martrydom so 
 much has been said, yet when impartial histori- 
 ans write instead of Monks and Jesuits, we 
 learn that in the age of Valentinian and Valens 
 the Roman Emperors, upon the death of Liberius 
 Bishop of Rome, such seditions arose among 
 Arians, Catholics and others, about the choice 
 of another Bishop; that no less than )37 
 persons were found dead in a Church, for 
 Churches were generally the stages of their 
 contest; sanctuaries which were pretended to 
 be dedicated to the Deity, who was in a future 
 state to reward piety, were converted into 
 
 Arena
 
 [ xxxii ] 
 
 Arena for ecclesiastical gladiators, not contend- 
 ing for heavenly remuneration, but wealth and 
 temporal dignities; where was this Christian 
 forbearance and humility of which we have 
 received fabricated narratives, they were am- 
 bitious of worldly greatness, they struggled 
 vehemently for honors which afforded them 
 earthly enjoyments ; Bishops always affected 
 great pageantry, their equipages were grand, 
 their feasts were sumptuous, they rivaled royal 
 tables, endulged an inordinate appetite, rapaci- 
 ous of wealth, sensual and tyranic; Prate tatus 
 a heathen prefect of the city witnessed so much 
 of their cupidity and affluence, that he sarcast- 
 ically said, make me a Bishop and I will become 
 a Christian. The religion of the Jews, their 
 abstinence and fasts, seem to forbid repletion, 
 the manna was a simple diet, and the luxury 
 of Jerusalem was deemed milk and honey. 
 
 Christ did not write the Gospel, it was 
 the composition of those who came after 
 him, there were so many framers of Gospels, 
 that Pope Gelasius forbid writing any more: 
 
 if
 
 [ xxxiii ] 
 
 if the Jewish religion was not original and of 
 divine institution, it would resemble the reli- 
 gions of contemporary surrounding nations ; 
 without t lie authority that promulgated it 
 recently freed from bondage, without precedent 
 or instruction, how could a simple people 
 suddenly diverge from all example and custom, 
 (iifrVr from the whole universe, form a body 
 of moral laws for ever immutable, and the 
 sublime worship of a Supreme Being? Moses 
 conversed with God in the presence of 600, 000 
 persons, not in private, not in a vision, not 
 alone. If Moses had been an impostor, there 
 were many to expose him ; but the Scripture 
 was disseminated ; Moses was not secluded, 
 but dwelt in the midst of the people, nations 
 witnessed the miraculous protection of the 
 Israelites, the book was unimpeached, the 
 events known and admired, and the legislator 
 revered. Those who dispute the possibility or 
 use of miracles, forget the necessity of them 
 to authenticate the divine mission : a revelation"* 
 was necessary to the world, and a revelation 
 
 a was
 
 xxxiv 3 
 
 was made with miracles; it required a miracle 
 to inculcate doctrines and impress them by, 
 extraordinary means. The religion delivered by 
 Moses was supernatural and was established by 
 a supernatural power, amidst awful thunder and 
 lightning; and from a body of transcendent 
 fire on mount Sinai, the Divine voice delivered 
 the ten commandments. 
 
 C Vitus paid great homage to the Jews, 
 Alexander almost worshipped them ; immunities 
 were at times granted them by Persians, 
 Grecians, and Romans: Augustus was an.uy 
 with them, for they alone refused to profane 
 their sacred Temple by the divine homage he 
 required. A subjugated world were testifying 
 their subservency to the haughty monarch by 
 their adulation and idolatry. The Jews who 
 admitted no image or semblance in this holy 
 fine, r jr'Cted the Emperor's bust, and rendered 
 him an i. reconcilable enemy. 
 
 M ish.s's order for observing the Sabbatical 
 year was a striking proof of the divine mission, 
 tor if he had not known by preternaiura! 
 
 communication
 
 [ xxxv 3 
 
 communication that the sixth year would 
 produce sufficient for three years, the ordinance 
 would have starved his community, jit is 
 astonishing that Christians should argue against 
 the Jewish religion, for they assert it to be 
 the basis of their own religion ; if they removed 
 the foundation, on what does the superstructure 
 stand ?}the Jews are allowed to be the eldest born, 
 their religion is their inheritance, and they will 
 eternally retain their title; if their religion and 
 distinction is not providentially preserved, 
 it is wonderful that such attempts to destroy 
 them have not reduced their numbers ; for 
 what massacres diminish, the care of providence 
 augments in Geometrical progression. TheScrip- 
 ture seems like a second table of stones given to 
 God's peculiar people, it is their indefeasible 
 property, it is their element, and no nation 
 comprehend it and expound it so literally and 
 unerringly; the Hebrew is their native tongue, 
 its idiom is known only to them ; God delivered 
 his law in that dialect, the Septuagint version is 
 a translation from the Hebrew, and who will 
 
 contest
 
 xxxvi ] 
 
 contest a language with those who are originally 
 initiated in it by Divine aidr From what per- 
 verseness is it, that a contest arises amongst 
 the professors of a religion, which the founders 
 of it never started? he said not a point not a 
 title of the Mosaic law should be altered, that 
 he came to ratify the law of Moses not to abolish 
 any part of it; he observed the commandments, 
 kept the Sabbath, was circumcised and solem- 
 nized the festivals; he was born a Jew, lived a 
 Jew, and died one; he never intended the 
 promulgation of a new doctrine, ytt a new one 
 is adopted. It might shock the bigots of this 
 religion to be told, that it is a theological system 
 of their own invention, he never wrote a 
 syllable of their creed ; but as it is not my inten- 
 tion to offend religionists of any persuasion, 
 but merely to shew the divinity and pre-eminency 
 of this: I am silent as to the reasons why Christ 
 was delivered to justice. A religion essentially 
 different from all others has excited the jealousy 
 and hatred of all nations, and all nations are 
 inimical to the Jews ; the books which are 
 
 extant
 
 [ xxxvii 1 
 
 extant are inoffensive, they are not strictures 
 on other religions, they are not lures to attract 
 converts, they are chiefly explanations of their 
 tenets and rites, yet the abhorrence of their 
 adversaries is not abated ; even in the country 
 where liberty is so much vaunted, laws exist 
 against them which are a stigma to its juris- 
 prudence, and a satyr on its pretended phi- 
 losophy. 
 
 Aben Ezra was a profound rational logical 
 writer, who even the subtleties of Spinona 
 could not pervert, or detract; but above all, the 
 Jews may boast the superior learning and wisdom 
 of Maimonides; he seemed possessed of mora 
 than human abilities of intuitive knowledge and 
 a prophetic spirit, and so universally eruidite 
 as to vie in most arts and sciences with the 
 most reputed proficients in them. 
 
 In the various persecutions by Christians, 
 for unhappily an intolerant spirit has predomi- 
 nated peculiarly with Christians, there were 
 frequent orders to burn the best tracts on 
 religion, but it would have been subject of greater 
 
 triumph,
 
 [ xxxviii ] 
 
 triumph, to have preserved and defied them ; 
 to burn a book is no refutation of its argument, 
 though it may prevent further promulgation of 
 it; but they require no extraneous aid to defend 
 the principles of their religion, its precepts and 
 morals which stand eternal test, sufficiently 
 bespeak its divine origin ; they seek no proselytes 
 nor invite discussion, yet they never shrink 
 from theological investigation when any anta- 
 gonist is so rash to challenge it. 
 
 Abhoiihed by all nations, deprived of 
 temporal benefits, perpetually objects of con- 
 tumely, every where persecuted, how firm and 
 determined must be that faith that bears every 
 human shock, and is never spontaneously ab- 
 jured. Fear has sometimes made Jews dissem- 
 ble, and interest has made pretended proselytes, 
 but the converts to Judaism have been sincere 
 and voluntary. 
 
 Philip of Limborch of the Ammonian party 
 in 1685 commenced a dispute with Orobio ; 
 but as dialogue altercation is fleeting and liable 
 to error, they agreed to commit their opinions 
 
 to
 
 [ xxxix ] 
 
 to writing, and argued strenuously but civilly, 
 resolutely but temperately j it is perhaps the 
 only profound theological controversy without 
 rudeness and without invective. 
 
 OitoBio denies that the Jewish law was the 
 adumbration or figure of another law, but that 
 it is every where said, that the law of Moses 
 was to be eternal and unalterable, that every 
 piophet who should work a miracle to effect 
 an innovation in the law of Moses should be 
 punished with death ; that the prophets had 
 predicted the coming of a deliverer, but he 
 was to confirm not to alter the law; and this 
 could not be Jesus, for he did not effect a 
 deliverance. 
 
 It is a wonderful instance of the immutability 
 of the Mosaic law, that the dispersion of the 
 Jews over all the earth has not effected a change 
 of it; the Israelites of Home, of England, 
 Germany; Turkey, Persia, &c. have incessantly 
 professed the same law, no schism has made 
 question of the ten commandments. 
 
 The whole profane history of Balthazar is a 
 
 verification
 
 verification of the prophecy of Isaiah, two 
 hundred years before the drying the Euphrates, 
 or changing its course by Cyrus ; what Babylon 
 had deemed its Palladium, led to its destruction ; 
 it was predicted by the prophet, and executed by 
 Cyrus, delegated by divine authority ; this is 
 not an occurrence confined to sacred writ, but 
 related by Pagan authors, with whom there 
 could be no collusion, ignorant of the Scriptures 
 and enemies to the Israelites. 
 
 It seems difficult to ascertain the infallible 
 sign of a miracle, for all the operations of nature 
 are wonderful, and would be deemed miracles 
 if they were uncommon. All creation is 
 miraculous ; it is miraculous to create atoms 
 of determinate forms, to make them adhere in 
 various bodies, without separating and crumb- 
 ling. The rising of the sun is a miracle, but it is 
 common, and excites no surprize ; we have no 
 other certainty of its re-appearance but experi- 
 ence of its anterior uniform appearance. A 
 derangement of nature's ordinary operation 
 would seem a miracle, and yet it is no more 
 
 miraculous
 
 i sli ] 
 
 miraculous than its regular course; an object of 
 extraordinary appearance might portend an 
 event or not, our senses often deceive us even 
 our minds are often delusive. When a phtnome* 
 non is announced, and it happens the predic- 
 tion is prophetic : extraordinary deviations from 
 nature's course were called in aid of the prophets 
 prediction, and the prediction was verified ; the 
 prophet predicted events 3000 years before their 
 accomplishment, in the wide globe extensive to 
 the remotest part; in all regions and amidst all 
 nations, dispersed and scattered Jews are every 
 where found ; quiet, humble, and scarcely 
 reputed among nations; this faithful people 
 are fixed in the unshaken exercise of their 
 religion ; persecution has not exterminated 
 them nor deterred them from the observance of 
 the laws for which they suffer; the tyrants who 
 oppress them without a consciousness of it, are 
 fulfilling the prophecy; replete with crime, 
 they are instruments of divine vengeance, and 
 will perish after its execution; the fidelity of 
 repentant Jews will be requited, and their 
 
 f promised
 
 promised restoration be infallibly effected,. 
 However vain philosophy has boasted the light 
 of nature, experience proves it a very incompe- 
 tent instructor. The Sogdians had no revelation, 
 and were ignorant of it; Alexander the Great 
 found them killing their parents when they 
 were aged and helpless ; the Persians marrying 
 their mothers; the Scythians feeding on their 
 parents carcasses; Alexander knew the law of 
 Moses, taught the barbarians what he had 
 learnt, abolished their inhuman customs, 
 taught them morality and mollified their 
 savage temper. Modern philosophers have fan- 
 cied that the light of nature is sufficient for 
 the comprehension of metaphisical subjects, 
 and to ascertain a standard of morals ; but 
 Plato with an intelligence as superior to other 
 Philosophers, as the light of the sun to a flash 
 of lightning, lamented that we did not possess 
 greater means of knowledge than we were 
 commonly endowed with ; he deemed the light 
 of nature insufficient to direct us, he did not 
 comprehend what was virtue, and that we 
 
 required
 
 [ xiiii ] 
 
 required supernatural information to instruct 
 us. Praise to the Almighty Being the Scripture 
 has furnished the knowledge we wanted, we 
 have received it from tiie Divine author himself, 
 and we sirould be grateful for indicating the 
 path that leads to salvation. It is presumptuous 
 to ask why God had a chosen people, we might 
 with equal propriety demand why he chose 
 angels, and why he created one being superior 
 to another; why one is a prodigy of wisdom, 
 and the other an ideot ; why one beautiful and 
 another deformed ; nature abounds with inequal- 
 ities, we see what we cannot comprehend, and 
 cannot perceive in what manner God regulates 
 the universe, and governs it. The Jews were not 
 selected till they acknowledged and worshipped 
 the Supreme Being, as they were the first who 
 knew and invoked God, they were his first 
 and chosen people. 
 
 All nations pretend to supernatural com- 
 munications, to an occult intercourse with 
 invisible beings to some heavenly revelation, 
 though every nation has not been blessed with 
 
 a
 
 t xliv ] 
 
 a revelation, yet the universal pretension to it 
 proves that every one deemed a revelation 
 necessary 
 
 The Jew Rabbies were as learned in the 
 science of philosophy, as they were proficient 
 in Sacred Writ, but their knowledge of the 
 Scripture- taught them how to appreciate profane 
 literature, they were not bewildered by sophis- 
 try nor infatuated by hypothesis; they were 
 not fascinated by its visionary problems, nor 
 deluded by its fantastic systems ; though 
 Aristotle ranks as monarch of ancient erudition, 
 he relates a meeting with a Jew in Asia, so 
 learned in Grecian literature, as vastly surpassed 
 the heathen philosopher. Aristotle respected 
 talents that surprized and informed him ; but 
 our modern theologians are unwilling to admit 
 the superior knowledge of a people, whose 
 religion is an impeachment of the doctrinr they 
 have invented ; there could be no imperfection 
 in the first code to require rectification in a 
 second ; it is an arraignment of the Divine 
 mind, to imagine it recollected at one period 
 ' what it omitted at another.
 
 t xlv 1 
 
 The Law was given in Hebrew, this is 
 universal!) admitted ; it is a sublime and digni- 
 fied language, in which the Divine Being express* 
 ed his will to the world; Christians and all other 
 truologists, must have recourse to the Jews for 
 their interpretation of it, the Septuagint is a 
 translation for Ptolemy, by the 72 Jew elders 
 of his era. It is on the prophets prediction that 
 tht- misconstrued mission of Christ is founded; 
 if no Jews had ever existed, if no such prognos* 
 tic was made them, if the Scripture is a spurious 
 production, ail hopes of Christians vanish; 
 what hallucination is then this inveterate hatred 
 of a people, to whom it is believed prophecies 
 were delivered, on which their salvation de- 
 pends? who profess the religion which Christ 
 professed, and whom God has stiled his peculiar 
 people. 
 
 Pavl was a Hebrew and disciple of Rabbi 
 Gamaliel, insult on Judaism is irreverence 
 to the Apostles; those whom the Christians 
 pretend to follow they dont imitate. When Paul 
 came to offer sacrifice at the Temple, conform- 
 able
 
 [ xlvi ] 
 
 able to Jewish ritual, he swore before Festus 
 that he had not in any instance deviated from 
 the laws of Judaism. 
 
 The Divine decree that the law given to the 
 children of Israel should stand for ever, is 
 infallible; not a tittle of the Bible is varied, 
 every sublunary production is subject to change 
 and vicissitude, this supernatural ordinance 
 maintains its pre-eminence. The Jews of Asia, 
 Europe, or India, wherever this wandering 
 nation has been driven the same identical law 
 is professed. The Scripture is eternal and un- 
 changeable, and the people uniform and inflex- 
 ible ; some Missionary Jesuits penetrated into 
 China, and there to their amazement they 
 discovered a vast congregation of Jews, they 
 were ignorant of Europe, or of the existence of 
 European Jews; the Jesuits obtained a copy of 
 their five books of Moses, they brought it to 
 Europe, and found it a correct copy of the five 
 books in use at the Synagogues. 
 
 Many nations meditated their total des- 
 truction, they have waded through their own 
 
 blood
 
 [ xlvii ] 
 
 blood to every region of the globe: oppressed, 
 defenceless, and degraded ; no country to shelter 
 them ; no potentates to protect them ; no 
 encouragement or comfort but an unbroken 
 mind, that is sustained by him in whom they 
 believe, and their firm reliance on a future 
 deliverance from this deplorable state. "And 
 yet for all that, when they be in the land of their 
 enemies, I will not cast them away, nor will I 
 abhor them to destroy them utterly, and to 
 break my covenant with them, for I am the 
 Lord their God": and Jeremiah said, "Fori 
 am with thee, saith the Lord to save thee, 
 though I make a full end of all nations whither 
 I have scattered thee, yet I will not make 
 an end of thee, but will correct thee." 
 
 What an astonishing people are the Jews 
 whom alone persuasion cannot entice, or me- 
 nace terrify ! their exemplary faith cannot be 
 shaken, though so many worldly lures are held 
 out to tempt them. Their distinction has 
 b^en ascribed to their policy and singular 
 religion, both may conduce to separate them 
 
 from
 
 [ xlviii ] 
 
 from the world ; but what rivets them in a 
 religion which others deem so obnoxious? what 
 an inversion of nature is it to find men so 
 attached to troublesome and painful rites, which 
 intimidate and repel all other people; who but 
 this patient resigned community will submit 
 to such prohibitions and privations: their com- 
 merce for which they are branded does not 
 interfere with their devotion ; rather than engage 
 in forbidden occupations, they would die of 
 want. No avocation, no thirst of wealth, no 
 passion or propensity, can detach them from 
 their faith ; though honors profit and every 
 worldly enjoyment await their apostacy, they 
 adhere to their religion, and forfeit all the 
 advantages that are proffered to renounct it; 
 so immoveable a spirit seems preternatural ; the 
 prophets foresaw it, predicted it, and it is 
 verified. The minutest part of a prediction 
 cannot fail when emanating from divine author- 
 ity, "And ye shall be plucked from off the 
 land whither thou goest to possess it;" bttore 
 they yet possess the land, to predict their 
 
 possession
 
 [ xlix ] 
 
 possession of it, and their dispossession for 
 their sins, was a strong proof of the prophets 
 inspiration by the Divine prescience ; its accom- 
 plishment has exactly followed, all the twelve 
 tribes were expatriated, ten were transported to 
 some region of which no information to this 
 moment has been received. Of the other two 
 tribes, some wretched Jews have returned to 
 Jerusalem, but have obtained no possession 
 in it ; they were to be oppressed and spoiled, 
 it is the prophecy and was infallible ; but 
 the oppressor like Pharaoh is doomed to des- 
 truction. God often chuses the instruments 
 of his vengeance, sinners who deserve the 
 punishment they inflict. 
 
 I lament that a nation that vaunts of its 
 polity and justice, can be enemies to toleration. 
 No nation can be moral that is bigoted, and 
 none impartial that is not tolerant. The annals 
 of England are registers of exactions, con- 
 fiscations and oppression ; the bloodstained 
 biography of some of its ancient Monarchs 
 
 is 
 G
 
 [ I ] 
 
 is a record of furious fanaticism, and of an age 
 of ignorance and barbarism, 
 
 " And thou shalt be an astonishment, a 
 proverb and a by-word, amongst all nations 
 whither the Lord shall lead thee." Their 
 character is proverbial, all nations have design* 
 ated them, they are reproached and vilified 
 wherever they inhabit ; the bard who has 
 amazed and fascinated his readers, did not 
 disdain to sully his pen in the general calumny ; 
 to increase the overwhelming odium, and gratify 
 a popular prejudice, he transposed characters; 
 and to please a fanatic rabble made his inhuman 
 usurer a Jew ; the original tale on which he 
 founded his dramatic composition had made 
 him a Christian thirsting for the Hebrews 
 blood ; but Shakespeare the flatterer and Parasite 
 of Elizabeth, was again the Parasite to the 
 people, he had idolized the Tudors, the ancestors 
 of his Queen, and he embittered his keen pen 
 in strengthened gall to swell the enmity against 
 a depressed people ; the flashes of his lightning 
 mind, his irresistible censure and impetuous 
 
 eloquence
 
 [ " 1 
 
 eloquence corroborated an insuperable pre- 
 diction ; his exuberant genius knew no restraint, 
 a spirit that had explored all the labyrinthian 
 windings of human nature, had neglectd the 
 cultivation of another knowledge, or he would 
 have hesitated at assuming a malignant office 
 that incurd so fatal a penalty. 
 
 The religion of the Israelites was promulgated 
 in an age of barbarism, when Paganism, Hea- 
 thenism, and Politheism prevailed ; no worship 
 but preposterous idolatry predominated ; all 
 around them was impervious darkness and 
 profound ignorance, yet in this uncivilized era 
 Abraham, Isaac, and Jacob, acknowledged a 
 supreme Being; their posterity differing from 
 all the universe, persisted in the faith of their 
 Patriarchs, and deserved to be denominated 
 God's peculiar people. Men who could sever 
 themselves from all the world and pay their 
 adoration where it was alone owing, were 
 entitled to the special regard of providence; 
 a code of Laws was given them that has stood 
 the test of 4000 years : obedient to divine in* 
 
 junction
 
 [ Hi 3 
 
 junction they shun the vices of their neigh- 
 bours, their sensual indulgences, their sumptu- 
 ous feasts and splendid Temples ; they submitted 
 to the restrictions and prohibitions of the 
 Mosaic Law. In an age of abominable habits 
 and monstrous crimes they worshipped the 
 Deity and obeyed his tenets, none but the 
 Divine mind could have suggested such a body 
 of laws; but if any effort of human intellect 
 could have produced them, they must be 
 admired for extraordinary wisdom and exem- 
 plary virtue, yet these are the people so slandered 
 and detested ; this the nation so contemned and 
 injured ; while on their religion the new tangled 
 creed is pretended to be grounded, and on the 
 stem of their faith the Christian faith is 
 engrafted ; they are termed a chosen people, 
 and a people to be restored to their original 
 destination ; no one knows how near the 
 moment is of their Redemption, when all 
 nations are to cling to them and struggle to 
 accompany them; so inconsistent are their 
 adversaries, that they abhor and outrage the 
 
 people
 
 people on whom they found their hopes of 
 salvation. 
 
 Genesis contains the history of the world, 
 and commences with an account of its creation 
 and the genealogy of the Patriarchs down to the 
 death of Joseph, it comprehends a period 
 of 2369 years. It was not difficult for Moses 
 to ascertain what he wrote without inspiration 
 for it came to his time through a few individ- 
 uals ; from Adam to Noah there was one man 
 who lived so long as to know both, as Isaac 
 did with Abraham and Joseph, from whom they 
 could be easily conveyed to Moses by Amram, 
 who lived long enough with Joseph. Moses 
 might have been confuted by learned men of 
 other nations who sprang from the same root> 
 if he had ventured to deviate from the truth. 
 There were many sensible cotempory men in 
 those times; and it is absurd to imagine, that 
 they had not as well as the Israelites modes of 
 writing, to convey the knowledge of foregoing 
 times. 
 
 The Jews exercise such professions as are 
 
 compatible
 
 C Hv ] 
 
 compatible with their religion, they are denied 
 territorial possessions, they are precluded from 
 worldly honor, yet their religion is of all others 
 the least obnoxious, for they do not invite 
 controversy or inveigle proselytes, they en- 
 tertain no principles inimical to the government 
 that protects them, they do not excite sedition 
 or enter into political cabal j they obey the 
 Divine precept that directs their conduct. 
 "Thus saith Jehovah of Hosts, the God of Israel, 
 seek the peace of the city whither I have caused 
 you to be carried away captives ; and pray unto 
 Jehovah for it, for in the peace thereof shall 
 ye have peace." They neither censure the 
 established religion, or disparage the govern- 
 ment; what then instigates such hatred and 
 excites such animosity ? there is no motive foe 
 their cruelty, it is not founded in reason, or 
 dictated by justice; it is the prediction of the 
 prophet and concomitant with their captivity; 
 and dooms the ministers of heavens wrath to 
 the destruction they meditated. 
 In ancient times the religion of the Israelites 
 
 was
 
 [ Iv 1 
 
 was appreciated as it deserved, but the propaga- 
 tion of Christianity which ought to have 
 estimated it higher, gave birth to its greatest 
 antagonists ; the fame of their prophets amazed 
 and awed the heathen philosophers, and they 
 were anxious to know by what tenets their 
 community was regulated. Plato learned the 
 Mosaic Law from the disciples of Jeremiah, 
 and Aristotle acquired his knowledge of it 
 from Rabbi Simeon the just. 
 
 The history of the Jews, or the bible, (for 
 they are identified,) is incontrovertible and un- 
 broken. All other narratives and other religions 
 have been disputed by cotemporary writers, but 
 we have relations of the miracles of these 
 times, and we have seen the verification of them ; 
 we have seen the mysterious service of the 
 Temple, and the high-priest officiating as the 
 Scripture ordained. No one doubts the former 
 existence of the children of Israel than the 
 existence of their posterity, nor of the division 
 of the twelve tribes, nor of their sublime 
 worship. 
 
 The
 
 [ Ivi 3 
 
 The Temple was violated by Pompey, Titus 9 
 and others, and search was made for some 
 idol of adoration, some symbol that indicated 
 the Deity they worshipped ; they could form 
 no conception of the great God of the universe, 
 of whom the Israelites were prohibited to at- 
 tempt any semblance; in this sacred fane dwelt 
 the Schechinah while the Jews preserved their 
 religion, and when they degenerated his glory 
 withdrew ; what doubt of the historic account 
 of the Jews than of the feasts and civil broils 
 of Caesar and Pompey? but the infidel has no 
 interest in the political or military biography 
 of legislator, or of hero; but to arraign the 
 doctrine that denounces his perdition, he 
 racks all his sophistry and exercises all his 
 slander. 
 
 Moses predicted the defection of the Jews 
 and their consequent punishment, yet that 
 suffering and dispersed they should continue 
 separate, that they might be again selected 
 and again restored ; that he did so prophecy we 
 have the evidence of Scripture; that they are 
 
 so
 
 t Ivii ] 
 
 ro distinct we have the evidence of sight; this 
 doctrine bespeaks its preternatural spirit, for no 
 human being could imagine, that a people under 
 such extreme- affliction would retain their faith, 
 if heaven did not interpose; they would have 
 averted the evils that befel them by rescinding 
 tenets for which they endured them; but those 
 who trust in God are fortified by him, and 
 those who invoke providence to be preserved 
 in the right path, will be sustained in it. 
 
 Politicians may anticipate without pro- 
 phetic prescience, what political errors will lead 
 to a dissolution of government ; but Moses 
 could prognosticate that religious delinquency 
 though it did not interfere with the moral 
 government of the Jews, should destroy their 
 government and expatriate them. Every occur- 
 rence in these people's history is miraculous, 
 they possessed Jerusalem by miracle; by miracles 
 they were initiated in their religion, and by 
 miracle they were deprived of their country. 
 Their government was a Theociacy, and they 
 
 were
 
 t Iviii ] 
 
 Were under the peculiar care of the Deity, as 
 there was a special compact between them and 
 their God, a dereliction of their religion, was 
 high treason against their Maker; a people so 
 select and favorite are not to be disheartened; 
 no insult can degrade them, no suffering can 
 discourage them ; in the midst of contumely 
 and outrage they are conscious of being des- 
 cendants of illustrious ancestors, and of super- 
 lative and unalineated dignity. 
 
 The antiquity of the Jews is the remotest we 
 know of, it is almost coeval with the beginning 
 of the world. 
 
 Afteu the general deluge, Japhet continued 
 famous among the western nations under the 
 celebrated name of Japhetus ; the Jews paid equal 
 veneration toShem, who was the founder of their 
 race ; and among the Egyptians, Ham was long 
 revered as a divinity under the name of Jupiter 
 Hammon. Javan son of Japhet and grandson 
 of Noah is the stock from whom the Greeks are 
 descended. Javan established himself in the 
 islands of the western coast of Asia Minor, and 
 
 some
 
 r "* ] 
 
 some wanderers past over to Europe j to these 
 first inhabitants succeeded a colony from Egypt, 
 who about the time of Abraham penetrated 
 into Greece, and under the name of Titans 
 endeavoured to establish monarchy : we can 
 almost trace the history of those people to the 
 beginning of time, the Chinese have formed a 
 fanciful astronomical calculation to make the 
 world seem more ancient, and their mythology 
 is a chronology of ideal epochs and chimerical 
 events that have no existence but in the pages 
 that recite them ; the only authentic history of 
 the Jews and of the world's commencement, 
 is to be found in the writings of Moses. 
 
 Religion exalts us from a state without 
 which it would be contemptible and wretched. 
 On what quality corporally or mentally could 
 we presume to more importance than other 
 created beings, if providence had not indicated 
 the path to virtue and the means of salvation ; 
 without religion what claim have we to prefer- 
 ence above the tree that vegetates, or the ox 
 that browes; how little is man in the midst 
 
 of
 
 t 1* 1 
 
 of his pride, how miserable and impotent is 
 his utmost knowledges he cannot unravel the 
 arcana of nature, his utmost genius cannot 
 animate an insect, he cannot ascend the stars or 
 comprehend the wonder of their nature, he can 
 neither prolong his friends existence or continue 
 his own ; he cannot resist his departure from 
 life; but in spite of reluctance, sickens, lan- 
 guishes, and dies; his vaunted philosophy is a 
 study of doubt and perplexity, hypothesis is 
 erected on hypothesis, and ingenious theories 
 that amuse the mind without satisfying it. 
 Religion restraines the wild rovings of fancy 
 and furnishes a solid base for hope and comfort, 
 elevates us above frail mortality, to immortality 
 and happiness. 
 
 If a supernatural communication is made to 
 any individual it must be accompanied with 
 miracles to prove it so, for our senses beguile 
 us, and we fancy things that have no existence 
 but in the imagination ; or if the commun- 
 ication carries a conviction with it by divine 
 inspiring which satisfies the person who receives 
 
 it,
 
 it, that feeling cannot operate on a third per* 
 son, without inspiration is equally commun- 
 icated to him ; but when a prophet declares 
 his divine mission and proves it authentically 
 by converting rivers of water into blood, by 
 obscuring the land with locusts, by involving 
 it in impervious darkness, and by the universal 
 destruction of the first-born of a nation, and all 
 these miracles are effected at the appointed 
 moment, the revelation can only be from the 
 God who could effect such wonders; it was by 
 such a manifestation of power that the Deity 
 chose to identify himself to the Israelites, and by 
 other miracles demonstrated his Schechinah in 
 the Temple, and they of all the universe were 
 the only people who acknowledged and worship- 
 ped the one Almighty God : their confidence in 
 him entitled them to his peculiar providence, 
 and they possessed it till their deviation and 
 idolatry forfeited it ; adversity has reclaimed 
 them, in their captivity they resought their God, 
 and he has declared that those who seek him 
 shall find him. 
 
 Thjs
 
 C I 1 
 
 The severe treatment they have undergone 
 tenders their preservation miraculous, and 
 announces to their adversaries lhat it is braving 
 heaven to attempt the destruction of those 
 whom it protects. "This is a people that is 
 robbed and wasted, they are made a prey and 
 there is none to deliver them, a spoil and there 
 is none that saith restore;" though their crimes 
 had incurred such heavy castigation, God 
 denounces vengeance against their adversaries, 
 and promises recompence to those wlio befriend 
 them. " He that toucheth you, touched) the 
 apple of mine eye ; oh ! blessed are they which 
 love thee for they shall rejoice in thy peace, 
 and blessed are they which have been sorrowful, 
 for all thy scourges, for they shall ujoice for 
 thee when they have seen all thy glory, and 
 shall be glad for ever." 
 
 A faithful interpretation of the prophecies 
 has terminated an -important controversy. After 
 the perusal of this work the mind can no longer 
 vacillate; the Jewish religion be no more 
 cjuestioned ; nor the coming of the true Mes- 
 siah
 
 [ lxiii ] 
 
 siah again doubted ; David Levi was impatient 
 and irascible, conscious of his unerring know- 
 ledge of the Scripture, he could not endure 
 coiu.adiction ; instead of a calm and grave 
 refutation, he often replies sarcastically and 
 indignantly; lie forgets that the Jews being 
 the only proficients in Hebrew, other expound- 
 ers of it mi^ht be mistaken: and he forgets 
 how tenacious men are of opinions which it is 
 their interest to defend. But, the contest is 
 ended, his Dissertations on the Prophecies 
 have demonstrated the object of them, the 
 delusion is dispelled, and the most prejudiced 
 biirot can no longer be deceived. 
 
 MosLs'i history of the Israelites after their 
 departure from Egypt to their arrival at the 
 promised land, is the foundation of all revealed 
 religion; it is the sole narrative by divine 
 authority transmitted to mankind ; that the 
 Pentateuch is derived from heaven is proved by 
 its own singular authority, and by various 
 subsequent records. The law was not trusted 
 to the precarious memory of man: "write this 
 
 for
 
 [ ixiv ] 
 
 for a memorial in a book," was the Lord's 
 injunction; it was read in the ears of the 
 people, a copy of it was given to the Priests the 
 sons of Levi, and to all the elders of Israel, at 
 a solemn festival when the community was 
 assembled it was to be read to all Israel, and to 
 the strangers within their gates ; there was no 
 concealment from Gentiles, every one might 
 witness God's miracles for his chosen people. 
 Moses might learn preceding events from his 
 ancestors, for the creation was not remote from 
 his era, the narrative was transmitted fiom 
 generation to generation. Moses was a meek 
 and benevolent man, he preftred the desolate 
 desert with his sinful people, to a residence in 
 the kingly court of Pharaoh, he is faithful in his 
 narrative; he dees not palliate his imperfections, 
 or apologize for his brothers misconduct; lie 
 neither conceals the crimes of his ancestors, or 
 the sins of his backsliding congregation; he 
 never exaggerates or extenuates, but relates 
 every event as it occured ; as a common his- 
 torian he is entitled to credit, but he spoke 
 
 from.
 
 from Almighty authority, and appeals t 
 heaven lor his divine legation. His miracles 
 in Egypt, bespoke the sole power that could 
 have w;rked them; those wonders that terrified 
 and desolated Egypt, convinced the Israelite* 
 of the guardianship of their God. Never was 
 a nation blessed with such peculiar protection, 
 they saw the sea wonderfully afford them a 
 safe path, and the idolatrous Egyptians over- 
 whelmed by it; and in a wild uninhabited 
 desert, they saw themselves sustained by the 
 raining of Manna. Moses appeals to the 
 evidence of their senses for the astonishing 
 miracles that were performed ; he speaks not 
 of wonders of yore, of miracles performed for 
 their ancestors, but in favor of the very people 
 he addresses ; they were all testimonies of the 
 astonishing occurrences he was relating. 
 
 I have said, that the Jews know more of 
 Scripture than other nations, their indisputable 
 commentaries on the Bible are sufficient cor- 
 roborations of this assertion, but there are 
 
 other
 
 / 
 / 
 
 [ Ixvi ] 
 
 other proofs of it ; an oral law accompanying the 
 written law was committed alone to them. The 
 Command to forbear eating of the fruit of good 
 and evil was verbal, for there was no written 
 law till the time of Mo:es. Cain might be 
 ignorant of the heinous ciime of homicide, if 
 God had not forbidden murder. How were 
 Cain, Abel, and Noah, informed, that sacrifices 
 so seemingly repugnant to nature, were grateful 
 to the Deity, if there had been no oral in- 
 junction for it ; and why should Abel's offering 
 be respected and not Cain's, if they had not 
 been previously instructed in the difference? It 
 was a verbal prohibition to cut the reeking 
 member from a live animal, or eating blood. 
 Frontlets are ordered, but not in what manner 
 to be formed, or of what materials composed- 
 Circumcision is ordained, but not of what 
 member; the month is mentioned without spe- 
 cifying whether solar or lunar. "Thou shalt 
 not f.eethc a kid in its mother's milk," but the 
 injm:c! ;on extends to any other mother's milk. It 
 was forbidden to murder man? but it was murder 
 
 to
 
 to kill a woman. If an oral law had not accom- 
 panied the written law, its ambiguities could 
 never have been solved. It has been alledged 
 against Scripture, that it proffers only temporal 
 benefits; an ignorant and gross people just 
 emerged from severe slavery, might be mere 
 infiisenced by the hope of temporal reward than 
 future requital ; but the learned Jews discern the 
 passag-es that indicate a future state, and the 
 erzl law is a more explicit developement of it. 
 
 The oral law was delivered to Moses on the 
 mount, he communicated it to Aaron, Eleazar, 
 and Joshua; they delivered it to the seventy 
 elders, from them it went to the prophets ; from 
 the prophets to the Sanhedrin ; from them it was 
 transmitted to the wisemen of Jerusalem and 
 Babylon, and was at length committed to 
 writing by Judah the saint. Who will contend 
 with a nation on the exposition of their Scrip- 
 ture, and on the tenets of their religion who 
 were blessed with supernatural communication ? 
 
 It might seem superstitious for the Jews to 
 believe they were favored with peculiar in- 
 spiration,
 
 I lxviii ] 
 
 tfpiration, if the divine influence did not still 
 predominate, and endow them with preter- 
 natural fortitude to preserve their faith amidst 
 so many efforts to shake it. 
 
 Moses's appeal to our ancestors for the verity 
 of miracles is bold and confident; "I speak 
 not to your children which have not known, 
 and which have not seen the chastisement 
 of the Lord your God ; his greatness, his 
 mighty hand, and his stretched-out arm, and 
 his miracles ; but your eyes have seen all the 
 great acts of the Lord which he did." A festi- 
 val was immediately ordered to celebrate their 
 emancipation from Egypt, not to commemorate 
 events that formerly occurred, which no one 
 might remember, but events which were recent, 
 which were existing, and which every one 
 witnessed. The holiday from the period of its 
 institution has been annually kept, and the 
 people who celebrate so indubitable and miracu- 
 lous an interposition of providence, never can 
 withdraw their worship from him who ordained 
 it. 
 
 If
 
 [ lxix } 
 
 If human evidence could strengthen out 
 belief of the sacred narrative, we might derive 
 it from various writers; profane authors have 
 corroborated the divine history, their mytho- 
 logical fictions have deformed it, but in the 
 principal facts they ate agreed. 
 
 Moses was the first who instituted the office 
 of magistracy among the Jews, and the qualifi- 
 cations for the office were characteristic of 
 the virtue of the man who instituted it. A 
 magistrate was to possess wisdom, humility, and 
 the fear of God ; he was to contemn riches, 
 to revere truth, and to be of good fame, and be 
 popular and beloved. The supreme court of 
 magistracy consisted of seventy besides Moses, 
 who was president of the counsel ; the oral law 
 had been consigned to him ; he was the reposit- 
 ory of the traditional code, and it was by him 
 to be transmitted to the elders. 
 
 The service of the Temple was a solemn and 
 awful rite, the auspices of the Deity over it, 
 were manifested by fire descending from heaven 
 and consuming the victim. As miracles and 
 
 prophecies
 
 prophecies have ceased, and we are no longer 
 enlightened by inspiration, we do not compre- 
 hend ail the wonders and mysteries of the 
 Temple, and the extraordinary intervention of 
 the Deity where the Schechinah peculiarly 
 resided; a pillar of cloud surmounted the Tem- 
 ple, God was solemnly invoked, and the oracle 
 was audibly uttered from the Divine presence ; 
 the ministry of the Temple was a tremendous 
 office; the High Priests caution in entering the 
 holy of holies on the great day of Atonement was 
 terrific; the Philistines approached the Temple 
 without timidity, till Dagon fell and they were 
 smitten with emerods: the consecrated fane of 
 the God of the Hebrews was not to be profaned ; 
 an unhallowecl obtrusion to inspect the ark 
 offended the presiding presence, and fifty thou- 
 sand Philistines were smitten, no one was for- 
 given who transgressed the laws of the Temple, 
 and Nadab and Abihu perished for daring to offer 
 strange fire before the Lord ; even the zealous 
 Uzzah's inconsiderateness in extending his hand 
 to support the shaking ark was fatal to him; 
 
 king
 
 [ lxxi ] 
 
 king David trembled and stood aloof, the 
 astonished gazers retrtated, the offended Deity 
 v. as only to be approached by purified ministers 
 of its appointment. 
 
 Sacrifices were founded on a positive in- 
 stitution, remission of sin was matter of grace 
 and favor; God appointed the manner of 
 signifying it and revealed it to Adam, and 
 by Adam it was communicated to his children; 
 the Deity propitiated by atonements testified his 
 acceptance by an external and visible sign. 
 Cain perceived that Abel's offering was respected 
 but his was not ; we can only conjecture by 
 what signal this was evinced, perhaps a fire 
 from heaven on the oblation, might have 
 manifested divine approbation of Abel's offering, 
 as the lamp of fire passed between the parts 
 of Abiaham's sacrifice. 
 
 We hear nothing of the Urim and Thummim 
 during the first Temple, but during the Taber- 
 nacle the holy spirit was imparted to the Israel- 
 ites by Urim and Thummim, under the first 
 Temple by the prophets, and under the second 
 by the Both Kol.
 
 Ixxii ] 
 
 God communicated by inspiration Various. 
 ways, sometimes though rarely directly to the 
 object of his selection, as from the burning 
 bush i but frequently by visions and dreams. 
 God exercised such an influence on the mind 
 as carried conviction of the mighty operation,, 
 the prophet was in a trance while he received 
 the inspiration, and often in awful consterna- 
 tion ; but Moses the pre-eminent of prophets could 
 freely invoke the Deity, and the divine word 
 was imparted to him without terror cr pertur- 
 bation. 
 
 In approaching the court of the Temple, the 
 Israelite was to consider himself in the divine 
 presence, he was to effer his praters standing; 
 he was to be in decent habiliments, to order his 
 voice; to bow and worship; his heart upwards, 
 bis eyes downwards; his hands on his breast 
 with fear and earnest devotion ; in retiring, he- 
 was to go backwards. Since the loss of the 
 Temple the Jews pray in this manner in thq 
 Synagogues. 
 
 Ahe a nation whose history is nearly coeval 
 
 with
 
 lxxiii J 
 
 with the creation, chosen and denominated by 
 the Deity his peculiar people, whose worship 
 was so sacred and sublime., and even in their 
 calamity adore their Creator so purely and 
 solemnly, objects of scorn and enmity. Can 
 the God they worship permit their adversaries 
 outraging them with impunity? Will he never 
 remit his anger, and hearken to a repentant 
 people? Will their invocation be for ever fruit- 
 less, and the offended Deity for ever forsake 
 them ? the natural and political convulsions that 
 alarm the world, may indicate the approaching 
 period of God's judging the earth, and redeem* 
 ing his faithful people. 
 
 The object of this publication is obvious, a 
 fanatic spirit has actuated some persons to 
 endeavour the conversion of the Jews; and the 
 pretended apostacy of interested impostors, has 
 given them cause for indecent triumph. Bigotry 
 is nearly allied to intolerancy, and the enthusi- 
 asts who are strenuous to make proselites, would 
 exercise rigor to compel them; religious com- 
 bination 
 
 w
 
 t lxxiv ] 
 
 binations generate a temper that is not restrained 
 by reason or governed by policy. Confedracie* 
 to make converts were the foundation of the 
 inquisition, and the history of that horrid 
 tribunal excites alarm wherever a semblance of 
 it is menaced ; some counterpoise to a mistaken 
 zeal is the rapid progress of Unitarianism, 
 which is more successful as it employs no 
 power but argument, and no influence but 
 reason. With unparalleled perseverance, and 
 unabated ardour, the Jews continue their ador- 
 ation of One God. 
 
 The law delivered on mount Sinai near 
 3,000 years ago is undeviatingly, the stand- 
 ard of their present faith; though no human 
 power can shake their belief, they interfere with 
 no other creed, or disturb dissentients with 
 attempts to convert them. 
 
 TiiEiH numbers excite no courage, their 
 riches no enterprise, whatever is their encrease 
 of population, whatever their political influence, 
 or physical strength, it incites no movement. 
 If Jerusalem was depopulated, and all the 
 
 potentates
 
 [ lxxv J 
 
 potentates of the earth inviting them to re- 
 possess the territories of their ancestors, they 
 would reject the solicitation ; the object of 
 their ardent prayers, the summit of their fondest 
 hopes will be ungratified, till a signal from 
 heaven convinces them, that the period of their 
 redemption is arrived ; no human suggestion 
 can stimulate them, a divine impulse must 
 rouse them ; they were possessed of Jerusalem 
 by miracle, and they wait another miracle for 
 their restoration. 
 
 A people whose polity differs from all sub- 
 lunary institutions, who have no motive for 
 conquest or ambition, can afford no reasonable 
 cause for jealousy or hate, they are defenceless 
 and passive; till a power is interposed that 
 cannot be doubted or resisted ; the scoffers 
 and scorners in terror will witness the ratification 
 of the prophecies, and lament their perverse 
 incredulity. 
 
 So many misinterpretations of the prophecies 
 have distracted the world, so many delusions 
 n the purport of them have been imposed on 
 
 the
 
 f lxxvi J 
 
 the ignorant, that it was necessary to give a just 
 exposition of them. 
 
 David Levi extended the subject much 
 further, he quotes every prophet who predicted 
 the Messiah, but these two volumes sufficiently 
 indicate him ; the Unitarians have admitted 
 the verity of the prophecies, their creed of the 
 Unity seems to reproach the absurd notion of 
 Christ being the Messiah ; it is astonishing, 
 that infatuation and error should have sustained 
 its influence so many centuries; but the delusion 
 has ceased, the incantation of priestly sorcery is 
 dissolved ; sophistry no longer bewilders, and 
 misrepresentation no longer deceives ; the Unity 
 of God will be asserted ; and no preposterous 
 doctrine longer blaspheme him. 
 
 J. KING. 
 
 January 17, li'7. 
 Howlawi-Streor,
 
 DISSERTATIONS 
 
 ^X0$)ttit$. 
 
 DISSERTATION I; 
 
 The Prophecy of Balaam. 
 
 Jl HE first who prophesied concerning the 
 future restoration and salvation of the Jews, 
 was Balaam the son of Beor : for although 
 he was originally a diviner, or soothsayer *, 
 yet, was God pleased to endow him with the 
 spirit of prophecy, that he might prophesy good 
 concerning Israel, declare God's superintend- 
 ence and government of the world, and promul- 
 gate 
 
 * Joshua, xiiu 22. 
 VOX. ]. t
 
 ( 2 Dissertations 
 
 gate among the Heathen his wonderful Works 
 with his chosen people*. The prophecies of 
 Balaam afford a manifest proof of the particular 
 
 providence 
 
 * Bishop Newton observes, (Dissertations on the Prophecies, artidff 
 Balaam) that " the gift of Prophecy was not always confined to the 
 chnsen seed." But this is far from the truth : for, except in the instance now 
 before us, and for which, I think, I have assigned a sufficient reison, more 
 especially, as the prophecy, thus delivered, so highly concerned the 
 Jewish nation, and after the delivery of which, he prophesied no more, I 
 confidently assert, that the gift of prophecy was entirely confined to 
 the chosen seed, as may be clearly perceived from the whole tenour of 
 the Old Testament. As to what he has observed, concerning God'* 
 revealing himself to Abimelech and Pharaoh, it is not conclusive ; because, 
 there is a creat difference, between God's revealing himself in a 
 dream to Abimelech or Pharaoh, merely to inform them of their crime, 
 and the injury they were attempting to do to his servant Abraham, who 
 was a true prophet, endowed with the gift of prophecy. As to 
 Nebuchadnezzar, Scripture is clear in calling it a dream ; and which was 
 so fur from the gift of prophecy, that he neither knew the interpreta- 
 tion of the dream, nor the dream its<lf, till informed of both, by the 
 prophet Daniel, who was of the chosen seed. His further observations, 
 (Dissertations, Vol. I. page 66,) "Neither was there any necessity 
 that the prophets should always be good men," &c. scarcely deserve 
 notice, for the examples cited are palpably contradictory to truth, and 
 sacred writ; for in no part of Scripture, do we find an instance of unworthy 
 |r>r>ons hoir.n endowed with the gift of prophecy ; neither did Aaron and 
 IMiri.nn mutiny against Moe-, nor rebel ng.unst God. The disobedience 
 01 .Jonah, was not the consequence of his unworthiness, but a suddVi 
 impulse, the consequence of a tender affection, and solicitude for hi^ 
 brethren, he being apprehensive that the Heathen might pay mo r ^ 
 attention to hi; admonitions than the Jews did, and which might be the 
 cause of bringing a heavy punishment upon them, as shall be shewn at 
 large in my Comment on Scripture, in which I shall likewise take notice 
 of the case of the two prophets of Samaria, which the Bishop has stut'iij 
 I ut of which he docs not -v?ni to bane had a just con 'ptioa,
 
 on the Prophecies, 
 
 providence of God over his people, and his 
 peculiar love towards them : for what couid 
 be a greater honour to them, than that a 
 prophet called from another country, an 
 immoral man, and one who came with a full 
 intent to curse them for the sake of lucre, 
 should be obliged to bless them, prophecy of 
 their future happiness, and bear testimony to 
 their holiness. It is in fact, as the learned 
 Abarbanel observes, the commendation of an 
 enemy among enemies, which is a commend- 
 ation indeed. 
 
 The prophecy I propose treating of, as 
 applicable to the coming of the Messiah, Sec, 
 is the last of those he delivered, beginning, 
 "Balaam, the son of Beor, hath said," chap. 
 xxiv. verse 15, till the end of verse 24. 
 
 It must be observed, that Balaam delivered 
 four prophecies concerning Israel, each one 
 referring to a period of time more remote 
 than the former, and more approximate to the 
 latter days. For in the first, he shews the noble 
 descent of the nation from the ancient patriarchs, 
 that they were God's portion, his chosen people, 
 and his inheritance from the days of their ances- 
 tors; that they therefore multiplied in a most 
 
 extraordinary
 
 4 Dissertations 
 
 extraordinary and wonderful manner, without 
 the junction of any other people; and were 
 ordained to the participation of immortality. 
 All which, he expressed in verse g, and io, 
 of chapter xxiii. 
 
 For in verse 8, he says, ,c How shall I curse 
 those whom God hath not cursed; or how shall 
 I raise indignation against whom the Lord hath 
 no indignation?'' Having thus shewn that it 
 was not in his power to curse those whom God 
 so highly favored, he in verse y, explains the 
 reason of that favor : " Because I see him sprung 
 from the ancient rocks, and from the hills I 
 behold him." That is, I see him derive his 
 descent from the ancient patriarchs and matrons, 
 whose faith was as firm as the rocks. In this 
 manner, he shews the descent of Israel; and it 
 is really worthy of observation, that the prophet 
 Isaiah makes use of the very same image of a 
 rock, to shew the descent of the nation *. 
 " Look unto the rock, from whence ye were 
 hewn; and to the hollow *)f the cave, whence ye 
 were digged. Look unto Abraham your father; 
 and unto Sarah who bare you." 
 
 Having thus shewn the descent of the nation, 
 
 he 
 
 Kiali, li. 1.
 
 on the P?'ophecies. 5 
 
 he farther observes, that that descent was pure, 
 without any mixture of other nations *, " Lo, 
 the people shall dwell alone, and shall not be 
 reckoned among the nations." But, as it might 
 be inferred, that by their being thus separated 
 from all other nations, their number would be 
 extremely small, he observes, that they were very 
 numerous t. " Who can count the dust of 
 Jacob, and number the fourth part of Israel?" 
 He then proceeds to shew that they would 
 inherit immortality, in the following sentence J : 
 il Let my soul die the death of the righteous 
 amongst thtm y and let my latter end be like his.'* 
 In the second, he foretels the victories which 
 the Israelites should gain over the Canaanites, 
 &c. their possession and quiet enjoyment of 
 the land afterwards: their virtue and righteous- 
 ness, and their enjoyment of the gift of prophecy. 
 This he declares in verse 21, 23, and 24. For 
 in regard of their piety he says, " He hath not 
 beheld iniquity in Jacob, neither hath he seen 
 perverseness in Israel." In verse 23, he speaks 
 of the gift of prophecy, observing, "Surely 
 there is no enchantment in Jacob, neither is 
 there any divination against Israel, for as at 
 
 this 
 
 * Namb. xxiii. 9. f I b "*- t Md. 1
 
 6 Dissertations 
 
 this time, so shall it be said to Jacob and 
 Israel what God hath wrought." That is, they 
 surely have no occasion to use enchantments, 
 and divinations, as other nations do, in order 
 to be informed of future events, or the will of 
 God, for as they are at present informed there- 
 of by means of the gift of prophecy to 
 Moses *, so shall they continue to be thus 
 informed either by the spirit of prophecy, or by 
 means of the Urim and Thummim, as was 
 actually the case during all the time that they 
 continued in the land, prior to the Babylonish 
 captivity. 
 
 In verse 24, he speaks of their victories, 
 Ct Behold, the people shall rise up as a great 
 lion, and lift up himself as a young lion : he 
 shall not lie down until he cat of the prey, and 
 drink the blood of the slain." 
 
 In the third prophecy, he speaks of a re- 
 moter period of time : for he there declares that 
 they should have a king who should be exalted 
 above Agag, which clearly points out Saul, who 
 overcame Agag, king of the Amalekites; and 
 that their kingdom should be still more exalted ; 
 
 and 
 
 Vide Numb. ix ; 8 x.v.ri, J jtxxvi. i, ic.
 
 on Hie Prophecies* 
 
 a^nd which denotes the prosperous reigns of 
 David and Solomon, and the building of the 
 Temple; as in chap. xxiv. verse 5, 6, 7* #s 9- 
 " How goodly are thy tents, O Jacob, and thy 
 tabernacles, O Israel!" In this verse, he speaks 
 of the Temple, and the different tabernacles, 
 where the ark rested before it was brought to 
 Jerusalem. In verse 7, he speaks of the exalt- 
 ation of their kingdom, " And his king shall be 
 higher than * Agag, and his kingdom shall be 
 ^///exalted," Sec. Sec. 
 
 y 
 
 / "\Ve now come to the fourth prophecy, in 
 which he foretels the coming of the Messiah, 
 and the restoration of the Jewish nation to 
 their own land. And as this was not to be 
 accomplished, till the latter days, he there- 
 with consoles Balak, by informing him, that he 
 would not at present receive any injury from 
 this people, for that the thorough subjection of 
 Moab by them, would not take place till the 
 
 latter 
 
 * Tl ,e 2 f 3JN72 does not properly form the comparative, but 
 denotes the same as the proposition }), from ; and is what the Hebrew 
 Giammarians call lfjtn V2 ' e - denoting time : so that the meaning 
 of the depression is, his king shall begin to be exalted from the 
 time of Agag ; tha.t i, from the time of Saul the first king of Israel, 
 who overcame A^ng } ar.d that his kingdom should still be more 
 cxalta', &.<..
 
 S Dissertation* 
 
 latter days. And as this embraced, sd great a 
 distance of time, he ushers it in with great 
 solemnity, by a remarkable preface, " Balaam 
 the son of Beor, Sec, who heareth the words of 
 Cod, and is made acquainted with the purpose 
 of the Most High, who seeth the vision of the 
 Almighty, falling down in a trance, but having 
 his eyes open." He here shews that his visions 
 were real prophecies; and although he was so 
 far overpowered by the force of the vision, that 
 his corporeal faculties were deprived of their 
 proper functions, yet, his intellectual powers 
 were in full force; which he beautifully describes 
 by the falling down in a trance, but having his 
 iyes open *. And as he clearly saw the vision with 
 his intellectual eye, he makes use of that image 
 to shew the nature of his prophecy; and there- 
 fore observes, " I see him, but not now : I 
 view him, but not nigh." That is, I plainly 
 see the thing I foretel, although it doth not 
 yet exist, and I have a clear view of it, although 
 it is to be at such a distance of time. " A star 
 shall come forth from Jacob, and a sceptre shall 
 
 rise 
 
 * Tli".; i^ the i<\il meaning of the IJebrrw, into 'he true p r '* 
 which, >\h ;> Newton seems no* to have enteral ; and which is tho 
 c*u->c of li'.j gi in- .!.. c:.'.'ncou'j 1 1 an Ltionol the <> " :^ii.
 
 on the Prophecies^ 9 
 
 rise out of Israel, who shall smite the corners of 
 Moab, and break down the walls of all the 
 children of Sheth." 
 
 He here informs Balak of the entire subjection 
 of Moab to the Israelites; and not only Moab, 
 but the whole world, for all mankind are 
 included in the general term, the children of 
 Sheth ; for the posterity of Cain, and all Adam's 
 other sons, perished in the deluge, so that the 
 line of Sheth only, was preserved in Noah and 
 his family. 
 
 By the breaking down of the wall, he shewed 
 their utter subjection, and the entire subversion 
 of their kingly power, and different forms of 
 government by the Messiah, agreeable to what 
 the prophet Isaiah says *, "The lofty looks of 
 men shall be humbled, and the haughtiness of 
 mortals shall be bowed down, and the Lord 
 alone shall be exalted in that day." 
 
 He then speaks of the subjection of Edom, 
 And Edom shall be his t possession, Seiralso 
 shall be his possession, being his enemies and 
 Israel shall do valiantly." In this verse he 
 shews the entire subjection of Edom, and for 
 which he assigns a strong reason, viz. V^ltf his 
 
 enemies ; 
 
 * Tsaiah, ii. 11. 17. f Israel's. 
 
 VOL. 1. K
 
 to Dissertations 
 
 enemies; that is, because Edom was the enemy 
 of Israel, they therefore are to have the entire 
 possession of his Country. And it is really 
 worthy of observation, that the prophet Obadiah 
 describes Israel's taking possession of the territo- 
 ries of Edom, in nearly the same words # . 
 " And the house of Jacob shall possess their 
 possessions. And the house of Jacob shall be a 
 fire, &c. and there shall not be any remaining 
 of the house of Esau. And they of the south 
 shall possess the mount of Esau, &c. And 
 saviours shall go up on mount Zion to judge 
 the mount of Esau." And thus says Balaam, 
 "Out of Jacob shall come he that shall have 
 dominion, and he shall destroy the remnant out 
 of the city." In this manner, we may plainly 
 perceive, how one prophecy supports the other, 
 and both strengthen the truth of revelation. 
 
 From Edom, he turned to Amalek, <c And 
 when he looked on Amalek, he took up his 
 parable, and said, Amalek was the first of the 
 nations that warred against Israel, but his 
 latter end shall be that he perish for ever." 
 
 He then took notice of the Kenites, " And 
 lie looked on the Kenites; and took up his 
 
 parable^ 
 
 * Obadiftli, i. 17, Ac.
 
 on the Prophecies, 11 
 
 parable, and said, "Strong is thy dwelling place, 
 and thou hast put thy nest in a rock. Neverthe- 
 less the Kenite shall be wasted, for how long 
 will it take Ashur to carry thee away captive?" 
 That is, notwithstanding the strength of thy 
 situation, when God hath appointed thy captivity, 
 it will not cost Ashur much time to carry 
 thee away captive. 
 
 Before I proceed, it will be proper to enquire, 
 who it is, that is meant by the Kcnites, as 
 commentators are greatly divided on the subject. 
 Several of the Jewish commentators are of 
 opinion, that these Kenites were the descendants 
 ofjethro. Moses's father-in-law. See Judg. i. 
 16 and 1 Sam. xv. 6. And I find, that 
 Bishop Newton was also of this opinion : for 
 though he observes, (Vol. I, page 83.) " There 
 are Kenites mentioned (Genesis xv. 1Q.) among 
 the Canaanitish nations, whose land was promised 
 unto Abraham; and le Clerc imagines that those 
 Kenites were the people here intended." Yet, 
 he farther observes, " But the Canaanitish nations 
 are not the subject of Balaam's prophecies; and 
 the Canaanitish nations were to be rooted out, but 
 these Kenites were to continue as long as the 
 Israelites themselves, &c," And therefore, he is 
 
 of
 
 12 Dissertations 
 
 of opinion, that these Kenites were the descend- 
 ants of Jethro, Moses's father-in-law. But the 
 learned Abarbanel is of opinion, that the 
 Kenite here mentioned, is one of the ten nations 
 promised by God to Abraham, as mentioned in 
 Gen. xv. 19. "The Kenites, and the Ken- 
 nizzites, and the Kadmonites." These three 
 nations, the children of Israel did not subdue, 
 (as will be shewn hereafter) when they entered 
 the land of Promise, and which has led Bochart 
 to observe *, that, cs Those Kenites^ as well as 
 the Kenizzites, became extinct in the interval 
 of time which passed between Abraham and 
 Moses, being not mentioned by Joshua in the 
 division of the land, nor reckoned among the 
 nations conquered by him." But the truth of 
 the matter is, tint the Kenite, Kenizzite, and 
 Kadmonite^ denote Amnion, Moab, and Edom t 
 as held by our Rabbins. The proofs that may 
 be adduced in favor of this, are many. I shall 
 notice a few. In the first place, we find, 
 that Balaam mentions Edom and Moab, but is 
 silent as to what regards Amnion; and as he 
 mentions all those who were to be finally 
 subjected by Israel, at the time of the Messiah, 
 
 it 
 
 Dialog. lib. iv. cap. 3G, col. 397.
 
 on the Prophecies, 13 
 
 it is more than probable, that by the Kenite, he 
 meant Amnion; although, for reasons unknown 
 to us, he called them by the name mentioned in 
 Genesis *. Secondly, we find that God tells 
 Moses, that he will not give the children of 
 Israel any part of the land of Edom, Ammon 
 and Moab, || which it is probable they expected, 
 as included in the promise made to Abraham; 
 because, as Moses says J, it was also accounted 
 the land of the D'tfrn Rephaim, the giants : it 
 was therefore necessary for God to tell Moses, 
 that he would not give them any part thereof at 
 that time. Thirdly, these three nations are 
 expressly mentioned by the prophet Isaiah, as 
 the future conquest of the Israelites in the days 
 of the Messiah, as mentioned chap. xi. 14. 
 On Edom and Moab they shall lay their hand; 
 and the children of Ammon shall obey them." 
 From all which, I presume, it is manifest, that 
 the Kenite here mentioned, is the same as 
 promised to Abraham, as one of the nations 
 
 who 
 
 * And in this sense, the Chaldee paraphrast Onkelos seems to under- 
 stand it : for he hath both in Genesis, and here in Numbers, translated 
 ^P " tne Kenite," HN^ 1 ?!^ " Shalmaali :" which is a manifest proof, 
 that he considered them as one and the same nation ; and, of course, 
 confirms the explanation here given. 
 
 || Deut. ii. 5, &c % Ibid. xi. 20, &c.
 
 i4 Dissertations 
 
 who were to be finally subdued or destroyed in 
 the days of the Messiah* 
 
 In verse 24, he proceeds, " And ships shall 
 come from the coast of Chittim, and shall afflict 
 Ashur, and shall afflict Eber, and he also shall 
 perish for ever." By the ships of Chittim, he 
 pointed out the Romans., who were to afflict 
 Ashur, or properly the Assyrians, and Eber, 
 i.e. the children of Eber, the Jews; and this 
 was fully accomplished : for as Dion informs 
 us, Assyria, properly so called, was conquered 
 by the Emperor Trajan : and it is well known, 
 that the Romans under Vespasian and Titus., 
 destroyed the second temple, and carried the 
 nation into this long and dreadful captivity : 
 he therefore adds, " And he also shall perish :" 
 that is Chittim, i. e. the Romans shall be 
 utterly destroyed, because they were the enemies 
 of the Jews, and afflicted them sorely. And 
 this is only a duplicate of what is mentioned 
 above when speaking of Edom, " And he shall 
 destroy the remnant out of the city . J> And 
 which is the fourth beast mentioned in the 
 prophecies of Daniel, as denoting the last of the 
 four great monarchies, as will be fully explained 
 in the course of these Dissertations. 
 
 These
 
 on the Prophecies. t 
 
 These prophecies, clearly point out the 
 future redemption of Israel, and the destruction 
 of their enemies; for the entire destruction 
 of all their enemies is to take place at the 
 coming of the Messiah. For although they 
 were employed in some measure as God's instru- 
 ments, to punish the nation; yet were they 
 more intent on gratifying their own infatiable 
 revenge on God's chosen people, than on 
 executing the divine will, as the prophet Isaiah 
 says, in speaking of the King of Assyria *, 
 " Howbeit he meaneth not so, neither doth his 
 heart think so, but it is in his heart to destroy, 
 and cut off nations not a few." And as the 
 prophet, denounced a severe pun^hment to be 
 inflicted upon Assyria, after they should have 
 served the purposes of Divine providence, 
 saying J, {s Wherefore it shall come to pass, 
 that when the Lori> hath performed his whole 
 work upon mount Zion, and on Jerusalem, I 
 will punish the fruit of the stout heart of the 
 King of Assyria, and the glory of his high 
 looks." So will God, at the future restoration 
 of the Jews, severely punish all those who have 
 afflicted them in this long and dreadful captivity, 
 
 as 
 
 * Isarah, x, 7. J Ibid. xii.
 
 16 Dissertations 
 
 as will be clearly evinced by the numerous 
 prophecies cited in the course of the work. 
 And as a proof of this, I shall mention the 
 prophecy of Jeremiah, which clearly points out 
 two remarkable and wonderful events, viz. the 
 preservation of the Jewish nation, and the total 
 destruction of their enemies. " Fear not thou, 
 O Jacob, my servant, saith the Lord; for I 
 am with thee; for I will make a full end of all 
 the nations, whither I have driven thee; but I 
 will not make a full end of thee; but I will 
 correct thee in justice, and will not utterly cut 
 thee off." (Jerem. xlvi. 28.) Thus is the pre- 
 servation of the Jews founded on God's 
 gracious promise; and if we seriously reflect 
 on it, we shall find it really to be one of the 
 most signal and illustrious acts of Divine 
 providence. And a learned prelate observes *, 
 the drops of rain which fall, nay, the great 
 rivers which flow into the ocean, are soon 
 mingled and lost in that immense body of 
 waters: and the same in all human probability, 
 would have been the fate of the Jews; they 
 would have been mingled, and lost in the 
 common mass of mankind ; but on the contrary, 
 
 we 
 
 * Newton on the Prophecies Vol. 1, p. 12-i.
 
 on the Prophecies, 17 
 
 we find, that they flow into all parts of the 
 world, mix with all nations and yet keep 
 separate from all. 
 
 But this, is no more than what Moses fore- 
 told them upwards of three thousand years ago, 
 " And yet for all that, when they be in the land 
 of their enemies, I will not cast them away, 
 neither will I abhor them, to destroy them 
 utterly and to break my covenant with them; 
 for I am the Lord their God, &c." (Levit, 
 xxvi. 44.) 
 
 In this Prophetic poem, he hath also clearly- 
 pointed out the mercy of God in the preservation 
 of Israel, and the means taken by Providence 
 to effect it; for in Deut. xxxii. 26, he says, 
 " I said, I would drive them into one corner, 
 (and consequently) I would make the remember- 
 ance of them to cease from among men." This, 
 hath really been the case of the ten tribes, whom 
 the king of Assyria carried captive to Halah, 
 and Habor, by the river Gozan : and of whom, 
 we have not to this hour, any certain or authen- 
 tic account, as to their real place of abode. 
 And this would have been the fate of the rest 
 of the nation, had they been carried to one 
 
 spot. 
 
 VOL. 1. L
 
 18 Dissertations 
 
 spot. The Prophet therefore, proceeds thus, 
 " Were it not that the wrath of the enemy would 
 be collected;" The sense of which is, that if 
 they were all in one place, under one prince, 
 and the wrath of the enemy should arise against 
 them, it w 7 ould be more collected, and con- 
 sequently, operate with a greater force to effect 
 their destruction. But, God in his infinite 
 mercy, scattered them among all nations; and 
 thereby prevented their annihilation : for if one 
 prince persecutes them, they retire to some of 
 their brethren, who live under the dominion 
 of another who favors them; as history clearly 
 evinces. And, although they are but few, in 
 comparison to what they were *j owing to the 
 numberless persecutions and massacres which 
 they have suffered in the different kingdoms of 
 Spain, Portugal, France, Germany, Poland, 
 England, &c. at various periods; yet, had they 
 all been in one kingdom, they most likely 
 would have been annihilated : but their disper* 
 sion among different nations, was the very 
 means of their preservation : for the interest of 
 
 the 
 
 * This fully verifies tlie words of Mescs, in Deut. W- 27, and xxviiv. 
 62. " And the Lord ah. ill scatter you among the nations, and ye shall 
 b<- left few in number amoni; the heathen, whither, the Loup shall lead 
 
 r 
 
 you And y shall be left few in number, lie."
 
 on the Prophecies. W 
 
 the various princes were so opposite to each 
 other, that when one persecuted them, another 
 favored, and granted them an asylum. Hence, 
 it is manifest, that their dispersion among so 
 many nations, throughout the world, is not a 
 sign that God hath cast them off entirely ; but, 
 on the contrary, is the strongest apparent proof, 
 that they are under the immediate providence of 
 God, who carefully watches over, and preserves 
 them, amidst the numerous enemies that sur- 
 round them, till the coming of the true Messiah, 
 when they will be all gathered together, and 
 return to their own land : where they will 
 serve God in truth and sincerity, as written in 
 the law which God commanded his servant 
 Moses. 
 
 Of this, a Christian writer * of great note, 
 seems to bear testimony : for he observes, 
 Neither the severe edicts of kings, nor the 
 hands of the executioner, have been able to 
 destroy them. No, nor the seditious multi- 
 tude, who have perpetrated massacres and ex- 
 ecutions, infinitely more tragical than the 
 princes. Both kings and people, Heathens, 
 Christians, and Mahometans : so opposite in 
 such a number of things, have nevertheless all 
 
 united 
 
 * Basnage, history of the Jews.
 
 20 Dissertations 
 
 united in the design of ruining this nation ; and 
 still have not been able to effect it. No ! The 
 bush of Moses, surrounded with flames, hath 
 always burnt without consuming. Notwithstand- 
 ing that they have suffered misery and persecution 
 from age to age, and have waded through 
 torrents of their own blood : yet, they still 
 subsist a distinct nation; whilst nothing remains 
 of the greatest monarchies but the name. 
 
 I have already observed, that the last pro- 
 phecy of Balaam, clearly points out the restor- 
 ation of the Jews, and the destruction of their 
 enemies, at the coming of the Messiah ; but 
 nothing of this kind took place at the coming of 
 Jesus. For at that time, no star came forth 
 from Jacob, nor did a sceptre rise out of Israel, 
 which smote the corners of Moab, and broke 
 down the walls of all the children of Sheth; i. e. 
 that brought the whole world into subjection, 
 as above shewn. Neither did Edom at that 
 time become the possession of Israel for 
 although the Edomites or Idumeans were 
 reduced by Hyrcanus to the necessity of 
 becoming proselytes to the Jewish religion *, 
 
 yet, 
 
 * Joseph, lib, xiii chap. 17. And lib. xv, chap. 11. 
 btrabo lib. xvi. page 700.
 
 on the Prophecies. SI 
 
 yet, did they not possess the land of Edom: 
 for the Idumea or land of Edom in which those 
 people then dwelt, was not the Idumea or land 
 of Edom mentioned in the Old Testament; for 
 that lay between the lake of Sodom and the Red 
 Sea : but the Edomites being driven thence by 
 the Nabatheans, while the Jews were in the 
 Babylonish captivity, and their land lay desolate, 
 they took possession of as much of the southern 
 part of it, as contained what had formerly been 
 the whole inheritance of the tribe of Simeon, 
 and also half of that which had been the inherit^ 
 ance of the tribe of Judah : and there they 
 dwelt at the time that the Hyrcanus reduced 
 them to the necessity, of either embracing the 
 Jewish religion, or forsaking the country, and 
 seeking new dwellings elsewhere; when they 
 embraced the former. So that it is clear, 
 that their country did not become a possession 
 for Israel. Neither did any come out of Jacob 
 who had dominion, and destroyed the remnant 
 out of the city : nor are the Romans, whom he 
 speaks of by the name of Chittim, entirely 
 destroyed, as mentioned by the prophet, "and 
 he shall perish for ever." For although the 
 Roman Empire was broken by the invasions of 
 
 the
 
 22 Dissertations 
 
 the Northern nations, yet is the nation not 
 finally destroyed; as the prophet foretold: but 
 "which will undoubtedly take place at the coming 
 of the Messiah, when all the enemies of the 
 Jews will receive their due reward: for as the 
 former parts of these prophecies were completely 
 fulfilled, the remainder will be completed in due 
 time. 
 
 --^w^MfiSasww- 
 
 DISSERTATION II. 
 The Prophecies of Moses, 
 
 JL H E second that prophecied concerning 
 the future restoration and happiness of the 
 Jewish nation, was our legislator Moses; from 
 whose writings I shall select two prophecies, 
 which plainly foretel the future restoration 
 of the Jews, and the destruction of their enemies. 
 The first, is Deut. xxx. 1, &c. " And it 
 shall come to pass when all these things are 
 come upon thee, the blessing and the curse, 
 which I have set before thee, and thou shalt 
 bring them to thy heart, among all the nations 
 
 whither
 
 on the Prophecies S3 
 
 ivhither the Lord thy God hath driven thee. 
 And shalt return unto the Lord thy God, 
 and shalt obey his voice according to all that 
 I command thee this day, thou and thy children, 
 with all thy heart and with all thy soul : That 
 then the Lord thy God will turn thy captivity,' 
 and compassionate thee, and will return and 
 gather thee from all the nations whither the 
 Lord thy God hath scattered thee. If any of 
 thine be driven out unto the uttermost parts 
 of heaven, from thence will the Lord thy God 
 gather thee, and from thence will he fetch thee.'* 
 In the twenty-eighth chapter of Deut. we 
 find, that Moses set before them, the blessings 
 and the curses. In chap. xxix. he caused them 
 to enter into the covenant, and fully informed 
 them of the dreadful consequence of their 
 breach of it. Having thus clearly shewn them 
 the consequence of their obedience or disobedi- 
 ence, and drawn a lively picture of their 
 miserable state in case of the latter, he proceeds 
 to inform them of their future Redemption, 
 which is to take place after all their sufferings; 
 for the prophet having a prescience of their 
 disobedience, and of course, the evil which 
 would befal them ; he ; in order to prevent their 
 
 despair
 
 24 Dissertations 
 
 despair in the greatness of their affliction, assures 
 them of the certainty of their future Redemption, 
 and the destruction of their enemies, in this 
 chapter. 
 
 For he assures them, as of a certainty, that 
 when all these afflictions shall come upon them, 
 and they should return unto their God, and 
 obey his voice, that then, their redemption 
 will follow of course. 
 
 That the reader may be able fully to com* 
 prehend the force and meaning of the prophecy, 
 according to the idiom of the Hebrew language; 
 it will be necessary to take notice of the terms 
 used by the prophet, both in regard to the 
 nation's repentance, and the return of God's 
 favor. For on the people's part, he mentions 
 their return to God, by observing, first, 
 pnb bit mnfcfni And thou shalt bring them 
 to thy heart : i. e. shalt fully consider in thy 
 heart the state of thy case secretly, and repent. 
 And in the next verse he says, ^'H 1 ?** "il IV HSU?! 
 And thou shalt return unto the Lord thy God. 
 On the part of the Supreme Being, he says, 
 
 tfcapi zm -prm Irvine n ynbn "n ne>i 
 
 And the Lord thy God will turn thy captivity, 
 and compassionate thee ; and will return and 
 
 gather
 
 on the Prophecies. 25 
 
 gather thee, Sec. So that he makes use of a 
 
 duplicate expression, as well on God's part 
 
 as on the people's. We also find that in 
 
 verse Sth, and 10th, he again mentions the 
 
 return of the people to God, so that the 
 
 people's return to God is mentioned four times, 
 
 and God's return to the people twice. But 
 
 the reason of this is, that Moses, by divine 
 
 inspiration, had a prescience of all that was 
 
 to happen to us, in this long and dreadful 
 
 captivity; and foresaw that there would be 
 
 two different parties in th? Jewish nation. 
 
 The one, consisting of such who through 
 
 the length of the captivity, numberless massacres, 
 
 persecutions, and banishments, would not have 
 
 sufficient fortitude to support them, and w r ould 
 
 therefore seem to apostatize, and pretend to 
 
 embrace Christianity, * but in their hearts 
 
 secretly adhere to the true faith, and law of 
 
 Moses; and such are at this day called among 
 
 us D'Dl^tf The compelled ones: because, they 
 
 act by compulsion : for as soon as they can 
 
 by any means escape from the Popish countries, 
 
 thev instantly return to Judaism. 
 
 The 
 
 Yi le Bnsnage, history of the Jews, book vii. chap 21, sect xx. &c 
 VOL. 1. M
 
 26" Dissertations 
 
 The other, consists of those, who notwith- 
 standing all their sufferings, have constantly 
 adhered to the truth ; made open profession 
 of their faith; and being at all times known 
 by the surname of Israel : of whom there are 
 but few left, in comparison of the numbers 
 which formerly existed. 
 
 Now, Moses by turns, addressed himself 
 to each of these parties: for when he said, 
 "pi 1 ? bit tTOPTV\ and thou shalt bring them 
 to thy heart: (or according to the idiom of 
 the English language, and thou shalt reflect 
 inwardly) he addressed those who acted by 
 compulsion; for although they had sinned, 
 yet were they still a part of Israel. And, because 
 their faith was secret, and their good works 
 done in private, for fear of those among whom 
 they dissembled: the prophet makes use of 
 the expression, " And thou shalt bring them 
 to thy heart among all the nations whether the 
 Lord thy God hath driven thee." That is, 
 because thou art thus intermixed among the 
 nations, and art called by their name; and 
 therefore canst not call on God publicly: 
 that thou shalt invoke him secretly in thy 
 heart. 
 
 As
 
 on the Prophecies. 27 
 
 As to the other party, who publicly and 
 constantly adhere to the true faith, he observed, 
 <; And thou s halt return unto the Lord thy 
 God, and halt obey his voice according to 
 all that I command thee this day, thou and 
 thy children," &c. For these, make open 
 profession of their faith, and publicly read 
 the word of God in their known places of 
 worship ; they and their children : for their 
 children are not forced from them, as are those 
 of the other party # . They therefore, may 
 return unto God by a sincere repentance in a 
 public manner. And the prophet assures them, 
 that when both parties have sincerely repented; 
 the one publicly, and the other privately j that 
 then, God would return unto both of them: 
 for which reason, he made use of different 
 expressions. For to those who always continued 
 in the covenant, he observed, "That then the 
 Lord thy God will turn thy captivity, and 
 compassionate thee." Because they are actually 
 in captivity, and bear all the miseries thereof: 
 he therefore justly observes, that God will have 
 
 compassion 
 
 * Vide Basnage, chap, xxxir page 749, See.
 
 28 Dissertations 
 
 compassion on them to preserve them, in the 
 midst of all the cruel persecutions which they 
 suffer for the sake of their faith. But to the 
 other party, he only says, " And he will return 
 and gather thee from all the nations whither the 
 Lord thy God hath scattered thee." But makes 
 not the least mention of their captivity &c. 
 For they cannot properly be said to be in 
 captivity; because they are considered as Christ- 
 ians, and consequently enjoy the same privi- 
 leges; are possessed of great estates and rank, 
 and make alliances with the noble families 
 of the countries where they live; for which 
 reason, he only said, that God would return 
 and gather them from among the nations where 
 they had intermarried, Sec. 
 
 In the following verse, he addresses him- 
 self to both parties at once, saying, " If 
 any of thine be driven unto the uttermost parts 
 of heaven, from thence will the Lord thy 
 God gather thee, and from thence will he fetch 
 thee." 
 
 In verse 5th, he informs them of the full 
 possession of the land, "And the Lord thy 
 God will bring thee unto the land which thy 
 fathers possessed, and thou shalt possess it : 
 
 and
 
 on the Prophecies, 29 
 
 and he will do thee good, and multiply thee 
 above thy fathers." And to encourage and 
 assure them, that they need not be afraid of 
 being deprived of all those blessings, by re- 
 lapsing into their former sins, as the imagina- 
 tion of man's heart is inclined to evil from his 
 youth, and they might then be again carried 
 away captive, he informs them, verse 6th. 
 " And the Lord thy God will circumcise 
 thine heart, and the heart of thy seed to love 
 the Loan thy God with all thine heart, and 
 with all thy soul, that thou mayest live." 
 That is, that the Lord will incline their hearts 
 constantly to love the Lord their God with all 
 their heart and with all their soul, that they 
 may live upon the land continually; and not 
 go into captivity any more. 
 
 But this great change, which Moses calls the 
 circumcision of the heart, and which denotes 
 their refraining from sin, is not to be brought 
 about by God's depriving man of his free will; 
 lor free agency, is one of the constituent 
 properties of an intellectual being : but this 
 great change in their temper, will be wrought 
 by the great and numberless signs and wonders, 
 which God will perform in those days, as the 
 
 prophet
 
 30 Dissertations 
 
 prophet Joel says, chap. iii. 3. "And I will shew 
 wonders in the heavens and in the earth; 
 blood, and fire, and pillars of smoke, &c." 
 As also, their great deliverance from captivity, 
 after so many hundred years; the resurrection 
 of the dead, and the day of judgment, when 
 the punishment of their enemies will take place, 
 as foretold by this prophet; as will be shewn at 
 large, when we come to treat of this prophecy* 
 By these great and suprising miracles, they will 
 be so struck with amazement at the wonderful 
 works of providence, that their uncircumcised 
 heart will be humbled; and they will no more 
 crave for the gratification of their sensual 
 appetites; but all their desire, will be the 
 enjoyment of spiritual blessings; so that they 
 will be in the same state of innocency, as Adam 
 before his fall. Agreeable to what the prophet 
 Jerem. says, ch. xxxi. 31, Sec, li Behold, the days 
 come, saith the Lord, that I will make a new 
 covenant with the house of Israel, and with the 
 house of Judah, &c. But this shall be the 
 covenant that I will make with the house of 
 Israel, after those days, saith the Lord, I will 
 put my law in their inward parts, and write it 
 in their hearts; and I will be their God, and 
 
 they
 
 on the Propliecics, 31 
 
 they shall be my people. And they shall no 
 more teach every man his neighbour, and every 
 man his brother, saying, know the Loud: for 
 they shall all know me, from the least of them 
 unto the greatest of them, saith the Lord." 
 For the effect of the stupendous miracles above- 
 mentioned, will make such a strong, forcible, 
 and lasting impression on their minds, that it 
 may be said to be engraven in indelible characters 
 in their hearts; and by its powerful influence 
 direct them to good, and prevent their in- 
 clination to sin : this, is properly the circumcision 
 of the heart, as it will entirely annihilate the 
 evil imagination of man. And this is what the 
 prophet Ezekiel meant when he said, chap, 
 xxxvi. 26. " I Avill also give you a new heart," 
 Szc. as will be explained, when we come to 
 treat of that prophecy. 
 
 And, because the different nations amongst 
 whom they were scattered, persecuted them 
 most cruelly : Moses therefore after mentioning 
 their redemption, observes, verse 7th. " And 
 the Lord thy God will put all these curses upon 
 thine enemies, and them that hate thee, and 
 have persecuted thee." Which clearly points 
 out God's vengeance on those who have per- 
 secuted them.
 
 32 Dissertations 
 
 In verse 8th, he again addresses himself to 
 those who dissemble, and act by compulsion, 
 who repent secretly in their hearts, but are not 
 able to keep the commandments for fear of 
 persecution; observing, " And thou shalt return 
 and obey the voice of the Lord, and do all his 
 commandments which I command thee this day." 
 That is, these dissemblers must not only return 
 to God, but must be particularly careful to 
 perform all the commandments of God after their 
 restoration, and not to act as they have hitherto 
 done through necessity, as that cause will then 
 be finally removed. 
 
 First, God himself will turn our captivity, 
 (as was the case in Egypt) as mentioned in verse 
 3d. " That then the Lord thy God will turn 
 thy captivity." But this, was not the case on 
 the return from Babylon, when the Jews returned 
 by the licence and order of Cyrus; in con- 
 sequence of which, we know what trouble and 
 vexation they encountered, and how the build- 
 ing was hindered, &c." But as our future 
 restoration will be by God himself, in the 
 person of the Messiah, as in Egypt, by Moses, 
 when God himself slew all the first born; we 
 shall in consequence, on our return to our own 
 
 land
 
 on the Prophecies, 33 
 
 land, enjoy one entire, continual, and uninter- 
 rupted state of prosperity. 
 
 Secondly. The future restoration will be 
 general to all the tribes of Israel, scattered in 
 the four corners of the earth; as mentioned in 
 verse 4th. "If any of thine be driven out unto 
 the utmost parts of heaven, from thence will 
 the Lord thy God gather thee, and from thence 
 will he fetch thee." This, did not take place 
 at their return from the Babylonish captivity; 
 for the ten tribes which the king of Assyria 
 carried away, did not return; neither did the 
 children of Israel and Judah, who were in Egypt, 
 and the land of Ammon and Moab, in Gaul 
 and Spain, and divers other parts return : but 
 only some from Babylon; and those but a small 
 part, and of the lower orders of the people. 
 
 Thirdly. The future restoration will include 
 all the posterity of Jacob: even those who 
 have apostatized, and dissembled, as above 
 shewn, from the different expressions made use 
 of by Moses, on addressing himself to the two 
 different parties. This is also clearly pointed 
 out by the expression of the prophet Isaiah, 
 lix. 20. " And the Redeemer shall come unto 
 
 Zion 
 voi.. 1. n
 
 34 Dissertations 
 
 Zion, and to those in Jacob who turn from 
 transgression, saith the Lord." By " those who 
 turn from transgression," the prophet means 
 those who have transgressed the law by dissemb- 
 ling and apostatizing; who will then repent, 
 and be ashamed of such conduct. But nothing 
 of this, took place at their return from the 
 Babylonish captivity ; and much less at the 
 coming of Jesus. 
 
 Fourthly. At the future restoration, the Jewish 
 nation will enjoy a more splendid and exalted 
 state, than they did during the continuance o 
 the first temple, even under David and Solomon j 
 as mentioned in verse 5th. " And he will do thee 
 good, and multiply thee above thy fathers." 
 But the very reverse of this, took place at their 
 return from Babylon, as they remained in almost 
 continual subjection, either to the Persians and 
 Medes, the Grecians or the Romans, by whom 
 they were at last entirely driven out of their 
 country, which they have never been able to 
 recover to this day. 
 
 Fifthly. That God will restore his Shcchinah, 
 or Divine presence to the Temple, the gift of 
 prophecy and the other holy things which where 
 in the first Tcaiple, as mentioned verse 9th. 
 
 " For
 
 on the Prophecies, 35 
 
 ce For the Lord will again rejoice over thee for 
 good, as he rejoiced over thy fathers." This, it 
 is manifest, denotes spiritual joy, by the resid- 
 ence of his Divine presence among them; 
 agreeable to what the prophet Zechariah says, 
 ii. 14. " Sing and rejoice, O daughter of Zion; 
 for, behold, I will come, and I will dwell in 
 the midst of thee." But this and much more, 
 was wanting in the second Temple : for those 
 extraordinary marks of the Divine favor, with 
 which the first Temple was honored, and which 
 were its chief glory were wholly wanting in the 
 second ; for there w T as no Ark of the covenant, 
 and mercy seat, upon it ; no Shechinah, or 
 Divine presence; no Urim and Thummim; no 
 holy fire upon the altar; and no spirit of 
 prophecy : all which are to be restored at the 
 coming of the Messiah. 
 
 Sixthly. After the future redemption they will 
 never go. into captivity again, because they will 
 continue stedfast in their duty to God, as men- 
 tioned verse 6th. " And the Lord thy God will 
 circumcise thine heart, &c." as above explained : 
 neither of which, was accomplished during the 
 continuance of the second Temple, or at the 
 coming of Jesus ; but on the contrary, they were 
 
 split
 
 36 Dissertations 
 
 split into factions, committing robberies and 
 murders on each other with impunity; to which 
 we may had, the heresies of the Sadduc; es, and 
 other heretics: so that their wickedness being 
 thus enormous, God removed them entirely 
 from off their own land. 
 
 Seventhly. At the time of the future redemp- 
 tion all our enemies, and those who persecuted 
 us, will be punished in a most exemplary 
 manner, as mentioned verse 7th. "And the 
 Lord thy God will put all these curses upon 
 thine enemies, and on them that hate thee, 
 which persecuted thee." But this, was not 
 effected at their return from Babylon, nor 
 during the time of the second temple, as they 
 were generally in subjection to their enemies; 
 and were sorely afflicted at times, with the 
 sword, famine, and pestilence, till they were 
 entirely rooted out from the land; whilst their 
 enemies grew powerful ; especially, at the 
 coming of Jesus, when they were und r the 
 power of a Roman governor; from all which, 
 it is manifest, that this prophecy was not 
 fulfilled at their return from the Babylonish 
 captivity, nor at the coming of Jesus, but 
 remains to be fulfilled at the coming of the 
 
 true
 
 on the Prophecies! 37 
 
 true Messiah, whose mission will be, to restore 
 the lost sheep of Israel, punish their enemies, 
 and bring universal love and peace to mankind, 
 as will be d monstrated in the sequel. 
 
 The second Prophecv, is contained in the 
 latter part of his prophetic Poem t Deut. xxxii, 
 34. I have elsewhere * already observed, that 
 this Poem contains six parts. The first part 
 consists of the first five verses, and is a pre- 
 fatory introduction to the Poem : The second 
 part contains nine verses: the subject of which 
 is, the kindness and beneficence of the Supreme 
 Beina towards Israel: The third part consists 
 of the next four verses, in which he describes 
 the sin and wickedness of the nation: The 
 fourth part consists of the next seven versesj 
 in which he recounts the afflictions with which 
 GOD would punish them for their disobedience: 
 The fifth part contains the next eight verses, 
 wherein he describes the final oestruction, which 
 the Supreme Being might have been induced 
 to have brought upon them for their enormous 
 crimes, had it not been for one particular 
 reason, and which he inimitably describes: 
 the sixth and last part (which is what we mean to 
 
 treat 
 
 * Vide preface to Lingua Sacra, page 2.
 
 33 Dissertations 
 
 treat of) contains the last ten verses of the 
 Poem, in which he rehearses the consolation of 
 Israel, and the vengeance which GOD will take 
 on their enemies. 
 
 In the immediately preceding part, he speaks of 
 the wickedness and abominations of the different 
 nations of the earth, who have persecuted God's 
 chosen people : he therefore cautions his readers, 
 not to imagine, that because these nations were 
 in a state of the greatest prosperity, they had 
 not been guilty of any crime in persecuting 
 God's chosen people; had not committed any 
 abominations : or that their crimes were forgotten 
 by the Supreme Being : on the contrary, he 
 says, verse 34th, "Is not this laid up in store 
 with me, and sealed up among my treasures?'* 
 By the pronoun this, he alludes to the preced- 
 ing verse, " Their wine is as the poison of 
 dragons, and the cruel venom of asps." By this 
 figurative expression, he clearly points out those 
 dreadful and cruel persecutions of the nations 
 against the Jews; and therefore declares, that 
 that very poisoned wine, and that bitter cup, 
 which they caused the children of Israel to drink 
 during the captivity, was laid up in store with 
 the Supreme Being, and sealed up in his trea- 
 sures
 
 on the Prophecies* 3D 
 
 sures, in order to cause them to drink it, as a 
 just retaliation for their crimes : agreeable to 
 what the prophet Obadiah says, i. 15, "As thou 
 hast done, it shall be done unto thee; thy deal- 
 ing shall return upon thine own head." Again, 
 <{ They shall drink and shall swallow down; and 
 they shall be as though they had not been." And 
 thus also says the prophet Jeremiah, Lament, iv. 
 21. " The cup also shall pass through unto thee: 
 thou.shalt be drunken, and shalt make thyself 
 naked." 
 
 He therefore proceeds, " to me belongeth 
 vengeance, and recompence, at the time that 
 their foot shall slip." That is, at the time when 
 the measure of their iniquity shall be full, and 
 the period of their power is arrived : agreeable 
 to what the prophet Daniel says, vii. 12. "Their 
 lives were prolonged for a season and a time." 
 He then observes, " For the day of their 
 calamity is at hand, and the things that shall 
 come upon them make haste : When the Lord 
 shall have judged his people, and repent 
 himself concerning his servants." Here, Moses 
 clearly points out the time of the commencement 
 of their calamity, and also the reason why it 
 is to be inflicted upon them; i.e. when the 
 
 Lord
 
 40 Dissertations 
 
 Lord shall have judged his people, and repented 
 concerning the suffering of his servants*, when 
 they shall have received the full measure of 
 punishment for their crimes. For although 
 the Gentiles, have according to their evil 
 doings, and their corrupt religious tenets^ 
 long deserved exampiary punishment, yet, is 
 God pleased to defer his wrath, so long as 
 the Jews remain unworthy of being redeemed, 
 and have not repented; or received the full 
 measure of their punishment. And thus says 
 the Psalmist, psalm cxxxv. 14. " For the 
 Lord will judge his people, and repent himself 
 concerning his servants. Then will it be seen 
 that the idols of the nations, are but silver and 
 gold, the work of men's hands, Sec. &c. They 
 who make them shall be like them," &c. 
 
 Moses then proceeds to inform us, when God 
 will repent himself concerning his servants. First, 
 When he shall see that their power is gone, 
 and there is none that hath a ruling power, 
 or strength to uphold : i. e. after they have 
 continued so long in captivity, as almost to 
 despair of being restored; because their power 
 is sunk to so low an ebb, as scarce to afford any 
 
 hopes of their being reinstated. 
 
 Secondly,
 
 on the Prophecies-. 41 
 
 Secondly. On account of the profanation of 
 God's name among the nations, as expressed in 
 verses S7th and 38th. " And he (the enemy) 
 shall say, Where is their God, their Rock, 
 in whom they trusted, who did eat the fat of 
 their sacrifices, flw/drankthe wine of their drink 
 offerings ? let them rise up and help you, and be 
 your protection *." Here we may perceive, 
 the pencil of a masterly hand, delineating the 
 exact expressions which Christians make use of 
 towards us, at this present time : for in the first 
 place, they observe, that because we rejected 
 and persecuted the lord of life, therefore hath 
 God rejected and cast us off, and made choice of 
 the Gentiles, who they say, are now the chosen 
 Israel: and which Moses has so forcibly ex- 
 pressed, by the enemy's saying, where is their 
 God, the rock in whom they trusted? for they 
 actually declare that we are without a God, 
 because we deny the doctrine of the Trinity t, 
 and the merits of the blood and sufferings of 
 Christ, as the Messiah and Saviour of the world. 
 That this is no chimera, I need only refer the 
 
 reader 
 
 * Htb. an hiding for you. 
 f Ami which, I suppose, they found on 2 John 9. 
 VOL. ]. O
 
 42 Dissertations 
 
 reader to page 100, of a work called, "Ro- 
 main's Practical Commentary," where he will 
 find the following charge exhibited against the 
 Jews *. " They (the Jews) are now without a 
 " God, because they have rejected the true God, 
 " the blessed Trinity of their fathers, and 
 * 4 worship they know not what. They have set 
 ts up some strange kind of an infinitely extended 
 " metaphysical Being 9 whom they call the one 
 " supreme God, and who never had any exist- 
 
 erice 3 
 
 * Vide Levi's Letters to Dr. Priestley, Part I. page 74, of the First 
 Ldit. and page 78, of the Second Edit. 
 
 <i We cannot comprehend the nature of the Deity, no man can see 
 God and live ; nor in this state of existence comprehend his nature. 
 Romaine like another idolater would form a visible God, but com- 
 pounded so complexcdly and heterogeneously as to confound conception ; 
 he reconciles his notion to a triune Deity, for his grovelling mind could 
 not elevate itself to the contemplation of what he terms a pure 
 metanhisical being, and substitutes an entity for it, where a component 
 part is material. If it had pleased the Deity that in our present condition 
 wc should understand his essence, he would have endued us with 
 faculties capable of it, but when he said " I am that I am," it was 
 intimation enough that we were to know no further : next to the impiety 
 of denying his existence, is the temerity of defining his being according tt> 
 our gross conceptions. Romaine was not satisfied in the belief of an 
 uncaused independent eternal immutable and incorporeal being, possessed 
 
 of power knowledge and gooducas in infantum. 
 
 J. Ki:<a.
 
 on the Prophecies*. 43 
 
 C ence, but what the enemies of Christianity 
 " have been pleased to give him." 
 
 Secondly. That all the sacrifices which we 
 had offered in the temple, &c. were of none 
 effect, not being able to make atonement for 
 sin ; but were only typical of the great sacrifice of 
 Jesus the lord of life. This, he has emphatically 
 described, by their saying, in a contemptuous 
 manner, " Which did eat the fat of their 
 sacrifices, and drank the wine of their drink 
 offerings :" for it was the fat of the sacrifice 
 only which was offered, and the wine poured 
 out for a libation : he therefore, makes use 
 of this expression, as if they were to say to us, 
 tauntingly, of what efficacy could all your 
 offerings of bulls and rams be? do you imagine 
 that God wants to eat the fat of your sacrifices, 
 or drink the wine of your libations ? no : it was 
 nothing more than typical of the great sacrifice 
 of the lord of life, who was to suffer for the 
 universal redemption of mankind. And, is not 
 this the language with which we are really 
 upbraided by the Christians at this day ? 
 
 I cannot proceed without observing, that 
 we have here a most remarkable, and wonderful 
 
 instance
 
 44 Dissertations 
 
 instance of the truth and verity of prophecy, 
 and Divine Revelation, for can any thing be 
 more clear and perspicuously described, than 
 those two facts are in this prophecy by Moses? 
 Indeed, they are so plain, that it would be no 
 wonder, if Deists and Infidels were to have 
 recourse to the stale and hackneyed argument, 
 that the facts were prior to the predictions, 
 and the prophecies written after the histories. 
 But the great number of years that have elapsed 
 since the delivery of this prophecy, and its 
 accomplishment at this present time, entirely 
 destroys the force of this sophistry; confirms 
 the matter beyond all doubt, and fully estab- 
 lishes the truth of prophecy ; for need there 
 be a greater demonstration of the truth of 
 Revelation, than that a prediction delivered 
 upwards of three thousand years ago, should 
 be thus clearly fulfilling at this very day. 
 
 I have dwelt the longer on this subject, 
 because it appears to me to be an argument 
 of the greatest importance in proof of Divine 
 Revelation: for it almost surpasses belief, to 
 imagine it possible, that such a thing should 
 ever come to pass: viz. That the Jews should 
 be upbraided at this day with having no God, 
 
 because
 
 on the Prophecies. 45 
 
 because, they worship the ONE supreme God; 
 because, they worship the God of their fathers; 
 the God of Abraham, Isaac, and Jacob; the 
 God of Moses, to whom he declared himself 
 by the name I AM; the God described in the 
 law and the prophets, as the only living and 
 true God; that pure UNITY so strongly 
 inculcated in the Mosaical dispensation, &c. 
 And for which, they have suffered such dreadful 
 persecutions and massacres; for which, such 
 torrents of their blood have flowed; and yet, 
 we see with what exactness it hath been fulfilled. 
 If after such demonstration of the truth of 
 prophecy, the Deist can still persist in denying 
 the truth of Divine Revelation, I really pity 
 him, as past all recovery ; for I can impute 
 it to nothing else, but mere obstinacy, and the 
 dread of incurring the shame of acknowledging 
 himself in error, that prevents him from 
 embracing the truth; although, there canno t 
 be a more praiseworthy act, than an open and 
 manly acknowledgment of one's errors. 
 
 In verse 39th, He, by a most beautiful 
 figure shews, that, when the nations shall 
 thus have profaned the name of the Lord of 
 HostSj that God will be jealous for his name's 
 
 sake
 
 46* Dissertations 
 
 sake; and when he comes to punish them for 
 their blasphemy, will say, " See now that I, 
 even I am he, and there is no God with me." 
 I am he unto whom the children of Israel offered 
 their sacrifices, and I am the same now; for 
 I am the Lord, I change not; neither is there 
 any god with me: no pluraltiy of persons, as 
 ye said : no Elohim * : no Trinity in Unity ; 
 but a perfect, pure UNITY. 
 
 He then proceeds, " I kill, and I will make 
 alive: I have wounded, and I will heal; neither 
 is there any that can deliver out of my hand." 
 I have killed Israel in the captivity ; I have 
 doomed them to death, not you by your power; 
 and I will make them alive at the resurrection; 
 I have wounded them with sore afflictions during 
 the captivity, and I will heal them by their 
 redemption : agreeable to what the prophet Isaiah 
 says, chap. xxx. 26. "In the day when the 
 Lord shall bind up the breach of his people, 
 
 and 
 
 * It is really worthy of remark, that Moses does not make use of 
 the noun 7^, as in verse 12th; but > n'?N> which the Christians 
 say denotes a plurality of persons in the God-head, or a Trinity in 
 I 1 1 i t y : lie therefore, in order to explode that corrupt and pernicious 
 doctrine, makes use of the noun Q*n/S> ;>s if ' lc had said, that 
 plurality which ye attributed to the noun Eloh'jn, hath no existence 
 with me, f<<r I ;-:n a pure U.Niry.
 
 on the Prophecies, ^7 
 
 and shall heal the wound, which his stroke hath 
 afflicted." But, remember, that as I have 
 severely punished them for their sins, so will I 
 punish you for your crimes; for there is none 
 that can deliver you out of my hand. 
 
 In this sentence, Moses informs us of three 
 most important, and wonderful events, which 
 are to take place at the coming of the Messiah; I 
 viz. the resurrection of the dead, the restoration 
 of the Jews, and the punishment of their enemies : 
 for the first is expressed, by his saying, u I kill, 
 and I will make alive." The second, by the 
 expression, " I have wounded, and I will heal :" 
 for the captivity is called the wound of Israel, 
 as already mentioned. The third, by the ex- 
 pression, <; Neither is there any that can deliver 
 out of my hand." 
 
 And it really is very remarkable, that 
 the prophet Ezekiel, hath also thus arranged 
 them; for in chap, xxxvii. from verse 1st, to 
 verse 14th, he speaks of the resurrection of the 
 dead : and in verse 15th, &c. he speaks of the 
 future restoration of Israel, when they are all to 
 be united into one kingdom, under one prince. 
 After which, in chap, xxxviii. he speaks of the 
 vengeance which God will take of their enemies. 
 
 This,
 
 48 Dissertations 
 
 This, I think, is a strong corroboration of the 
 explanation which I have given. 
 
 Moses then proceeds, verse 40. " For I lift 
 up my hand to heaven, and say, I live for ever." 
 This is to be considered as the conclusion of the 
 preceding sentence, and the beginning of the 
 succeeding one : and ought to be thus explained. 
 As sure as I lift up my hand to heaven, and 
 swear that I live for ever, so sure is there none 
 that can deliver out of my hand. And as sure 
 as I live for ever, " When I whet my glittering 
 sword, and mine hand take hold of judgment; 
 will I render vengeance to mine enemies, and will 
 requite them that hate me." Thus, is the 
 certainty of the punishment of our enemies 
 predicted to be as indubitable, as the eternal 
 existence of the Supreme Being. 
 
 He then proceeds to inform us, that, the 
 punishment of the nations will not be by a 
 long captivity, as was that of the Jews, but 
 by sudden slaughter and destruction : as he 
 says, verse 42d, "I will make mine arrows 
 drunk with blood, and my sword shall devour 
 flesh. " He also shews the cause of their deserv- 
 ing this severe punishment, as mentioned in the 
 latter part of the said versc : "And that for 
 
 the
 
 on the P?'ophecies, 49 
 
 the blood of the slain, and the captives, from 
 the beginning of the revenges of the enemy.'' 
 From the time that the enemy first began to slay 
 the captives of Israel, and to persecute them 
 with the keenest revenge. 
 
 In verse 43d, he concludes the Poem, saying, 
 "Cause his people to rejoice, O ye nations: 
 for he will avenge the blood of his servants, 
 and will render vengeance to his adversaries." 
 For as the nations have hitherto been the sole 
 cause of all their trouble and sorrow, by 
 cruelly persecuting them, he informs us, that 
 at the coming of the Messiah, the case will 
 be reversed; for then the nations will be the 
 cause of joy, and triumph to God's chosen 
 people, when they see how he will revenge 
 the blood of his servants, who have been 
 most cruelly put to death during this long 
 captivity. And thus says the Psalmist, lviii. 
 ]0. "The righteous shall rejoice when he 
 seeth the vengeance." He also informs us 
 of another cause of their joy. "And he will 
 be reconciled to his land and to his people." 
 He will pardon his people, and cleanse his 
 land of all the many abominations, with which 
 
 it 
 
 VOL. 1. 1
 
 50 Dissertations 
 
 it hath been polluted, by the nations who 
 possessed it at different times, during their 
 captivity. 
 
 The explanation here given, of this part 
 of the Prophetic Poem of Moses, I humbly 
 conceive, to be the real sense of the Prophecy : 
 The sixth, and last part of the Poem, accor- 
 ding to the division above mentioned, being 
 the only one that remains to be fulfilled, the 
 others having been all accomplished, as will 
 be shewn presently : whence, the seven follow- 
 ing fundamental truths are evidently deducible. 
 First. That at the future restoration, (which 
 I call the true Redemption,) God will avenge 
 us of all those nations,, who have destroyed and 
 persecuted us, as mentioned verse 35th, 41st, 
 42d, and 43d. "To me belongeth vengeance 
 and recompence. I will render vengeance to 
 mine enemies, Sec. I will make mine arrows 
 drunk with blood, Sec. For he will avenge the 
 blood of his servants, and will render vengeance 
 to his adversaries." But this did not take place 
 at their return from Babylon, nor at the coming 
 of Jesus, nor at any other time since. 
 
 Secondly. That the punishment of the nations, 
 and the Redemption of Israel; hath a certain and 
 
 determinate
 
 on the Prophecies. 51 
 
 determinate period, which God hath never 
 imparted to any prophet whatever, as mentioned 
 verse 34th, and 33th. " Is not this laid up 
 in store with me, and sealed up among my 
 treasures ? At the time when their foot shall 
 slide, &c." And thus was it said to the prophet 
 Daniel, xii. 9. " For the words are closed up 
 and sealed till the time of the end." But, 
 this was not the case, at their return from 
 Babylon, for all the people publicly knew that 
 they were to be visited at the end of seventy 
 years, according to what the prophet Jeremiah 
 said, xxix. 10. neither was there any punishment 
 inflicted upon their enemies, when that visitation 
 took place : on the contrary, their return 
 was by leave of Cyrus king of Persia, by 
 whose decrees, and those of the other kings 
 of Persia, the Temple, &:. was rebuilt; of 
 course, this prophecy could not be said to. be 
 fulfilled, at their return from Rabylou. 
 
 Thirdly. That the true Redemption will 
 take place, after the nation hath received the 
 full measure of its punishment, as mentioned 
 verse 36th. w For the Lord shall judge his 
 people, &c. when he shall see their power is 
 gone 3 &c." When they in justice will deserve 
 
 to
 
 52 Dissertations 
 
 to be redeemed, agreeable to what the prophet 
 Isaiah says, chap. i. verse 27th. " Sion shall 
 l)e redeemed in judgment." After he had in 
 verse 25th, foretold her severe chastisement, 
 "And I will bring again mine hand over thee: 
 and I will clearly purge away thy dross: and 
 I will remove all thine alloy." But this, was 
 not accomplished at their return from Babylon: 
 on the contrary, their sins were not yet done 
 away : and they greatly added to them, so 
 that they were doomed to a future captivity, 
 as the angel observed to Daniel ix. 24; "To 
 finish (or more properly, to consume) trans- 
 gression, and to make an end of sins, and to make 
 expiation for iniquity," as I have explained 
 at large in my first letters to Dr. Priestley, page 
 34th, and sequel ; and page 79th of my second 
 Letters, in answer to his Letters, Part II. 
 To this we may also add, that at the time of 
 their return from Babylon, they were not 
 reduced to so low a state, but on the contrary, 
 were possessed of riches and honour, inasmuch 
 that it was only the meaner sort that returned, 
 the opulent refusing to return, as was the case 
 with those who were in Spain, and Gaul, &c. as 
 already mentioned, page 33 
 
 Fourthly.
 
 on the Prophecies* 3 
 
 Fourthly. That our deliverance from the 
 present captivity, will not be in consequence 
 of our merit, or that of our ancestors, but 
 merely, for the sake of His holy name, which 
 hath been profaned among the nations, as 
 mentioned, verse 37th. " And he (the ene- 
 my) shall say, where is their god, their rock, 
 in whom they trusted, &c." And this agrees 
 with what the prophet Ezekiel says, chap. xx. 
 verse 34th, and 41st. "And I will gather you 
 out of the countries whither ye are scattered, 
 with a mightv hand, and with a stretched out 
 arm, and with fury poured out, Sec." " And 
 I will gather you out of the countries wherein 
 ye have been scattered, and I will be sanctified 
 because of you in the sight of the nations.'' 
 And m chap, xxxvi. verse 22d, he says, " Thus 
 saith the Lord God: Not for your sakes do 
 I this, O house of Israel, but for mine holy 
 name, which ye have profaned * among the 
 nations, whither ye are gone. And I will 
 sanctify my great name, which hath been pro- 
 faned among the nations, which ye have pro- 
 faned in the midst of them j and the nations 
 
 shall 
 
 * Not that they themselves profaned the name of the LottD, but 
 were the cause of it, as mentioned verse 20th, and 23d.
 
 54 Dissertations 
 
 shall know that I am the Lord, saith the Lord 
 God, when I shall be sanctified in you in Oieir 
 sight." Hence it is manifest, that our Re- 
 demption will take place in consequence of 
 God being jealous for his holy name, which 
 hath been profaned among the nations, as our 
 Legislator Moses, and the prophet Ezekiel, 
 have prophesied, and not for any merit of 
 ours, as will be shewn at large in the sequel, 
 when we come to treat of the prophecies of 
 Ezekiel. 
 
 Fifthly. That the Redemption and recon- 
 ciliation which Moses hath assured us of in 
 this prophetic Poem, is not conditional, to 
 take place only in consequence of our Re- 
 pentance, and hearkening to the voice of the 
 Lord, by obeying his commandments; on 
 the contrary, this song is nothing more than 
 a written evidence, that we should, in pro- 
 cess of time, be exceedingly wicked, for- 
 saking the Lord's commandments, and com- 
 mitting all manner of crimes, for which, God 
 would punish us severely, by a long and 
 dreadful captivity, scattering us in all corners, 
 Sec. yet, would not suffer us to be annihilated, 
 so that our name should perish from off the 
 
 earth;
 
 on the Prophecies. 55 
 
 earth; but that, after we had thus been severely 
 punished, the Supreme Being, for the sake 
 of his holy name, which hath been profaned 
 among the nations, as already mentioned, would 
 turn from his fierce anger, and repent him of 
 the evil ; punish our enemies with his great, 
 well tempered, strong sword; pardon our sins; 
 have compassion on us, cover our iniquities, 
 and redeem us; for which reason, he called, 
 as it were, heaven and earth to witness the 
 truth of what he predicted; as well in regard 
 of our sins, and exemplary punishment, as 
 our future Redemption. So that, according 
 to the tenour of this prophecy, it is clear that, 
 although we should not repent, yet, is our 
 Redemption to take place at the appointed 
 time : for notwithstanding that we might, by 
 a thorough and sincere repentance of the whole 
 nation, be the means of working our reconcili- 
 ation and Redemption, as mentioned page 29, 
 32 ; yet the prophet does not consider, or 
 mention it, in this Poem, as the condition 
 of our future Redemption : but absolutely 
 declares, without any restriction, that, after 
 we have received the due reward of our sins, 
 God would punish our enemies, and be re- 
 conciled
 
 56 Dissertations 
 
 conciled to his land, and to his people : so 
 that, properly speaking, this prophetic Poem, 
 must be considered as an historical anticipation, 
 of all that was to happen to the nation from 
 their first Redemption from Egypt, to their 
 latter Redemption by the Messiah. 
 
 This also fully confirms the opinion held 
 by our Rabbins, that there are two periods 
 for our Redemption, viz. First, on the con- 
 dition of our repentance, as mentioned in 
 the first prophecy of Moses. Secondly, after 
 we have received the full measure of affliction 
 for all our iniquities, in this long and every way 
 dreadful captivity. 
 
 But, as nothing of what is above-mentioned, 
 took place during, or at their return from the 
 Babylonish captivity, it is manifest, that, it 
 could not be the Redemption .spoken of by 
 Moses in this Poem, which still remains 
 to be fulfilled at the coming of the true 
 Messiah. 
 
 Sixthly. That the resurrection of the dead 
 will be very near the time of the Redemption, 
 as mentioned verse 39th. " 1 kill, and I will 
 make alive; I have wounded, and I will heal," 
 as already explained. And thus said the angel 
 
 to
 
 on the Prophecies. 57 
 
 to Daniel, xii. 1, 2. "And at that time thy 
 people shall be delivered, every one that shall 
 be found written in the book. And many of 
 them that sleep in the dust of the earth shall 
 awake, &c." And the prophet Isaiah has also 
 spoken largely of this subject, as will be fully 
 explained when we come to treat of his prophe- 
 cies. Hence, it is clear, that all the prophets 
 agree, with one accord, in prophesying that 
 the resurrection of the dead, is an event that 
 will take place near the time of the restoration 
 of the nation. 
 
 Seventhly. That the first five parts of this 
 prophetic Poem, have been fully accomplished, 
 viz. The kindness and beneficence of the 
 Supreme Being towards Israel, in giving them 
 possession of the holy land, and their prosperity 
 under David and Solomon: their sins of idol- 
 atry, &c. their captivity, and the severe punish- 
 ments that followed, and their preservation 
 as a distinct nation to this very day, not- 
 withstanding all their sufferings, whence I 
 presu ne to think that the completion of the 
 first five parts, may be considered, as a pledge 
 and earnest of the accomplishment of the 
 
 sixth, 
 
 VOL, 1. O
 
 58 Dissertations 
 
 sixth, which mentions the Redemption of the 
 nation, &c. And it is very remarkable, that 
 the prophet Jeremiah, hath clearly evinced the 
 truth of this position, in the following words, 
 Jerem. xxxii. 42. which he produces as an 
 argument in support of what he had delivered 
 as a prophecy foretelling the future restoration 
 of the nation; "For thus saith the Lord, 
 Like as I have brought all this great evil upon 
 this people, so will I bring upon them all the 
 good that I have promised them." A stronger 
 proof than what is contained in these words 
 of the prophet, in support of the spirit of 
 prophecy, cannot be required; for the accom- 
 plishment of the evil predicted, is a sure pledge 
 of the completion of the good promised : and, 
 therefore, as it is allowed on all hands, that 
 the first five parts of this Poem, hath been 
 fulfilled in every particular fact; it consequently 
 is manifest, that not the least doubt ought 
 to be entertained of the full accomplishment 
 of the last part. 
 
 DISSERTATION
 
 en the Prophecies, <5 
 
 DISSERTATION III. 
 The Prophecies of Isaiah, 
 
 HE third, who prophesied of the Redemp- 
 tion, and future restoration of the Jews, was 
 Isaiah, the son of Amos, and who unquestion- 
 ably delivered a greater number of prophecies 
 concerning the future restoration of the nation, 
 than any other prophet, as will be shewn in 
 the sequel. Of these, I mean to take notice 
 of such only, as are clear, forcible, and un- 
 equivocal, in pointing out the character and com- 
 ing of the Messiah; the restoration of the Jews; 
 the punishment of their enemies, and the re- 
 surrection of the dead : these three great events 
 are to take place in succession after each other, 
 as already shewn from the words of Moses, and 
 the arrangement of them by Ezekiel. 
 
 The first prophecy of Isaiah concerning the 
 
 future
 
 60 Dissertations 
 
 future restoration of the Jews, is contained 
 in the second, third and fourth verses of the 
 second chapter of his book. Before I proceed 
 to the explanation of this prophecy, it is necess- 
 ary to premise, that the prophet Micah, chap. 
 iv. 1. 4. has delivered this same prophecy 
 concerning the kingdom of the Messiah, vvith 
 scarcely any material variation, save that he 
 has embellished it, by the addition of a sentence, 
 K And they shall sit, every man under his vine,' 1 
 Sec. and which fully * vinces, that t lis prophecy 
 foretells the kingdom of the Messiah, as will 
 clearly appear from the explanation. 
 
 For as the prophet makes use of the ex- 
 pression, in the latter days, : is clear* that he 
 thereby meant the days of the Messiah ; and 
 thus says Abarbanal and Kimchi, "Wherever 
 the latter times are mentioned m Scripture, the 
 days of the Messiah are always meant." See 
 also Nachmonides on Genesis, xlix. I. And 
 Bishop Lowth, in his notes on the second 
 chapter of Isaiah, after having cited Kimchi's 
 opinion on these words, viz. that the latter 
 days denotes the days of the Messiah, adds, 
 " And, in regard to this place, nothing can 
 be more clear and certain." And Dr. New. 
 
 combe 3
 
 on the Prophecies; 61 
 
 combe, Bishop of Waterford, in his notes 
 on Micahj iv. 1. observes, " These four 
 verses contain a prophecy which was to be 
 fulfilled by the coming of the Messiah." So 
 far he is right ; but when he adds, that " Then 
 the Gentiles were to be admitted into a covenant 
 with God, and the Apostles were to preach 
 the Gospel, beginning at Jerusalem : Luke xxiv. 
 47. Acts ii. 14, &c. When Christ was to be 
 the spiritual fudge, and king of many people^ 
 was to convince many nations of their errors 
 and vic*s, and was to found a religion which 
 had the strongest tendency to promote peace j'* 
 it is plain that he errs, and has totally mis- 
 taken the true sense of the prophecy, and so 
 hath Bishop Lowth, and all the Christian 
 writers who have espoused that opinion : for 
 no such universal peace, as is here foretold 
 by the prophets, hath ever taken place yet : 
 neither hath the mountain of the Temple of 
 the Lord been established on the top of the 
 mountains, &c. as will be shewn presently. 
 For in this prophecy, the prophet has assured 
 us of five things, or events, that are to take 
 place, and be accomplished in the latter days, 
 i. e. at the coming of the Messiah. 
 
 First-
 
 5$ Dissertations 
 
 Fh$U "That the Temple shall be rebuilt, 
 snd Co.itinii -o as not to ne e \stroyed any 
 more; 8 ' as he says verse 2d. "It shall come 
 to pass in the latfer days, that the mountain 
 of the rouse of tiu Lord shall be established 
 on the lop of the mountains." By the word 
 established^ it is plain, that he meant, it was 
 to be fixeci unalterably. Of course, it was 
 not to be destroyed any more. 
 
 Secondly. That it should " be exalted above 
 the hills;" but this exaltation will not be merely 
 an exaltation of place, or consist in the great- 
 ness of the building; but in its holiness and 
 sanctity, as mentioned, "And all nations shall 
 flow unto it." For this is not to be effected 
 by individuals only, but by whole nations, as 
 the prophet says, "And many people shall 
 go, and shall say : Come ye, and let us go up 
 to the mountain of the Lord; to the house of 
 the God of Jacob." 
 
 Thirdly. That all nations will then ac- 
 knowledge the true Unity of God, and freely 
 confess, that the Lord alone is God, and that 
 their fathers had inherited lies, Jerem. xvi. 19. 
 and vanity, and things, wherein there is no 
 profit. They, therefore, will all be desirous 
 
 of
 
 on the Prophecies, 65 
 
 F being instructed in the true law of God, as 
 the prophet says, "And he will teach us of 
 his ways; and we will walk in his paih."' That 
 is, we all will serve nim with one accord; 
 agreeable to what the prophet Zephaniah says, 
 iii. g. "For then will I turn the (hearts of the) 
 people to a pure language, t at. they may all 
 call upon the na\re of the Lord, to serve him 
 with one consent.' And thus also says the 
 prophet Zechariah, xiv. 9. " And the Lord shall 
 be Kin over all the earn, : in that day the Lord 
 alone shall be acknowledged, and his nam shall 
 also he one." And therefore they wil all come 
 up to the mountain or the Lord, it; order to be 
 taught, as mentioned presently after, " For 
 from Zion shall go forth the law, and the word 
 of the Lord from Jerusalem." 
 
 Fourthly. That the Messiah, who is to 
 teach the nations the word of the Lord, which is 
 to go forth from Zion, will judge and plead with 
 the nations, concerning their different sentiments 
 in religion : for as great part of the wars and 
 animosities are owing to the difference of religi- 
 ous opinions, the prophet informs us, that in 
 those days, all those disputes will be finally 
 terminated; because the nations will ail unani- 
 mously
 
 64 Dissertations 
 
 mously embrace the word of God, which will 
 be the cause of universal peace in the world; 
 and that, in such a complete and perfect manner, 
 as to induce them to destroy the very weapons of 
 war, as mentioned verse 4th. " And he shall 
 judge among the nations; and he shall plead 
 with many people: and they shall beat their 
 swords into plough-shares, and their spears into 
 pruning hooks; nation shall not lift up sword 
 against nation; neither shall they learn war any 
 more." 
 
 That none of the five events pointed out by 
 this prophecy, have as yet been fulfilled, is 
 evident from history; for the Temple built at 
 their return from the Babylonish captivity, was 
 so far from being established, that it was des- 
 troyed by the Romans ; neither was it exalted by 
 its holiness and sanctity, so as to cause whole 
 nations to flow to it; nor have all the nations 
 hitherto acknowledged the true Unity of God : 
 neither did Jesus, at his coming judge and 
 plead with the nations, concerning their different 
 and jarring faitlts, so as to terminate their 
 disputes, and entirely annihilate all contention 
 about them; and thus introduce universal peace 
 into the world. On the contrary, it is manifest, 
 
 that,
 
 on the Prophecies* 65 
 
 that, since the foundation of Christianity, the 
 sword hath scarce been sheathed; and its history 
 evinces, that in practice, it is found to be 
 diametrically opposite to the universal peace here 
 foretold by the prophet, as we meet with little 
 else but intolerance, persecutions, bloodshed, 
 massacres, Sec. as will be shewn at large, in the 
 immediately succeeding prophecy. 
 
 The second prophecy commences at verse 
 33d, of chapter x. and is continued to the last 
 verse of chapter xii. Before I proceed, it will 
 be necessary to observe, that the prophet having 
 foretold the destruction of the Assyrians, by 
 comparing it to the slaughter of the Midianites, 
 at the rock of Oreb; and to that of the Egypt- 
 ians at the Red Sea; proceeds to inform us 4 
 that at the coming of the Messiah, (whom he 
 represents as a twig springing up from the 
 stem of an old tree, cut down, lopped to the 
 very root, and decayed; which is highly em- 
 blematical of the present low state of the Jews, 
 and the house of David: as if their hope was 
 cut off and decayed, by the uncertainty of the 
 time of their redemption, on account of the long 
 continuance of this dreadful captivity,) God 
 
 would 
 vol. 1. R
 
 66 Dissertations 
 
 would punish the nations in a yet more exem- 
 plary manner, as mentioned verse 33d. Behold 
 the Sovereign, the Lord of hosts, will lop the 
 flourishing branch with a dreadful crash; and 
 the high of stature shall be cut down, and the 
 lofty shall be brought low: and he shall hew the 
 thickets of the forest with iron, and Lebanon 
 shall fall by a mighty hand." Here the prophet 
 shews, that those who, during the captivity of 
 the Jews, would be in a most flourishing state, 
 and be proud and haughty, shall all be humbled, 
 brought low, and cut down : but that the Jewish 
 nation, whose power should be entirely decayed, 
 would then spring forth and flourish, &c. as 
 mentioned, chap. xi. verse 1st. Sec. till the end 
 of the prophecy ; and in which, he has pointed 
 out the great events which are to characterise 
 the days of the true Messiah, as also ths 
 peculiar characteristics which are to distinguish 
 him from all other men, and are comprized 
 in the ten following conditions: none of which, 
 as I shall prove, have ever yet been fulfilled : 
 neither at the return of the Jews from the 
 Babylonish captivity, nor at the time of Jesus, 
 nor in his person. 
 
 The first, is concerning the genealogy of the 
 
 Messiah,
 
 *n the Prophecies. ' 7 
 
 Messiah. "But there shall spring forth a rod 
 from the stem of Jesse; and a cion from his 
 roots shall become fruitful." By which we arc 
 informed, that the Messiah is to be the lineal 
 descendant of David, the son of Jesse: for as 
 God had made choice of David, and had pro- 
 mised him that his throne should be established 
 for ever, as is said 2 Sam. vii, ]rj. Jerem. xxxiii. 
 17- &c. It is necessary, that the Messiah, who 
 is to redeem the nation, should be his lineal 
 descendant, that the regal state may be restored 
 to the house of David, and the promise fully- 
 accomplished: for after the coming of the 
 Messiah, the nation will no more go into captiv- 
 ity ; so that his throne will then be fully estab- 
 lished for ever. But this did not take place at 
 their return from Babylon -, neither is it appli- 
 cable to that captivity : for the houe of David 
 was not then reduced to so low a state ; and they 
 all knew that they were to be visiied at the 
 end of seventy years, as already mentioned. 
 Of course, they could not, in strict pro- 
 priety, be represented by the stem of an old 
 tree, cut down to the very root, and decayed. 
 Neither did it take place during the continuance 
 of the second Temple : fer the kings which 
 
 reigned
 
 8 Dissertation* 
 
 reigned in Judea, during that period, were not 
 the descendants of David, but of the posterity 
 of Aaron the Priest, as the Asmoneans; and 
 other, who were not originally Jews, as Herod, 
 &c. whose father was an Idumean. Neither will 
 any one be so hardy as to say, that it was 
 fulfilled in the person of Jesus: for he did not 
 restore the nation, nor did he fill the throne of 
 David; although it is plain that the Jews 
 expected a temporal prince, see Matt. ii. 2, 6. 
 and the angel Gabriel is represented as promising 
 Mary, that the Lord God would give him the 
 throne of his father David, and that he should 
 reign over the house of Jacob for ever. Luke i. 
 32, 33. From all which, his disciples were so 
 fully convinced, that it was one of the offices of 
 the Messiah to restore the kingdom of Israel, 
 that they came to the resolution of actually 
 asking him, before his ascension, whether he 
 purposed, at that time, to restore the kingdom 
 to Israel. Acts i. 6. The answer given to 
 them, plainly shews, that he wished to evade 
 giving a direct answer to such a ticklish question. 
 He, however, left the nation groaning under the 
 yoke of the Romans, who not long after, put 
 an end to their kingdom and government. That 
 
 this
 
 on the Prophecies* 6$ 
 
 this kingdom is not spiritual, will be fully 
 proved in the course of the explanation of this 
 prophecy. That he was not the lineal descend- 
 ant of David, according to the flesh, is manifest 
 from both Matthew and Luke's account of the 
 lineal descent of Jesus, as they bring it down to 
 Joseph, but not to Mary, as I have shewn at 
 large in my answer to Dr. Priestley's Letters to 
 the Jews, Part II. page 72, 73, &c. 
 
 Secondly. Of the exalted degree of the 
 prophetic spirit of the Messiah, mentioned verse 
 2d. "And the spirit of the Lord shall rest 
 upon him." And which will be in such an 
 exalted degree, that he will be fully informed 
 of the secret thoughts of mankind : so that he 
 will not judge according to the sight of his eyes ft 
 nor approve according to the hearing of hi* 
 ears, as mentioned verse 3d. And as this pro- 
 phet has declared elsewhere. " Behold my 
 servant, whom I will uphold; my chosen, in 
 whom my soul hath delight: I have caused 
 my spirit to rest upon him." Isai. xlii. I, 
 But this exalted degree of prophecy, was so 
 far from being bestowed on any person during 
 the continuance of the second temple, that on 
 the contrary, after the death of Malachi, which 
 
 happened
 
 70 Dissertations 
 
 happened a few years after it was built, the 
 spirit of prophecy wholly ceased among the 
 rations, and hath not been revived to this day. 
 
 As to the prophetic spirit of Jesus, I think 
 I have clearly shewn, in my Answer to Dr. 
 Priestley's First Letters to the Jews, page 90, 
 Szc. &c. and in my Answers to his Letters, 
 Part II. page 47, Sec. &c. that he never was 
 endowed with the spirit of prophecy; con- 
 sequently, he cannot be the person spoken of 
 by the prophet, as the promised Messiah. 
 
 Thirdly. The extraordinary wisdom of the 
 Messiah as mentioned verse 2d. "And the 
 spirit of the Lokd shall rest upon him; the 
 spirit of wisdom and understanding ; the spirit 
 of counsel, and strength; the spirit of know- 
 ledge, and the fear of the Lokd." In the 
 preceding part of this verse, the prophet speaks 
 of the prophetic spirit of the Messiah, by the 
 appellation of the spirit of the Lord; and in 
 the latter part, he speaks of his extraordinary 
 wisdom. And, it is really worthy of remark } 
 that he docs not use the term spirit, by every 
 quality, as, the spirit of wisdom, and the spirit. 
 of understanding, &c. but only uses the term 
 spirit to every two qualities. I3ut, if we 
 
 carefully
 
 on the Frophecits. 71 
 
 carefully examine the form of this sentence, 
 so as to be able to enter into the spirit of the 
 language of the prophet, we shall cleaily per- 
 ceive, that, by this mode of expression, he 
 has endeavoured to impress on our minds, a 
 most useful and instructive principle; viz. 
 
 First, That those who excel in speculation, 
 or theory, are generally defective in practice: 
 are not knowing or skilful in the arts and ways 
 of mankind: for as the mind is continually 
 occupied with the speculative, it can pay but 
 little attention to the practical. 
 
 Secondly, That he who is able to counsel, 
 and plan great designs, in war, Sec. is seldom 
 endowed with strength of body, or courage 
 sufficient, to execute the plans he has counselled : 
 for it is a phenomenon in nature, to find the 
 faculties of both body and mind thus qualified, 
 united in one and the same person. 
 
 Thirdly, That philosophical minds, are seldom 
 sound in belief, but generally become sceptics in 
 religion : which made Solomon say, Eccle. vii. 
 16. " Neither make thyself overwise; why 
 shouldest thou destroy thyself?" 
 
 The prophet therefore informs us, that as the 
 excellent endowments of the Messiah, will all 
 
 be
 
 % Dissertations 
 
 be supernatural, he, of course, will not be sub- 
 ject to any of the defects, incident to those 
 qualities in other men; for which reason, he 
 observes, First, that as the Messiah will be 
 -endowed with the spirit of wisdom, he will at the 
 same time be possessed of the spirit of under* 
 standing ; that is, both speculative, and practical. 
 Second, that being endowed with the spirit of 
 counsel, he will also be possessed of that strength^ 
 and courage; so as to be able to execute what- 
 ever he counsels or plans. Thirdly, that, though 
 endowed with the spirit of knowledge, he will 
 nevertheless exercise that knowledge in the fear 
 of the Lord : and not in the promulgation of 
 sceptical opinions, derogatory to the revealed will 
 of God. Hence, it is manifest, that the wisdom 
 of the Messiah is to be of the most exalted kind, 
 and free from all the defects and blemishes 
 incident to the rest of mankind. And as wisdom 
 in general is included in the three terms, wis- 
 dom, counsel, and knowledge, the prophet 
 mentioned the term spirit but three times, as 
 appertaining to the three species only, in order 
 to shew, that he should be perfect in every part 
 of wisdom, and be entirely free from the oppo- 
 site defects. But the promise of this perfect, 
 
 and
 
 on the Prophecies. 73 
 
 and exalted degree of wisdom, united with as 
 extraordinary power of strength, was never 
 accomplished; neither in the endowment of any 
 person at their return from Babylon, or during 
 the continuance of the second Temple; nor yet 
 in Jesus : for history does not inform us that he 
 was thus endowed. Nay, so far was he from 
 being gifted with such extraordinary strength 
 and courage, that the New Testament hath 
 furnished us, with a most remarkable instance of 
 his pusillanimity and want of fortitude, when at 
 the sight of death, he, in agony, sweated drops 
 of blood; which the virtuous Heathen Philoso- 
 pher Socrates, who had not the light of revela- 
 tion to guide him to the doctrine of the immortal- 
 ity of the soul, was not guilty of at the approach 
 of death : on the contrary, he met it with the 
 greatest calmness and resignation, becoming that 
 of the noblest hero, conscious of his suffering in 
 a good cause : so that the unshaken constancy 
 of soul in Socrates, made the by-standers so 
 ashamed, as to put an end to their grief. From 
 this instance recorded of Jesus, in the New 
 Testament, it is manifest, that this promise was 
 not fulfilled in his person. 
 
 Fourthlv, 
 vol. 1. s
 
 74 Dissertations 
 
 Fourthly, That the extraordinary piety of 
 the Messiah will be so eminent, and opposite 
 to that of other princes, that he will abstain 
 from every corporeal pleasure; as will be 
 shewn presently from the language of the pro- 
 phet. That the reader may have a perfect idea 
 of the phraseology of the prophet, it is necessary 
 to observe, that it is an axiom well known 
 among naturalists, that of the five external 
 senses, the most gross and palpable, is the 
 sense of feeling; insomuch, that it is frequently 
 the cause of our shame: hence, the admonitions 
 against unlawful lusts, whoredom, and adultery. 
 Of the other senses, the next in degree of 
 grossness, is the sense of tasting, and which 
 may also be accounted a species of feeling, 
 as the faculty of tasting is effected by means 
 of the papillae of the tongue: hence also, the 
 admonitions concerning prohibited meats, &c. 
 For which reason, these two senses, on account 
 of their grossness, are never in Scripture at- 
 tributed to the Supreme Being, as Maimonidcs 
 justly observes; whence the prophets, and other 
 pious men, endeavoured to abstain from the use 
 of those two gross senses as much as possible. 
 As to the seme of smelling, it is of a more 
 
 refined
 
 on the Prophecies 75 
 
 refined and spiritual nature; and therefore effects 
 its purpose, although at some distance : hence, 
 it is in Scripture attributed to the Creator ; 
 as mentioned, Gen. viii. 21. "And the Lord 
 smelled the sweet savor." We also find, that 
 princes, and other great personages, are fond 
 of fragrant odours, aromatics, and perfumes; 
 of which we have several instances in Scrip- 
 ture, as the embalming of dead bodies, and 
 laying them in sepulchres filled with spices 4 
 Sec. Gen. 1. 2. and 2 Chron. xvi. 14. But, 
 as to the other two senses, viz. those of hearing 
 and seeing, they are yet of a more spiritual 
 nature, and effect their purpose at a much 
 greater distance : and are particularly fitted 
 to the attainment of wisdom, agreeable to what 
 Solomon says, " The hearing ear, and the 
 seeing eye, the Lord hath even made both 
 of them." Prov. xx. 12. Though, as the 
 sense of hearing is peculiarly necessary there- 
 to, he says, " The ear that heareth the re- 
 proof of life, abideth among the wise." Ibid. 
 xv. 31. Hence, it is clear, that of the five 
 external senses, two, viz. the sense of feeling 
 and tasting, are very gross; and two others, viz. 
 hearing and seeing, are of a pure and spiritual 
 
 nature;
 
 76 Dissertations 
 
 nature; and the sense of smelling is a medium 
 between them, being not so gross as the former, 
 nor yet so pure as the latter. The prophet 
 therefore observes, that the Messiah will be so 
 far from having any propensity towards an 
 immoderate use of the two gross senses, that 
 even the sense of smelling, which is more refined 
 and spiritual, will not be employed by him, as 
 it is by other kings and princes, to minister to 
 their voluptuousness, but in the service of the 
 Lord; for which reason, the prophet makes 
 use of the following expression : " And he 
 shall scent in the fear of the Lord; for that 
 is the real sense of inHrPs and of which, it is 
 scarcely possible to convey an adequate meaning, 
 by a literal translation in the English language: 
 but by which figurative expression, the prophet 
 gave us to understand, that the Messiah, instead 
 of using the sense of smelling, in a voluptuous 
 manner, as other princes do, he would, on the 
 contrary, employ all his sagacity in the fear of 
 the Lord; and he farther informs us, that the 
 two most pure and spiritual senses of hearing and 
 seeing, would not be used by him as by the rest 
 of mankind, for, " That not according to the 
 sight of his eyes shall he j udge : neither according 
 
 to
 
 on the Prophecies? T7 
 
 Ho the hearing of his ears shall he reprove.*, 
 And which leads us to, 
 
 The Fifth condition, viz. the exalted degree 
 of the Messiah's justice, which he will administer 
 in such an upright, just, and equitable manner^ 
 not only to the rich and great, but likewise to the 
 lowest and meanest of mankind, that his de- 
 cisions will be acknowledged by all to be truly 
 Godlike. That the Messiah is to be a great 
 temporal Judge, is manifest from the different 
 expressions of this prophet, for in chap. ii. 
 verse 4th he says, "And he shall judge among 
 the nations, &c." In chap. xlii. verse 1st, &c. " I 
 have made my spirit rest upon him : and he shall 
 bring forth judgment to the nations." Verse 3d. 
 " He shall pronounce judgment unto truth." 
 Verse 4th. "Until he hath firmly seated judg- 
 ment in the earth, for the distant nations shall 
 earnestly wait for his law." From all which, 
 it is clear, that the Messiah is to be invested 
 with the office of Judge, and that, not for 
 his own nation only, but for all the nations 
 of the earth. And, in the passage now under 
 consideration, the prophet plainly points out to 
 us, the great distinction between the Messiah in 
 his character of Judge, and that of all other 
 
 judges;
 
 ?& Dissertation* 
 
 judges: for, although it is the duty of every 
 judge to pronounce judgment, according to 
 what he sees and hears given in evidence before 
 nim, yet, it is possible, that he may be imposed 
 upon by the false representations of advocates 
 and witnesses: and thus be induced to deliver an 
 unjust sentence; but the Messiah, will not 
 judge according to the sight of his eyes, nor 
 reprove according to the hearing of his ears; for 
 he will be perfectly acquainted with the true 
 state of all things, by means of the exalted 
 prophetic spirit he will be gifted with, so that 
 it will be impossible to impose upon him: he 
 therefore, "Will judge the poor with righteous- 
 ness, and with equity will he reprove the meek 
 of the earth." The rich and powerful will not 
 then be able, by means of mercenary advocates, 
 and perjured witnesses, to debar the poor from 
 obtaining justice; neither will designing men, 
 and court sycophants, be able to slander and 
 vilify their meek and truly humble neighbours to 
 him, so as to induce him to reprove them in 
 anger, and disgrace them without cause, that 
 they may have an opportunity of begging their 
 estates or property, as is too much the practice 
 in the courts of princes; for he will only reprove 
 
 in
 
 en the Prophecies, 79 
 
 in equity, that is, not without just and sufficient 
 occasion. But no person whatever, ever main- 
 tained such an exalted character as is here des- 
 cribed by the prophet, in the fourth and fiftb 
 conditions of the character of the Messiah, either 
 as a judge, or in practising such piety and self- 
 denial, by abstaining from all corporeal pleasures 
 even the most refined ones ; neither at their 
 return from the Babylonish captivity, nor during 
 the continuance of the second temple. Neither 
 was this character fulfilled in the person of 
 Jesus, as I shall shew presently : for he was so 
 far from abstaining from the use of the sense of 
 smelling, in the manner of princes, that, on the 
 contrary, he seemed desirous of perfectly imitat- 
 ing them, as appears from his so highly approving 
 of the woman's anointing him with a box full ot 
 precious ointment, against so great a waste of 
 which, his disciples shewed indignation, (Matt* 
 xxvi.. 7, 8.) for, according to Mark, it was 
 so precious, that it might have been sold for 
 more than three hundred pence ; Mark xiv. 5. 
 As to Luke, he gives us an account of another 
 anointing, as appears to me, for that mentions 
 the feet of Jesus being anointed, instead of 
 pouring it on his head, as mentioned by Matthew 7 
 
 and
 
 80 Dissertations 
 
 and Mark: vide Luke vii. 38. John seems also 
 to relate a different anointing: for he differs 
 
 o 
 
 both as to time, and circumstances, and, as 
 appears to me, in place also, see John xii. ], 
 8. and describes it, as anointing his feet. And 
 as from these accounts it is plain, that Jesus was 
 greatly pleased with, and highly approved of it, 
 it is clear, that the fourth condition which the' 
 prophet has in this prophecy mentioned as 
 characterislic of the Messiah, was not fulfilled in 
 the person of Jesus ; much less, the fifth ; namely, 
 that of Judge in the most exalted degree, and 
 universal jurisdiction; for he was so far from 
 possessing such an extent of judicial power, that 
 it is plain, from his own words, he was not 
 invested with the power of a judge in the least; 
 for when the man applied to him, to speak to 
 his brother, that he should divide the inheritance 
 with him, he answered, " Man, who made me a 
 judge?" Luke xii. 14. And in John viii. 15. he 
 says, " I judge no man." Nay, he tells us 
 plainly, that it was not his province, " For I 
 came not to judge the world." Ibid. xii. 47. 
 And what is yet more remarkable, and fully 
 evinces the truth of my position, his making use 
 of an expression so diametrically opposite to that 
 
 used
 
 on the Prophecies. 81 
 
 used by the prophet, "As I hear, I judge." 
 Ibid. v. 30. Whereas the prophet expressly 
 says, " That not, according to the sight of his 
 eyes shall he judge," &c. From all which, it is 
 manifest, that this condition, in the character of 
 the Messiah, was not fulfilled in the person of 
 Jesus; consequently, he could not be the person 
 predicted by the prophet, as the promised 
 Messiah. 
 
 The sixth condition is, the miraculous power 
 which the Messiah is to be endowed with, by 
 means of his exalted prophetic spirit, and ex- 
 traordmary piety, mentioned in the preceding 
 conditions; agreeable to what the prophet says, 
 u And he shall smite the earth with the rod 
 of his mouth, and with the breath of his lips 
 he shall slay the wicked." The meaning of 
 which is, that he will not be under the necessity 
 of raising an army, in order to punish a nation 
 that may be guilty of disobedience to his com- 
 mands, or the laws of God; for, with the rod 
 of his mouth shall he smite the earth: by means 
 of his miraculous power, he will be able to 
 command the elements, and punish them with 
 fire, pestilence, famine, &c. without being 
 
 obliged 
 
 VOL. 1* T
 
 82 Dissertations 
 
 obliged to use sword or spear; for all the 
 weapons of war will be destroyed, as mentioned, 
 chap. ii. 4. Neither will there be any occasion 
 for executioners to put the guilty individual* 
 to death ; for he will slay the wicked with the 
 breath of his lips : so that whether it be indiv- 
 iduals, or whole nations that should be guilty* 
 and deserving of punishment, he will be able 
 to punish them by supernatural means: such 
 as commanding the earth to open, and swallow 
 them up, as it did Korah ; or by calling down 
 fire from heaven, as did Elijah; or by ordering 
 wild beasts to devour them, as was done by 
 Elisha. So, that strictly speaking, the rod 
 with which he will punish them, will be bis 
 mouth; for he will need no other weapon than 
 the breath of his lips. Now, as it is manifest, 
 that this extraordinary miraculous power hath 
 not been possessed by any person whatever, 
 either at their return from Babylon, or during 
 the continuance of the second Temple, nor yet in 
 the person of Jesus, it is clear, that it remaini 
 to he fulfilled in the person of the true Mes.-iah. 
 
 The seventh condition is, the universal peace 
 that i^ to take place in the world in the days 
 of the Messiahj as mentioned in verses 6th, 7th, 
 
 & til
 
 en the Prophecies* 85 
 
 gth, and .Qth. " And righteousness shall be the 
 girdle of his loins; and faithfulness the cincture 
 of his reins. Then shall the wolf take up his 
 abode with the lamb; and the leopard shall 
 lie down with the kid : and the calf, and the 
 young lion, and the fading, shall come to- 
 gether; and a little child shall lead them. And 
 the heifer and the she-bear shall feed together; 
 together shall their young ones lie down; and 
 the lion shall eat straw like an ox. And the 
 suckling shall play upon the hole of the asp; 
 and upon the den of the basilisk shall the new- 
 weaned child lay his hand. They shall not 
 hurt, nor destroy, in all my holy mountain; 
 for the earth shall be full of the knowledge of the 
 Lokd, as the waters that cover the depths of the 
 sea." In these verses, the prophet, by a variety 
 of the most animated, beautiful, and elegant 
 imagery, hath finely expressed, not only the 
 peace, harmony, and happiness, that is to exist 
 in the days of the Messiah, but has also clearly 
 pointed out to us the immediate causes of this 
 universal peace; for if we duly consider the 
 cause of the wars which have hitherto distracted 
 and desolated so many parts of the known 
 world, we shall find, that the motives thereto 
 
 have
 
 S4* dissertations 
 
 have been of two kinds: namely, either a thirst 
 for power and dominion; and which may not 
 improperly be stiled legal robbery : or, on 
 account of the difference of religious tenets and 
 opinions. The prophet, therefore, in order 
 to shew us, that these causes will then cease, 
 says, in regard of the first, " And righteousness 
 shall be the girdle of his loins." The meaning 
 of which is, that justice and righteousness will be 
 so conspicuous in the character of the Messiah, 
 as if they adhered to his loins as a girdle : and as 
 it is plain, from the fifth condition, that he will 
 be invested with the office of universal Judge; he 
 of course, will not suffer any depredation, or 
 usurpation, to be committed by any nation, 
 however powerful it may be, over its weaker 
 neighbours : for, by his authority, he will oblige 
 every one to be contented with his own portion, 
 without encroaching on that of his neighbour. 
 
 As to the second cause, he observes, And 
 faithfulness the cincture of his reins." By 
 faithfulness, he properly meant, a strict ad- 
 herence to the true faith, and the worship of 
 the One true God; for that, and that only, 
 will then take place in the word, as is clear, 
 from the words of the prophet, verse 9th. and 
 
 the
 
 on the Prophecies. $5 
 
 the several prophecies cited in the course of 
 this work. And therefore, when these two 
 causes of war and bloodshed will be thus finally 
 removed, the consequence will be, universal 
 love and peace among the human race. 
 
 With regard to the state of peace and in- 
 nocence which, as the prophet so beautifully 
 describes, is to exist among the brute creation^, 
 in the days of the Messiah, there are different 
 opinions among the commentators; for some 
 understand it in a figurative sense, and suppose, 
 that the lion, leopard, wolf, &c. denote wicked 
 and violent men, who, by their rapacity, harass 
 and disturb the peaceable part of mankind; but 
 whose brutish and savage dispositions will then 
 be tamed. Others take it in a literal sense, and 
 consider it as a promise of the renewal of what 
 the poets call the golden age, when the wild 
 beasts will grow tame; and serpents, and other 
 poisonous creatures will become harmless; so 
 that all will be peace and harmony. Now, 
 whether we understand it in a literal, or figurative 
 sense, it is plain, that it evidently points out the 
 love and kindness that is then universally to 
 exist; though, I am clearly of opinion, that the 
 prophecy was intended to declare both these 
 
 purposes^
 
 8tf Dissertation* 
 
 purposes, by informing us, that not only violence 
 among men would cease, but that the brute 
 creation should also lose their ferocity, and 
 dweil in harmony with the domestic animals *: 
 the venemous creatures likewise, will no more 
 hurt nor destroy; and the reason of this ex- 
 traordinary and wonderful change immediately 
 follows, " For the earth shall be full of the 
 knowledge of the Lord," &c. Whence it is 
 manifest, that universal peace is not only to 
 take place in the days of the Messiah, but 
 
 that 
 
 * That there is nothing impossible, nor even improbable in this, mav 
 tie clearlv perceived from Scripture; for if the Supreme Being, to 
 punish I'haraoh, could command the mixture of ravenous beists, to 
 come and destroy the land, &c why may he not in the davs of the 
 Messiah, when the earth shall bo full, of the knowledge of the Loud, 
 deprive them of their malignity, so that they may no more be hurtful ? 
 Indeed, 1 can see no reason why Cod should not be able, by his 
 Omnipotence, to effect the one as well as the other. But, what appears 
 to me, decisive in favor of what 1 have advanced, is, the language of the 
 prophet, * And the lion shall eat straw like an ok " From which it is 
 plain, that this change of nature in the ravenous . uiinals will be real, and 
 in consequence thereof, they are to b"Come harmless For it is well 
 known, that all such creatines as are of the gianivorous kind, are 
 inoffensive; whereas, those of the carnivorous kind, are of voracious, 
 cruel, and sanguinary dispositions.; for it is the nature of such food, 
 to engender such dispositions; and this 1 take to be the rea on, that 
 when God gave Noah permission to eat lied], he said to him, * And 
 surely your blood of your lives will I require, ire " (Gen ix > ) This 
 admonition he judged necessary, as a cur!) to the cruel and sanguinary 
 inclinations, which might probably proceed 1'r mi their being allowed 
 animal food: and for the same reason, he prohibited the eating of 
 blood, (Gen iv.)asofa yet mote pernicious tendency. The prophet, 
 therefore, in order to convince us, that the chinge will bs real, 
 assures us, that die Hon and other carnivorous animals will eat straw 
 like an ox ; and thus will become a. lurmleso and inoffensive as thus* 
 of the giamvoroui kind
 
 on the Prophecies. 87 
 
 that the cause of that peace will be, that the 
 whole earth will be filled and illuminated with 
 the knowledge of the Lord : that is, that all 
 will know and acknowledge, and worship the 
 One true God only. 
 
 But, let us now pause for a moment, and 
 careful v and attentively examine, whether these 
 great and glorious promises have ever yet 
 been fulfilled: if they have, I, as well as 
 every rational person, must fairly acknowledge, 
 that the person, by means of whose appearance, 
 these wonderful predictions have been accom- 
 plished, is truly the Messiah foretold by the 
 prophet. If, on the contrary, we find that* 
 these events have never yet taken place at any 
 time in the world, I presume it must be clear, 
 even to the meanest capacity, that the true 
 Messiah hath never yet appeared. 
 
 That these promises weie not fulfilled at 
 their return from the Babylonish captivity, 
 nor during the existence of the second Temple, 
 need not be insisted on, as it is so obvious 
 from both sacred and profane history ; which 
 is a manifest proof, that that was not the true 
 Redemption, which was to take place in the 
 latter days, i. e. at the time of the Messiah. 
 
 That
 
 8S Dissertations 
 
 That the peaceable kingdom of the Messiah, 
 never had existence, either at, or since the 
 promulgation of Christianity, must be evident 
 to every candid and impartial mind, the least 
 acquainted with its history, from about the end 
 of the third century to the present; as it contains 
 little else but divisions, persecutions, bloodshed) 
 massacres, Sec. For Christians have not only 
 waded through torrents of the blood of Jews, 
 and other infidels, as they are pleased to call the 
 poor Indians, Sec. by persecuting them with 
 fire and sword, and exercising every other 
 cruelty upon them; but have persecuted each 
 Other, with such wild fury and rancour, as 
 is scarce credible of human beings, formed in 
 the image of God. 
 
 To shew that I have not been guilty of false 
 hood, or misrepresentation, by too high a 
 colouring of the picture, I shall, in support 
 of what I have advanced, produce the evidence 
 of Christian writers themselves, such, as are said 
 to be or.hoclox. 
 
 The author of the apology of Ben Mordecai, 
 speaking of the divisions among Christians, 
 observes *, M And it was this dispute that gave 
 
 rise 
 
 * Ufa MokL. .;:, pags 6.
 
 on the Prophecies, $Q 
 
 : rise to the prevailing opinions I am now 
 speaking of, both among us, and the Mahomet- 
 ans ; that Christians in general are Polytheists 
 and idolaters. This accusation was first begun 
 by Christians themselves, by way of excuse 
 for the dreadful persecutions they exercised 
 against one another; which were followed, 
 according to the just judgment of God, by the 
 ruin of the Christian churches in Asia; and 
 the introduction of Mahometism." He father 
 bserves *, " If we look into the ecclesiastical 
 historians, even from the third century, we 
 shall find the Christian world to have then had 
 a very different aspect from what some authors 
 have represented ; and so far from being 
 endued with active graces, zeal, and devotion, 
 and established within itself with purity of 
 doctrine, union, and firm profession of faith; 
 that, on the contrary, by the ambition of the 
 clergy, Sec. they lost the whole substance of 
 their religion." 
 Dr. Prideaux, speaking of these disturbances 
 observes, of the Christians, < Having drawn the 
 " abstrusest niceties into the controversy, they 
 
 "did 
 
 Sale'* Koran, 33 
 VOL. 1, V
 
 90 Dissertations 
 
 (t did thereby so destroy peace, love, and 
 "charity, among them; that they lost the 
 " whole substance of their religion; and in a 
 * 4 manner drove Christianity quite out of the 
 44 world : so that the Saracens, taking advantage 
 " of the weakness of power, and the distractions 
 44 of councils, which these divisions had caused, 
 64 soon over-ran, with a terrible devastation, 
 44 all the Eastern provinces oF the Roman em. 
 44 pire; turned every where their Churches into 
 44 Mosques, and their worship into a horrid 
 44 superstition ; and forced on them that abomin* 
 44 able imposture of Mahometism *." " The 
 44 unhappy contests, which in the fifth century 
 44 divided the churches, particularly in the cast ; 
 44 occasioned damages, which Christianity will 
 44 never be able to recover. These sects, viz, 
 44 of the NestoriariS) and Eutychians, partly 
 4i from idleness and superstition, and partly 
 44 from the particular grudge, envy, and malice* 
 41 of the Ecclesiastics, gave the finishing stroke 
 44 to mutual forbearance in matters of religion. 
 44 From that time, there was nothing to be 
 44 seen in the east, but proscriptions, massacres, 
 4J and rage ." 
 
 l'rideaujt's I-Uo of Mahomet. 
 *> R eland's Fonr Treatise, page IbiMo 169.'
 
 vn the Prophecies, 91 
 
 He further observes, that " Etherius * , a 
 41 Bishop of the fifth century, who was per- 
 " secuted for Nestorianism says, I pass over 
 " in silence the chains, the prisons, the con- 
 *' fiscations, the marks of infamy, the massacres 
 "that call for compassion: the enormity of 
 " which is such, that even those, who had the 
 " misfortune to be witnesses of them, are 
 " scarce able to believe them to be true. All 
 " these tragedies are matters of sport to the 
 6i Bishops; among whom, want of bowels passes- 
 <s for courage : they call their cruelty, zeal ; 
 " and they honor their cheats and impostures 
 u with the name of wisdom. In this unhappy 
 11 age, monastries endured sieges : they came 
 ii to blows in councils; they entered into the 
 " churches with arms; they treated with the 
 *< utmost cruelty all those, that were suspected 
 (i of favoring opinions, which scarce any body 
 ft understood : not even those who -defended 
 <c them with the greatest obstinacy and stiffness Jv 
 u And their contests for preferment were carried 
 
 " to. 
 
 * Etherius Tj-anorum Episcopus, inter Opera Theodoreti, Tm. Y. 
 age G88. 
 
 Ben Mordecai, Letter I Note 4. page 8235. 
 1 Roland's Four Treatises.
 
 St Dissertations 
 
 to such a height at Rome j for the Episcopal 
 : seat, by Damasus and Ursiclnus, that there 
 5 were no less than one hundred and thirty 
 
 5 seven killed in one day *. It was on account 
 4 of these divisions and cruelties, which tore 
 
 6 the church to pieces, that Grotius says, Qui 
 s kgit f &c. He that reads Ecclesiastical history* 
 ' what does he meet with but the vices of 
 c the Bishops $. And Ammianus Marccllinus 
 c says, no wild beasts are so furious against 
 { men, as the generality of Christians are 
 c against one another. Nullus injestas homiw 
 6 ibus bestias, ut sunt sibi ferales expert us J.' 
 
 * An instance or two," he observes [], of the 
 ' fury and barbarity of these times, will give 
 1 a better notion of them, than to deal in 
 c generals." 
 
 One of the instances he produces is that 
 'of Proterius, Bishop of Alexandria; who 
 ' flying from the people's rage, got into the Bap- 
 s tistery, a place reverenced by the Barbarians, 
 c and the fiercest men ; but these furious people, 
 s set on by their Bishop Timothy, (whom they 
 
 had 
 
 * Sale's Koran, 3.1, 44. Ep. xxii. p;ige J 
 
 J Ben Mordecai, Letter 1. page 8, [] Lib. 22.
 
 on the Prophecies^ 9' 
 
 tc had chosen,) neither reverencing the place 
 the worship, the time, (which was Easter;) 
 " nor the office of priesthood, did strike the 
 " blameless man, and kill him cruelly, with 
 "six more; and dragging his wounded carcase 
 < ; every where, and cruelly drawing it about 
 M through almost all the parts of the city, did 
 " mercilessly beat the senseless corpse, and 
 divided his parts, and spared not to tear his 
 "entrails with their teeth, like dogs; and, 
 c< casting the rest of his body into the lire 
 *' they scattered his ashes into the wind, trans- 
 <c cending the fierceness of all beasts : and the 
 w architect of this was (their new Bishop) 
 Timothy *." 
 
 He further observes, ll In this state of con- 
 fusion and madness among the Christians, 
 cc Arabia became a secure retreat for those 
 " who were proscribed; and was peopled at 
 <c the expence of the Greek empire ." 
 
 He then quotes Reland, who says, " It is 
 C certain, from Christian and Arabian authors; 
 " that, before the preaching of Mahomet, the 
 *' Christian religion was known in Arabia* 
 
 " several 
 
 * See Binniu?, \17. Baxter 110. 
 ^ Ben Mordecti, Letter I. fage i J.
 
 94 Dissertations 
 
 <* several tribes having embraced it. The Nes* 
 9i torians, on one &ide, whose communion 
 <s extended formerly all the way to China, 
 J through the Northern provinces of Asia; 
 5 and the followers of Eutychias and Dioscurust 
 * 4 spreading themselves in Egypt, Armenia, 
 u and Mesopotamia, brought over the whole 
 ** kingdom of the Abyssines; and the whole 
 ** kingdom of the Homorites, in the South of 
 is Arabia, had embraced it. Nevertheless, in 
 ** a short time, we saw all these unhappy nations 
 u embrace Mahometism. To what can we 
 * c attribute so rapid and general a revolution 
 u and such success to an imposture; but to 
 ** the scandal occasioned by the fatal divisions. 
 *' of Christians, and the prescriptions and 
 li massacres practised upon one another *. 
 
 In another place , he says, " The causes, 
 why Christianity has been lost, in several 
 'parts where it was once received; and not 
 ct received in others, where it has been preached; 
 et are chiefly these two: first, the corruptions 
 " of its doctrines; and secondly, the wickedness 
 of its professors." 
 
 1st, 
 
 R eland, page lf5 to If/}. 
 ^ Ben Morckcai, I.wticr VII. page V*7> &c.
 
 n the Prophecies, $5 
 
 1st, "The corruptions of its doctrines, a^ 
 
 Cyril relates, was objected to the Christians* 
 
 by the Emperor Julian, but a few years 
 
 : after the council of Nice, in these words: 
 
 1 Your adding to that ancient dead man Jesus* 
 
 1 many new dead men, who can sufficiently 
 
 * abominate?" And again, " If Christians had 
 ' adhered to the precepts of the Hebrews, they 
 
 * would have worshipped one God, instead of 
 ; many : and not a man, or rather many unhappy 
 1 men." And he accuses them, that they 
 4 adored the wood of the cross j making figures 
 
 * of it on their foreheads, and before their 
 1 houses # . And in the days of Cyril, we 
 4 find, that the Virgin Mary was called the 
 ' Oueen of Heaven, and the Mother of God; 
 4 and so decreed to be in the councils of 
 
 * Ephesus, and Chalcedony which are tests of 
 4 Heresy in England: And Cyril himself, 
 4 who is said to have presided at the council 
 4 of Ephesus, made no scruple to call her the 
 4 complement or supplement of the Holy 
 ; Trinity : and the Cvllyridians worshipped 
 4 her as a God ; and said there were two God's 
 
 44 besides 
 
 Sir Isaac Newtsn the Prep'b5Ci J , ps<j p . Ml,
 
 $$ Dissertations 
 
 " besides the Father ; viz. Christ and the 
 " Virgin Mary *." 
 
 And the imposture Mahomet, not only 
 " objects to the Christians, that they associated 
 " their Doctors and Monks with Almighty 
 " God in their worship : but he also accuses 
 u them of corrupting the doctrine of the Unity f 
 14 the fundamental article of all true Religion; 
 " by their notions of the Trinity . And it 
 * 6 must be confessed; that the Christians have 
 c at least so far obscured and unsettled this 
 "great truth, by the decrees of their councils; 
 " that many of the learned, both ancient and 
 " modern, have been at a loss to know, whether 
 6i they worship one, or three. For, in order to 
 " maintain the doctrine of the divine foecundity, 
 < s as it was settled at the council of Rice, we 
 * are told, that God is not aniens; (the only 
 " God;) but only unus, (one God:) that this 
 ** Unity is of so transcendant a nature, as not 
 "to come under number T: and that God is 
 * { not one in number, but only in nature |[. 
 
 " Othei 
 
 * Four Treatises, page 174. Epiph. Hacr. lxxv. 7. Lib 3. Sale's 
 Koran, page 3.0 
 
 J) Se.- Letter, I. pace 6. t Alix. Jew Chap. 121. IM 
 
 || Basil, M)t\ Ju-.tm Martyr. See Letter 1. page 91. These write/i 
 meant to oppose the Sabelban notion of one numerical substance: by 
 maintaining three numerical substances of the name generical natuiu : a* 
 tliree men are wtt ill nature, though i/:rcc in number
 
 on the Prophecies, 97 
 
 { Oher Christians, on the other hand, declare 
 1 that God is one, both in number, and in 
 i nature; one numerical substance, consisting 
 'of the Father, Son, and Holy Ghost: which 
 ' Atf'ana&ius and Epiphanius, declare to be 
 ; Sxbiitianism. Others say; that God is three 
 J substances joined together inseparably by an 
 ; Empcrichoresis ; and that, if it was not for 
 ; this Empcrichoresis, there would be three 
 God's; and that no one of them is God, ex- 
 ; elusive of the other two : (and, if this be true, 
 ; it must follow unavoidably, that, without 
 i this Emperichoresis, there would be no God 
 ; at all :) and thus the very Being of God, 
 i as well as his Unity, is supposed to depend 
 ; upon we know not what most certainly 
 ' upon what does not come under our idea of 
 c necessary existence: and this, we are told by 
 ' the learned, was the doctrine of the Nicene 
 ' council * But others, in direct opposition 
 ; to this, declare; that every one of them is 
 ' of himself both God and Lord : which is 
 e * condemned by Athanasius, Bull, Petavius, 
 
 Sec. 
 
 * See Letter I, pageS2. 124. 
 Atlian. Crwd, 
 
 VOL li
 
 98 Dissertations 
 
 c &c. as being Polytheism. Athanasius says, 
 e< We do not acknowledge three Hypostasis, 
 u divided, or separate by themselves; that we 
 " may not comply with the Pagan Polytheism *. 
 " And some divines have drawn the line of their 
 " orthodoxy so nicely, as to assert, that the 
 " Father, Son, and Holy Ghost, are three, and 
 " every one distinctly God ; and yet deny that 
 M they are three, and every one a distinct God . 
 " These different notions were brought into the 
 " Church, at different times ; as the Sabellian, 
 " Athanasian or Pseudo-Athanasian heresies 
 * J prevailed ; and are all of them established toge- 
 64 ther, in some of the Christian churches ; as if 
 " they were all orthodox, and consistent with 
 " one another. The first, by the Council of 
 " Lateran % ; and by the second and fourth 
 " articles agreed upon at London, in 156*2; and 
 " by the proper preface in the communion ser- 
 M vice for Trinity Sunday : the second of them, 
 " by making the four first general councils the 
 " tests of heresy || : and the third, by the 
 
 " Pseudo- 
 
 * See Cudworth, page 614. Beverage. 
 
 X See letter I. page 119. Note 20. 
 i| Blackstone's Cojnmtnt. V<>!. IV. page 49, 50. See Uo Letter h 
 jiajc 32.
 
 on the Prophecies* 99 
 
 Cf Pseudo-Athanasian Creed: for it seems to be 
 84 a kind of infatuation among the Christians^ if 
 " it does not proceed from mere carelessness; 
 C{ that there is not one of the Western Churches, 
 *' but what pretends to follow the faith of 
 <6 Athanasius ; and yet they are every one of 
 ct them condemned by him, (in their principles) 
 u as Sabeltians, and Polytheists. The confusion 
 u and uncertainty of the Christian's faith is no 
 fi less ; when they assert, that there are two per. 
 '* sons in the Godhead, co-equal and co-eternal 
 <{ with the Father; from whom they received 
 * s their existence. For, if they mean by this, 
 " that there are three conscious Beings, co- 
 c < equal and co-eternal, they must necessarily 
 " mean three God's : and, if they mean One 
 { Supreme God, under three different characters, 
 " they must allow, that the One Supreme God 
 " did suffer pain and death; which is the heresy 
 "of the Patripassians : and, if they mean 
 tc unsubstantial characters, or modes of exist- 
 ft ence, then they must hold, that it was a 
 u character only, and not a real substantial 
 ** Being, that suffered for mankind; and there 
 * { can be no medium between a real substance, 
 f { and an unsubstantial character, or mode of 
 
 " existence;
 
 100 Dissertations 
 
 *t existence; and therefore, to speak as some do, 
 * c of a character WHJ has no meaning in it; 
 and is no language. In short, the plain doc- 
 " trine of the Unity > viz, that God is One, and 
 cs One only *, which ought to be the first article 
 <s in every Christian Church, has never been 
 " maintained in any one of them, without some 
 ^reservation or explanation; that has rendered 
 " it as doubtful, as if it had never been as- 
 { serted." 
 
 He further observes $, " It is a certain fact, 
 cc that, while the Christians were employed in 
 " persecuting one another, because they could 
 c< not agree in their enquiries into the metaphisical 
 " nature of Almighty God; and the solution 
 " of the above difficulties,, and many others of 
 6S their own invention, which had filled the 
 *? church with unintelligible and contradictory 
 
 " notions; 
 
 * See Letter I. page 133. Note 28. where he produces the definition of 
 Maimonides. But as that is only for the Latin Reader, I have here sub- 
 joined a correct translation from the original Hebrew, in "mD^ JllD^n 
 n"T)J~in ' e - The constitutions of the fundamentals of the law, chap. 
 i- sec 4. This Cod is One, and not two, or more than two, but Ono 
 only; who-e Unity is not like that of any other individual that exists in 
 ihc. world : not One in species, which include.-, several individuals ; nor 
 On>- in body, which is devisible into parts and extremes 5 but such an 
 Unity, that there h not another unity like it. 
 
 $ Letter VII. page 1J0.
 
 on the Prophecies, 101 
 
 notions : the Mahometans, by preaching up 
 " the plain doctrine of the Unity, as it was 
 " revealed by Moses j (that God is One, and 
 " One only;) drew over, merely by the force 
 " of this one plain truth, almost all Asia and 
 " Africa to the profession of their Religion. 
 
 " I know, says the Author of " Reflexions 
 ce on Mahometism;" that it is commonly said, 
 < the Religion of Mahomet was established by 
 ic force of arms ; and doing violence to people's 
 lt consciences. But this violence was not such, 
 " as is commonly represented *; and was not 
 6S used, for the first twelve years ; nor till 
 C{ after persuasion had gained him a strong party 
 " to support his pretensions. Till that time, 
 cc he propagated his Religion by fair means ; 
 <; so that the whole success of his enterprise, 
 " before his flight to Medina, must be attributed, 
 6i as Mr. Sale observes, to persuasion, and 
 "not to compulsion ; agreeably to what he 
 i declares in the Koran, Let there be no violence 
 * c in Religion J; though he afterwards practised 
 *' it, following the example of the Christians; 
 is who used the same method to propagate, not 
 
 " only 
 
 * Four Treatises, page 170. Sale's Koran, 48, 49. 
 
 % Sale's Koran, chap. ii. pa^re 31.
 
 102 Dissertations 
 
 "only the Homoousian doctrine; but also the 
 c genuine Apostolic Faith, which is generally 
 * misrepresented under the name of Arianism ; 
 ** though held in the Church long before Arius 
 " was born. Besides we find, that some Tartar" 
 et tan Princes, instructed first by the Armenians, 
 8 and afterwards by the Afonks, embraced the 
 " Christian religion; but in a very little time 
 * 6 rejected it, and became Mahometans, And, 
 ct in 1246*, Pope Innocent IV. sent an Embassy 
 " to Bati 9 Cham of Tartary, inviting him to 
 'the Christian Religion; but when the Cham 
 c heard the chief points of the Christian Faith, 
 C6 the Trinity, Incarnation, Transubstantiation, 
 C! Sec. he thanked the Pope for his kindness, and 
 <c promised to make no incursion into the Christ' 
 tc tan countries for five years : but withal de- 
 < clared himself not well satisfied with Christian- 
 <c ity, as it was represented to him : and 
 immediately after, the Saracens sent a like 
 * c Embassage to Bati; recommending to him 
 <c Mahometism, as the more plausible sect; 
 <f and these prevailed : Bati, and the whole 
 " nation of the Tartars, submitting to Mahomet- 
 18 ism; in which they continue to this day # . 
 
 'And 
 
 * Unit. Tracts, Vol. II. page 19.
 
 on the Prophecies* 105 
 
 ct And Mr. Morgan, in his history of Barbary, 
 " makes the same observation with regard to the 
 " Africans; that they were not reduced from 
 * Paganism by mere force of arms, but because 
 " they liked the measures taken by the Saracens 
 * c to make them relinquish their idolatry, better 
 ' than any arguments the Christians could 
 * { invent *: and there can be no wonder at this, 
 * c when we consider, that the Christians were 
 *' guilty of idolatry themselves. I will not here 
 s question, says Mr. Mede, whether the Christ- 
 ** ian or Mahometan be the greater idolator; 
 "though the doubt might soon be resolved: 
 " seeing it is well known that the Mahometans 
 u worship no images ." 
 
 2d, Another reason, why Christianity hath 
 * c been lost in several parts of the world, where it 
 46 was once received 3 and not received in others 
 *' where it was preached, is the wickedness of 
 c the Christians, and their continual animosities 
 ' and persecutions. And so in Africa we are 
 *' told, by good authority, that the Christians 
 * c owed their ruin to themselves : and what made 
 i% the African Moors so passive, and ready to 
 
 fall 
 
 * Marin's History of Barbary, page 146, ls9, 168. 
 J<>;, Mede's Works, page 79*.
 
 104* Dissertations 
 
 " fall in with the Mahometans, was the hope of 
 4S ridding themselves of their greatest eye-sore; 
 < c the imperious, impiously vicious, insatiably 
 <{ avaricious, and, consequently, insufferably 
 ; tyrannical Christians *. And even, with 
 c regard to persecution, for conscience sake, 
 ,; the same scene of abomination, which began in 
 " Asia, was acted over again in Africa, with 
 <; the same success. The authority of persecut- 
 { ing to blood, was procured from the Emperor 
 ' Honorius ; by four Bishops sent from Car- 
 thage to that purpose, A. C. 410. And his 
 * { Edicts, comprehended all Dissenters, who 
 " departed ever so little, vel levi argumento, 
 from the established faith t. Thus the Christ- 
 5 ians murthered one another, for difference 
 "of opinion; and were severely punished for 
 t; all their abominations, by the just judgment 
 " of God. 
 
 " Eusebius considers the persecution under 
 u Dioclesian in that light. Socrates, speaking 
 " of the first persecution of the Nova t ians at 
 " Rome by Pope Innocent, observes, that at 
 ' the same instant the Goths invaded Italy, 
 
 and 
 
 Morgan, as above, 
 t Sir Isavic Newton on the Prophecies, pijre 2!)rt.
 
 on the Prophecies, 105 
 
 1 and became the lords of all. And, about 
 ' seventeen years after the Bishops of Carthage 
 ' had procured the persecuting edicts from 
 i Honor i 'us, the country was invaded by the 
 Vandals, under Genseric ; where the Christians 
 i had more than seven hundred Bishopricks ; 
 1 and above five millions of men were des- 
 
 4 troyed ; so that Procopius observes, it was next 
 s to a miracle to see a man. And afterwards* 
 { when the Saracens became masters of Africa* 
 i they asserted the same power over the con- 
 
 5 sciences of Christians, which the Christians, 
 with no more right or justice, had exercised 
 { before over one another; and those who would 
 ; not immediately become Mahometans, were 
 { either killed or banished. And indeed, with 
 i what appearance of reason could it be ex- 
 : pected j that the just judgments of God 
 4 should fall upon the Heathens, for persecuting 
 s the Christians-, and yet that the Christians 
 { should escape them, when they murthered 
 'one another? When any thing happened 
 : unfortunately at Rome, in the days of Nero, 
 '' &c. the immediate cry was, to burn the 
 i Christians : and did not the Christians act 
 
 " upon 
 
 VOL. 1. Y
 
 106 Dissertations 
 
 64 upon the very same principle, when Nestorius 
 " declared to the Emperor Theodosius ; clear 
 54 me the Earth of Heretics-, and I will in 
 44 return give you the Kingdom of Heaven : 
 "assist me to destroy the Heretics; and I 
 " will assist you to destroy the Persians ? And 
 44 what was the consequence of this diabolical 
 ** practice afterwards, in the days of Justinian ; 
 4i but the desolation of whole Provinces." 
 
 And a late writer observes *, " Nothing has 
 " given the world more offence, and cause of 
 44 stumbling, than the jars, contradictions} 
 44 wrangling, and divisions, among those who 
 piofess to be the disciples of Christ, except 
 44 it be their scandalous lives and conversations: 
 44 these two things, taken together, have pre- 
 ' vented the Heathen, in all ages, from becom- 
 44 ing members of the Christian church. And 
 44 what has abundantly made the matter worse* 
 44 instead of mending it, has been the intolerant 
 44 spirit which has prevailed among all sects t 
 14 filling them with wrath and hatred against 
 * 4 those who differ from them : and which has 
 44 frequently caused them, not only to hate, but 
 
 44 to 
 
 Winchester's Lectures oa the t'tvpheciei, Sect. XII. Vol 1% 
 ~t: 97.
 
 oh the Prophecies* U>7 
 
 " to persecute and to kill each other. Animosities 
 81 between ministers. divisions in churches 
 6i hatred of one sect against another, rising to 
 " persecution, even to death and the wicked 
 s lives of most professors of religion in all 
 Si countries : all these things conjoined, have 
 <s given such a fatal blow to Christianity in 
 * s the world, that it never can recover 'till 
 64 Jesus comes." 
 
 From the specimens here produced of, the 
 persecutions, divisions, animosities, and the 
 intolerant spirit of Christians, it is clear from 
 all history, that Christianity cannot be the 
 peaceable kingdom of the Messiah, as foretold 
 by the prophet. Bur, need we the authority 
 of history in proof of this? Have we not the 
 evidence of our own senses ? Can any honest 
 impartial person lay his hand on his heart, 
 and declare that, the known world at present 
 enjoys such universal peace; Surely not! On 
 the contrary, do we not find, that war, with all 
 its concomitant horrors, rages at this instant *, in 
 the most dreadful manner between several power- 
 ful states, and which, if not soon put an end to, 
 by the interposition of Providence, will probably 
 
 involve 
 
 The year 17?S.
 
 10$ Dissertations 
 
 involve all Europe in the same calamity J? 
 But, can we in reason, expect the effect, when 
 the cause has not yet taken place? Certainly 
 not. And as the prophet has informed us, in 
 language as plain as words can express, that 
 the cause of this universal peace will be, that 
 C{ the earth will be full of the knowledge of 
 the Lord, as the waters that cover the depths 
 of the sea," as already mentioned, page 83, 86, 
 it is necessary that we enquire, whether such 
 universal knowledge hath ever yet been poured 
 on all the earth : for, unless we can ascertain 
 the existence of the cause, it is in vain to look 
 for the effect. Now, I think, it must appear 
 clear to every person, at least conversant in 
 history, that the cause at no time, ever yet 
 existed : for all the world hath never yet been 
 brought to the true knowledge of the Lord. 
 On the contrary, almost the greatest part of 
 mankind, are as yet ignorant of the true know- 
 ledge of JEHOVAH: for they are either 
 plunged into gross and stupid idolatry, or 
 miserably torn and divided into various factions 
 and opinions concerning the plurality of persons 
 
 in 
 
 <) Since writing the above, this has actually boeli the consequence.
 
 on the Prophecies. 109 
 
 in the Godhead, as may be seen in the preceding 
 pages: and it would be the height of madness 
 to look for the effect without the existence of 
 the cause. From all which, it is manifest, that 
 the peaceable kingdom of the Messiah, as 
 foretold by the prophet, hath never existed; 
 but is most certainly to take place, at the 
 coming of the true Messiah, as may be clearly 
 perceived from the conditions above specified. 
 
 That Jesus could not be the Messiah, whose 
 
 peaceable kingdom is here predicted by the 
 
 prophet, may be fully evinced from the words of 
 
 Jesus himself. Matth. x. 21. For having 
 
 given them their mission, and foreseeing the 
 
 effects of it ; namely, that some would believe, 
 
 and others would not; he says, "And the bro- 
 
 * l ther shall deliver up the brother to death : and 
 
 * { the father the child : and the children shall rise 
 
 (i up against their parents, and cause them to be 
 
 < f put to death." This, is most dreadful, and 
 
 which may easily account for what he says, in 
 
 the succeeding verse, "And ye shall be hated 
 
 55 of all men for my name's sake." No wonder 
 
 indeed, if they, by their preaching, should 
 
 occasion such horrid scene-. 
 
 In verse 34 ; he says, "Think not that I am 
 
 " come
 
 >H> Dissertations 
 
 c come to send peace on earth : I came not to 
 c send peace, but a sword. For 1 came to set a> 
 ts man at variance against his father, and the 
 cs daughter against her mother, and the daughter- 
 %t in-law against her mother-in-law. And a man's 
 t{ foes shall be they of his own household." In 
 Luke xii. 49* he says, " I am come to send 
 * ; fire on the earth, and what will I, if it be 
 *' already kindled?" In verse 51, he says* 
 ,e Suppose ye, that I am come to give peace on 
 < earth ? I tell you, nay, but rather division. 
 * c For from henceforth there shall be five in one 
 f house divided, three against two, and two 
 u against three. The father shall be divided 
 * against the son, and the son against the father: 
 M the mother against the daughter, and the 
 " daughter against the mother : the mother-in. 
 " law against her daughter-in-law, and the daugh- 
 ter-in-law against her mother-in-law." Now, 
 what can these words of Jesus mean but this ? 
 You, says he, speaking to his disciples, Sec. 
 suppose, according to the prophets, that the 
 Messiah's kingdom is to be a peaceable one, (as 
 they actually did, as is clear from several parts 
 of the New Testament,) consisting of universal 
 peace ; consequently, you suppose I am come 
 
 to
 
 on the Prophecies. Ill 
 
 "to give this peace. But this I tell you plainly, 
 you must not expect of me; for I am so far 
 from giving peace, that on the contrary, I am 
 come to give a sword, division, &c. If then the 
 author of Christianity came not to promote 
 " peace on earth, and good will towards men." 
 An heavenly host of angels, at his birth, pro- 
 claimed a lie to deceive a few ignorant shepherds. 
 (Luke ii. 14.) " If, (as a Christian author ob- 
 " serves *,) he came to promote dissention, 
 (i (ire, and the sword, of which the world had 
 " enough before, he himself had deceived manyj 
 " by declarations to the contrary. Ambition 
 61 had, before this, sufficiently corrupted and 
 Qi thinned mankind; but to deluge the world 
 4< with the blood of fathers, mothers, brothers, 
 <* sisters, wives and children, under pretence 
 " of kindness for their souls, was a crime 
 44 unknown, and reserved, it seems, for the 
 ** impious followers of a God, whom they 
 <; proclaimed the Cod of peace. Had the devil 
 44 himself schemed a religion to deceive mankind, 
 " he could not have inserted a more pernicious 
 14 tenet. These horrid scenes, painted by a 
 f 4 faithful hand, must plant a dagger in the heart 
 
 " of 
 
 * Observation? yn the four Gospels, page 35,
 
 112 Dissertations 
 
 <c of humanity." This plainly shews, that such 
 doctrine could not be inculcated by the Messiah; 
 the characteristic of whose kingdom, was to be 
 universal love and peace. 
 
 The eighth condition is, that the nations 
 will all repair to the Messiah, in order to submit 
 to his authority, and be instructed by him; 
 agreeably to what the prophet says, (verse 10th,) 
 " And it shall come to pass in that day, the 
 root of Jesse shall stand * for an ensign to 
 the people ; to him shall the nations seek, and 
 his rest shall be glorious." Here the prophet 
 informs us, that the nations will all seek the 
 Messiah; in order to submit to his government, 
 and instruction: according to what the prophet 
 hath declared elsewhere of the Messiah, Isai. 
 xlii. 4. "Until he hath firmly seated judgment 
 in the earth; and the distant nations shall 
 earnestly wait for his law." The prophet there- 
 fore observes, that " his re>t shall be glorious :'* 
 that is, according to the idiom of the Hebrew, 
 his rest will be his glory; i. e. his g'ory will 
 not proceed from his being a warrior, and 
 performing great feats in battle, as is the case 
 of other kings; but in consequence of the rest 
 
 and 
 
 * Or, Whkh sundeth;
 
 on the Prophecies. 115 
 
 and peace which the world will enjoy in his 
 days; so, that, properly speaking, his quiet, 
 and peaceable disposition, and which will be 
 diffused over all the world, will be the cause 
 of his glory. But, as this condition, hath 
 never yet been accomplished ; either at their 
 return from Babylon, or during the continuance 
 of the second Temple; nor yet in the person of 
 Jesus, according to the account we have of him, 
 in the New Testament; it is manifest, that the 
 person here spoken of by the prophet, as the 
 promised Messiah, has not yet made his appear- 
 ance. 
 
 For, I cannot help observing, that the words 
 of the prophet, are very remarkable; and form 
 such a contrast in the character of the Messiah, 
 to that which is recorded in the New Testament 
 of Jesus, as proves, beyond all dispute, that he 
 could not be the person here predicted ; for the 
 words of the prophet, are clear, and decisive, to 
 
 HIM SHALL THE NATIONS SEEK, &C TllUS it is 
 
 plain, that the nations are to seek him; not he 
 the nations, by his going about teaching, and 
 preaching, and sending out twelve apostles; and 
 commanding them to go, and "preachj saying, 
 
 the 
 vot. 1. 2
 
 114 Dissertations 
 
 the kingdom of heaven is at hand." But which 
 hath never yet been accomplished. No ! nothing 
 of this, is mentioned by the prophet : and in 
 truth there will be no necessity for it; as by 
 virtue of the true knowledge of the Lord, which 
 will then be diffused over the whole earth, as 
 above mentioned, they will all be so fully in* 
 formed of the person and character of the 
 Messiah, that, in consequence thereof, they, of 
 their own accord, will all seek him, his pro- 
 tection, and instruction ; without the least 
 necessity on his part, of seeking after them : and 
 which, I am confident, is such an exalted 
 character of the Messiah, as no one that has ever 
 yet appeared, can justly lay claim to; con- 
 sequently, this prophecy, in all its force, re- 
 mains to be fulfilled in the person of the true 
 Messiah. 
 
 The ninth condition which is to characterize 
 the Messiah is, that he will gather the outcast* 
 of Israel, and collect the dispersed of Judab, 
 from the four extremities of the earth : whom 
 he will form into one kingdom, and reign over, 
 (and which perfectly coincides with what the 
 prophet Ezekiel says, chap, xxxvii. verse 2 1st 
 to 24th. as will be shewn at large when we come 
 
 to
 
 07i the Prophecies. U5 
 
 to treat of that prophecy.) And therefore, 
 the prophet says, verse 11th. "And it shall 
 come to pass in that day, that the Lord shall 
 again put forth his hand the second time, to 
 recover the remnant of his people, which shall 
 remain, from Assyria, and from Egypt, and 
 from Pathros, and from Cush, and from Elam 
 and from Shinaar, and from Hamath, and from 
 the isles of the sea. And he shall lift up a 
 signal 10 the nations, and he shall gather the 
 outcasts of Israel, and the dispersed of Judah 
 will he collect, from the four extremities of 
 the earth. And the jealousy of Ephraim shall 
 cease; and the enmity of Judah shall be no 
 more: Ephraim shall not be jealous of Judah; 
 and Judah shall not be at enmity with Ephraim. 
 But they shall invade the borders of the Philistines 
 westward; together shall they spoil the children 
 of the east: on Edom and Moab they shall 
 lay their hand ; and the children of Ammon 
 shall obey them. 
 
 On this passage, it is necessary to observe 
 first, that the prophet calls the future re- 
 demption, the second time, in respect to the 
 redemption from Egypt : for their return from 
 Babylon, was not a perfect redemption, but 
 
 only
 
 116* Dissertations 
 
 only a slight visitation, as I have already 
 observed in my answer to Dr. Priestley's 
 first Letters to the Jews, page 41, &c. But 
 the future redemption will be entirely conform- 
 able to that of Egypt in every respect : more 
 especially, by their perfect conformity with each 
 other in the five following particulars : and which 
 so eminently distinguish the redemption from 
 Egypt, from the return from Babylon. 
 
 The first is, that at the redemption from 
 Egypt, the whole nation was redeemed ; so that 
 not one remained; but at their return from 
 Babylon, all the twelve tribes did not return, 
 save only a few that went up from Babylon, as 
 mentioned page 33. 
 
 Second, at their redemption from Egypt, they 
 were delivered from the most cruel bondage, to 
 the enjoyment of absolute freedom : but this was 
 not the case at their return from Babylon; as 
 they remained in almost continual subjection, 
 cither to the Persians, Greeks, or Romans, as 
 mentioned page 34. 
 
 Third, when they went forth from Egypt, they 
 attained the highest spiritual felicity, by having 
 the ark of the covenant, the spirit of prophecy, 
 the Urim and Thummim, and the fire from 
 
 heaven.
 
 on the Prophecies* 117 
 
 heaven, bestowed upon them : but in the second 
 Temple, all these things were wanting, as men- 
 tioned page 35. See also my answer to Dr. 
 Priestley's first Letters to the Jews, page 46*, &c. 
 
 Fourth, at their redemption from Egypt, a 
 number of great and stupendous miracles were 
 wrought amongst them; but on their return 
 from Babylon, and during the continuance of 
 the second Temple, there was no such thing; 
 according to what the prophet says, We seo 
 not our signs," Sec. Psalm, lxxiv. 9. 
 
 Fifth, When they were brought out of Egypt, 
 and had kings, (except Saul,) they were of the 
 tribe of Judah, as David and Solomon, and 
 their posterity. But during the second Temple, 
 there was no king of the tribe of Judah, or the 
 house of David, as mentioned page 67, 68. 
 
 All which is a manifest proof, that the return 
 from Babylon, had not the least semblance to the 
 redemption from Egypt. But the future re- 
 demption by the Messiah, will fully resemble it 
 in every instance: for then, all the tribes will be 
 gathered together: and they will be entirely free 
 irom subjection ; the spirit of prophecy, and the 
 holy things, will be restored to them; miracles 
 will again be performed amongst them: and one 
 
 from
 
 1 1 9 T)isseHatioris 
 
 From the posterity of David, and the root oF 
 Jesse, will reign over them. And, as the future 
 redemption, will thus strictly resemble that of 
 Egypt, the prophet very justly calls it, the second 
 time: and which, is also a manifest proof, that 
 the redemption here spoken of is not a spiritual 
 redemption, as several Christian writers pre- 
 tend ; for as the prophet says, that the Lord 
 shall again put forth his hand a second time to 
 recover the remnant of his people, Sec. it is 
 plain, that those only who had been already 
 once before redeemed by God, could be the 
 subject of the prophecy : and who are they, 
 hut the temporal Israel, who have been carried 
 into captivity, and are at this present time, 
 dispersed into the four extremities of the earth . 
 and not the spiritual Israel, as Christians are 
 pleased to call themselves. 
 
 And, here, I must once for all, observe 
 that, all the prophecies which speak of the 
 coming of the Messiah, the restoration and 
 redemption of the nation, are to be understood > 
 in the most plain, obvious, and literal sense, 
 and not in a spiritual and mystical sense, as the 
 generality of Christians attempt to explain them. 
 For can any thing be more absurd, than to 
 
 explain
 
 <m the Prophecies, 1\ 
 
 explain the prophecies which foretel the calamity 
 which is to befal them, in a literal sense; and 
 those which speak of their future felicity, in a 
 spiritual and mystical sense ; surely not. And it is 
 not a little pleasant, to observe, the great kindness 
 of Christians towards us in this respect : for 
 they are extremely ready and willing to grant 
 us the entire, and undisturbed possession of 
 all the evils foretold us; which indeed, we have 
 fully experienced for upwards of seventeen 
 hundred years; whilst they, with equal generosity, 
 apply to themselves, all the glorious promises, 
 which, with equal certainty, predict our future 
 happiness in the latter days. This, is kind 
 indeed ! and for which, I am sorry to say, our 
 nation in general, and myself in particular, are 
 not quite so thankful, as perhaps might be 
 expected of us : for truth, divine truth ! steps 
 in, and prevents our acceptance of these ap- 
 plications, by teaching us, that as all the prophe- 
 cies of our future restoration, are so clear, and 
 so generally accompany, or allude to, our past 
 and present misfortunes; it is morally impossible 
 to apply them to any other persons, but such 
 as have suffered the misfortunes so foretold. 
 This, is also clearly proved from the words 
 of the prophet Jeremiah^ as mentioned page $
 
 120 Dissertations 
 
 But, as there are several Christian writers, 
 who although they acknowledge that the pro- 
 phecies concerning the Messiah, are to be under- 
 stood in their most literal and obvious sense, 
 and that of course, the good they promise is 
 temporal; yet, nevertheless, contend, that these 
 glorious promises are to be fulfilled at the second 
 coming of Jesus, when he is to reign a thousand 
 years on earth with the saints : I must observe, 
 that for this, they have no authority from the 
 prophecies of the Old Testament. Nay, I am 
 confident, they cannot produce one single, clear, 
 unequivocal prophecy from the Old Testament, 
 which forctels a two-fold coming of one and 
 the same person as the Messiah; and that, too, 
 at the distance of such a number of years as 
 have already elapsed from the supposed period 
 of his being on earth : whence it is manifest, 
 that the whole scheme of the millenium, is 
 a mere chimera, an ignis Jatuus ; notwith- 
 standing all the noise and pother that has been 
 made about it. 
 
 According to what I learn from a Christian 
 writer of great note *, it was only hatched, 
 in order to bring over the Jews to embrace 
 
 Christianity \ 
 
 * B.isnage'i History of tit* Jows, Chaj. xxxiv. Sect. 1 >, pagc75t.
 
 on the Prophecies. 121 
 
 Christianity : for he observes, " A great man has 
 " fancied, that the best expedient was, to flatter 
 " their hopes. To be always telling the Jews * 
 61 of a Messiah that is come, and was crucified 
 ,i by their fathers, is cruelly to upbraid them, 
 ** and cast them into despair. People seldom 
 M will attend to a harsh and unwelcome truth, 
 " and the mind that has nothing to hope is easily 
 " discouraged* It is a more sure and acceptable 
 ,e method, to tell them of the second coming of 
 '* the son of God, than of the first, because 
 C{ that which is past, has afforded them nothing 
 tl but misery and shame. The second must be 
 u glorious, and procure wonderful prosperity 
 " to the church. The Jews must have their 
 " share in it as well as wej why then should 
 ' they not be flattered with so pleasing an 
 <; expectation, and so agreeable to their preju- 
 *' dices ? Under this view it has been attempted 
 " to demonstrate, by the explication of the 
 " prophecies, that the second coming of the 
 44 Messiah is at hand. There are only thirty- five 
 65 years to come of the 1260 mentioned by 
 
 " Daniel 
 
 * De Meftix dupHci advent u Diff-dux contra Judaxjs, 1701, 
 
 vol. 1. A a
 
 122 Dissertations 
 
 " Daniel* ; and if we reckon lunar years, after- 
 <8 the manner of the Chaldeans, as Daniel did f 
 <e who lived in this country, this event must 
 45 be accomplished in the year 1716." 
 
 He further observes, " This method appears 
 
 * so much the more necessary, as that without 
 
 " it the prophecies of the Old Testament are 
 
 * imagined to be false and delusive. Let them 
 
 *' tell us, in short, says a famous author 
 
 " What are the blessings the Jewish nation 
 
 " have received from the Messiah. For near 
 
 " two thousand years this miserable nation has 
 
 " been scattered over the earth. It is the off* 
 
 " scouring, the curse, the refuse of the world; 
 
 " and it groans under a long and cruel captivity. 
 
 " So that this will happen; the day of judg- 
 
 c{ ment will come, and the Jews will perish 
 
 "in their miseries! If this be so, certainly 
 
 " all the prophecies are delusions. The Holy 
 
 " Spirit has deceived this nation; all the oracles 
 
 " are false, and God has fed them with vain 
 
 "hopes; for it would be mocking God and 
 
 " ourselves to say, that these promises were 
 
 " accomplished 
 
 * Su much for the Christian.^ fallacious calculation of the 1360 'lavs ; 
 sv.d which is in perfect union with their explication of the seventy nredk5. 
 
 t* Jurieu's Prophecies,. Tom. II. paje i0$, 200 , 207.
 
 en the Prophecies, IS 3 
 
 cc accomplished in that small number of Jews 
 " that were converted to Christianity ; Jewish 
 " Christians, such wretched Christians, that they 
 44 have only served to found a miserable heresy 
 " and sect, which they call Ebionites and Naza- 
 " rents. It will be said, doubtless, that the 
 " Jews shall find these great promises ac- 
 *' complished, by their return and recall at 
 " the end of the world. And indeed, it is one 
 16 of the doctrines of true Christianity, that 
 " the Jews shall be recalled. It is promised 
 " in a thousand prophecies, some of which 
 "we have quoted; the miraculous manner 
 < of God's preserving this nation, in my 
 " mind is an invincible proof of it. For, in 
 *' fine, it is an unprecedented and incomprehen- 
 " sible thing, that God, for two thousand 
 <{ years, should preserve this people dispersed 
 " among the other nations, without learning 
 " their manners, their religions and customs, 
 " as is usual with all dispersed people. This 
 < clearly demonstrates, that God preserves 
 " them for some great design. But pray, 
 <s supposing this, that the Jews shall be con- 
 " verted immediately after the end of the world 
 * f comes, and they shall neither possess 
 
 "in
 
 124 Dissertations 
 
 " in themselves, nor in their posterity, the 
 " glorious advantages that are promised them, 
 " how shall they see the effect and accomplish* 
 " ment of so many prophecies : Behold in* 
 " numerable millions of Jewish souls, that 
 li have been lost in the space of seventeen 
 * c hundred years ; a small number only of this 
 " people shall be saved in the last years of 
 M the world. In the name of God, is this 
 <c sufficient to fill up the great ideas that are 
 " raised in them by the mighty promises to 
 -' their nation ? Moreover, it must be ob- 
 ce served, that the Messiah belongs to. the 
 'Jews; that he was promised to the Jews; 
 *' that this nation, from its infancy, has been 
 '* fed with the hopes of this Messiah's coming, 
 ' as of an happiness, so great as could not 
 14 be expressed, or described. Behold him 
 ' come, and this nation, instead of the accom- 
 " plishment of these great promises, sees its 
 " Temple burnt, its capital city razed, its 
 f i worship abolhhed, its children dispersed over 
 c< all the universe, and made the execration and 
 s contempt of mankind. And so this Messiah, 
 " the glory of the nation, brings them nothing 
 " but shame and confusion, and infinite 
 
 " miseriesj
 
 on the Prophecies. H5 
 
 <c miseries, such as have no example in all 
 c the rest of the world. For all their reJ 
 " compence, some thousand Jews shall be 
 " found at the end of the world, who shall be 
 '* converted, and shall not be damned. I 
 " must own, that I understand nothing of the 
 *' conduct of God and his oracles, if this be 
 " so. A time then must come, which shall 
 4C be the reign of the Messiah and the Jews, 
 * s in which, this nation shall be exalted, as 
 ' has been promised above all the nations, 
 c< and it shall reign by its saints, its prophets 
 " and apostles. For otherwise, I am bold 
 " to say, that all the prophecies made to this 
 <c people were delusive, and were only given 
 " them for a snare." 
 
 Such, then, is the scheme of the millenium, 
 on which I shall only observe, that it fully 
 establishes my position, viz. that the pro- 
 phecies which foretel our good, are all 
 temporal, as were those which denounced our 
 punishment; and of course belong to one 
 and the same people : for they acknowledge, 
 first, that otherwise the prophecies of the 
 Old Testament, would be false and delusive. 
 
 Second,
 
 Iq6 Dissertation* 
 
 Second, That we have received no benefit 
 from the Messiah, said to be already come. 
 
 Third, That these prophecies were not ac- 
 complished by the Jewish converts to Christ- 
 ianity, in the time of Jesus and the Apostles; 
 for their number was so small and insignificant, 
 that as the author abovementioned justly ob- 
 serves, they only served to found a miserable 
 heresy, and which fully confirms what I have 
 observed in my second Letters to Dr. Priestley, 
 On the little effect which the mission of Jesus 
 wrought on the Jewish nation in general : and, 
 sis they freely acknowledge. 
 
 Fourth, That the Messiah belongs to the 
 jews, it must astonish every impartial, candid, 
 and liberal mind, when it considers how in- 
 efficacious his appearance was to them. For it 
 is clear from all history, that he was so far from 
 being endued with the power of bestowing on 
 them the good they had just reason to expect 
 from the prophecies of the Old Testament, by 
 accomplishing the great promises made to 
 them; that they on the contrary a few years 
 after, according to the prediction of Daniel, 
 saw their Temple burnt, their chief city des- 
 troyed, and their country laid waste, &c. so 
 
 that
 
 nn the Prophecies* 127 
 
 that it is plain, he brought them nothing but 
 misery and shame, and which is a demonstration 
 that he could net be the Messiah. Of this,, 
 a number of Christian writers being fully con- 
 vinced, formed the ridiculous scheme of the 
 millenium, in order to sooth the Jews, and 
 win them to Christianity, by holding out the 
 glorious condition of the second advent of 
 Jesus; but for which, as I have already ob- 
 served, there is not the least foundation in the 
 prophecies of the Old Testament. 
 
 Second, That God will redeem the whole 
 nation, as already mentioned : for by the out- 
 casts of Israel, he meant the ten tribes called 
 the kingdom of Israel, who were all cast out 
 together to one place, and did not return to the 
 second Temple, as did those of Judah and 
 Benjamin, whom he calls the dispersed of 
 Judah; because, they are dispersed in the four 
 extremities of the earth : all these, without 
 exception, the prophet observes, the Lord 
 will collect and gather together. He also 
 informs us of the strict union of the nation, 
 which is then to take place ; so that there will be 
 no more jealousy, or enmity amongst them, as 
 there was heretcforej on account of the division 
 
 of
 
 128 Dissertations 
 
 of the kingdom : for it was that which was thd 
 cause of jealousy on the one part, and enmity 
 on the other: but as they will all be united and 
 formed into one kingdom : under one Prince *, 
 their jealousy and enmity will cease of course ; 
 and being thus united, will invade the borders 
 of the Philistine?, spoil the children of the 
 east, and finally subdue Edom, Moab, and 
 Ammon : for these are properly the Kenite, 
 Kenizzite, and Kadmonite, which were pro- 
 mised to Abraham, but whose country the 
 children of Israel did not inherit, when they 
 came out of Egypt, as mentioned in the pro- 
 phecy of Balaam ; but which they will possess 
 at the coming of the Messiah: and which is a 
 manifest proof that this condition has never yet 
 been accomplished; for the nation, has never 
 since the division of the kingdom under Re- 
 hoboam, been thus united, nor have they 
 possessed the land of Edom, Ammon, and 
 Moab, as shewn at large page 20. 
 
 That this condition remains to be fulfilled is 
 acknowledged by some of the most eminent learn- 
 ed Christian divines : and Doctor Lowth, Bishop 
 of London, in particular, in his notes to his 
 
 new
 
 on the Prophecies, 129 
 
 frew translation of Isaiah, observes, on vers*? 
 11 16, of chapter xi. "This part of the 
 c chapter contains a prophecy, which certainly 
 " remains yet to be accomplished. See Lowth 
 iC on the place." From all which, it is manifest, 
 that this condition was not accomplished by 
 Jesus; and who therefore, of course, could not 
 be the person predicted by the prophet in this 
 chapter, by the appellation of a rod that was 
 to spring from the stem of Jesse, and the cion 
 from his roots that was to become fruitful: 
 and which plainly shews the fallacy of the 
 Bishop's scheme, and that of Christians in 
 general; for as they all apply this chapter to 
 the Messiah, and at the same time are fully 
 sensible that it was not fulfilled in the person of 
 Jesus; they, of necessity, are obliged to have 
 recourse to the spiritulizing scheme i and as the 
 Bishop expresses himself, denotes, "a display 
 of the spiritual deliverance of God's people by 
 the Messiah." And which he founds, (as I 
 suppose all other Christians do) on the authority 
 of St. Paul, Romans xv. 2 *. But the absurdity 
 
 of 
 
 Although this very citation of Paul's from Isaiah, on the authority 
 of which, the Bishop seems to fouar! his scheme, i not agrecakla either 
 VOL. 1. B b
 
 130 Dissertations 
 
 of this scheme of spiritual deliverance, I trust, 
 hath been so clearly and satisfactorily demon- 
 strated, by what I have above advanced con* 
 cerning the temporal blessings of the Messiah, 
 as to render any farther discussion of the subject 
 superfluous. I cannot however, by any means, 
 omit taking notice of the words of the prophet; 
 I mean the expression, " In that day." For, 
 if there is any meaning in language, in that day 
 certainly means, at that time; i. e. the time of 
 the Messiah, as is allowed on all hands ; and as 
 they acknowledged that this very part of the 
 chapter contains a prophecy that remains to be 
 accomplished; it is clear, that it was not ful- 
 filled in the person of Jesus ; of course, it is 
 manifest, even by their own confession, that he 
 could not be the promised Messiah, foretold in 
 this chapter by the prophet Isaiah. 
 
 The tenth condition is, that at the coming 
 of the Messiah, the Supreme Being will by 
 
 his 
 
 (o the Hebrew, the present Fnglish versiorj, or even the Bishop's new 
 trar. .lulion, but only to that of the l.XX. which plainly shews that but 
 little reliance ought to be placed on it 1 shall not at present however, 
 enlarge on this subject; because I apprehend, that many of the 
 quotation;; of the Apostles from the Old Testament, (in some of which, 
 they have In en rather unlucky) will naturally come under review in th 
 second part of this workr
 
 on the Prophecies. 131 
 
 his means work a miracle, exactly resembling 
 the division of the Red Sea by Moses: as in 
 verse 15. ** And the Lord will utterly destroy 
 the tongue of the Egyptian sea; and he shall 
 shake his hand over the river with his vehement 
 wind; and he shall strike it into seven streams 
 and make them pass over dry shod. And 
 there shall be an high-way for the remnant 
 of his people, which shall remain from Assyria; 
 as it was unto Israel, in the day when he came 
 up from the land of Egypt." The prophet 
 here informs us of two important events that 
 are to take place at the coming of the Messiah, 
 and the restoration of the Jews. First, that 
 God would utterly destroy the tongue of 
 the Egyptian sea : this is a very apposite and des- 
 criptive expression for such a river as the Nile; 
 the destruction of which, will be a great 
 punishment to the Egyptians as the fertility 
 of Egypt depends upon its overflow. Second, 
 by the expression he shall shake his hand over 
 the river, is meant the river Euphrates : so 
 that it will be divided into seven streams, 
 forming seven paths or high-ways for those 
 that remain from Assyria, in the same manner, 
 as the children of Israel went through the 
 
 Red
 
 1 391 Dissertations 
 
 Red Sea, when they came out of Egypt. 
 And the reason that the prophet makes mention 
 of Assyria only, without taking notice of any of 
 the other kingdoms or nations, where they have 
 been carried captive, is, that in this passage, 
 he speaks particularly of the return of the 
 ten tribes, who were carried away by Assyria, 
 and placed in Halah, 2 Kings xvii. 6, and 
 Habor, Sec. beyond the Euphrates. And 
 therefore, God will divide that river, that on 
 their return they may pass over dry shod. 
 But this miracle it must be acknowledged, 
 hath at no time whatever yet taken place ; 
 not at their return from the Babylonish cap- 
 tivity, for nothing like it came to pass at 
 that time; neither was any thing of the kind 
 ever effected by Jesus: so that it is manifest, 
 he could not be the person by whom, or in 
 whose time, this miracle was to be ac- 
 complished. 
 
 The prophet then observes, that at the time 
 of the restoraiion and salvation, Israel will 
 offer thanks unto the Lord. Chap. xii. ]. 
 et And in that day thou shalt say, I will give 
 thanks unto thee, O Lord; for though thou 
 hast been angry with me, thine anger is turned 
 
 away
 
 on the Prophecies, 135 
 
 away, and thou hast comforted me." For 
 according to the length of the captivity, (says 
 the nation) I might have thought that my 
 hope was cut off; and mine enemies actually 
 told me so: therefore, now that thou hast 
 redeemed me, I will give thanks, and praise 
 thy name; for though thou hast been angry 
 with me, yet is thine anger now turned away, 
 and thou hast comforted me. And though 
 when the nation came out of Egypt, they 
 were in ftar of the pursuit of the Egyptians : 
 the prophet observes that, at the future re- 
 demption, this will not be the case, but on 
 the contrary, they will say, "Behold, God 
 is my salvation : I will trust, and will not be 
 afraid." And as Moses and the children of 
 Israel, in their song at the Red Sea, said, " The 
 Lord is my strength, and my song, &c. the 
 prophet informs us that at the future redemption, 
 Israel will also say, " For the Lord is my 
 strength and my song : and he is become my 
 salvation." For as the future redemption is 
 called the second time, in regard to that of 
 Egypt, as it is to resemble it in every degree, 
 (as already mentioned) it is fit that they should 
 ting the same song, which they sung at their 
 
 departure
 
 1 34 T>isser tat ions 
 
 departure and deliverance from thence. And as 
 the children of Israel at their redemption from 
 Egypt, received the Law, the prophet observes, 
 * s And ye shall draw water with joy from the 
 fountains of salvation." That is, ye will not 
 then receive a new law, as when ye came forth 
 from Egypt, but ye shall draw water from the 
 fountains of salvation : ye will be fully instructed 
 in the law which ye have, by the prophets, and 
 other virtuous persons, who are the fountains of 
 salvation ; as Jonathan aptly explains it, TrQI3 
 N*pH From the chosen righteous. The pro- 
 phet then in verse 4th. proceeds by way of 
 advice, to command those who return from 
 captivity, to chant the same psalm, as was 
 composed by David for the purpose of bringing 
 up of the ark of God, Sam. vi. &c, saying, in 
 that day ye shall say, "O give thanks unto the 
 Lord; call upon his name; make known his 
 mighty deeds among the people." Psalm cv. I, 
 &c. He then gives us the reason why we ought 
 to sing that song, because ye ought to, "Re- 
 cord, how highly his name is exalted." How 
 highly his name was exalted by the mouth of 
 the prophets when they brought up the ark of 
 God; and as ye will also now have the ark and 
 
 the
 
 on the Prophecies, 1S5 
 
 the divine presence among you, it is proper 
 that ye, " Sing the Lord : for he has wrought a 
 stupendous work: this is made manifest in all 
 the earth." For by reason of the general re- 
 demption that will then take place, it will be 
 made known in all the earth, as above 
 mentioned, chap, ii verse 2d. " And all 
 nations shall flow unto it." So that it will 
 be publicly known throughout the earth by all 
 nations. He then proceeds verse 6th. " Cry 
 aloud and shout for joy, O inhabitress of 
 Zion ; for great in the midst of thee is the holy 
 One of Israel." By which, he informs us, that 
 the nation of the Jews, will have greater cause 
 to rejoice and exult, than the rest of the nations, 
 although they will all be brought to the true 
 knowledge of JEHOVAH ; because his divine 
 presence will dwell in the midst of them ; so that 
 then we may truly say, the glory of the latter 
 house will be greater than that of the former. 
 
 Thus, have I explained this great and im- 
 portant prophecy, by shewing the ten con- 
 ditions that are to characterize the person of 
 the Messiah, and the time of his appearance: 
 and which, I presume, have been clearly 
 and satisfactorily proved never yet to have 
 
 been
 
 } 36 Dissertations 
 
 been accomplished : of course, it is manifest* 
 that they must of necessity be accomplished 
 at the coming of the true Messiah. 
 
 The third prophecy is contained in the 
 eighteenth chapter. 
 
 Before I enter upon the explanation of 
 this prophecy, it is necessary to enquire what 
 connection it has with the preceding one: 
 as that contains, the burden of Damascus; 
 and which, I suppose, led Bishop Lowth 
 to observe, in his notes on this chapter, that 
 * s This is one of the most obscure prophecies 
 in the whole book of Isaiah. The subject 
 of it, the end and design of it, the people 
 to whom it is addressed, the history to which 
 it belongs, the person who sends the messengers, 
 and the nation to whom the messengers are 
 sent; are all obscure and doubtful." But 
 if we duly consider the language of the pro- 
 phecy ; its idiom and phraseology, so as to 
 be capable of entering into the true spirit 
 of it, we shall easily be able to understand 
 the real purport, end, and design of the 
 prophecy ; as also the connection it has 
 with the preceding one. 
 
 That it is connected with the preceding 
 
 prophecy,
 
 # the Prophecies* 13? 
 
 prophecy, will appear very plain, if we 
 attend to verse 14th of chapter xvii. " At the 
 season of evening, behold terror ! before 
 morning, he is no more ! This is the portion 
 of those that spoil us; and the lot of those 
 that plunder us." Now, as the prophet has in 
 this verse forcibly depicted the destruction of 
 Sennacherib and his numerous host, it is very 
 properly connected with that under consider- 
 ation, because Cush, and all the country beyond 
 the rivers of Cush, were anciently, as the 
 learned Abarbanal observes, part of the empire 
 of Sennacherib : the prophet therefore, by this 
 connection informs us, that the destruction of 
 Sennacherib will be so well known in the world 
 to the remotest period of time, that when the 
 redemption of the jews shall take place, and 
 those nations hear of their salvation, they will 
 instantly send ambassadors to them in ships, in 
 order to court their favor, and enter into 
 friendship with them, dreading, lest it should 
 happen to them, as it did to Sennacherib* 
 This being premised, we shall proceed to the 
 explanation of the prophecy itself, 
 
 "Ho! 
 
 VOL. 1. C C
 
 138 Dissertations 
 
 " Ho ! to the land shadowing with * wings, 
 beyond the rivers of Cush : which sendeth 
 ambassadors on the sea; and in vessels of reeds, 
 on the face of the waters. Go, yc swift 
 messengers, to a nation scattered and peeled: 
 to a people terrible from that day forward ; a 
 nation strong in faith, though trodden down, 
 whose land the rivers have spoiled." The 
 prophecy now begins to unfold itself to us : for 
 here, we have an account of those who send 
 the messengers, and the nation to whom the 
 messengers are sent : and indeed, a more 
 perfect description of any thing cannot be 
 given, than is this of the Jewish nation : for 
 what nation hath been so scattered and peeled 
 as the Jews, whose land hath been spoiled by 
 the rivers? a beautiful figure to denote the 
 
 different 
 
 * The reason that the Prophet calls it the land >hadowing with wings, 
 appears to me, to be either on account of the great number of trees 
 which grew on the banks of the great rivers there, as Aba^baual observes ; 
 and thus also the vessels of reeds or canes which answer to the Indian 
 rnioe<, Ac. Or as Jonathan explain.-, it in his paraphrase }}y}^ 
 
 pna piry^pi wp'm jnn jrfioa nb }n*n 
 
 country unto which they come in -hip- frcm a distant land, and their 
 ..ids an- >prcad as the ca^li: that ilk-ill with its wings, which ; oil th 
 ther side ul (ho rivets o. India,
 
 on the Prophecies^ 13$ 
 
 different monarchies which at different times 
 have had dominion over them and their coun- 
 try : but who are to become terrible from the 
 coming of the Messiah; for the proper sense of 
 Nin jO according to the idiom of the Hebrew, 
 where the ellipsis is so frequently obliged to be 
 supplied, is, as if written JOHn DVD jrom that 
 (Jay: i. e. the time of the Messiah: for by 
 reason of the great and stupendous miracles 
 that will be wrought in their favor; their res- 
 toration after so many hundred years of degrad- 
 ation and persecution; their glory and exalt- 
 ation; they will become terrible to all other 
 nations ; agreeable to what Moses says, *' And 
 all the people of the earth shall see that thou art 
 called by the name of the Lord, and they .shall 
 be afraid of thee." Deut. xxviii. 10. And the 
 prophet still farther describes the praise of the 
 nation, by saying, " A nation strong in faith, 
 though, trodden down; whose land the rivers 
 have spoiled.'' 
 
 Notwithstanding atl the persecutions they 
 have suffered, and the different conquerors 
 to whom they and tjheir land have been subject, 
 they yet nevertheless, always stedfcistly hoped 
 for the salvation of the Loud: and I am 
 
 confident,,
 
 140 Dissertations 
 
 confident, that a stronger picture of the 
 constancy of the nation, for which they are 
 almost proverbial, and are therefore called 
 by Christians, blind, and obstinate, cannot 
 be drawn ; for notwithstanding they have been 
 impo.sed upon by several impostures, or false 
 Messiah's, and have on that account suffered 
 the most dreadful persecutions and massacres, 
 yet, have they never swerved from the hope 
 of seeing the Lord's salvation, i. e. the coming 
 of the true Messiah : for which reason, they 
 are also very properly called, Prisoners 
 of hope." (Zech. ix. 12.) Because, in the 
 captivity, they are as prisoners who continually 
 hope to be released. All which, is a manifest 
 proof of the truth of the explanation here 
 given: for I am clearly of opinion that ip ip 
 here used by the prophet, is derived from 
 the verb mp to hope : and is used in the same 
 sense as, 0O3J/ nWV 1 ! *\p^ And he hoped, 
 that it should bring forth grapes. (Isai. v. 2.) 
 Or, DsDJtfO 1 ? 1p*1 And he looked for judgment. 
 (Ibid, vii.) This sense, is perfectly consistent 
 with the context; a nation strong in faith, 
 Sec. as above shewn. 
 
 The prophet then proceeds 3 verse 3d. Yea, 
 
 all
 
 en the Prophecies, 141 
 
 ail ye that inhabit the world, and that dwell 
 on the e^rth, when the standard is lifted up 
 on the mountains, behold ! and when the 
 trumpet is sounded, hear!" The prophet here 
 informs us, that this movement, (the end 
 and purport of which, we are made acquainted 
 with in verse 7th) will not be beyond the 
 rivers of Cush only; but will also take place 
 in all parts of the world, when the Lord shall 
 lift up his standard, and cause his trumpet 
 to be heard j and which perfectly coincides 
 with what the prophet says, chap. ii. verse 2d. 
 and 3d. u And it shall come to pass in the 
 latter days," &c. And with what the prophet 
 Zephaniah says, " For I will then turn the 
 people to a pure language, that they shall all 
 of them call upon the name of the Lord, to 
 serve him with one consent. From beyond the 
 rivers of Cash, Atharee, and the daughter of 
 Putsee shall bring mine offering." Whence 
 also, it is manifest, that what the prophet says 
 here concerning the land shadowing with wings, 
 and in verse 7th. " At that time &c." is the 
 self same event as that prophecied of by Zepha- 
 niah; and that the offering that is to be 
 brought, is the same in both places: viz. the 
 
 nation
 
 J 42 Dissertations 
 
 nation of the Jews from all the places where 
 they have been scattered. 
 
 Before we proceed, it will be necessary for 
 the better illustration of the prophecy under 
 consideration, to enquire, what the prophet 
 meant by the standard and trumpet, which is to 
 be seen and heard all over the world : for it is 
 not to be supposed that this can be understood 
 in a literal sense : because, it is scarcely credible 
 that such an event can ever take place, viz. 
 that a standard should be lifted up, and a 
 trumpet sounded, that should be seen and heard 
 in every part of the globe. And which I 
 suppose, led Bishop Lowth to remark on this 
 passage, " I take God to be the agent in this 
 Terse; and that by the standard and the trumpet 
 are meant the meteors, the thunder, the light- 
 ning, the storm, the earthquake, and tempest, 
 by which Sennacherib's army shall be destroyed. 
 (Lowth's notes on Isaiah.) But nothing can be 
 farther from the true sense of the prophet's 
 meaning. And as a late writer * observes on 
 this note of the Bishop's, But it is more 
 probable that the verse hath no relation to those 
 
 circumstances,, 
 
 A now Translation of Isaiah, with supplementary notes to those of 
 Dr. Louth, by a Layman,
 
 on the Prophecies* 143 
 
 Circumstances." This indeed, is the real state 
 of the matter, and that not of this verse only, 
 but of the whole chapter : for great part of his 
 translation, and the whole of the comment on 
 this prophecy, is wild, distorted, unconnected^ 
 and disjointed, on account of its supposed 
 obscurity; at the same time that the sense of 
 the pure Hebrew is wrested (to accommodate it 
 to his system) to the Chaldee and Syriac : so 
 that a real Hebraist, perfectly acquainted with 
 the idiom and phraseology of the prophetic 
 language, who is able to enter into the true 
 spirit of the prophecy, can scarcely forbear 
 Sfniling, to see what pains hath been taken, 
 to render that unintelligible, that in itself is 
 not so; as may be clearly perceived, by a due 
 attention to the explanation here given : and 
 according to which, the real sense of the pro- 
 phecy, denotes the resurrection of the dead, 
 which is to take place at the coming of the 
 Messiah; for that is the standard that is to be 
 seen, and the trumpet that is to be heard : for 
 by the sight of those who rise, and the report 
 which they will make of the truth of revelation, 
 and the Unity of God, &c. all mankind will be 
 brought to the true knowledge of the Lord. 
 
 And,
 
 144 Dissert etiofis 
 
 And, as the resurrection will be universal, in 
 all parts of the globe, the prophet says, " All 
 ye that inhabit the world, and that dwell on the 
 earth," &c. He then speaks of his own resur- 
 rection, by observing* " For thus hath the 
 Lord said unto me, I shall be at rest, and look 
 towards my habitation." For by the expression 
 to me, the prophet meant himsef: as it 
 properly denotes the same, as concerning me. 
 And here the prophet informs us, God had 
 told him that he should die and be at rest from 
 the turbulence and violence of this world ; for 
 death is, properly speaking, true rest; and 
 therefore Job, speaking of death, said, " For 
 now I should have lain still, and been quiet." 
 (Job, iii. 13.) But that after his death, he 
 should look towards his habitation j that is, 
 his body : for the body is the habitation of the 
 soul on earthj to which he will look, in hopes 
 of a reunion at the time of the resurrection: 
 but this union, he informs us, will not be as 
 the natural union of the soul and body in 
 infants, who are obliged to be reared, and 
 taught, &c. but that it will be Like the clear 
 heat aher rain, like a cloud of dew in the heat 
 of harvest." For when the sun is clear and 
 
 pure
 
 on the Prophecies. 11$ 
 
 pure after a gentle rain, its effects are highly- 
 beneficial to the vegetable world : by which he 
 acquaints us, that the body, which is the 
 patient, will be in as fit a state to receive the 
 soul, which is the agent, as the earth after 
 a gentle rain, is to receive the pure heat 
 of the meridian sun, and with equal be- 
 nefit. By this metaphor, he has given us 
 to understand, that man will then rise in a 
 perfect state. As the prophet in another place, 
 (Isai. xxvi. 19) compares the resurrection to 
 dew 5 he here observes, " Like a cloud of dew 
 in the heat of harvest." And as the distilation 
 of the dew must be very beneficial, and highly 
 acceptable in that warm season of the year, so 
 will the resurrection be (but in an infinitely 
 greater degree) to mankind in general : and by 
 which figure, he also seems to allude to the 
 mode of the resurrection. 
 
 It is also worthy of remark, that as the 
 prophet Isaiah has compared the resurrection 
 to the heat of the sun, &c. so hath the prophet 
 Malachi, in speaking of the resurrection, 
 and the day of judgment, said, " For behold, 
 the day cometh, which shall burn as a furnace, 
 
 &C, 
 vol. 1. ^d
 
 146 Dissert a tions 
 
 Sec, But unto you that fear my name, shall 
 the san of righteousness arise wiih healing 
 in his wings." Which sun of righteousness* 
 is to consume the wicked, and bring salvation 
 to the just. He then informs us, when this 
 stupendous miracle of the resurrection, is 
 to take place, in these words, " For before 
 the harvest, when the bud is perfecting, and 
 the blossom is becoming a swelling grape." 
 Before the end and destruction of the world, 
 while the Jewish nation, whom he prefigures 
 by the bud, is yet in captivity, and before 
 their destruction can be perfected by theitf 
 enemies and persecutors, the reward of the 
 righteous will appear; which he aptly des- 
 cribes, by the blossom becoming a swelling, 
 (or more properly ripening) grape : for the 
 participle ^#-1 is derived from the Radix bD2 9 
 to reward: so that the real meaning of the 
 expression is, that before the nation shall be 
 swallowed up, the reward will bloom forth 
 for the righteous of the nation: but as for 
 the wicked, and those who were their enemies 
 and persecutors, he observes, "He shall cut 
 off the shoots with pruning hooks, and the 
 branches he shall cut down, and cast away. 
 
 The*-
 
 n the Prophecies. 147 
 
 They shall be left together to the rapacious 
 birds of the mountains, and to the wild beasts 
 of the earth ; and the rapacious birds shall 
 abhor it ; .and every wild beast of the earth 
 shall despise it." 
 
 By this figure, is represented the entire 
 destruction of the wicked, both high and low, 
 rich and poor, so that their power and 
 government will be totally annihilated : and 
 they be left to the rapacious birds and beasts, 
 who will also loath them : so that they will 
 be cast abroad upon the face of the earth: 
 agreeable to what this prophet hath declared 
 elsewhere, chap. lxvi. verse 24. " And they 
 shall go forth and shall see, the carcases 
 of the men, who rebelled against me : for 
 their worm shall not die, and their fire shall 
 not be quenched; and they shall be an ab- 
 horrence to all flesh." Thus, will all the 
 birds and beasts on account of the extraordinary 
 stench and corruption fly from, and loath 
 them. So that they will remain upon the 
 earth as a standing monument of God's justice 
 and vengeance for their enormous crimes. 
 
 And, as the resurrection will take place at, 
 or near the restoration of the nation, the 
 
 prophet
 
 149 Dissertations 
 
 prophet says, cc At that time shall a gift be 
 
 brought to the Lord of Hosts." For this 
 
 refers to the land shadowing with wings 
 
 mentioned verse 1st. for it is from thence that 
 
 the present is to be brought: and he farther 
 
 informs us, what the present is, that is to be 
 
 brought, ' A nation scattered and pealed 3 
 
 and of a nation terrible from that day forward; 
 
 a nation strong in faith, though trodden down, 
 
 whose land the rivers have spoiled: to the place 
 
 of the name of the Lord of Hosts, to Mount 
 
 Zion." For it is there, that the glory of the 
 
 Lord of Hosts will be manifested; as the 
 
 prophet says, (chap. ii. verse 2d. and 5th.) 
 
 O house of Jacob, come ye, and let us walk 
 
 in the light of the Lord." And as he hath 
 
 said elsewhere, " And they shall bring all your 
 
 brethren from all the nations, for an oblation 
 
 to the Lord." (Chap. lxvi. verse 20th.) 
 
 This explanation of the prophecy, at once 
 removes all the obscurity, and other difficulties 
 which Bishop Lowth imagined he found in it; 
 so that the whole, appears regular and con- 
 nected, not only with itself, but also with the 
 three last verses of the preceding chapter, which 
 contains a description of the invasion, and the 
 
 sudden
 
 on the Prophecies, H 
 
 sudden overthrow of Sennacherib, as I have 
 above shewn, and which the Bishop himself 
 acknowledges : for in his notes on these three 
 verses, he observes, "The last verses of this 
 chapter seem to have no relation to the fore- 
 going prophecy, to which they are joined.*' It 
 is a beautiful piece, standing by itself; for 
 neither has it any connection with what follows : 
 whether it stands in its right place or not, I 
 cannot say. It is a noble description of the 
 formidable invasion, and of the sudden over- 
 throw of Sennacherib, which is intimated in 
 the strongest terms and the most expressive 
 images ; exactly suitable to the event." 
 
 From the words of the Bishop here quoted, 
 it is clear, that he acknowledges, that these 
 verses, describe the invasion and overthrow of 
 Sennacherib; and which is all the use I in- 
 tended to make of it; for if this is allowed, 
 their connection with the prophecy under con- 
 sideration, will appear natural and unaffected; 
 and will fully establish the truth of my position 
 beyond dispute. I cannot however, help 
 observing, that by this confession, the Bishop 
 confutes his own hypothesis : for if these 
 verses have no connection with what follows, 
 
 (as
 
 $30 Dissertations' 
 
 (as he observes) how can he apply the prophecy 
 under consideration to the Egyptians ? more 
 especially, as in his notes on verses 3d. 4th. 
 and 7th. he observes, that the standard and 
 trumpet denote the meteor, the thunder, the 
 lightning, &c. by which Sennacherib's army 
 .shall be destroyed. And that the gift is, from, 
 the Egyptians to Hezekiah, because they were 
 very nearly interested in the miraculous deliver- 
 ance of that kingdom by the destruction of the 
 Assyrian army. To me, and I trust to every 
 candid and impartial mind, it must appear 
 inexplicable. 
 
 I have now only to observe, that according 
 to my explication, it is manifest, that the end 
 and purport of the prophecy, has never yet 
 been fulfilled, either at their return from the 
 Babylonish captivity, or at the coming of 
 Jesus : for history does not inform us, that at 
 any time such an universal resurrection took 
 place: much less that in consequence thereof, 
 the children of Israel were brought from 
 beyond the rivers of Cush to the place of the 
 name of the Lord of Hosts, to mount Zion, 
 as a gift or present. Whence it is clear, that 
 the prophecy remains still to be accomplished 
 at the coming of the true Messiah.
 
 on the Prophecies, t$k 
 
 The fourth prophecy commences at verse 
 l6*th. chap, xxivth. and is continued to verse 
 6th of chap. xxvi. in which, the prophet 
 meant to inform us first, of the restoration 
 of the nation : and by the manner which he 
 ushers it in, seems, as if he said, I see it, but 
 not now ; I view it, but it is not near; " From 
 the uttermost parts of the earth." Towards 
 the end of the world, in the latter days, the 
 nations will say, " We have heard songs, 
 glory to the righteous." To the righteous 
 nation, and the true Messiah. But if ye ask 
 me, (says hc-J when this will be, I cannot 
 tell ye; for I say, "It is a secret with me: 
 it is a secret with me;" agreeable to what 
 Moses said, (Deut, xxxvi. 34.) and as was 
 said to Daniel, (xii. 9.) But, (proceeds the 
 prophet) this I will inform you of, that before 
 the redemption and salvation will take place, 
 great trouble and afflictions will befal the 
 nation; for, first, " Wo is me, the plunderers 
 plunder," Meaning those who destroyed the 
 nation, and the land of promise: but these 
 will again be destroyed by others, as was the 
 case of the Babylonians, the Persians, the 
 
 Creeks, and the Romans; and therefore, he 
 
 observes^
 
 1 52 Dissertations 
 
 observes, " Yea the plunderers, in succession, 
 continue their cruel depredations." And he 
 farther informs us, secondly, that those who 
 were any ways instrumental in the destruction 
 of the nation, will all receive their due reward, 
 as he says, verse 17th. "The terror, the 
 pit, and the snare, are upon thee, O inhabitant 
 of the land : And it shall be, that whoso 
 fleeth from terror, he shall fall into the pit; 
 and whoso escapeth from the pit, he shall 
 be taken in the snare." And all this (he 
 observes) will be, by the immediate interpo- 
 sition of Divine Providence. " For the flood 
 gates from on high are opened ; and the found- 
 ations of the earth tremble. The land is griev- 
 ously broken ; the land is utterly shattered to 
 pieces; the land is violently moved out of 
 her place; the land reeleth to and fro like 
 a drunkard, and shall be removed like a lodge 
 for a night; for her iniquity lieth heavy upon 
 her; and she shall fall and rise no more." 
 The prophet, in these verses, points to the 
 destruction of the four monarchies; for by 
 the land being greviously broken, the Baby- 
 lonian empire is typified; and by its being 
 utterly shattered to pieces, the Persian empire
 
 en the Prophecies, 153 
 
 is delineated; and by its being violently moved 
 out of its place, the Grecian empire is de- 
 noted : and by the land reeling to and fro, cc 
 the Roman empire is depicted : and whose 
 iniquity is so heavy, that she is doomed to 
 fall, and rise no more. He also informs us, 
 thirdly, that at the time of the redemption, 
 "God will summon on high the host that is 
 on high ; and on earth the kings of the 
 earth : And they shall be gathered together, 
 who are bound in the pit, and closely im- 
 prisoned in prison : and after many days 
 they shall be visited. And the moon shall 
 be confounded, and the sun shall be ashamed t 
 for the Lord of hosts shall reign, on Mount 
 Zion, and in Jerusalem ; and before his 
 antients shall be glory." By the sublime 
 figurative language in these verses, the prophet 
 informs us of, the great and extraordinary 
 revolution that is to take place in the world 
 at the restoration of the Jews, who are now 
 as prisoners bound in the prison of captivity : 
 and who are to be visited, after many days, 
 and gathered together: when all false worship, 
 whether of the heavenly bodies, heroes, or 
 
 dead 
 vol, X. E e
 
 154 Dissertations 
 
 dead men, is wholly to cease : because the 
 Lord alone will be King over all the earth ; 
 agreeable to what the prophet Isaiah says, 
 chap. ii. verse If, 18. "And the pride of 
 man shall bow down ; and the height of 
 mortals shall be humbled ; and the Lord 
 alone shall be exalted in that day : and the 
 idols shall totally disappear, when they shall 
 all go into caverns, Sec." But, before his 
 antients shall be glory ; that is, the antients 
 of his people Israel, and not the antients of 
 any other people. 
 
 The prophet, having thus prophecied the 
 future restoration of the nation, the punishment 
 of their enemies, and the total subversion 
 of all false worship, breaks out in rapturous 
 exclamation, " O Lord ! thou art my God : 
 I will exalt thee: I will praise thy name: 
 for thou hast effected wonderful things ; counsels 
 of old time, promises immutably true." In 
 this verse, the prophet praises God for the 
 accomplishment of the prophecies foretold 
 by the prophets; and which he emphatically 
 calls, "counsels of old time," because it is a 
 long, long time, since they have been de- 
 livered j but nevertheless, they are "promises 
 
 immutably
 
 en the Prophecies* 155 
 
 immutably true." He then descends to the 
 particulars contained in those prophecies. The 
 first of which is, the punishment of the enemies 
 of the Jews as in verse 2d. " For thou hast 
 made the city an heap : the strong fortified 
 citadel, a ruin : the palace of the proud ones, 
 that it shall be no more a city; that it shall 
 never be built up again." And, as those which 
 remain of the nations will by those things be 
 brought to the true faith, he observes, verse 3d. 
 "Therefore shall the fierce people glorify thee; 
 the city of the formidable nations shall fear 
 thee." Those who have been so fierce and 
 cruel to the nation, will then glorify and 
 praise the Lord ; for they will then not only 
 see the accomplishment of their own punish- 
 ment, as foretold, but will also find, that the 
 preservation of the Jewish nation, during so 
 long and dreadful a captivity, was fully 
 verified, as predicted by the prophets. " For 
 thou hast been a defence to the needy in his 
 distress: a refuge from the storm; a shadow 
 from the heat : when the blast of the formidable 
 rages like a winter storm." In this verse, the 
 prophet shews, that notwithstanding all the 
 furious rage of the most powerful nations was 
 
 directed
 
 156 Dissertations 
 
 directed against this people, yet, God shielded 
 and protected them in such an extraordinary 
 manner, that they were not able, by any means 
 whatever, to destroy them, although they ear- 
 nestly sought it : but for which, God would 
 nevertheless punish them severely; as he says, 
 verses 5th and 6th. ct As the heat in a parched 
 land, the tumult of the proud shall thou bring 
 Tow; as the heat by a thick cloud, the triumph 
 of the formidable shall be humbled. For the 
 L.ord God of Hosts shall make, for all the 
 people, in this mountain, a feast of fat things, 
 a feast of wine on the lees : of delicacies ex- 
 quisitely rich, of wines on the lees perfectly 
 refined." The prophet here informs us, that 
 the punishment of the nations will be on the 
 Iioly mountain, agreeable to what the prophet 
 Obadiah says, i. lo\ " For as ye have drunken 
 upon my holy mountain, all the nations round 
 shall drink." And that God will give them 
 such strong rich wine to drink, that they will 
 be perfectly drunk and stupified; and which 
 denotes their total destruction. 
 
 He then says, verse 7th. " And this mount- 
 ain shall he destroy, the covering, that covered 
 the face of all the people ; and the veil 
 
 that
 
 on the Prophecies* 157 
 
 that was spread over all the nations." By the 
 covering and the veil, he clearly points to the 
 erroneous doctrines and opinions, which have 
 been maintained and inculcated by the different 
 nations, in opposition to the true word of God: 
 and which operated as a covering or veil, and 
 prevented their seeing the light of truth. But 
 this covering will be destroyed; for (as I have 
 already observed) by the restoration of the 
 nation, &c. they will all be brought to the 
 knowledge of the one true God. 
 
 He then proceeds to inform us of the happi- 
 ness of the nation, at their restoration. "And 
 he will utterly destroy death for ever." That 
 is, all violent death; such as the nation had 
 suffered from their enemies during this long 
 and dreadful captivity : and thereby, The 
 Lord God will wipe away the tear off from all 
 faces; and the reproach of his people shall he 
 remove from off the whole earth ; for the Lord 
 hath spoken it." For on the restoration of the 
 nation, the reproach cast upon them by Christ- 
 ians, &c. that the Lord had cast them off, and 
 k made choice of the Gentiles, instead of them, 
 will be entirely removed; and the consequence 
 of this great and glorious change will be, that, 
 
 In
 
 158 Dissertations 
 
 ' In that day, the nation will say : behold, this 
 is our God; we have trusted in him, and he 
 hath saved us: this is Jehqvah: we have 
 trusted in him; we will rejoice, and triumph 
 in his salvation.'* This is our God : our living 
 and ever existing God, in whom we trusted, in 
 spite of the numerous dreadful afflictions heaped 
 mpon us by our enemies for our constancy ; but 
 ve still persevered} we trusted in his great 
 name; and he hath not deceived us; for he 
 hath saved us, and caused us to rejoice in his 
 salvation. He then continues his description 
 of the punishment of the nations, and the 
 salvation of Israel. " For the hand of the 
 Lord shall rest upon this mountain; and Moab 
 shall be threshed in his place, as the straw is 
 threshed for the dunghill. And he shall stretch 
 out his hands in the midst thereof, as he that 
 swimmeth, stretcheth out his hands to swim : 
 and he shall bring down their pride with the 
 sudden gripe of his hands; and the bulwark of 
 thy high walls shall he lay low; he shall bring 
 them down to the ground; he shall lay them 
 in the dust." In this manner, the prophet shews 
 the dreadful destruction that is to come on the 
 nations in the latter days; for it is not only 
 
 Moab
 
 on the Prophecies. 15& 
 
 Moab that is to be thus destroyed, but also all 
 those who oppressed the nation; but the pro- 
 phet mentions Moab, as being one of those, of 
 whose great pride he had already spoken, chap, 
 xvi. 6\ and who was also one of the nations 
 that were to be finally subdued by the Jews in 
 the days of the Messiah : and therefore, having 
 shewn their utter destruction, he in chapter 
 xxvith. informs us, that the very reverse will 
 be the case of the jews at that time: for, " In 
 that day shall this song be sung in the land of 
 Judah; we have a strong city; God will estab- 
 lish salvation for its walls and bulwarks; open 
 ye the gates, and let the righteous nation^ 
 constant in the truth, enter. Thou shalt pre- 
 serve, in perpetual peace, those whose mind is 
 stayed on thee, because they have trusted in 
 thee." And as the prophet in these words, hat 
 shewn that their future happiness will in a great 
 measure be owing to their trust and confidence 
 in Divine Providence; he admonishes them 
 to be careful to continue stedfast in that con- 
 duct, and to put their sole trust in God, by 
 saying, "Trust ye in the Lord forever; for in 
 the Lord is never-failing protection." For, 
 * He hath humbled those that dwell on high; 
 
 the
 
 1 60 Dissert a t ions 
 
 the lofty city, he hath brought down : he hath 
 brought her down to the ground : he hath 
 levelled her with the dust. The foot shall 
 trample upon her: the feet of the poor, the 
 steps of the needy." For God will not only 
 punish all those who persecuted his chosen 
 people, but will also subject them to them; 
 and which is what the prophet means by saying, 
 that the feet of the poor, and the step* of the 
 needy, shall trample upon the proud city, &x. 
 for the Jewish nation, it is acknowledged on all 
 hands^ is well known by that appellation, as 
 being the outcasts upon earth, not having any 
 country of their own. From all which, I 
 presume it is manifest that the promises, con- 
 tained in this prophecy, viz. the restoration and 
 happiness of the nation, after a long series of 
 misfortunes ; and the punishment of their 
 enemies, hath never been fulfilled by Jesus; of 
 course, he could not be the Messiah as fore- 
 told by the prophets, who was to accomplish 
 these things. 
 
 Before I quit this prophecy, I have one 
 observation to make; which is, that Bishop 
 Lowth, in his notes on the xxvth chapter of 
 Isaiah, observes, "It doth not appear to me, 
 
 that
 
 9n the Prophecies. 161 
 
 that this chapter hath any close and particular 
 connexion with the chapter immediately pre* 
 ceding, taking separately and by itself. The 
 subject of that was the desolation of the 
 land of Israel and Judah, by the just judg- 
 ment of God, for the wickedness and dis- 
 obedience of the people : which taken by itself, 
 seems not, with any propriety, to introduce 
 a hymn of thanksgiving to God for his mercies 
 to his people in delivering them from their 
 enemies." But this remark of the Bishop's, 
 plainly shews that, he did not understand 
 the prophecy, neither was he able to enter 
 into the spirit of the language of the prophet : 
 for, according to the real sense of it, as here 
 explained, there is a very close and particular 
 connexion between the latter part of the 
 xxivth chapter, and the xxvth. For what 
 can be more natural, than for the prophet 
 to introduce a hymn of thanksgiving to God, 
 for the restoration of his people, and the 
 punishment of their enemies. Indeed, nothing 
 could be introduced with greater propriety, 
 than such an hymn, which praises God for 
 the accomplishment of prophecies delivered 
 
 s 
 
 VOL. 1. F f
 
 162 Dissertations 
 
 so many centuries back, that he very justly 
 calls them, " counsels of old time." No 
 wonder then, when he, in a prophetic vision, 
 saw the accomplishment of these prophecies, 
 he should break out in rapturous praise to 
 God for the same. This, I think, is so 
 manifest, that any thing more said in support 
 of it, would appear entirely superfluous. 
 
 The fifth prophecy, commences verse 7th 
 of chapter xxvi. and is continued to the last 
 verse of the xxviith chapter : in which he 
 treats of the resurrection, and future resto- 
 ration, &c. of the nation. 
 
 It must be observed, that the prophet 
 having, in the preceding prophecy, foretold 
 the future restoration of the nation, &x. began 
 now to exhibit his complaint to the Supreme 
 Being, and as it were, to enter into a contest 
 with him, in behalf of those of the nation, 
 who died during their long captivity, especially 
 those who were massacred, and destroyed 
 by fire and sword, for the sake of his holy 
 name; because, he had not communicated 
 any thing particular to him, concerning them, 
 lie therefore begins his complaint thus: "The 
 way of the righteous is perfectly strait." Jt 
 
 is
 
 on the Prophecies. 163 
 
 is proper that the righteous should act with 
 perfect rectitude : and as, " Thou most ex- 
 actly weighest the path of the righteous." 
 For the just weight and balance is the Lord's, 
 in order to weigh the path of rectitude. And, 
 as this is thy constant method of proceeding, 
 it is proper, that the ways of thy judgments 
 should be strictly just : and therefore, (as 
 he says verse 8th,) " Also, in the way of 
 thy judgments, have we hoped, O Lord! 
 for in thy name, and in thy memorial, is 
 the desire of our soul." For as thou weighest 
 the actions of the righteous in a just balance, 
 we earnestly hoped to see the justice and 
 rectitude of thine actions : and that, for the 
 love and veneration which we have for thy 
 name, and thy memorial, which is that of 
 strict justice. 
 
 He then proceeds, as speaking in his own 
 person, " With my soul have I desired thee 
 in the night: yea, with my inmost spirit in 
 the morn have I sought thee." All night 
 long have I pondered on this ; and in the 
 morning, when the imagination is free, and 
 the brain is not clouded with the vapours of 
 meat, I attentively considered it. 
 
 He
 
 tSi Dissertations 
 
 He then shews the utility and benefit of 
 this investigation, "For when thy judgments 
 are in the earth, the inhabitants of the world 
 learn righteousness," Having thus expressed 
 himself in this prefatory manner, he now 
 proceeds to state the principle of the complaint 
 itself, as follows, t; Though mercy be shewn 
 to the wicked, yet will he not learn righteous- 
 ness : in the very land of rectitude he will 
 deal unjustly; and will not regard the 
 majesty of the Lord." For notwithstanding 
 that thou art merciful and gracious to the 
 wicked, yet do they not attribute their success 
 to thee, but say, By the strength of my 
 hand have I done it, Isai. x. 13. And there- 
 fore, " Lord, when thy hand is lifted up, 
 they will not see :" They will not acknowledge 
 thy power: it therefore is not just that they 
 should be thus favored: "But cause them to 
 see with confusion, thy zeal for thy people: 
 yea, the fire shall burn up thine adversaries." 
 And, although, all the prophets prophecied 
 concerning the future restoration of the nation, 
 yet, was the prophet, not satisfied with this, 
 and for which, he states his reasons in the 
 following verses. *< Lord, thou wilt ordain 
 
 peace
 
 on the Prophecies \6S 
 
 peace for us : for even all our great works 
 
 hast thou wrought for us." I know, O Lord ! 
 
 that thou wilt certainly restore the nation, 
 
 by means of the Messiah ; for all which hath 
 
 happened to us in our captivity, hath been by 
 
 thine appointment, and not by chance, or 
 
 accident, as the wicked say : and therefore, as 
 
 all the calamities ordained by thee to come 
 
 upon us, have been fully accomplished; I cannot 
 
 entertain the least doubt of the accomplishment 
 
 of the good which thou hast promised us. 
 
 But still, I have a great objection to make, 
 
 and that is, " O Lord, our God! other 
 
 lords besides thee, have had dominion over 
 
 us." The kings and rulers of the Gentile 
 
 nations, who have so cruelly persecuted and 
 
 destroyed us. But, notwithstanding that we 
 
 have suffered innumerable afflictions, and 
 
 misery beyond measure, during this long and 
 
 dreadful captivity; yet, have we not forsaken 
 
 the name of our God, nor spread forth our 
 
 hands to a strange god: and which he forcibly 
 
 expresses, by saying, " But thee, and thy name 
 
 only, do we mention." We invoke none but 
 
 thee; and constantly, and firmly acknowledge 
 
 thy UNITY, in opposition to every other 
 
 doctrine?
 
 166* Dissertations 
 
 doctrine: and, as we have thus strictly adhered 
 to thee, and thy name; what wilt thou do for 
 those righteous and pious persons, who have 
 been put to death, and suffered martyrdom for 
 the sake of thy ho!y name, during this long 
 and cruel captivity; so that they and their off- 
 spring have all been cut off from the land of 
 the living? Of what benefit, therefore, will the 
 future restoration of the nation, be to them ? 
 Seeing they are dead, and of course have not 
 experienced any of its blessings, as he observes, 
 (verse 14th.) "They are dead, they cannot 
 live; they are deceased, they cannot rise : 
 because thou hast visited, and destroyed them : 
 and all memorial of them hast thou abolished." 
 Thus, says the prophet, hast thou acted by thy 
 chosen people ! whilst on the contrary, thou 
 hast been kind and bountiful to the wicked and 
 idolatrous nations : but this hath not redounded 
 to thy glory, as would the salvation of the 
 nation: as he says, verse 15th. " Thou hast 
 encreased the Gentile nation, O Lord; thou 
 hast encreased the nation : but art thou glori- 
 fied ? though thou hast extended the borders of 
 their land." This verse, perfectly agrees with 
 verse 10th, and both tend to shew, that the 
 
 nations
 
 on the Prophecies. \6f 
 
 nations do not ascribe their power, extent of 
 dominion, commerce, &c. to the immediate 
 providence of God, but to their own sagacity, 
 wisdom, industry, &c. so that God is really 
 not glorified by their prosperity, as the prophet 
 observes. But as this charge might appear to 
 be an heinous crime, as it seemed to arraign 
 the conduct of the Supreme Being; the prophet, 
 endeavors to exculpate himself therefrom, by 
 shewing, that all which he had advanced, was 
 only to apologize for, and vindicate the con- 
 duct of the nation during the captivity ; as may 
 be plainly perceived by the explanation of 
 verses 16, 17, and 18. " O Lord, in affliction 
 have they sought thee; their humble supplica- 
 tion was poured out, when thy chastisement 
 was upon them," The sense of which is, as if 
 the prophet had said, O Lord, our God, thy 
 people were in great distress when they sought 
 thee, and their humble supplication was offered 
 when they were in deep distress, because thy 
 chastisement was upon them, but yet, this was 
 not a murmuring and repining, the consequence 
 of want of faith, and reliance on thy promises; 
 a defection of their love to thee, or a denial of 
 thy divinity: but only, "As a woman, that 
 
 hath
 
 168 Dissertations 
 
 hath conceived, when her delivery approacheth, 
 is in anguish, crieth out aloud in her travail : 
 thus have we been before thee, O Lord." By 
 this image, the prophet, has most elegantly, 
 and emphatically, painted the real state of the 
 nation ; for as the travailing woman at the time 
 of child birth, crieth aloud, because of the 
 pain and anguish that she is in, and yet, hath 
 not the least animosity towards her husband, 
 who, as we may say, she considers as the cause 
 of all her pain. Just so, is it with the com- 
 plaint of the nation : for although, the dreadful 
 calamities and afflictions with which they are 
 overwhelmed, cause them to cry aloud, and 
 utter their complaint, yet, have they never 
 swerved from their love and allegiance to God, 
 or entertained the least doubt of the accomplish- 
 ment of those glorious promises delivered to 
 them by the prophets in his name : notwith- 
 standing all that has been said, and written by 
 Christians, Deists. Sec. to weaken their faith 
 in them ; by telling them, that they have a veil 
 before their eyes ; are a blind, obstinate, 
 ignorant, and superstitious people: that they 
 do not understand the true intent and meaning 
 of these glorious promises 5 for that they have 
 
 beer*
 
 on the Prophecies. 169 
 
 been long since accomplished, in the person 
 whom they had so scornfully rejected, and 
 inhumanely treated: that God had therefore 
 Utterly cast them off, and made choice of the 
 Gentiles, &c &c. But all these pompous, 
 sophistical, and delusive arguments, have not 
 had any effect on them, or been able in the least 
 to move them : and therefore, the prophet, 
 very justly calls them, a nation strong in faith, 
 as already observed, page 150, &c. The 
 prophet farther observes, that, although the 
 resemblance is thus strong between the nation, 
 and the woman in travail, yet, is their still a 
 great and wide distinction between them: be- 
 cause, the woman, on delivery, quickly forgets 
 her pains, as she thinks herself fully recom- 
 pensed, by the joy and delight of embracing 
 her dear offspring; but this is not the case with 
 us; for, <; We have conceived: we have been 
 in anguish ; we have as it were brought forth 
 wind salvation is not wrought in the land; 
 neith' r are the inhabitants of the world fallen." 
 No r withstanding that our pain, trouble, and 
 affli tion hath been exceedingly great, yet, 
 have we received no consolation; for salvation 
 
 hath 
 vol. 1. G g
 
 179 Dissertations 
 
 hath not been wrought in the land of promise, 
 for our redemption ; neither have our enemies 
 been punished, for the great cruelties ex- 
 ercised towards us during this long and dreadful 
 captivity. 
 
 The prophet, having thus exhibited his 
 
 complaint, immediately received a most benign 
 
 and consolatory answer, Thy dead men 
 
 shall live; my deceased, they shall rise." The 
 
 case, says God, is not as you have conceived, 
 
 and represented : for you imagine, that, as 
 
 they are dead, they never will see the Lord's 
 
 salvation. No, says he, it is not so : for, 
 
 thy dead men shall live : that is those of 
 
 thy people, who have died a natural death : 
 
 My deceased ; they shall rise : that is, those 
 
 who have suffered death for my sake; who 
 
 were cruelly put to death for a strict adherence 
 
 to me; shall all of them arise, and live; 
 
 and therefore he says, " Awake, and sing, 
 
 ye that dwell in the dust," For they are not 
 
 only to be brought to life, which the prophet 
 
 calls awaking, but are to sing, and shout 
 
 iorjoy, on account of beholding the salvation 
 
 and redemption of the nation. But, as it 
 
 is extremely difficult, for man to form an 
 
 idea
 
 on the Prophecies. 171 
 
 idea of, or comprehend the nature of the 
 resurrection, on account of the separation 
 and conversion of matter and substance, (as 
 will be seen presently by the philosophical 
 objections made to it) the prophet by a most 
 beautiful image, informs us, how it is to be 
 affected, " For thy dew is as the dew of herbs, 
 and the earth shall cast out the dead." For 
 as the dew lights on the earth, and fertilizes 
 it, so will the soul light on the original stamen, 
 and reanimate it. 
 
 Before I proceed, I deem it necessary to 
 take notice of two things : first, to shew the 
 falsity of what Christians in general maintain, 
 viz. that the Jews were unacquainted with 
 the doctrine of the resurrection, till they 
 learned it from Christ's followers; and which 
 I suppose to be the reason, that induced 
 Dr. Lowth, late Bishop of London, to con- 
 sider this prophecy, not as a prophecy fore- 
 telling a future resurrection; but as, <; Images 
 used to represent the deliverance of the people 
 of God, from a state of the lowest depres- 
 sion * :" For if he had allowed that, this, and 
 other like prophecies {, denoted a promise 
 
 of 
 
 * Notes on Isaiah, page 144 (j Ezek< Of the dry bonesi
 
 17*2 Dissertation* 
 
 of a future resurrection, he would have been 
 obliged to have relinquished one of the most 
 important points, that Christians so strongly 
 contend for, viz. Christ's being the first 
 teacher of the doctrine of a future resurrection. 
 But, as that would have been so highly re- 
 pugnant to the system of Christianity ; he, 
 of course, was obliged to explain it as above. 
 But his explanation is extremely fallacious, 
 and carries its own confutation with it; 
 because it is necessary that, an image used 
 to express or represent any thing by way of 
 allegory or metaphor, in the prophetical 
 writings, should be an image commonly well 
 known and understood, otherwise it would, 
 by no means answer the purpose for which 
 it was assumed. And this, the Bishop himself 
 acknowledges: for in his notes on Isaiah, 
 chap. xxvi. he observes, "It appears from 
 hence, that the doctrine of the resurrection 
 of the dead, was at that time a popular and 
 common doctrine: for an image v\hich is 
 assumed, in order to express or represent 
 any thing in the way of allegory or metaphor, 
 whether poetical or prophetical, must be an 
 image commonly known and understood, 
 
 otherwise
 
 en the Prophecies^ 17$ 
 
 Otherwise it will not answer the purpose for 
 which it is assumed." Whence it is manifest, 
 that the Jews were certainly well acquainted 
 with the doctrine of the resurrection in the 
 days of Isaiah, who lived almost eight hundred 
 years before the incarnation : it must therefore, 
 of course, have been taught some time before, 
 in order to be well known or understood; 
 so that it is clear, Jesus could not have first 
 taught, what was well known for almost a 
 thousand years before he was upon the earth. 
 Nay, I am confident that the doctrine of 
 the resurrection was taught by Moses himself, 
 and which I have already shewn in the 
 Dissertation on his second prophecy, &c 
 which thence was so popular, and well known 
 in the nation, that even the women were 
 acquainted with it, as in 1 Samuel, chap. ii. 
 verse 6. where we find Hannah, in her song, 
 praising God, and saying, " The Lord killeth, 
 and maketh alive: he bringeth down to the 
 grave, and bringeth up." From all which, it is 
 plain, that Jesus cannot in the least lay claim 
 to the character of having first taught the 
 doctrine of the resurrection, seeing, it had 
 been taught and well known, so long before his 
 time.
 
 174 dissertations 
 
 The seeond thing I mean to take notice of, 
 as to enquire, what the end and purpose is, that 
 is to be effected by this great and stupendous 
 miracle; and to endeavor to give a solution to 
 the objections that are raised against the doc- 
 trine of the resurrection; that is, of the soul 
 with the same identical body : for I must freely 
 acknowledge, that if the soul does not reanimate 
 the same identical body, it cannot be called a 
 resurrection; but on the contrary, is properly 
 a creation, or transmigration ; but, as this is 
 contrary to what wc are taught by the prophet, 
 I think, it requisite to remove those philosophi- 
 cal objections which seem to represent the 
 resurrection as impossible : though, if we reflect 
 that, it will be a supernatural act: and at the 
 same time consider what infinite power can 
 effect, it will easily be perceived that their 
 objections cannot impair it. We cannot pro- 
 perly contradict what we do not understand : 
 nor pronounce that impossible, which we do 
 not comprehend, or which does not imply a 
 direct and absolute contradiction. But, as the 
 race of modern philosophers, (i. c. Deists, 
 Freethinkers, Sec.) will not believe any thing, 
 but what they see, and have certain, and 
 
 positive
 
 on the Prophecies, 1T3 
 
 positive knowledge ofj and yet, frequently 
 assert, what they neither know, nor are able to 
 explain, thereby misleading ignorant and un- 
 wary people j it is highly necessary to apply 
 an antidote to their poison, by shewing what 
 little force their is in their objections. It 
 must be allowed, that it is easier to start diffi- 
 culties, than to solve them : but as these 
 philosophers, think themselves wiser, and 
 better instructed than the rest of mankind, I 
 shall take the advice of Solomon, who ob- 
 serves, (Proverbs, chapter xxvi. verse 5th.) 
 "Answer a fool according to his folly, lest 
 he be wise in his own conceit." That is, lest 
 they presume on our silence, and think their 
 arguments unanswerable, than which, there 
 cannot be any thing more dangerous ; I shall 
 therefore state, what to me appears to be the 
 true end and purpose of the resurrection, 
 including an answer to the objections raised 
 against it: in illustration of which, shall lay 
 down the following principles. 
 
 I. That the doctrine of the resurrection 
 of the dead is clearly taught by the different 
 prophets : and to shew that, it is not a trans- 
 migration, but a real resurrection of the 
 
 soul
 
 176 Dissertations 
 
 soul with the same body, they are represented 
 as sleeping; for thus saith Isaiah, "Thy dead 
 men shall live, my deceased * shall arise : 
 awake and sing, ye that sleep in the dust of 
 the earth." Thus also the Angel said to 
 Daniel, xii, 2. "And many of them that 
 sleep in the dust of the earth shall awake.'* 
 They are therefore described as sleeping, 
 to shew us, that we are not to consider them 
 as dead, and past vivification, but only as 
 sleeping in their graves. And, as during 
 sleep, there is a suspension of the mental 
 faculties, but which is removed on waking: 
 even so, will those who sleep in the dust, 
 awake, and be restored to life; as the prophet 
 says, " For thus hath the Lord said unto me, 
 I shall be at rest, and look towards my habita- 
 tion." By which image, the prophet informs 
 us, that after he should die, and be at rest 
 from the turbulence of this world, he would 
 still look towards his body in hopes of a 
 reunion with it, as I have already shewn at 
 large, 
 
 II. 
 
 * And some explain, *p|7^l} ^ Y DKAD SonY : anJ which > t}l * 
 Trophet spoke of himself, to denote hi* faith in the doctrine of the 
 fTurrcsurn,
 
 vn the Prophecies* 177 
 
 II. Of the Form and Manner of the Resur* 
 rcction* 
 
 There have been many objections made 
 to the nature of the resurrection, as it is 
 impossible, that the body can again exist, 
 afier having been corrupted, dissolved, and 
 dispersed. Thus the philosophers argue * 
 The same piece of matter, or substance, may 
 happen to be a part of two or more bodies. 
 Thus a fish, feeding on a man, and another 
 man afterwards feeding on the fish, part of 
 the body of the first man becomes first incor- 
 porated with the fish; and afterwards, in the 
 fish, with the last man. Again, instances have 
 been known of one mans feeding immediately 
 on another: and, among the cannibals- of 
 the West Indies, the practice is frequent. 
 
 Now, say they, where the substance of 
 one is thus converted into the substance of 
 another, each cannot arise with his whole 
 
 bodv 
 
 Chamber'* Cyclopedia.. Artie!* Resurrection, 
 
 YOL. i. H b
 
 178 Dissertations 
 
 body : and to which shall the common part 
 be allotted ? To this, some answer, that, as 
 all matter is not fit, or disposed to be assim- 
 ilated to the body, and incorporated with it, 
 human flesh may very probably be of this 
 kind; and therefore, what is thus eaten, may 
 be again excreted, and carried off. But that 
 which appears to me to be the more solid 
 answer, is, what I understand from the words 
 of the prophet, " For thy dew is as the dew 
 of herbs." For as the dew lights on the herbs, 
 and causes them to vegetate, (as above ob- 
 served} so will that, which God will appoint 
 at the resurrection, light on the original stamen, 
 and animate it; and this original stamen, 
 may very properly be called the same body; 
 as it is supposed to be so minute, as not to 
 be separated or torn asunder, and united 
 with the stamen of any other man. This 
 agrees with Mr. Leibnitz's answer to the 
 objection; for he observes, "All that is- 
 essential to the body, is the original stamen 
 which existed in the semen of the father: nay, 
 and on the footing of the modern theory of 
 geneiation, which existed in the semen of the 
 first man. This we may conceive as the most 
 
 minute
 
 on the Prophecieti 179 
 
 minute speck or point, imaginable; and there* 
 fore, not to be separated, or torn asunder, and 
 any part of it united with the stamen of any 
 other man. All this bulk we see in the body, 
 is only an accretion to this original stamen; an 
 addition of foreign matter, of new juices, to 
 the primary, solid stamen. There, is, there- 
 fore, no reciprocation of the proper matter 
 of the human body." 
 
 III. Of the State and Condition in which 
 the Dead are to rise. 
 
 This, leads, to the second objection, which 
 is this. The human body, we know by the 
 late discoveries, in the animal ccconomy, is 
 continually changing; a man has not entirely 
 the same body to day, as he had yesterday ; 
 and it is even computed, that, in less than 
 seven years time, his whole body undergoes 
 a change, and not a particle of the same body 
 remains. Which of those many bodies, then, 
 which the same person has in the course of 
 
 his
 
 I8G Dissertations 
 
 his life, is it that shall rise? or does all the 
 matter that has ever belonged to him rise 
 again ? or does only some particular system 
 thereof? The body, e. gr. he had, at twemy* 
 at thirty, or at sixty years old? If only this 
 or that body arise, how shall it be rewarded 
 or punished for what was done by the other ? 
 with what justice does one person suffer, &C. 
 for another ? 
 
 To this it may be answered, on Mr. Lock's 
 principles, that personal identity, or the same- 
 ness of a rational being, consists in self- 
 consciousness; in the power of considering 
 itself the same thing in different times and 
 places. By this, every one is to himself what 
 he calls self; without considering whether 
 that self be continued in the same qr divers 
 5ubstances. So far reaches the identity of 
 that same person. It is the same self now it 
 was then; and it was by the same self which, 
 now reflects on an action, that action was, 
 performed. 
 
 Now, it is this personal identity that is the 
 object of rewards and punishments, which we 
 have observed may exist in different succes- 
 sions of matter; so that to render the rewards 
 
 and
 
 on the Prophecies* I8\ 
 
 and punishments just and pertinent, nothing 
 needs, but that we rise again with such a body, 
 as that we retain the consciousness of our past 
 actions. 
 
 This objection, though not in precisely the 
 
 same words, has been started by Abarbanal, in 
 
 * order to confute it; for he observes, In what 
 
 state and condition, are the dead to rise ? For, 
 
 as the human body, suffers a continual change 
 
 daily, according to the nutriment which it 
 
 receives, Sec. and in particular, the change 
 
 from childhood to youth, and from youth to 
 
 manhood, and old age; it is requisite that we 
 
 enquire, in what state, or condition they are to 
 
 rise; whether in youth, or manhood? To 
 
 which he answers, that they are to rise in 
 
 exactly the same state and condition they were 
 
 in when they died : nay, even with their very 
 
 defects: as, for instance, if they were lame, 
 
 deformed, Sec. And this, is extremely proper, 
 
 in order that they may be known to be the 
 
 same identical persons; and which will plainly 
 
 be perceived to be the more necessary, when 
 
 we come to consider. 
 
 IV,
 
 18 Dissertations 
 
 IV. The End and Purpose to be effected by the 
 Resurrection, 
 
 It must be allowed, that in every action, the 
 cause ought to be proportionate to the effect, 
 Jsfow if this be necessary in respect to com- 
 mon, or natural causes; it is surely much 
 more so, that those which are supernatural, 
 should be every way commensurate to the effect, 
 they are designed to produce : it is therefore, 
 highly proper, that we seek an adequate cause 
 for this stupendous miracle ; and seriously 
 enquire, Why the soul, after being separated 
 from the body, and within the pale of heavenly 
 bliss, should be obliged to enter it again ? 
 To this, some * answer, that the end of 
 the resurrection is, that the body and soul of 
 which man is compounded, may receive, either 
 the reward, or punishment, due to him for his 
 good, or evil deeds. But the futility of this is 
 evident : for as the learned Abarbanal observes, 
 
 the 
 
 R. Saadias, Nachmanides, Sec. Sec. Which also ueems to be the 
 nninioM of Christian writers in general.
 
 on the Prophecies, 183 
 
 the future reward, or punishment, is for the 
 soul only, not for the body. And, if it was 
 necessary for both body and soul to receive the 
 reward, or punishment ; they might have 
 received it in this world, and there would then 
 be no necessity for this miracle : he therefore, 
 is of opinion, that there are two great ends to 
 be effected by the resurrection : the one 
 particular, and the other general. That which 
 is particular, is for the jews; and the other, 
 which is general, is for them, and all the other 
 nations. The first great end, which I call a 
 patticular one, as it is for the Jewish nation 
 only, is to effect, what I have above mentioned, 
 viz. that those who have been persecuted and 
 slain, during this long and dreadful captivity, 
 for adhering to the true faith, may enjoy the 
 salvation of the Lord, according to what the 
 prophet says, verse 19th, " Thy dead men shall 
 live. Sec." And as he says in Isai. lxvi. 10, 
 &c. Sec. "Rejoice with Jerusalem, and exult 
 on her account, all ye that love her: be ex- 
 ceedingly joyful with her, all ye that mourn 
 over her, &c. And ye shall see it, and your 
 heart shall rejoice : and your bones shall flourish 
 like the green herb: and the hand of the Lord 
 
 shall
 
 184 Dissertations 
 
 shall be manifested to his servants, <5cc." From 
 all which, it is clear, that those who mourned 
 for Jerusalem, during this long captivity, ate 
 the same that are to rejoice with her at the 
 restoration, which the prophet tells them they 
 are to see: but this would be impossible, unless 
 by means of the resurrection; which he, by a 
 mdst beautiful figure, calls, the flourishing of 
 their bones as a green herb; and which is to be 
 effected by the hand of the Lord being 
 manifested to his servants, by this great and 
 stupendous miracle, which men at present 
 cannot comprehend, on account of its mag* 
 nitude. 
 
 The second great end, which I call a ge- 
 neral one, because it effects all mankind, 
 whether Jews, Gentiles, or Christians ; who 
 are all interested in the great end that is to 
 be affected by this miracle, as I shall pre- 
 sently shew. It is well known, that the world 
 was early sunk into the most gross and stupid 
 idolatry : that there was but one nation on 
 earth that professed the doctrine of the DIVINE 
 UNITY: which nation hath been long in 
 captivity, dispersed throughout the earth; 
 during which time, different religions and 
 
 sects
 
 en the Prophecies* W 
 
 sects have started up : whilst they, for their 
 firm adherence to this great truth, have been 
 so cruelly persecuted, that it is one of the 
 most singular wonders of Providence, that 
 they now exist as a nation. And, as it was 
 the intent of the Supreme Being, that all 
 men should thus acknowledge him; it is not 
 to be supposed, that his intention can be 
 frustrated : he therefore, according to his 
 consummate wisdom, will shew all mankind 
 the way wherein they are to walk, and the 
 work that they are to do: so that sins may 
 cease in the earth, and the idols be entirely 
 cut off: that they may all know and under- 
 stand that the kingdom is the Lord's, and 
 that he only is the Supreme Governor of the; 
 nations : that the firm belief of his UNITY 
 may be so unalterably fixed in their hearts, 
 as that they may attain the end for which 
 they were created, to honor and glorify God, 
 as the prophet Isaiah observes xliii. 7, not 
 to fill the world with the most enormous 
 crimes, as they have done. This great, this 
 important, this glorious end, is to be effected 
 by means of the resurrection : for when man- 
 kind 
 
 vol. 1, I i
 
 1 86 Dissertations 
 
 kind shall see the dead arise, in the different 
 
 parts of the globe; consisting of the most 
 
 distinguished personages that have lived on 
 
 earth : the most eminently righteous men : 
 
 the antient patriarchs, prophets, and other 
 
 eminent persons : some of the most distinguished 
 
 heathen princes, philosophers, and lawgivers ; 
 
 together with some of the most eminently 
 
 wicked princes and tyrants; as likewise those 
 
 who shall recently have left the world. When* 
 
 all these shall arise, and with one voice, 
 
 unanimously testify and declare, that the 
 
 Lord God is ONE, and his name is also One: 
 
 when the Gentiles shall say, surely our fathert 
 
 have inherited lies, vanity, and things wherein 
 
 there is no profit: Jerem. xvi. 19, and that, 
 
 on the contrary, the Law of Moses, is the 
 
 only true revelation. I say, when men will 
 
 thus see the wonderful works of God; and 
 
 hear all those who shall arise, declare the 
 
 immortal bliss that is prepared, as a reward 
 
 for the righteous; the punishment and torments 
 
 prepared for the wicked ; and explain to 
 
 them the nature of true worship, to the 
 
 One true God; the falsity, and vanity of every 
 
 other doctrine: the hearts of mankind will 
 
 naturally
 
 en the Prophecm. 187 
 
 naturally be highly affected, by what they 
 see and hear of those who arise : and being 
 thus fully convinced of the truth; (for it 
 is impossible, that any should be able to 
 withstand such evidence as this:) the con- 
 sequence will be, that they all will forsake 
 their idols, and false doctrines; sincerely 
 acknowledge the Loud, and no more follow 
 vanity; but all will worship the One true 
 God, according to what the prophet says, 
 (chap. ii. verse 2d.) "And it shall come to 
 pass in the latter days; the mountain of the 
 house of the Lord shall be established on 
 the top of the mountains, &c. And all nations 
 shall flow unto it. And many people shall 
 go, and shall say; come ye, and let us go 
 up to the mountain of the Lord; to the house 
 of the God of Jacob : and he will teach us 
 of his ways: and we will walk in his paths," 
 &c. Thus also, (chap. xxv. verse 7.) " And 
 this mountain shall he destroy, the covering 
 that covered the face of all the people : and the 
 veil that was spread over all the nations." 
 Which denote the erroneous doctrines main- 
 tained, and inculcated by the different nations, 
 in opposition to the true word of God j operating 
 
 as
 
 188 Dissertations- 
 
 as a covering, or veil, and preventing their 
 seeing the light of truth, as hath been already 
 observed. This, is properly, the " great 
 and terrible day of the Lord," mentioned 
 by several of the prophets *. This, leads 
 us to. 
 
 V. The Punishment which God will inflict on 
 the wicked for their crimes. 
 
 I have just shewn, what is to be the principal 
 end of the resurrection; and it is such, as I 
 doubt not, will appear to every rational person, 
 one of the most important purposes possible to 
 be effected; as tending to the real happiness of 
 mankind ; and therefore, every way worthy of 
 the great Author of our being. But in order to- 
 render it perfect, another extraordinary event 
 is also to take place, which in its nature, will 
 greatly contribute towards perfecting mankind 
 in the knowledge of the One true God; and 
 wean them from all false worship ; namely, the 
 
 punishment 
 
 * Joeliii 4. Zephan. i. 14. and Malach iii^.
 
 the Prophecies, 18$ 
 
 punishment of the wicked, who will arise at the 
 resurrection; for when mankind shall see the 
 exemplary corporeal punishment inflicted upon 
 them for their idolatry, superstition, &c. and 
 that they, publicly, and in the presence of all 
 men, will acknowledge the justness of the 
 sentence passed upon them, by the great and all- 
 wise Judge; the whole world will be fully- 
 convinced of the dreadful consequence of the 
 sin they have committed: and having, at the 
 same time a just conception of the existence and 
 attributes of the Deity, they will, of course, 
 abstain from all false worship, and serve him 
 only, in sincerity and truth. 
 
 The prophets, therefore* very justly call it, 
 *' The great and terrible day of the Lord :" for 
 it will be terrible to the wicked, on account of 
 the dreadful punishment they will receive : and 
 great, and important, in the reformation that it 
 will effect, as being the means of bringing 
 all men to the knowledge of the true faith. 
 
 That the punishment of the wicked, at the 
 resurrection, is to be corporeal ; is plain from 
 the words of the prophet, (Isai. Ixvi. 24.) 
 <c And they shall go forth and shall see, the 
 carcasses of the men, who rebelled against me; 
 
 for
 
 i go Dissertation* 
 
 for their worm shall not die, and their fire shall 
 not be quenched : and they shall be an 
 abhorrence to all flesh." And this very punish- 
 ment, which they will receive, will be the 
 cause of what is mentioned in the preceding 
 verse, that all flesh will come to worship 
 before the Lord. Thus, have I shewn that, 
 the punishment of the wicked, or reward of the 
 righteous, as to body and soul together, is not 
 the principal end of the resurrection; but only 
 as accessary towards the great end of bringing 
 mankind to the knowledge of the One true 
 God. Neither did the prophet mean to instruct 
 us in any such thing : for the true reward of a 
 future state, is for the soul only, being purely 
 spiritual : and therefore, God said to Mosei, 
 " No man can see me and live." (Exod. xxxiii. 
 20.) No man can behold the divine essence, 
 while clothed in the garment of flesh. But, 
 when the soul is freed from matter, and no 
 longer clogged with it, it will eternally enjoy 
 divine glory in the presence of the Supreme 
 Being, and contemplate his divine essence; 
 which it cannot taste, while united to the body. 
 To return. The prophet having informed 
 the nation of the resurrection, acquaints us, 
 
 that
 
 w the Prophecies, 191 
 
 that it would be at a great distance of time, in 
 the latter days; and therefore says, verse 20th. 
 " Come, O my people; retire into thy cham- 
 bers ; and shut the doors about thee." Be 
 patient, and resigned, under oppression, with* 
 out murmuring at Providence; and be careful 
 to keep the commandments, for they will shield 
 you; which is expressed in figurative language: 
 for as the door shields us from robbers, so wilt 
 the keeping of the precepts, shield them frora 
 evil. He then says, " Hide thyself for a little 
 while, for a moment, until the indignation 
 shall have passed away. For, behold, the 
 Lord issueth forth from his place, to punish 
 the inhabitants of the earth for their iniquity." 
 Here, the prophet informs us of the punish- 
 ment of the nations, which is to be effected, 
 by their slaying and destroying each other 
 with fire and sword^ in the wars, which God, 
 in his wrath, will move them to wage against 
 one another: and exhorts the nation not to 
 interfere in these quarrels, for that they arc 
 caused by the Lord's issuing, to punish the 
 nations; they therefore must not be seen in 
 the tumult; but retire, and hide themselves, 
 till the indignation be passed : thii-, seems 
 
 perfectly
 
 JS2 Dissertation* 
 
 perfectly conformable to the command of 
 Moses to the Israelites, when the destroying 
 angel was to pass through the land of Egypt, 
 (Exod. xii, 22.) that none should go out of 
 the door of their houses till morning. A strong 
 corroboration this, of what I have advanced, 
 concerning the semblance of the future re- 
 storation, with that of Egypt, as heretofore 
 mentioned, &c. He then informs us, that 
 in that period, God Mill thus punish tho 
 nations; and the resurrection will instantly 
 take place, "For the earth shall disclose her 
 blood, and shall no longer cover her slain." 
 From the expression here made use of by the 
 prophet, it is manifest, that he alluded both to 
 those who died a natural death, during this long 
 and dreadful captivity; as well as those, who 
 were cruelly put to death for their adherence to 
 the true faith: for by the earth's disclosing her 
 blood, he meant those that died naturally : and 
 by her slain, he alluded to those that were 
 violently put to death : by which, he shewed 
 us that, both one, and the other, should arise. 
 A strong circumstance this, in support of the 
 position laid down above, that the resurrection 
 has two great and important ends ; the one 
 
 particular
 
 en the Prophecies. 193 
 
 particular for the Jewish nation, &c. as al- 
 ready mentioned at large. 
 
 He then proceeds to inform us farther of the 
 punishment to be inflicted on their great and 
 powerful enemies; (as in verse 1st of chap. 
 xxviith.) " In that day the Lord shall punish 
 with his sword; his well tempered, and grear, 
 and strong sword; Leviathan, the rigid Ser- 
 pent; and Leviathan, the winding serpent: 
 and shall slay the monster, that is in the sea.'* 
 He thus, in allegorical language, informs us of 
 the terrible destruction of the great potentates, 
 enemies, and persecutors of God's people ; by 
 the vengeance which God will take on them. 
 And although he will thus avenge himself of 
 their enemies and persecutors, yet, will he visit 
 the nation with kindness and mercy; which is 
 shewn by his constant care of his vineyard; the 
 allegory of which, is carried on in direct 
 opposition, to what the prophet described it in 
 chapter vth. when he used it, to reprove the 
 nation for its wickedness; and a denounciation 
 of the vengeance that was to be brought upon 
 them : as will be shewn as we proceed. " In 
 that day, sing ye unto her a vineyard of red 
 
 wine," 
 vol. 1. K k
 
 194 Dissertations 
 
 wine." For as he had before compared her to 
 a vineyard that brought forth wild grapes ; or, 
 more properly, poisonous berries; he now 
 informs us, that she shall bring forth red wine; 
 a strong, generous, intoxicating liquor. And, 
 as he had before observed, that on account of 
 the nation's wickedness, the hedge should be 
 removed, and it should be devoured : he now 
 says, "It is I, the Lord, that preserve her:" 
 I have preserved them during the continuance 
 of a long and dreadful captivity : agreeable 
 to what Moses said, (Deut. xxxii. 10.) He 
 preserved him, as the apple of his eye." And, 
 as in the days of her wickedness, he said, " I 
 will command the clouds, that they shed no 
 ram upon it." He now, on the contrary, says, 
 s I will water her every moment;" I will take 
 c re to water it at proper times ; and that gently, 
 and not with heavy showers, for fear of 
 injuring it: as he says "I will take care of 
 hci by night; and by day I will keep guard 
 over her." 
 
 He then proceeds to state, that even during 
 the capti'ity, he did not act by them, ac- 
 cording to their desert; for says he, " Fury 
 '*> not in mc: I should have been as thorns 
 
 and
 
 mi the Prophecies, 19& 
 
 and briers in battle; I should have marched 
 through them ; I should have burned them 
 up together." For if he had acted against 
 them with fury, the affl ctions brought upon 
 them, would have been so many, and so 
 great, as to have destroyed them at once. 
 But instead of that, he observes, "Or let 
 him, (that is every one of them) take hold 
 of ray protection." Let them keep my Law, 
 whiGh is a sure protection; as Moses says, 
 * 4 That thou mayest obey his voice," Sec. for 
 he is thy life, Sec. (Deut. xxx. 30.) Again, 
 " Ye shall command your children to observe 
 to do all the words of this Law. For it is 
 not a vain thing for you; because it is your 
 life," Sec. (Ibid, xxxii. 47.) And therefore, 
 the prophet observes, that they should take 
 hold of God's protection, that is, keep his 
 law : and thus endeavour to be at peace with 
 him. However, he observes, those that re- 
 turn from captivity, shall greatly rejoice, and 
 will no more commit sin; and in consequence, 
 will not be punished any more; but spend 
 their days in peace and plenty, as in verse 6th. 
 " He shall cause them that come of Jacob, 
 to take root; Israel shall bud forth, and 
 
 flourish ;
 
 1<)6* Dissertations 
 
 flourish; and they shall fill the face of the 
 world with fruit." The prophet then con- 
 tinues to shew the lenity and modera'ion, 
 with which the severity of God's judgment 
 against them had been tempered: as in verse 
 7^h. " Math he smitten him, according to 
 the stroke of him who smote him" The 
 meaning of which, according to the original, 
 (to which it is scarcely possible to do just.ee, 
 in a translation) is, that the stroke with which 
 he struck Israel, was not proportioned to the 
 power of him, who indicted the stroke; or 
 they would have been totally consumed, and 
 annihilated : but as they have been preserved 
 to this hour, it is manifest, that the infliction 
 was not equal to the power of him who &mote 
 them; but was greatly tempered with mercy: 
 this, is properly what the prophet meant by 
 the expression. 
 
 He then adduces another proof of God's 
 lenity towards this people; "Or is he slain 
 according to the slaughter, of those slain by 
 him." The meaning of which is, that Israel 
 was not punished, as were the rest of the 
 nations : for when their measure was fuU, 
 and God punished them, they were totally 
 
 destroyed;
 
 on the Prophecies, igf 
 
 destroyed; so that scarcely any name, or 
 remainder of them was left; as was the case 
 with Sodom and Gomorrah; the Canaanites, 
 Babylonians, Persians, &c. &c. But on the 
 contrary, this was not the case with this na- 
 tion. But, " In measure, when thou didst 
 send her forth, didst thou debate with her: 
 he stayed his rough tempest, in the day of 
 the east wind." When their measure was 
 full, and God was resolved to punish them, 
 it was by sending them out of the land of 
 promise, that he debated the matter with 
 them; not by utterly extirpating them: and 
 therefore, even in the day of the east wind, 
 that is, when his wrath was kindled, and he 
 was inflicting the punishment, he stayed his 
 rough tempest : he tempered it with mercy, 
 and only sent them into captivity. And this 
 very captivity, was not for the purpose of 
 revenge; but for their benefit; "For by this 
 shall the iniquity of Jacob be expiated; and 
 this is all the fruit to remove his sin ; when 
 he rends all the stones of the altar, like the 
 lime stones scattered abroad : that the groves 
 and images rise no more: then the strongly 
 fortified city shall be desolate; an habitation 
 
 forsaken,
 
 198 Dissertations 
 
 forsaken, and deserted like a wilderness. 
 There shall the calf feed, and there shall he lie 
 down, and consume the branches thereof. 
 When her boughs are withered, they shall be 
 broken: women shall come, and set them on 
 fire; for it is a people void of understanding: 
 wherefore he, that made him, shall not have 
 pity on him ; and he that formed him, shall 
 shew him no favor." The prophet here inform* 
 us of the great benefit and advantage, which 
 the nation will reap from the captivity : namely, 
 the expiation of all their sins, as I have shewn 
 at large in my explanation of Daniel's famous 
 prophecy of the seventy weeks : and also 
 farther informs us, that when their sins of 
 idolatry, Sec. shall be thus expiated; so that 
 thtir redemption will draw near; the city 
 which is so strongly fortified, (by which he 
 means the strong and powerful states) shall be 
 desolate, utterly forsaken, and deserted like a 
 wilderness: by this, he points out the utter 
 destruction of their enemies. And, as besides 
 the guilt of their persecuting of God's chosen 
 people, they had imbibed, and maintained such 
 erroneous and impious doctrines, as is scarce 
 credible of beings endowed with ratiocination; 
 
 (so
 
 on the Prophecies, 199 
 
 (so forcibly expressed by iTBVD nb^li which 
 properly denotes, and he shall destroy her vain 
 or erroneous imaginations) he calls them a 
 people void of understanding; and informs us, 
 that he who made and formed them, would 
 shew them neither pity nor favor, but would 
 utterly destroy them. 
 
 Having thus shewn the exemplary punishment 
 of their enemies, he again returns to speak of 
 their redemption i-n the following verses. 
 
 " And it shall come to pass in that day, the 
 Lord shall beat off from the channel of the 
 river, (which properly denotes the river 
 Euphrates, beyond which, the ten tribes were 
 carried captive) to the stream of Egypt : and 
 ye shall be gleaned up, one by one, O ye 
 children of Israel." By this, he clearly points 
 out this long and dreadful captivity; during 
 which, such numbers of them have been 
 destroyed by the numberless persecutions and 
 massacres which they have suffered; which hath 
 been the cause of their being scattered in all 
 parrs, and so few of them remaining, that, 
 according to the figurative language of the 
 prophet, the Lord, to find them, will beat for 
 thm, as a person threshes the corn out of the 
 
 husk;
 
 &00 Dissertations 
 
 husk; and they will be gathered, one by one; 
 according to what the prophet Jeremiah says, 
 iii. 14. " And I will take you one out of a 
 city, and two out of a family, &c." Which 
 is a manifest proof, that this prophecy was not 
 fulfilled at their return from the Babylonish 
 captivity. 
 
 He then proceeds to relate other circum- 
 stances that are to take place, at the restoration 
 of the nation, as in verse 13. "And it shall 
 come to pass in that day, the great trumpet 
 shall be sounded: and those shall come who 
 were perishing in the land of Assyria, and 
 who were dispersed in the land of Egypt: 
 and they shall bow themselves to the Loun, 
 in the holy mountain in Jerusalem." This, 
 is what appears to me, according to the 
 language of the prophet, to be the real and 
 true explanation of this great and important 
 prophecy: (for nothing can be of greater 
 import, than bringing the whole world to 
 the knowledge of the One true God, and the 
 true faith) the subject matter of which, plainly 
 and evidently shews, that it hath never yet 
 been fulfilled; neither at their return from 
 J)abylon 3 nor yet by, orin Jesus : of course, 
 
 it
 
 on the Prophecies. 201 
 
 it remains to be fulfilled at the coming of 
 the true Messiah, whom God may send 
 speedily, Amen. 
 
 The Sixth prophecy commences verse 1st, 
 chap, xxxiv. and is continued to the end of 
 the last verse of chap. xxxv. The intro- 
 duction of this prophecy, plainly shews it 
 to be of the highest importance, and of 
 universal concern. "Draw near, O ye na- 
 tions, and hearken; and attend unto me, 
 O ye people!" This is to inform them, that 
 this prophecy was not concerning Israel and 
 Judah only, as the- other prophecies; but 
 concerning all the nations, who had provoked 
 the Lord of Hosts, by persecuting his chosen 
 people; all nations are therefore called upon 
 to attend to the declaration ; and to hear 
 the decree which the wrath of God hath de- 
 nounced against them. Thus he says, " Let 
 the earth hear, and the fulness thereof; the 
 world, and all that spring from it." That 
 they may all know, and understand, that it 
 is the decree of the most High; "For the 
 wrath of the Lord is kindled against all the 
 nations; and his fury against all their hosts: 
 
 he 
 vol. ! L 1
 
 202 Dissertations 
 
 he hath devoted them ; he hath given them 
 
 tip to slaughter. And their slain shall be cast 
 
 out; and from their carcasses the stench shall 
 
 ascend; and the mountains shall melt down 
 
 with their blood. A n d all the host of heaven 
 
 shall be dissolved; and the heavens shall be 
 
 rolled up like a scroll : and all their host 
 
 shall wither ; as the withered leaf falleth from 
 
 the vine, and as the blighted fruit from the 
 
 fig tree. For my sword that is in heaven, 
 
 shall be satiated with blood : behold, on Edom 
 
 it shall descend; and on the people justly 
 
 devoted by me to destruction. The sword 
 
 of the Lord is glutted with blood; it is 
 
 pampered with fat: with the blood of lambs, 
 
 and of goats; with the fat of the reins of rams : 
 
 for the Lord cclebrateth a sacrifice in Botsrah, 
 
 and a great slaughter in the land of Edom* 
 
 And the unicorns shall fall down with them : 
 
 and the bullocks together with their bulls; 
 
 and their own land shall be drunken with their 
 
 blood, and their dust shall be enriched with 
 
 fdt. For it is the day of vengeance to the 
 
 Loud; and the year of recompence for the 
 
 contiovcrsy of Zion. And the streams thereof 
 
 shall be turned into pitch, and her dust into 
 
 sulphur;
 
 Qti the Prophecies. 203 
 
 sulphur: and her whole land shall become 
 burning pitch. By night or by day it shall 
 not be extinguished; for ever shall her smoke 
 ascend : from generation to generation she 
 shall lie desert; to everlasting ages no one 
 shall pass through her : but the pelican and 
 porcupine shall inherit her; and the owl and 
 the raven shall inhabit there : and he shall 
 stretch over her the line of devastation, and 
 the plummet of emptiness. Her nobles who 
 do not there proclaim it a kingdom, and all 
 her princes, shall utterly fail. And in her 
 palaces shall spring up thorns; the nettle and 
 the bramble in her fortresses : and she shall 
 become an habitation for dragons, a court 
 for the daughters of the screech owl. And 
 the jackals and the mountain cats shall meet 
 one another; and the satyr shall call to his 
 fellow: there also the screech owl shall pitch; 
 and shall find for herself a place of rest. There 
 shall the night raven make her nest, and lay 
 her eggs; and she shall hatch them, and ga- 
 ther her young under her shadow : there also 
 shall the vultures be gathered together; every 
 one of them shall join her mate. 
 
 By this sublime figurative language ; this 
 
 high-
 
 204- Dissertations 
 
 high wrought terrible description ; the prophet 
 informs us of several circumstances: for in 
 verses 2d. 3d. and 4th. he speaks in general 
 terms of the destruction of the nations; and in 
 verse 4th. he shews the total ruin of their 
 polity; for in the figurative language of the 
 prophets, the heavens and the things therein, 
 signify thrones and dignities, and those that 
 enjoy them : the sun * is used to denote the 
 whole species and race of kings, in the king- 
 doms of the world politic. The dissolution of 
 the heavens, denotes the ruin of the world 
 politic. The sun, the kings; and the falling of 
 the stars, the degradation of the subordinate 
 princes, and great men. The prophet therefore, 
 by the expression, * c And all the host of heaven 
 shall waste away," &c. shews the total destruc- 
 tion of the ecclesiastical and civil polity of the 
 nations, who are to be punished in the latter 
 days. 
 
 Having thus spoken in general terms of the 
 punishment of all the nations, who had pro- 
 voked to anger the defender of the cause of 
 Zion, he, in verse 5th. &o. descends to speak 
 
 of 
 
 Lowth on Isai. xxiv. 21 23. Six I. Newton's Ol.sctvntions on the 
 Prophecies, Part I. chap, ii.
 
 on the Prophecies^ 30$ 
 
 of the particular dreadful destruction of Edom. 
 " For my sword, &c. Behold on Edom it 
 shall descend, &c." And thus proceeds to 
 explain the particulars of their destruction; 
 and that not only of them, but also of those 
 who should come to assist them; "And the 
 unicorns shall fall down with them," Sec. By 
 which he means those powerful states, that 
 should come to assist Edom in the war; so that 
 the helper will fall, and the holpen be over- 
 thrown; and all of them be destroyed together* 
 He also informs us, why they are to be thus 
 punished with such dreadful slaughter and 
 bloodshed, " Because it is a day of vengeance 
 to the Loud; and the year of recompence for 
 the controversy of Zion." Here are two 
 causes; the one, the vengeance of the Lord; 
 because his name hath been so greatly pro- 
 phaned by the nation ; and the other, the 
 year of recompence for the controversy of 
 Zion. That is, for what they inflicted on 
 the Jewish nation during this long and dreadful 
 captivity. And it is not a little remarkable, 
 that Moses expressed himself in nearly the same 
 language, ' : To me belongeth vengeance, and 
 recompence 3 at the time that their foot shall 
 
 slip,
 
 2Q6 Dissertations 
 
 Slip, &c." So that the truth of this prophecy, 
 is supported in the uniformity of the language, 
 by what Moses said. He farther informs us, 
 that exclusive of the dreadful slaughter, which 
 they are to suffer, the city of Botsrah itself is 
 to be totally destroyed, and become pitch and 
 sulphur, &c. (as was Sodom and Gomorrah) 
 which is not to be extinguished day or night: 
 and this dreadful destruction, is the conse- 
 quence of the enormous crimes which they 
 have committed; for Botsrah, denotes Rome; 
 which may justly be called the very sink of 
 corruption; the contaminated fountain, from 
 whence flow idolatry, bigotry, and superstition. 
 And, it is well known that, the pernicious 
 doctrines taught at Rome, were the sole cause 
 of the dreadful persecutions, and massacres, 
 which the Jews have suffered among Christians 
 for so many hundred years; it therefore is to be 
 utterly destroyed. That Edom, means the 
 Romans, and that Botsrah denotes Rome, has 
 been shewn at large by Abarbanal in his 
 comment on this chapter. And it is a received 
 tradition by our sages, and mentioned in the 
 Talmud, Midrashim, &c. and also by Josephus 
 Ben Gorion, that the Romans were descended 
 
 from
 
 on the Prophecies. 207 
 
 from the dukes of Esau, or Edom ; namely, 
 duke Zepho, Gen. xxxvi 15 43. whom they 
 called Janus, to whom the month of January 
 was consecrated; and duke Magdicl ; which 
 Basnage * attempts to invalidate from the 
 arguments of the Bishop of Burgos, an apostate 
 Jew. But these arguments of the Bishop, 
 had been before considered by Abarbanal, 
 and completely refuted by him. And if we 
 seriously consider the purport of the prophecy, 
 it will be manifest that, neither the ravages and 
 devastation committed upon the Edomites by 
 Nebuchadnezzar, nor their subjection to the 
 Jews, by Hyrcanus, can be what the prophet 
 had in view : for those events, as far as wc 
 have any account of them in history, seem by 
 no means to come up to the terms of the pro- 
 phecy, or to justify so high wrought, and so 
 terrible a description . Neither is it easy to 
 discover what connexion the extremely flourish- 
 ing state of the people of God, d;sbribed in 
 the next chapter, could have with those events, 
 and how the former could be the consequence 
 
 of 
 
 * History of the Jews, Book III. Chap. vii. Sect. 15. 
 & This is also tbe opinion ef Bishop Lowth Hviti au Isaiah, xxxjy, 
 *nd xh-xv.
 
 f08 Dissertation's 
 
 of the Latter, as it is there described to be* 
 But what appears to me, (and I doubt not to 
 every candid and dispassionate mind) to be 
 conclusive, is, the exact description given of 
 Rome by the prophet, verse 12th. " Her 
 nobles, who do not there proclaim a kingdom." 
 And can any thing be more particularly des- 
 cribed, than is thus Rome, under the name of 
 Botsrah ? for by the expression, " Her nobles," 
 it is plain he alluded to the cardinals, who, 
 properly speaking, are the nobles of Rome, 
 because, they are, as their name implies, the 
 hinge * and government of all the affairs of the 
 Romish church; and by whom, the Pope i* 
 elected out of their own number; and who is 
 not called king, but only Bishop of Rome; 
 or, as he stiles himself, the Vicar of Christ; 
 and the title given him, is,, his holiness ; neither 
 is his territory, denominated a kingdom, but 
 the territory of the Church, or the holy see, 
 Sec, And the reason that. Rome is spoken 
 of under the name of Botsrah, is to represent 
 the extraordinary power, and influence, that 
 it would have over all those that followed 
 the doctrines embraced by Edom : for mV2 
 
 Botsrah^ 
 
 Ayliffs's Parergon*
 
 on the Prophecies. 209 
 
 Bofsrah, is derived from ^3 m!3 Strongs 
 fortified^ &c. And as in time of war, the 
 peor le fly to the strong fortified towns for 
 protection ; so did all Christendom, fepose 
 an entire confidence, in Rome and its Bishop; 
 and fly to him for spiritual protection ; for 
 jndulgencies, absolutions, Sec. He also in 
 (ve.se 6th.) compares the numerous herds of 
 pampered ecclesiastics, to lambs, goats, and 
 fat rams. And as the revenues of the numerous 
 religious houses, which the prophet calls her 
 palaces, serve to maintain these drones in 
 idleness, he informs us, that then, " In her 
 palaces shall spring up thorns : the nettle, and 
 the bramble, in her fortresses : and she shall 
 become an habitation for dragons, &c." All 
 which, I presume, is a manifest proof of the 
 tiuth of my position, that Botsrah is Rome; 
 and that this prophecy has a view to events 
 still future : to great revolutions to be effected 
 in latter times, at or about the restoration of 
 the naiion, as may be perceived from the 
 subje t matter of the succeeding chapter. 
 
 To return. As this prophecy, as I have 
 just observed, points to a very distant time; 
 
 the 
 vol. 1, Mm
 
 210 Dissertations 
 
 the prophet observes, that they should not 
 despair, or doubt the accomplishment of it; 
 as thinking it impossible, according to the 
 flourishing state of the nations in general, or 
 Bo^rah in particular; for, "Consult ye the 
 book of the Lord, and read:" that is, the 
 books that contain the prophecies : for they 
 were all given by one shepherd : all came 
 from God; for which reason, he very properiy 
 calls them the book of the Lord: and there- 
 fore, " Not one of these shall fail; none shall 
 want her mate:" Not one of the numerous 
 prophecies delivered shall remain unaccom- 
 plished: "For the mouth of the Lord, hath 
 given the command; and his spirit itself hath 
 gathered them." He hath commanded the 
 prophets to deliver them. "And he hath 
 cast the lot for them :" hath cast the lot for 
 the wild beast and birds above-mentioned, 
 to dwell in Botsiah: "And his hand hath 
 meted out their portion by the line: they 
 shall possess it for ever; from generation 
 to generation shall they dwell therein." 
 
 The prophet having foretold the punish- 
 ment of the nations in general, and of Edom 
 in particular., observes, that the immediate 
 
 consequence
 
 on the Prophecies* 211 
 
 consequence of these events would be, that, 
 "The desert, and the was e place, shall le 
 glad; and the wilderness shall rejoice, aid 
 flourish as the rose." By this image, he 
 had a view to the land, and cities of Lsr.-ei ; 
 which, during the captivity, were waste and 
 depopulated; but will then rejoice on being 
 rebuilt, and inhabited, as he observes, verse 
 2d. " It shall abundantly flourish, and re- 
 joice, even with joy and song: the glory 
 of Lebanon shall be given unto it, the beauty 
 of Carmel and of Sharon : these shall behold 
 the glory of the Lord, the majesty of our 
 God." Here the prophet not only informs 
 us of the extremely flourishing temporal state 
 of the nation, but likewise of their exalted 
 spiritual state; for by the glory of Lebanon, 
 t\rc. is denoted their flourishing temporal state ; 
 or that their houses, Sec, should be built of 
 the cedar of Lebanon, &c. as in the days 
 of Solomon. And by the expression, these 
 shall behold the glory of the Lord, &c* the 
 return of the Divine Glory, is clearly depicted. 
 The prophet having thus prophesied of 
 those great, those important events; addresses 
 himself to the sages, elders, and leaders of the 
 
 nation,
 
 21$ Dissertations 
 
 nation, thus : cc Strengthen ye the feeble hands, 
 and confirm ye the tottering knees. Say ye to 
 the faint-hearted, be ye strong; fear ye not; 
 behold your God will come with vengeance; 
 with the retribution of God; He himself will 
 come and save you." When ye see the dread- 
 ful persecutions and massacres which the 
 nations will inflict on the chosen people, for 
 their adherence to the true Unity of God, 
 overwhelming the nation; so that they are 
 ready to sink under them : and those which 
 have not sufficient fortitude to make head 
 against such dreadful misfortunes, are ready 
 to abandon the true faith; as hath actually 
 been the case in Spain, Portugal, &c. as al- 
 ready mentioned in this work. Or those who, 
 by the length of the captivity, and the pompous 
 sophistical arguments made use of by Christians, 
 and apostates of their own nation, to induce 
 them to embrace doctrines repugnant to those 
 delivered by God to Moses, may be wavering 
 in their faith, and staggering in their minds. 
 When ye see these things, says the prophet, ye 
 arc to strengthen the feeble hands, and confirm 
 the tottering knees. Ye are to instruct them in 
 the truth; and teach them not to despair; 
 
 but
 
 en the Prophecies* 213 
 
 but manfully to bear up against these mis* 
 fortunes : and that they may depend upon 
 it, from the word of God, the truth and 
 verity of prophecy, that, notwithstanding the 
 great length of time that hath elapsed since 
 the commencement of their captivity, and 
 the numerous afflictions which they have 
 suffered, yet, may they rest assured, that their 
 God, will at last come, and avenge their suf- 
 ferings; and that he himself will redeem them: 
 and, " Then shall the eyes of the blind be 
 opened ; and the ears of the deaf be unstopped. 
 Then shall the lame bound like the hart, and 
 the tongue of the dumb shall sing. 
 
 In this figurative language, the prophet, ia 
 a most masterly manner, has drawn an exact 
 picture of the state of the nation during this 
 dreadful captivity ; for on account of the great 
 troubles they have undergone, they may be said 
 to be blind; their sight being darkened as it 
 were, by the excessive afflictions which they have 
 suffered; (darkness being an emblem of afflic- 
 tion) and which caused them to totter, as a 
 lame person : their ears may be said to be 
 deafened with the loud complaints of each 
 $ther a without having it in their power to offer 
 
 relief
 
 214 Dissertations 
 
 relief to their fellow sufferers : and by the 
 prophets comparing them to a dumb man, he 
 plainly pointed to the unparalleled patience 
 and submission, with which the nat.o i hath 
 borne their afflictions; which perfectly confirms 
 the truth of the character given of the nation 
 by this prophet elsewhere, " As a lamb was 
 he led to the slaughter, &c." Isai. liii. 7. as 
 will be shewn at large in the second part of 
 this work, when we come to treat of such 
 prophecies, as Christians only apply to a 
 Messiah : for it is really worthy of remark, 
 that the Jews, in whatever place or country, 
 they have been dispersed, have, with scarce a 
 murmur, and without any rebellion or sedition 
 whatsoever, patiently endured, and submitted 
 to the infliction of the most unexampled oppres- 
 sions and cruelties: so that they may justly be 
 said to be dumb. But at the future redemption 
 by the Messiah, he informs us, all these evils 
 will be removed : " For in the wilderness shall 
 burst forth waters, and torrents in the deserts : 
 and the parched ground shall become a pool, 
 and the thirsty soil bubbling springs: and in 
 the haunt of dragons shall spring forth the 
 grass, with the reed and the bulrush." By this, 
 
 he
 
 on (he Prophecies, 2f 
 
 he shews the abundant good which they will 
 enjoy, instead of" the hunger, thirst, &c. which 
 they suffered during the captivity, when they 
 were exiled and drove from place to place, and 
 their whole property confiscated, without the 
 least crime committed on their part. He then 
 informs us, that in those waste and desolate 
 places, where no man heretofore passed, 
 " Shall be a path, and an highway; and (that) 
 it shall be called the way of holiness : no 
 unclean person shall pass through it." This 
 image of a path and an highway in the wilder- 
 ness, points out the future restoration of the 
 nation; and also informs us. that the wicked 
 amongst them ; such as do not believe the word 
 of God, in the promises of a future redemption, 
 will all be cut off, and not be allowed to en- 
 ter the holy land; (as will be shewn at large 
 in the explanation of the prophecies of Exe- 
 kiel) for none but the faithful ace to enter 
 the land of promise : agreeable to what the 
 prophet said elsewhere, " Open ye the gates, 
 and let the righteous nation, constant in the 
 truth, enter." (Isai. xxvi. 2.) But as to those 
 of the nation, who do not firmly believe in 
 the promises of God, by his prophets; whose 
 
 mindsj
 
 21 6 Dissertations 
 
 mindsj are defiled, and contaminated \tith 
 the impure stream of scepticism and unbelief ; 
 and which are properly the unclean persons 
 mentioned by the prophet; they are not to 
 pass through this holy path ; because God 
 himself will be at their head: "But he himself 
 shall be with them, walk in the way ;" that 
 is, he will lead them in the right path, as the 
 cloud and pillar of fire led them when they 
 went out of Egypt; so that, "The simple 
 shall not err therein." 
 
 He then proceeds to inform us, that at 
 their return, none of all the powerful kings 
 or potentates will dare oppose them, or throw 
 any impediment in their way, as was the case 
 on their return from Babylon. This, is power- 
 fully expressed by the utter exclusion of all 
 the ravenous beasts from the holy path, as 
 in verse yth. "No liou shall be there; nor 
 shall the tyrant of the beasts come up thither ; 
 neither shall he be found there: but the re- 
 deemed shall walk in it. Yea, the ransomed 
 of the Lord shall return: they shall come 
 to Zion wiih triumph: and perpetual glad- 
 ness shall crown their heads. Joy and gladness 
 shall they obtain; and sorrow and sighing 
 ^hall flee awav. 1 '
 
 on the Prophecies. 217 
 
 In this verse, the prophet informs us of 
 three things, which are to be accomplished at 
 their future restoration, extremely opposite 
 to what took place at their return from Baby- 
 lon. First, that they shall return in triumph : 
 whereas, at their return from Babylon; they were 
 scoffed at, and hindered in the building by 
 their enemies. Second, they are to be crowned 
 with perpetual gladness; which was not accom- 
 plished at their return from Babylon, or during 
 the existence of the second temple, as is well 
 known to every person, in the least acquainted 
 with scripture, or the Jewish history. Third., 
 they are not only to obtain joy and gladness, but 
 sorrow and sighing are to be totally banished ; 
 for they are for ever to dwell in peace and 
 plenty, and never go into captivity more. 
 Hence, it is manifest, from the tenour of 
 this remarkable prophecy, and the explanation 
 of it here given, that it never yet hath bee 
 fulfilled: neither at their return from Babylon, 
 nor at, or during the time of Jesus. A 
 brief recapitulation of the whole will set the 
 matter in its true light. 
 
 The first part contains a denunciation of 
 
 the 
 vol. lo N n
 
 2 1 8 Dissertations 
 
 the most extraordinary punishments; indeed, 
 nothing short of the total destruction of the 
 enemies of the people of God ; the prophet, 
 therefore, introduces the subject by a magni- 
 ficent exordium, calling upon universal nature 
 to attend to the proclamation of these eventi, 
 in which the whole world, it should seem, are 
 so much interested. He then publishes the 
 decree of the Most High for the extirpation 
 of all those nations against whom his wrath 
 was kindled; and amplifies this act of ven* 
 geance and destruction, by an admirable selec- 
 tion of the most splonded imagery; illustrating 
 it, by images borrowed from the Mosaical 
 chaos, as if he was describing the total subver- 
 sion of the universe itself. Having thus, in 
 the four first verses, delivered himself in general 
 terms concerning all those who had provoked 
 to anger the defender of the cause of Zion; 
 he in verse 5th, speaks particularly of Edora 
 and Botsrah, and those who should come to 
 their assistance : for the unicorns, bulls, and 
 wild goats, &c. denote, the ferocious, haughty, 
 an 1 cruel tyrants and chiefs of the nations, 
 who provoked God, either by their impious 
 doctrines, or in persecuting his chosen people, 
 
 as
 
 on the Prophecies. 219 
 
 as expressed verse 8th. He then, in verse 
 9th, Sec. by a succession of images borrowed 
 from the overthrow of Sodom, and the appear- 
 ance of a vast solitary desert, again describes 
 the dreadful destruction of Botsrah, a city 
 whose inhabitants are in the highest degree 
 abnoxious to God, and his people. In verse 
 16th. he refers us to the word of God, for 
 the truth of his predictions. And in chapter 
 xxxvth, he, by the most beautiful imagery, 
 taken almost entirely from the objects of nature, 
 points out to us, the great and lasting happi- 
 ness, both spiritual and temporal, which the 
 nation will enjoy at its restoration; so that 
 they are to be perpetually crowned with glory: 
 a manifest proof, that this exalted degree of 
 happiness hath never yet been enjoyed by 
 them; but will certainly be accomplished, as well 
 as the total destruction of their enemies, at the 
 coming of the true Messiah. But, as nothing 
 of this, was accomplished by Jesus, when he 
 Was upon earth, it is plain he could not be 
 the person spoken of by the prophets, who 
 was to save Israel in the latter days. 
 
 The seventh prophecy commences verse 1st 
 of chapter xhh. and is continued to verse l6th 
 of chapter xli.
 
 220 Dissertations 
 
 The prophet having, in the preceding chap- 
 ters, related the invasion of Senachcrib, and 
 his overthrow : as also the sickness of Hezekiah, 
 and his restoration ; and delivered a very 
 explicit declaration of the impending ruin of 
 the kingdom, the captivity of the royal family, 
 and the people; proceeds now to inform us, 
 that when they shall have received the due 
 reward of their iniquities, they should certainly 
 be redeemed; and therefore, opens the subject 
 with great perspicuity and elegance, declaring 
 God's command to his prophets *, to comfort 
 his people in captivity, to strengthen them in 
 the true faith, by imparting to them the joyful 
 tidings, that their punishment having now 
 satisfied the Divine Justice, the time of their 
 reconciliation and favor was near at hand; 
 (and which perfectly agrees with what the 
 prophet said, chap. xxxv. verses 3i and 4-h. 
 as explained, in the preceding prophecy) as 
 he observes, " Comfort ye, comfort ye, my 
 people, saith your God : speak animating 
 words to Jerusalem, and declare unto her, 
 that her appointed time is accomplished; that 
 the expiation of her iniquity is accepted; that 
 
 she 
 
 See the Chaldce para^hrast, Jona. on the passage*
 
 on the Prophecies* 221 
 
 she hath received at the hand of the Lord 
 double the punishment of all her sins." These 
 expressions are highly consolatory and anima- 
 ting: for nothing can be more so to the nation, 
 than to be informed, that not only the appointed 
 time, which the Most High had decreed, that 
 they should remain in captivity, was accom- 
 plished; and that the expiation of their iniquity- 
 was accepted, but that they had received the 
 full measure of punishment for all their sins, ia 
 the double captivity, viz. that of Babylon, 
 and the present; so that they need not be un- 
 der any apprehension of going into captivity 
 again; for that all their sins had been expiated 
 by the severe punishment they had received. 
 He then seems to introduce a harbinger, giving 
 orders to prepare the way for God, leading his 
 people, as he did formerly from Egypt, " A 
 voice crieth in the wilderness; prepare ye the 
 way of the Lord; make straight in the desert 
 an highway for our God. Every valley shall 
 be exalted, and every mountain and hill be 
 brought low; and the crooked shall become 
 strait, and the rough places a smooth plain." 
 By this figurative language, he informs us that 
 God himself will lead tbem to his holy mount- 
 ain.
 
 22 Dissertations 
 
 ain, and that no impediment whatever will be 
 suffered to retard their progress : which will 
 shew the truth and verity of prophecv, as he 
 says, verse 5th. " And the glory of the Lord 
 shali be revealed; and all flesh shall see together, 
 that the mouth of the Lord hath spoken it." 
 When the nations shall all see the salvation and 
 redemption of the nation, in such a glorious 
 manner, after so many hundred years captivity, 
 dagradation, and persecution, by almost every 
 nation upon earth; they naturally, will all 
 acknowledge the truth of prophecy ; and that 
 all that hath happened to the nation, is the 
 word of God; and his appointment: for which 
 reason, the prophet calls this illumination, 
 which will be the means of bringing all man- 
 kind to the knowledge of the One true God, 
 the glory of the Lord : for while the nation is 
 in captivity, and the glorious promises made to 
 them, are not accomplished; his name is pro- 
 faned among the nations, (as already observed 
 in the course of this work) either by the erro- 
 neous and impious doctrines maintained by 
 several of them ; or the disbelief of divine 
 revelation in general, entertained by others. 
 These enlightened philosophers also, as the 
 
 latter
 
 on the Prophecies* 223 
 
 latter are pleased to call themselves, will not 
 acknowledge the justice of God in the punish- 
 ment of the nations for their crimes. But 
 when the redemption, and the glorious restor- 
 ation of the nation shall be effected; they all 
 nill be obliged to acknowledge the truth of 
 prophecy, and the Justice of God, not only in 
 punishing the wicked, but also in rewarding 
 the good : and thus will his holy name be 
 gloiificd : because men will then be fully 
 convinced of the free agency of man; and of 
 course, they all will be induced to serve God 
 in sincerity and truth. 
 
 The prophet next proceed^ to inform us, 
 that the time is far distant when the redemption 
 shall take place; during all which time, the 
 spirit of prophecy will wholly cease, and the 
 prophets find no vision from the Lord; because 
 the nation will be hanibhed from the holv ld.;d, 
 and the Divine Presence departed from the 
 temple, which was the fountain of prophetv : 
 for no one ever prophesied, but either in the 
 holy land, or concerning it, as the author of 
 the book of Cozri observes*: we are there- 
 fore told, that at the future restoration, the 
 
 spiiit 
 
 * Vide, Lib. Cozri, pars II. sect. 1*
 
 224 Dissertations 
 
 spirit of prophecy will be again restored to 
 the nation, (as already observed in different 
 parts of this work) and the prophets will pro- 
 phecy as aforetime: as he says, verse 6th. Sec. 
 " A voice sayeth, proclaim." This is th 
 voice of prophecy, commanding the prophets 
 in the latter days to prophecy, of the redemp- 
 tion of the nation ; but the prophets knowing 
 the deplorable degraded state of the nations, 
 will answer, "What shall I proclaim? all 
 ilesh is grass, and all its glory like the flower 
 of the field. The grass withereth, the flower 
 fadeth; because the spirit of the Lord hath 
 blown upon it: verily this people is grass." 
 
 By this image, the prophet shews that, when 
 the spirit of prophecy shall return to the nation, 
 and the prophets be commanded to prophecy 
 the near approach of their redemption ; they, 
 on account of the abject state of the nation, 
 will observe, what shall I proclaim ? seeing the 
 nation is in a state of the utmost wretchedness, 
 deprived of every good, withering and drooping 
 in captivity, as the grass of the field, without 
 the hope of vivification ; and that because 
 the anger of the Lord hath blown on this 
 people, and destroyed them by thousands and 
 
 tens
 
 on ifie Prophecies. 225 
 
 tens of thousands; so that there is but few of 
 them left; and those scattered all over the face 
 of the globe, in such a deplorable state, as to 
 have no means left to effect their restoration-. 
 -All which, is a manifest proof, that the re- 
 demption is not to take place, till after a great 
 length of time, when the nation hath suffered 
 numberless persecutions, and massacres ; so 
 that they will be reduced to the lowest ebb, 
 and almost driven to despair ; as well on 
 account of their sufferings, as on account of 
 the great length of the captivity; .nearly des- 
 pairing of their being ever redeemed; as is the 
 case at present with many of the nation ; and as 
 Christians in general pretend: and which, is 
 also an evident sign that the prophet does not 
 speak of their return from the Babylonish 
 captivity; for they were not brought to so 
 low, and depressed a state in Babylon. Nay, 
 they were rather in a more flourishing condition 
 in Babylon, than they were i.fter their return; 
 and which was the reason, ihat the rich and 
 opulent, who were the most numerous, did not 
 choose to return : so that the poorer sort only- 
 returned. The prophet therefore, observes, 
 
 that 
 
 VOL, 1. CO
 
 226' Dissertations 
 
 that when the prophets shall make this reply, 
 God will answer, " The grass withereth, the 
 flower fadeth ; but the word of our God shall 
 stand for ever." Notwithstanding, saith the 
 Lord, that they should be thus reduced, yet, 
 thall they not be entirely destroyed, but shall 
 certainly be redeemed at the appointed time; 
 for the word of God which thou art now 
 commanded to declare, shall stand: shall be 
 fully accomplished : I therefore enjoin thee 
 by all means to proclaim it: to which pur- 
 pose, " Get thee up upon an high mountain, 
 O thou who proclaimest glad tidings to Zion : 
 lift up thy voice with strength, O thou who 
 proclaimest glad tidings to Jerusalem : exalt 
 it; be not afraid: say to the cities of Judah, 
 behold your God." By this image, the prophet 
 gives us to understand, that though, according 
 to human probability, it was not likely that the 
 nation would ever be restored to their own land 
 again, on account of their dispersion in the 
 different patts of the world, their decrease, the 
 consequence of their sufferings; and their total 
 inability to help themselves, as above shewn; 
 yc, should he not be afraid of the accomplish- 
 ment of his prophecy; but proclaim aloud the 
 
 glad
 
 ow the Prophecies* 227 
 
 glad tidings to Zion and Jerusalem, saying to 
 them, Behold your God. That is, that al- 
 though your God, hath during the captivity 
 hid his face from you, as Moses predicted ; 
 Deut. xxxi. 18. yet, is he now come to dwell 
 amongst you as aforetime. 
 
 He then proceeds to inform us also, that 
 God would fight their battles, and avenge them 
 of their enemies, as in verse lOth. " Behold^ 
 the Lord God will come with strength; and 
 his arm shall prevail for him. For though 
 Israel is weak as the withered grass, or the 
 faded flower, and consequently, hath not power 
 to oppose his enemies; lo, the arm of the 
 Lord God shall prevail for them : far it is he 
 that will fight their battles, as was the case when 
 they came out of Egypt. Exod. xiv. 14. And 
 he also will avenge them of their enemies; for, 
 C Behold, his reward is with him, and his work 
 before him." He himself will punish them, as 
 was the case in the destruction of the first born 
 of the Egyptians. 
 
 The prophet then informs us, that although 
 God will thus punish the nations, he will 
 be exceeding careful of the Jewish nation, 
 for, " Like a shepherd shall he feed his flock ; 
 
 in
 
 225 Dissertations 
 
 in his arm shall he gather up the lambs, and 
 shall bear them in his bosom; the nursing ews 
 shall he gently lead." By this beautiful figure, 
 expressing with the greatest propriety as well 
 as elegance, the tender attention of the shepherd 
 to his flock, the prophet points out to us, the 
 care and solicitude of the Supreme Being, 
 in the preservation of the nation ; and that 
 on account of their low and weak state, he 
 does not compare them to oxen, goats, &c, 
 but to lambs; in the driving of whom, the 
 utmost care and tenderness is necessary, as 
 clearly appears from Jacob's apology to his 
 brother Esau, (Gen, xxxiii. 13.) and as shewn 
 by Sir John Chardin, as Bishop Lowth ob- 
 serves. 
 
 The prophet then, addressing himself to the 
 nations in the person of God, says to them, 
 do not be surprised or wonder at what I say, 
 concerning the redemption of the nation from 
 captivity, after so many hundred years of op- 
 pression; than which, nothing seems more 
 improbable, considering the helpless state they 
 are in ; but he who created the world, and called 
 it into existence, is undoubtedly able to effect 
 this also, as he observes, verse 12th, &c 
 
 Who.
 
 <jtt the Prophecies,* 82$ 
 
 CT Who hath measured the waters in the hollow 
 of his hand ; and hath meted out the heavens 
 with a span : and hath comprehended the dust 
 of the earth in a measure, and hath weighed 
 the mountains in scales, and the hills in a 
 balance? Who hath meted the air? The Lord : 
 and who is the man that instructed him in 
 counsel? With whom did he consult, to make 
 him understand, and teach him the path of 
 judgment ; that lie should impart to him science, 
 and inform him in the way of understanding?" 
 Now, if God by his infinite power was able 
 to effect all this, how much more is he able 
 to do what he pleases with the nations of the 
 earth : for, " Behold, the nations are as a 
 drop from the bucket; and as the small dust 
 of the balance are they accounted; Behold, 
 he taketh up the islands as an atom." 
 
 The prophet then, by a beautiful and un- 
 common image, informs us, that nothing will 
 be able to divert God from his purpose of 
 punishing the nations : for not all the beasts 
 that they possibly can offer, will suffice to 
 make an atonement for them, as he observes, 
 verse l6th. " And Lebanon is not sufficient 
 for the fire ; nor his beasts sufficient for a 
 
 burnt
 
 230 Dissertations 
 
 burnt-offering. All the nations are as nothing 
 before him; they are esteemed by him as less 
 than nought, and vanity." 
 
 The prophet then, in a strain of eloquent, 
 energetic, and sublime language, draws a 
 comparison between the God of Israel, and 
 the gods of the different nations; which is 
 continued from verse ]8th, to verse 7th, of 
 chapter 41st. In which, is also introduced, 
 the call of Abraham, the choice made of him 
 and his posterity* his success over the kings, 
 and the alarm of the idolaters at the event. 
 After this, he again returns to the consolation 
 of Israel, assuring them, that as God had 
 preserved them hitherto, he would cause them 
 to triumph over their enemies also, verse 8th. 
 Szc. "But thou, Israel, my servant; thou, 
 Jacob, whom I have chosen : the seed of 
 Abraham my friend: thou whom I have led by 
 the hand from the ends of the earth : and called 
 thee from the principal men thereof; and I said 
 unto thee, thou art my servant; I have chosen 
 thee, and will not reject thee. Fear thou not, 
 for I am with thee; be not dismayed, for I am 
 thy God. I have strengthened thee, I have 
 assisted thee; I have even supported thee with 
 
 mv
 
 vu the Prophecies. 231 
 
 my faithful right hand. Behold, they, that 
 were enraged against thee, shall be ashamed 
 and confounded : they, that contended with 
 thee, shall become as nothing, and shall utterly 
 perish. Thou shalt seek them, and shalt 
 not find them, even the men that strove with 
 thee : they shall become as nothing, and as 
 mere nought, even the men that opposed thee 
 in battle. For I am the Lord thy God, 
 that holds thee fast by thy right hand : that 
 sa) s unto thee, fear not; I am thy helper." 
 Having thus shewn how God preserved the 
 Dation amidst the numerous enemies that sur* 
 rounded them, and were ready to swallow them 
 up : he again returns to speak of their redemp- 
 tion, and the vengeance that God will take 
 upon their enemies, verse 1-ith. "Fear not, 
 thou worm of Jacob; ye mortals of Israel." 
 By this image, the prophet has inimitably 
 described the state of the nation in this long 
 and dreadful captivity : for they are actually 
 considered, in the scale of mankind, as worms, 
 mere reptiles ; the reproach of men, and 
 dispised by all people. And as to valour, 
 they are considered but as dead men, of little 
 or no value; for that is the real sense of'r>D> 
 
 \s hich
 
 CS2 Dissertations 
 
 which I have translated mortals, it being im- 
 possible to convey an adequate sense of the 
 energetic meaning which it bears in the original* 
 in a translation* But, though thou art thus, 
 says the prophet, yet, fear thou not ; for as 
 thy redemption is not to bt effected by natu-> 
 ral causes, there is no necessity, for thee, to 
 muster great and powerful armies, for, li I 
 am thy helper, saith the Lord : and thy 
 redeemer is the Holy One of Israel. Be- 
 hold, I have made thee a threshing wain ; a 
 new corn-drag, armed with pointed teeth : 
 thou shall thresh the mountains, and beat 
 them small; and reduce the hills to chaff; 
 thou shalt winnow them, and the wind shall 
 bear them away; and the tempest shall scatter 
 them abroad: but thou shalt rejoice in the 
 Lord: in the Holy One of Israel shalt thou 
 triumph." By this imagery, the prophet has 
 shewn the entire destruction of the enemies 
 of the Jews, at the time of their redemption: 
 the subject of which, is continued to verse 
 6'th, of chapter xliiid. except some small 
 portion, addressed to idolaters, &c. I shall 
 take notice briefly of the different parts which 
 speak of the nation.
 
 6n the Prophecies, 233 
 
 The prophet immediately proceeds, verse 
 17th. to shew the miserable state of the na- 
 tion in captivity : at the same time assuring 
 them, that the Lord JEHOVAH, would 
 certainly redeem them; by which they will 
 be fully convinced that the Lord only is 
 God. " The poor and the needy seek for 
 water, and there is none; their tongue is 
 parched with thirst 1" this forcibly exhibits 
 the lamentable and deplorable state, of the 
 nation; in contrast to which, the prophet 
 has finely described the deliverance of the 
 nation, and the plenty they are to enjoy. 
 "I the Lord will answer them; the God of 
 Israel, I will not forsake them, I will open 
 in the high places rivers; and in the midst 
 of the vallies fountains; I will make the 
 desert a standing pool; and the dry ground 
 streams of waters. In the wilderness I will 
 give the cedar: the acacia, the myrtle, and 
 the tree producing oil : I will plant the fir-tree 
 in the desert; the pine and the box together: 
 that they may see, and that they may know, 
 and may consider, and understand at once, 
 fhat the hand of the Lord hath done this, 
 
 and 
 vol. i. P p
 
 234 Dissertations 
 
 and that the Holy One of Israel hath created 
 it." When they all will see the nation suddenly 
 elevated from a state of the most abject misery 
 to that of the most exalted happiness ; they 
 all will instantly be obliged to acknowledge, 
 that it was not owing to any natural cause, but 
 to the interference of the Holy One of Israel, 
 whose power is over all; and whom they will 
 then all acknowledge for the only One true 
 God, the Sovereign of the Universe. Thus, 
 it is clear, that all the world will be brought 
 to the knowledge of the One God, by means 
 of the Jews, as I have already observed in 
 my Letters to Dr. Priestley *; for as they 
 are now scattered almost over the whole face 
 of the earth; their miraculous restoration, 
 xkc. will of course, be made known in all 
 parts of the globe; and thus, will the truth 
 by their means be disseminated throughout the 
 world. 
 
 In verse 25th, &c. The prophet, in very 
 concise terms, informs us of the captivity of 
 the ten tribes, and of their return in the latter 
 days. As he had in the preceding verses 
 
 observed. 
 
 l ettfi-s to Dr: Priestly, in answer to his First Letters to the Jcwi, 
 *..;:- 5i, 1m Ed u. u\d page 50, of the bice .ud and Third Editor,
 
 on the Prophecies* S35 
 
 observed, that there was not one among all 
 the Gentile nations, that could of a truth, 
 foretel future events; he now acquaints us, 
 that this was not the case with Israel; for 
 that they had real prophets among them, who 
 bv the true spirit of prophecy, foretold future 
 events, as he says, " I have raised (one) up 
 from the north, and he is come." I foretold 
 by the mouth of the prophet the coming of the 
 king of Assyria, whom I had appointed to 
 destroy Samaria, Jcrm. i. 14. and iv. 6, and it 
 is come to pass : for at the time that this pro- 
 phecy was delivered by Isaiah, Samaria was 
 already destroyed $ he therefore says, he is 
 come; an evidence of the truth of what the 
 prophet predicted. 
 
 He then speaks of their restoration, " From 
 the rising sun shall he (the Messiah) invoke 
 my name : and shall come upon the princes, 
 as on mortar ; even as the potter treadeth 
 down the clay." For then the kings and 
 princes of the earth, will be esteemed by the 
 Messiah, but as clay. Having thus shewn 
 the captivity of Israel, as also their redemption, 
 (for Halah, and Habor, Sec. where the ten 
 tribes were carried captive, lay north-east of 
 
 the
 
 236 Dissertations 
 
 the holy land) two events diametrically opposite 
 to each other, he again challenges the gods of 
 the nation, ver. 26th. t; Who hath declared 
 this from the beginning, that we might know it? 
 and before hand, that we might say, The 
 prediction is true." 
 
 The prophet then informs us, that three 
 perfections are included in the certain prediction 
 of future events. First, the perfect and exalted 
 degree of him (the One true God) who com- 
 mands the prophet to proclaim such and such 
 events. Second, the perfection of the prophet 
 who declares the prophecy. Third, the per- 
 fection of the nation among whom the spirit of 
 prophecy exists. But none of a'l these ever had 
 existence, among any of the nations except the 
 Jews; and therefore, he says, "There was 
 not one that foretold it. 1 ' Not one of all 
 their oracles was able to predict it. " Not 
 one that declared it." There was no true 
 prophet among them, to declare it. " There 
 was not one that heard your words." Here, 
 as if speaking to the idols, he tells them 
 that no one could hear their words; for that 
 it was all fiction : neither were aay of the 
 nations worthy of having true prophets among 
 
 thcm 3
 
 m the Prophecies, 27 
 
 ihem, because they suffered themselves to be 
 deluded by such vanities. 
 
 He then proceeds, ver. 27 5 * e I first (say) to 
 Zion, behold they are here: and to Jerusalem. 
 will I give the messenger of glad tidings." 
 This sentence, I find, has greatly perplexed 
 the generality of Christian commentators ; 
 who not being able to enter into the true spirit 
 of the language, its idioms, and phraseology; 
 have totally mistaken the sense of the passage: 
 for it is not the reading of Hebrew superficially, 
 or collating of incorrect and faulty manuscripts, 
 how numerous soever, that forms the true 
 Hebraist, and enables- him to understand per- 
 fectly, the prophetic language, so as to know 
 for a certainty, where an ellipsis, emendation, 
 or transposition is necessary : No : these will 
 not effect it : on the contrary, it requires a 
 profound knowledge in the language, which is 
 scarcely attainable, but by many years intense 
 study, and application; especially, an early 
 acquaintance with it in ones youth, so as to 
 become habituated to it, as to a mother tongue. 
 It therefore, is no wonder, that inferior judges, 
 often imagine that to be obscure, which had 
 they been thoroughly acquainted with the 
 
 language
 
 5S8 Dissertations 
 
 language, (so different in the boldness of its 
 style : but above all, in the sudden transitions 
 of person, time, and place) would have ap- 
 peared exceeding clear. Of this, we have 
 an instance, in the passage now under con- 
 sideration : for Dr. Lowth, late Bishop of 
 London, in his notes on Isaiah, observe*, 
 " This verse is somewhat obscure; by the 
 transposition of the parts of the sentence, and 
 the peculiar manner in which it is divided 
 into parrallel fines." He then, attempts to 
 explain the form and sense of it by a para- 
 phrase, which is far from the real sense and 
 meaning of the prophet-, as will be shewn 
 presently. And a late writer observes *, " The 
 meaning of this verse is doubtful. I follow the 
 LXX and Arabic, who seem to have had the 
 word jnN in the first sentence, and not in the 
 last," But both these opinions, are so far from 
 truth, that on the contrary, the verb jnK / u>*# 
 give : has no connexion whatever with the first 
 part of the sentence ; the real meaning of which, 
 I shall also explain by way of paraphrase: but 
 must first premise that the prophet having 
 
 shewn 
 
 * A new translation of Isaiah, with Notes, Ax. by a I.atjun.
 
 on the Prophecies. 539 
 
 shewn the captivity of the ten tribes, as also 
 their restoration at the coming of the Messiah; 
 and having challenged the idols as above men- 
 tioned, observes in confirmation of the truth 
 of divine revelation, "Of the first (i.e. their 
 captivity) I say to Zion, Behold they arc 
 here;" Behold, it is already come to pass; so 
 that ye may plainly see, that this prophecy is 
 exactly fulfilled; aud therefore, ye ought to 
 believe the truth of the second prediction, viz, 
 44 That to Jerusalem I will give the messenger 
 of glad tidings." This, is the real sense of the 
 prophecy, in which, there is not the least 
 obscurity, but the whole is thus rendered plain 
 and connected. In the last two verses of the 
 chapter, he agains speaks of the vanity of the 
 idols, &c. 
 
 In chapter xlii. verse 1st, till the end of 
 verse 4th, he speaks of the Messiah, whom 
 he characterizes as follows. First. That he 
 is to be God's chosen servant, the same as 
 was his ancestor David. "Behold my servant, 
 on whom I will depend;" the same as a king 
 depends on a confidential and tried servant. 
 " Mv chosen in whom my soul delightcth." 
 Second. He is to be endowed with the spirit 
 
 of
 
 S40 Dissertations 
 
 of prophecy ; C{ I have made my spirit rest 
 upon him:" and thus says the prophet else- 
 where, (chap. ii. 2.) " And the spirit of the 
 Lord shall rest upon him," Sec. And as he 
 will be thus gifted, he will not only judge 
 his own peop'e, but, " He shall bring forth 
 judgment to the nations." Conformable to 
 what the prophet said, (chap. ii. 4. ) " Arid 
 he shall judge among the nations 5 and he 
 shall plead with many people." And as those 
 who judge, or admonish, often express them- 
 selves, in a loud, haughty, authorative tone; 
 the prophet informs us, that the conduct of 
 the Messiah will be the very reverse of this, 
 for, " He shall not cry aloud, nor raise a 
 clamour, nor cause his voice to be heard 
 without." Neither will he rule arbitrarily, nor 
 oppress even the Aeak and defenceless, as 
 he says verse 3d. "The bruised reed he shall 
 not break; and the dimly burning flax, he 
 shall not quench : he shall bring forth judg- 
 ment to truth." For as his knowledge will 
 not be a natural, but supernatural endowment, 
 an emanation of the spirit of the holy God, 
 he of course, will judge according to truth. 
 He then informs us, vein- 4th, that he will 
 
 not
 
 vn the Prophecies* 241 
 
 not be under the necessity of fatiguing him- 
 self, by being obliged to go about from place 
 to place in different countries, in order to 
 establish his authority, and inculcate his doc- 
 trine, for that the nations will of their own 
 accord receive his law, and therefore, " He 
 shall not be fatigued, nor (his force) be broken, 
 until he hath firmly seated judgment, in the 
 earth; and the islands shall earnestly wait 
 for his law." 
 
 This, is the character of the Messiah, as 
 given by the prophet, in a plain undisguised 
 manner : and which Christians in general 
 apply to Jesus. And Bishop Lowth, in his 
 notes on Isaiah, observes, " In this chapter 
 he proceeds to the great deliverance : and at 
 once brings forth into full view, without 
 throwing any veil of allegory over the sub- 
 ject, the Messiah. Behold, my servant, Mes- 
 siah, says the Chaldee. St. Matthew has 
 applied it directly to Christ: nor can it with 
 any justice or propriety be applied to any 
 other person or character whatever." That 
 it cannot be applied to any person or cha- 
 racter that has hitherto appeared, I heartily 
 
 assent 
 vol. 1, Q q
 
 42 Dissertations 
 
 assent to ; but whoever will carefully and 
 candidly, in an impartial and unprejudiced 
 manner, take a view of the acts recorded of 
 Jesus in the New Testament, and compare 
 them with the character of the person here 
 given, will be fully convinced that, he could 
 not be the person meant by the prophet; 
 for not one of the conditions of the character 
 of the Messiah, so plainly foretold by the 
 prophet, was ever fulfilled in the person of 
 Jesus : for in the first place, he was not en- 
 titled to the character of a prophet, because 
 he was deficient in the essential character of 
 a prophet, as I have shewn at large, in my 
 Answer to Dr. Priestley's First Letters to 
 the Jews. Second, he was so far from 
 judging the nations, that he was not even a 
 judge among those of his own nation, as I 
 have already shewn in this work, and in 
 my Letters to Dr. Priestley, Sec. Much 
 less did he fulfil the third condition, of 
 firmly seating judgment in the earth. Nor 
 fourthly, did the nations or islands earnestly 
 wait for his law; on the contrary, he went 
 about from place to place preaching and 
 teaching, &:c. and afterwards sent out twelve 
 
 postles
 
 m the Prophecies. 24$ 
 
 apostles to preach and inculcate his doctrine, 
 which afterwards, from the time of Con- 
 stantine, was so successfully promulgated by 
 fire and sword, in direct opposition, to what 
 the prophet informs us is to be the peaceable 
 kingdom of the Messiah, as must fully convince 
 every candid, impartial, and unbiassed mind, 
 that the character here given of the Messiah, 
 can by no means, with justice be applied to 
 Jesus ; because, not one of the characters which 
 distinguish the Messiah, were accomplished in 
 his person, consequently, the accomplishment 
 of them remains to be fulfilled in the person of 
 the true Messiah, who is to appear at the ap- 
 pointed time, to redeem the nation, as predicted 
 by the prophet. 
 
 The prophet then proceeds to inform us, 
 that we are not to consider the restoration of 
 Israel by the Messiah, as a light and trivial 
 matter : but that, considering the degraded 
 and oppressed state of the nation, it may 
 rather be deemed a species of creation, and 
 therefore only to be effected by him, who 
 created the world at the beginning, as he 
 says, verse 5th. " Thus saith the God, even 
 the Lord, who created the heavens, and 
 
 stretched
 
 244- Dissertations 
 
 stretched them out; who spread abroad the 
 earth and the produce thereof; who giveth 
 breath to the people upon it, and spirit to them 
 who walk therein." He who hath done all this, 
 he alone, is able to restore the nation, from its 
 abject, and deplorable state; and therefore, 
 speaking to the Messiah, he says, (verse 6th.) 
 c< I the Lord have called thee in righteousness ;" 
 I have a long time spoken of thee by the mouth 
 of my prophets; and therefore, at the appointed 
 time of the redemption, " I will take hold of 
 thee, and will preserve thee:" I will give 
 thee power and dominion above all men, 
 and will support thec in it. " And I will 
 give thee for a covenant to my people, for a 
 light to the nations." You shall be a covenant 
 of peace and safety to my people, and shalt 
 also enlighten the nations, as farther explained, 
 verse 7th. <c To open the eyes of the blind; to 
 bring the captive out of confinement ; and from 
 the dungeon, those that dwell in darkness." 
 Here, the proper olfice of the Messiah is clearly 
 shewn, as well in respect to the nations as to 
 Israel: for as to the former, who may justly 
 be said to be in a state of spiritual blindness 
 on account of their not having a clear idea of 
 
 the
 
 on the Prophecies* 24* 
 
 the truth and Unity of God : he is therefore, to 
 enlighten them, and open their eyes to the 
 truth: and as to the latter, who are in a state 
 of bondage, he is to bring the captive out of 
 confinement, Sec. Thus, will he bring all to 
 the knowledge of the true faith. And there- 
 fore, the prophet says, verse 8th, I am 
 Jehovah, that ks my name; and my glory 
 will I not give to another, nor rav praise to 
 the graven images." God will not then any 
 longer, suffer any other to assume the honor 
 due to him, as Creator of the world, as hath 
 been, and as is the case at present, when 
 men pav divine honors to images, and dead 
 men; Xo; such things will then cease to be: 
 for the Messiah will bring all mankind to 
 the knowledge and worship of the One eternal 
 living God. And as an evident proof of the 
 truth of what he had thus predicted, he says, 
 verse t)th, " The former predictions, lo ! they 
 arc come to pass ; and new events I now declare 
 before they spring forth, I make them known 
 unto sou." Nothing can be a stronger, or 
 more convincing proof of the truth of propbecv, 
 and the accomplishment of the future events so 
 foretold, than this position: for if the former 
 
 prophecies.
 
 $46 Dissertations 
 
 prophecies, delivered so many centuries back, 
 foretelling the dreadful calamities that were 
 to befal the nation in consequence of their 
 disobedience, and their dispersion into almost 
 every part of the globe ; and at the same 
 time, clearly pointing out their miraculous 
 preservation amidst such a number of surround- 
 ing enemies, have all been fully accomplished; 
 not the least doubt, can possibly be entertained 
 of the completion of the future events predicted 
 by the prophet. 
 
 The prophet having in the preceding verses, 
 shewn the great blessings that will attend the 
 coming of the Messiah, who will be the means 
 of bringing all mankind to the knowledge 
 of the One true God; now exhorts them, to 
 return thanks to him, for his great mercy and 
 kindness : and also informs us, that God will 
 not for ever suffer his people to remain in 
 captivity, oppressed by their persecutors; but 
 will rou.se himself as a mighty man, to avenge 
 them of their enemies, whom he emphatically 
 styles his enemies; as in verse 10th, Sec. ii Sing 
 unto the Lord a new song; his praise from 
 the ends of the earth : ye that go down to the 
 sea, and all that fill it: ye distant sea coasts, 
 
 and
 
 on the Prophecies* 247 
 
 and ye that dwell therein. Let the desert, and 
 
 the cities thereof lift up their voice; the 
 
 villages inhabited by Kedar j let the inhabitants 
 
 of the rock utter a joyful sound; let them 
 
 shout from the top of the mountains : let 
 
 them ascribe glory to the Lord; and in the 
 
 islands make known his praise. The Lord 
 
 shall march forth like an hero; like a mighty 
 
 warrior shall he rouse his vengeance: he shall 
 
 cry aloud; he shall shout amain; he shall 
 
 prevail over his enemies. I have long held 
 
 my peace : shall I yet keep silence ? shall I 
 
 still contain myself? I will cry out like a 
 
 woman in travail : I will swallow up, and 
 
 devour them at once. 1 will make waste the 
 
 mountains and hills, and burn up all the grass 
 
 ihat is upon them : I will make the rivers 
 
 islands ; and scorch up the pools of water." 
 
 He then informs us, that God will at that 
 
 time lead his people back to the holy land, 
 
 through ways not known to them; alluding 
 
 to what the prophet Ezekiel said, (chap. xxv. 
 
 35.) "And I will bring you into the wilderness 
 
 of the people," &c. as will be she\* -, .< ?.t large 
 
 in the explanation of that prophecy. He also 
 
 shews that, at that time those who had trusted 
 
 in
 
 24 S Dissertations 
 
 in idols and vanities, will be ashamed and 
 confounded, verse 1 6th, Sec. " I will lead 
 the blind in a way, which they have iiot 
 known; and through paths which they knew 
 not will I guide them; I will turn darkness 
 into light before them ; and the rugged ways 
 into a smooth plain. These things will I 
 do for them, and will not forsake them. 
 They who went backward, sir "11 be utterly 
 confounded, even they who trust in the graven 
 image; who say unto the molton image, ye 
 are our God !" 
 
 The prophet then proceeds to shew the cause 
 of our captivity : for as he had in the preceding 
 verses mentioned that, God had long held 
 his peace; he now gives the reason, why God 
 had thus long held his peace, and suffered his 
 people to remain in captivity ; because they 
 did not hearken to the words of the prophets, 
 but insulted them, as shewn verse 18th, Sec, 
 ** Hear, O ye de^af ; and ye blind, look 
 attentively, that ye may see." Here the pro 
 phet upbraids them with acting as blind and 
 deaf persons; since they would neither hear 
 the words of the prophets, nor see, and consider 
 the wonderful works of God : on the contrary, 
 
 they
 
 an the Prophecies* i.49 
 
 they scoffed at, and mocked, the prophet, 
 saying, "Who is blind but my servant; and 
 deaf as my messenger, whom I have sent : who 
 is blind, as he who is perfect; and blind as the 
 servant of the Lord ?" This was the manner, 
 they treated the prophets, and therefore, the 
 prophet Hosea says, (Hos. chap. ix. 7-) 
 " The days of visitation are come : the days 
 of recompence are come, Israel shall know 
 that the prophet was foolish, that the man 
 of spirit was mad : for the greatness of thine 
 iniquity, &c," The prophet thus proceeds, 
 verse 20th, u Ye have often seen, but ye 
 regard not; your ears are open, but ye hear 
 not." Ye have frequently seen the wonderful 
 works of God, but have not paid attention 
 to them, nor would ye hear the admonitions 
 of the prophets, though sent by God to in- 
 struct you, and lead you in the right path, 
 for, " The Lord was pleased for his own 
 righteousness sake, to magnify the Law, 
 and adorn it." He was desirous that the law 
 should be magnified and adorned by Israel, 
 by their strict observance of it, for their sal- 
 vation; and therefore, continually sent his 
 
 prophets 
 VOT.. U Rr
 
 25,0 Dissertations 
 
 prophets to admonish them ; but as they 
 would not hearken to them, they are spoiled, 
 &c. verse '2'2d. " For this is a people, spoiled 
 and plundered: all of them are snared in 
 holes, and plunged in dark dungeons; they 
 are become a spoil, and there is none to 
 rescue them; a plunder, and no one said, re- 
 store." 
 
 He then proceeds to shew that, notwith- 
 standing all this hath happened to them, yet, 
 is there none, that attend to, and consider it 
 as the effect of God's wrath: acknowledge 
 their guilt, and return to the Loud to seek 
 his forgiveness, in sincerity and truth, verse 
 23d, Sec. ;1 Who is there among you, that 
 will listen to this, that will hearken, and 
 attend to it for the future ? Who hath given 
 Jacob for a spoil, and Israel to plunderers ? 
 Was it not the Lord against whom they 
 have sinned; in whose ways they would not 
 walk, and whose law they would not obey ? 
 Therefore he poured out upon them the heat 
 of his wrath, and the violence of war: and 
 it kindled a flame about him, yet did he not 
 perceive it; and it burned him, yet he did 
 not consider it." 
 
 The
 
 on the Prophecies, 351 
 
 The prophet having thus shewn the cause 
 of their dreadful captivity, Sec. proceeds now 
 to comfort them, by assuring them, that al- 
 though they were on account of their mani- 
 fold sins, sent into captivity, yet, should they 
 not be afraid of being totally annihilated 
 amongst the nations, whither they should be 
 driven, as was the case of many great and 
 powerful monarchies; for that he who crea- 
 ted and formed them, would most assuredly 
 protect them, chap, xliiid. verse 1st. " Yet 
 now, thus saith the Loud, who created thee, 
 O Jacob; and who formed thee, O Israel: 
 Fear thou not, for I have redeemed thee; I 
 have called thee by thy name, thou art mine. 
 When thou passest through waters, I am with 
 thee; and through the rivers, they shall not 
 overwhelm thee: when thou walkest in the fire, 
 thou shalt not be scorched; and the flame shall 
 not take hold of thee." By this figurative 
 language, the prophet clearly points to what 
 hath befallen the nation in Spain, Portugal, 
 and other parts, during this long and dreadful 
 captivity : viz, that on account of the numerous 
 fearful persecutions and massacres which they 
 suffered; numbers who were not possessed of 
 
 sufficient
 
 252 Dissertations 
 
 sufficient courage and fortitude to hold up 
 against these afflictions, apostatized; others had 
 their children forced from them, as already 
 mentioned; which clearly shews us, that though 
 this hath happened to them, yet are they not to 
 be enthely separated from Israel ; but shall 
 most assuredly be united again to the nation, 
 as God says, " I have called thee by thy name: 
 thou art mine." For as I originally called thee 
 by thy name, and made choice of thee, to be 
 my peculiar chosen people, it is not in thy 
 power, by any means, to incorporate thyself 
 with any other nation, or religion, without my 
 consent; for thou art mine, and mine, thou 
 must then of necessity remain : and therefore, 
 though, Thou passest through the waters, I 
 am with thee. Although thou shouldcst be 
 baptized with water; yet, am I with thee; thou 
 canst not withdraw thyself from my service; for 
 though thou shouldest pass through all the 
 rivers, yet, would they be insufficient, to wash 
 thee, from thy allegiance to me: and which 
 hath really been the case: for almost all those 
 who apostatized, dissembled, and returned to 
 the bosom of the nation, on the first opportu- 
 nity that offered ; and their descendants are 
 
 continually
 
 on the Prophecies^ 253 
 
 continually doing it to this day, as has been 
 before quoted. And the consequence of this 
 is, that they have constantly been accused of 
 relapsing to Judaism, and are therefore without 
 mercy, frequently committed to the flames by 
 the inquisition : the prophet therefore assure* 
 them, that though they walk, through the fire, 
 they shall not be scorched; and the flame shall 
 not take hold of them. Although their bodies 
 are thus delivered over to the fire, yet shall not 
 their souls, their immortal part be scorched, 
 nor the flame take hold of it : For I am 
 the Lord, thy God, the Holy One of Israel, 
 thy Saviour; I have given Egypt for thy 
 ransom ; Cush, and Seba, in thy stead." And, 
 as I have aforetime given Egypt, &c. for thy 
 ransom, so, " Because thou hast been precious 
 in my sight, thou hast been honored, and I 
 have loved thee : therefore, will I give men 
 instead of thee, and people instead of thy soul. 
 Fear thou not, for I am with thee : from the 
 east I will bring thy children, and from the 
 west I will gather thee together: I will say to 
 the north, give up ; and to the south, with- 
 hold not i bring my sons from afar; and my 
 daughters from ihe ends of the earth : every 
 
 one
 
 54 Dissertations 
 
 one that is called by my name, and whom for 
 my glory I have created; whom I have formed, 
 yea, whom I have made." The prophet thus, 
 plainly shews the restoration of the nation 
 from all parts of the world, where they are 
 dispersed in this present captivity ; and that 
 they are all to be collected; all that have been, 
 or are called by his name; every one that 
 belonged to the nation, called his peculiar 
 people; although they or their parents had 
 apostatized; yet, are they all to be collected; 
 not one is to be left among the nations ; because 
 he had formed them, and chosen them for his 
 glory; to hand down the knowledge of his 
 Unity among the nations; and at their restor- 
 ation, be the means, of bringing all mankind 
 to the true knowledge of God; when he alone, 
 will be acknowledged, and all false worship 
 abolished: which may very justly be called, 
 the true glory of God. These events, it must 
 be acknowledged, have never yet been fulfilled, 
 not at their return from the Babylonish cap- 
 tivity ; and much less in the person of Jesus: 
 for he was so far, from collecting the lost 
 sheep of Israel, and punishing their enemies, 
 as here foretold by the prophet; that on the 
 
 contrary
 
 on the Prophecies* 55 
 
 contrary, in his time, their enemies grew strong 
 and powerful, and a few years after his deathg 
 carried them captive out of their land, which 
 they have never recovered, but remain scattered 
 in all parts of the globe to this very day. 
 Whence it is manifest, that this prophecy, 
 remains to be accomplished. 
 
 The eighth prophecy, commences chap, 
 xlixth. verse 7th, and is continued to the end 
 of the last verse of the same. 
 
 The purport of this prophecy is clear; its 
 introduction is obvious : " Thus saith the 
 Lord, the redeemer of Israel, his sanctifier." 
 By this expression, the prophet informs us, 
 that God was not only the temporal redeemer of 
 Israel, but that he was their spiritual redeemer 
 also; their sanctifier. He then proceeds, 
 " To the dispised soul; the abhorred nation; 
 the servant of (many) rulers." In these few 
 lines, the prophet has with a masterly hand, 
 drawn a picture of the real abject state of 
 the nation, and the estimation in which they 
 are held, in this present captivity : for in 
 the first place, Christians consider them, aa 
 a blind, obstinate, and superstitious people; 
 laboring under a spiritual blindness : and that 
 
 having
 
 56 Dissertations 
 
 having crucified the lord of life, and still 
 continuing to reject him, they arc now in a 
 state of damnation, and cannot be saved, 
 unless they are regenerated by baptism, and 
 thus brought into the bosom of the Church : 
 he therefore, justly calls them, " the despised 
 soul :" for their souls are considered as actually 
 lost to salvation, in the state they are in at 
 present. Secondly, being deprived of all tem- 
 poral honor and glory, and on account of 
 some peculiarities of feature, See. held in 
 perfect contempt; the prophet very properly 
 calls them, " the abhorred nation." He then, 
 thirdly, shews their extreme misery, in being 
 " the servant of many rulers j" so that they 
 are not oppressed by one master only, but 
 are cruelly treated by different masters; and 
 as these masters are sometimes at enmity with 
 each other, they are sure to suffer, let who 
 will prevail, and are not compassionated by 
 any, nay, even the halcion days of peace, 
 and the joyful moments of tranquillity, have 
 been equally fatal to them, with those of 
 war. The truth of this, may be easily proved, 
 by a reference to their history in the east,
 
 on the Prophecies, 257 
 
 in Spain *, Portugal, England, &c. where 
 we may find, what prodigious numbers of 
 our miserable and ill-fated ancestors were 
 massacred, in cool blood, for pretended trans- 
 gressions, the commission of which, was not 
 only untrue, but impossible, as will be shewn 
 more at large, in the second part of this work. 
 The prophet therefore, to comfort them, 
 assures them of the enjoyment of three things, 
 instead of their sufferings, that will be really 
 glorious and honorable to them ; both as 
 to their temporal, and spiritual state : for 
 instead of being a servant to many mastery, 
 " Kings shall see (them) and rise up:" and 
 instead of being an abhorred nation, " prin- 
 ces also shall worship (them.") And he farther 
 informs them, that this would not be on account 
 of their great power, Sec. but, For the sake 
 of the Lord, who is faithful." Who is faith- 
 ful in the performance of his promise to redeem 
 them, which will then be fulfiled. And, instead 
 of the reproach now cast upon them, on account, 
 of their religious tenets, for which, he calls 
 
 them 3 
 
 * See Basnage's History of the Jews. Anglo Judaaii, Ac, 
 VOL. 1. S.S
 
 258 Dissertations 
 
 them, " the despised soul," he informs us, 
 that they will be acknowledged to be an holy 
 and sanctified people, "Because of the Holy 
 One of Israel, for he hath chosen thee." And 
 who, consequently, will endow them with a 
 state of spiritual perfection, under the immediate 
 protection of his divine providence. 
 
 The Supreme Being then informs the prophet 
 when this will be, verse 8th, " Thus saith the 
 Lord: In the season of acceptance have I 
 heard thee, and in the day of salvation have I 
 helped thee:" Be not surprised, that I have not 
 during this long captivity, answered thee in thy 
 troubles, by redeeming thee; for behold, there 
 is a certain appointed season for thy redemption, 
 which, it shall by no means exceed: being the 
 time, I determined to punish you in captivity, 
 for your sins ; from which, being cleansed, the 
 acceptable season will commence, when I will 
 answer you : and on the day decreed by me, 
 for your salvation, I will help, and save you. 
 But, as you may say, who will live to sec 
 this day ? as perhaps, long before the ap- 
 pointed time, our enemies, by the cruel and 
 dreadful afflictions which they indict upon 
 us, may totally destroy and annihilate us : 
 
 I
 
 on the Prophecies, 259 
 
 I assure you, "That I will preserve thee;" 
 I will preserve thee during the captivity : and 
 at the time of thy redemption, will " Give thee 
 for a covenant of the people." Ye shall be my 
 covenanted established people for ever. And 
 thus says Moses, (Deut. xxviii 9.) " The Lord 
 shall establish thee an holy people unto him- 
 self &c." And at that time, the resurrection 
 will also take place; for the appointed day 
 above mentioned, shall be, " To restore the 
 earth :" That is, as Jonathan explains it, 
 N^DVn pD2H X'pnV XDpxb To raise up the 
 righteous who sleep in the dust. 
 
 The prophet then, again mentions their 
 return to their land, the redemption of the 
 captives, and the resurrection of the dead : 
 for as to the first, he says, " To cause the 
 desolate heritages to be possessed." To cause 
 them to possess their ancient inheritance, which 
 hath been desolate, during this long captivity. 
 Concerning the second, he says, " Saying 
 to those who are bound, go forth ;" For the 
 captives, are compared to prisoners bound with 
 fetters. And of the third, he says, "And 
 to those that are in darkness, appear;" for 
 the dead, are actually in the dark, in their 
 
 graves
 
 260 Dissertations 
 
 graves covered with earth; but at the time 
 of the resurrection, will appear publicly to man- 
 kind. He also informs us, that they all will 
 be restored, and that during their journey, they 
 shall not be in want of any thing : *' They 
 shall feed beside the ways, and on all the 
 eminences shall be their pasture. They shall 
 not hunger, neither shall they thirst; neither 
 shall the glowing heat, or the sun smite them: 
 for he that hath compassion upon them, shall 
 lead them : and by the springs of water, he 
 will guide them. And I will make all my 
 mountains an even way; and my causeys shall 
 be raised on high. Lo ! these shall come 
 from afar; and lo ! these from the north and 
 west; and these from the land of Sinim." The 
 description of the journey, the plenty that is 
 to attend them, and the guidance of them 
 by the Lord Jehovah; together with their 
 collection from the four quarters of the globe : 
 (for by the expression from afar, properly 
 denotes the same, as if he had said mfED 
 from the east, because, the east is far from 
 the land of promise, it being situated rather 
 more to the west. And the land of Sinim, 
 denotes the south ; as Jonathan observes, y-iN
 
 on the Prophecies* 36* I 
 
 NSVn From the land of the south) all plainly 
 demonstrate, that this prophecy, was not ful- 
 filed at their return from the Babylonish 
 captivity, as Christian commentators in general 
 seem to explain it: neither will any be so 
 hardy, as to say, that it was fulfiled by Jesus; 
 as it does not in any one instance accord with 
 any act of his recorded in the New Testament: 
 of course, it is manifest, that it points to the 
 future glorious restoration of the nation, from 
 this present captivity, in the person of the 
 true Messiah : and the latter part of the pro- 
 phecy, tends greatly to strengthen the truth 
 and force of this position. 
 
 In verse 13th, the prophet exhorts all nature 
 to give thanks to God, for the great deliver- 
 ance of his chosen people. Sing aloud, O ye 
 heavens and rejoice, O earth; ye mountains 
 burst forth into song ; for the Lord hath 
 comforted his people, and will have compassion 
 on his afflicted." 
 
 The prophet then proceeds to exhibit the 
 complaint of Zion, during this long captivity, 
 together with God's kind and animating answer. 
 * But Zion saith, the Lord hath forsaken me, 
 and my Lord hath forgotten me. Can a 
 
 women
 
 Srj> Dissertations 
 
 women forget her sucking infant; that she 
 should have no tenderness for the son of her 
 womb? even these may forget; but I will not 
 forget thee." And here, it is proper, that we 
 enquire, why God's answer, was not commen- 
 surate to Zion's complaint : for the complaint 
 of Zion was twofold, viz. that the Lord had 
 forsaken her, and that he had also forgotten 
 her : "whereas, God only answers her concerning 
 the forgetfulness, but is silent to the charge of 
 forsaking her : the reason of which is, that 
 Zion, during this long captivity, complained, 
 that the Lord had forsaken her, as a woman, 
 whose husband hath forsaken, and left her and 
 gone far distant from her; thus hath he left her 
 a prey to the nations, without relieving her from 
 her misery; and also complains, that he had 
 not thus only forsaken her, but had also forgot- 
 ten her, as if she was totally erased from his 
 heart, and was no more in being : so that there 
 is not the least hope of his ever returning to 
 her again. To this, God answers, by seeming 
 to acknowledge that, he had indeed forsaken 
 her, on account of her manifold sins, but 
 that he had by no means forgotten her, and 
 therefore, brings an example from those whose 
 
 tenderness
 
 on the Prophecies, 26"$ 
 
 tenderness is most exemplary, to shew that, 
 although such might perhaps forget, yet, would 
 he not forget ; and as a proof, observes, verse 
 16. " Behold, on the palms of my hands have 
 I delineated thee : thy walls are for ever in my 
 sight." As it might have been common with 
 mankind, when they wished to remember any 
 thing in a particular manner, to bind something 
 about their hands, or fingers, or perhaps write it 
 on their hands; so, God, when speaking accord- 
 ing to the language of man; expresses himself 
 thus, to shew that, he is continually thinking 
 of them; and that their walls, which are 
 broken down, are for ever in his sight, always 
 thinking to restore them to their former state. 
 And it is not a little surprising, that Bishop 
 Lowth, in his notes on this passage, should 
 observe, "This is certainly an allusion to 
 some practice, common among the Jews at 
 that time, of making marks on their hands 
 and arms, by punctures on the skin, &c 
 They had a method of making such punctures 
 indelible by lire, or by staining. See note 
 on chap. xliv. 5 *. It is well known, that 
 
 the 
 
 In this Note, he has committid, a far greater blunder j and which 
 dearly evinces hi* ignorance of the Prophetic language, and hi* Uvlsji
 
 Q64? Dissertations 
 
 the pilgrims at the holy sepulchre get them* 
 selves marked in this manner, with what are 
 called the Ensigns of Jerusalem, Maundrel 
 p. 75; where he tells us how it is performed; 
 and this art is practiced by travelling Jews 
 all over the world, at ihis day." As it is 
 not to be supposed, that he could be so ignorant 
 of the Jewish Ritual, as not to know, that 
 the making of marks by punctures on the 
 skin in the manner he describes, was strictly 
 forbidden them, (Levit. xix. 28.) how could 
 he then suppose it to be a practice common 
 among them at that time? What! because 
 ignorant, zealous, bigotted, and superstitious 
 pilgrims, get themselves marked, at what they 
 call the holy sepulchre, with some foolish 
 signs, are the Jews therefore to be branded 
 with a crime to which they were strangers ? 
 But is it reasonable to suppose, that God 
 would make use of an image (allowing for 
 a moment, that they had fallen into such an 
 unlawful practice) so highly offensive to him, 
 
 as 
 
 udheroncc to a wretched system, of corroding the printed text !>y 
 niaruHcrints, &c. (See Jarchi, Kimchi, A ben Ezra, &c.) and of which, 
 I mean t;> take notice in a future publication, d dicated entirely to ti.a; 
 subject, an! Kennicot's fogliih; and ridiculous scheme.
 
 on the Prophecies. 26\5 
 
 as this must be, being the direct contrary to 
 what he had commanded; to shew his con- 
 tinual regard and attention towards them : 
 for that would appear, as approving of the 
 practice, which he had condemned by the 
 hand of his servant Moses , I am sure, no- 
 thing can be more absurd and improbable, 
 than a supposition like this. He seems also 
 to have been as little acquainted with their 
 customs and manners at this present time; 
 for no such art is practiced by the travelling 
 Jews all over the world, at this day, as he 
 has asserted : as I never knew, nor heard of 
 any such in my life; notwithstanding a strict 
 enquiry on this subject, in my correspondence 
 with the learned jews in several parts of the 
 world, as well as those in this kingdom. 
 
 The prophet having thus shewn, that God 
 had not forgotten them, but was cootinually 
 thinking of them and their restoration ; ob- 
 serves, "Thy children made haste:" Although 
 I have not forgotten thee, yet have thy children 
 the children of Zion, made haste to forget 
 their country: they had no regard for it, but 
 were the cause of its destruction, for, " Thy 
 
 destroyers, 
 VOL. l. T t
 
 26*6 Dissertations 
 
 destroyers, and they that made thee waste, 
 came forth of thee *." They were thine own 
 offspring: which plainly shews, that they had 
 forgotten their relationship to thee. 
 
 In contrast to this, the prophet proceeds 
 to informs us, that at the time of the redemp- 
 tion, they will all be gathered together, from 
 all parts of the globe ; so that the country 
 will be replenished and adorned with them: 
 and that although they have been so greatly 
 reduced in the captivity, by their extreme 
 sufferings; yet, should they be so abundant 
 at the restoration, as to be strained for room; 
 as in verse 18th, Sec, "Lift up thine eyes 
 around, and see; all these are gathered to 
 gether, they come to thee. As I live, saith 
 the Lord, surely thou shalt clothe and bind 
 thyself with them all, as the bride doth her 
 ornaments. For thy waste, and thy desolate 
 
 places, 
 
 * I cannot here forbear observing, that, Bishop Lowth's note on this 
 terse, is one of tin: most false, and wretched pieces of criticism erex 
 penned ; and appears to me, to be the consequence of an infatuate 
 adherence to systems; fc'ne of which, as already mentioned in the 
 i r- < >'liiig note, may not unaptly be called the ScRirTURK corrkjtinO 
 Mani.i:, with which, for some few years back, the Christian com- 
 menutois, but more especially, the Authors of the AVjc, and MttiicaJ 
 fritn.slntwns ol the Prophetic vrritirg-, lure been so miserably afflicted.
 
 on the Propheciet. 9,67 
 
 places, and thy land laid in ruins : even now 
 it shall be strained with inhabitants; and they 
 that devoured thee, shall be removed far away. 
 The sons, of whom thou wast bereaved, shall 
 yet say in thine ears; this place is too strait 
 for me; make room for me, that I may dwell. 
 And thou shall say in thine heart : who haih 
 begotten me these ? I was bereaved of my 
 children, and solitary ; an exile, and an out- 
 cast; who then hath nursed these up? Lo ! 
 I was abandoned, and alone; these then, where 
 were they ?" As Zion will thus be surprised 
 at the sudden return of her children, the pro- 
 phet informs her, that all this will be effected 
 by the power of God, who will make the 
 very nations, that have hitherto so cruelly 
 persecuted them, be the instruments of their 
 restoration, as in verse 22d. &c. "Thus saith 
 the Lord God; behold, I will lift up my hand 
 to the nations; and to the people will I exalt 
 my signal ; and they shall bring thy sons in 
 their bosom, and thy daughters shall be borne 
 on their shoulders: and kings shall be thy 
 foster fathers, and their queens thy nursing 
 mothers ; with their faces to the earth, they 
 shall bow down unto thee, and shall lick the 
 
 dust
 
 268 Dissertations 
 
 dust of thy feet. And thou shalt know that 
 I am the Lord; and that those who trust in 
 him, shall not be ashamed." 
 
 As mankind in general, may doubt the ac- 
 complishment of this promise, on account 
 of the great power and strength of the nations; 
 the prophet introduces them as arguing on the 
 subject, as also God's answer to their reason- 
 ing; verse 24-th, &c. < { shall the spoil be taken 
 away from the mighty ? or shall the lawful 
 captive be rescued ?" For these were lawfully 
 taken in battle; and therefore justly detained. 
 " But thus saith the Lord : The captives of the 
 mighty shall be retaken ;" for I am more mighty 
 than you. {i And the spoil seized by the violent 
 shall be rescued." For ye took it not lawfully, 
 but by force and violence; it therefore shall 
 not only be delivered out of your hands ; but I 
 will punish you in a most exemplary manner; 
 and make ye the instruments of your own 
 punishment ; as in the latter part of verse 25th, 
 &c. " For with those, that contended with 
 thee, I will contend; and thy children I will 
 deliver. And I will gorge thine oppressors 
 with their own flesh; and with their own blood 
 as with new wine, will I drench them : and 
 
 all
 
 on the Prophecies, 6& 
 
 ail Mesh shall know, that I the Lord am thy 
 Saviour; and that thy redeemer is the Mighty 
 One of Jacob." 
 
 From the whole tenour of this prophecy, 
 it must be manifest to every dispassionate 
 mind, that it hath never yet been fulhled : 
 for their return from Babylon does not ac- 
 cord with any one feature of it: for as to 
 their journey from thence, it did not in the 
 least resemble that here described by the 
 prophet : neither did they return from the 
 east, north, and west, and the land of Sinim, 
 or the south: whence it is clear, that this 
 prophecy denotes the return of the whole 
 nation : not the two tribes of Judah and Ben- 
 jamin only, but the other ten tribes also : whose 
 return, together with those that have apostatized, 
 and those who shall rise at the resurrection, 
 will so encrease their numbers, as to render the 
 words of the prophet concerning the great 
 populousness of the nation, which at present is 
 so greatly reduced by their sufferings, as to. 
 raise doubts of the accomplishment of the 
 prophecy, perfectly just, and strictly conform- 
 able to truth : this, it is well known, did not 
 take place at their return from the Babylonish 
 
 captivity.
 
 f70 Dissertations 
 
 captivity. Neither were they so long in captivity 
 in Babylon, (not above fifty years) as that 
 Zion could with propriety say, the Lord had 
 forsaken, and forgotten her? neither were they 
 held in such contempt and abhorrence in 
 Babylon; nor after their return, were they 
 held in such veneration, by kings, &c. as here 
 mentioned : nor were their enemies punished, 
 as the prophet declares they shall be, &c. And 
 it would be wasting time to no purpose, to 
 enquire, whether Jesus ever fulfiled this prophe- 
 cy, as nothing of the kind, ever took place in 
 his time; we therefore, cannot entertain the 
 least doubt, of its full accomplishment by 
 the true Messiah whose especial mission is, 
 to restore the dispersed sheep of Israel, plant 
 them safely in their own land, and subdue 
 their enemies; and thereby, bring the whole 
 world to the knowledge of the One true God. 
 Amen. 
 
 The ninth prophecy, commences chapter 51st. 
 verse 1st. and is continued to the end of verse 
 12th of chapter Hid. 
 
 Before we proceed, it will be necessary to 
 observe, that there are three following para- 
 graphs, beginning with the same expression : 
 
 viz.
 
 en the Prophecies, 71 
 
 viz. Hetrken to me ; attend to me ; hearken 
 to me; it is proper therefore, to enquire into 
 the cause of this singularity, as the learned 
 Abarbanal observes. The solution will pre- 
 sently appear, when we consider, that there 
 are three great doubts, that naturally arise 
 in the mind of the nation concerning the 
 impediments that obstruct, and may prevent 
 their future redemption ever taking place.' 
 First, on account of the great diminution which 
 they have suffered in their numbers, by per- 
 secutions, banishments, &c. during this long 
 and dreadful captivity ; so that there are now 
 but very few to partake of it, if it should 
 take place. Second, if the redemption is not to 
 take place on account of the repentance, and 
 righteousness of the nation, (as already men- 
 tioned in the course of the work,) but according 
 to the absolute will and pleasure of the Supreme 
 Being, we mav ask, say they, why God will be 
 pleased to redeem them ? and what is the reason 
 that he will then be pleased to redeem them, 
 since he hath not been pleased to redeem 
 them hitherto, during this long captivity ? 
 Third, on account of the great power and 
 strength of the nations, amidst whom they 
 
 dwell ,
 
 275 Dissertations 
 
 dwell, as already mentioned; and wfTo no 
 doubt would instantly crush every attempt 
 made towards the least innovation, or change 
 in the balance of power ; so that it would be 
 next to an impossibility for them to assemble 
 together from the different parts where they 
 are dispersed in small bodies : because, such 
 rising, would by the ruling powers, be termed 
 rebellion, and insurrection against the state 
 where they are sealed; and would doubtless 
 cause no small commotion in every country 
 where they should rise : it consequently, 
 would quickly be prevented, and crushed in 
 the bud : they therefore, cannot morally hope 
 for any thing else, but to remain as they are 9 
 dispersed in all parts, and subject to the state 
 where they reside. 
 
 Now, in order to remove the doubts raised 
 by these impediments; the prophet makes use 
 of those expressions, in the forementloned 
 paragraphs: for as to the first, viz. their 
 diminution he says, " Hearken unto me, ye 
 that pursue righteousness, ye that seek the 
 Lord." For J do not mean, says he, to 
 enter into a discussion with perverse and ob* 
 stinate unbelievers, who will not acknowledge 
 
 the
 
 on the Prophecies. Q73 
 
 the force and truth of an argument, though 
 it stares them in the face : but with ye, who 
 pursue righteousness: who are willing to hear, 
 and be convinced by the force of truth; and 
 who seek the Lord: who properly and justly 
 attribute every occurrence to the immediate 
 providence of God : it is to you, that I say, 
 " Look unto the rock, from whence ye were 
 hewn, and to the hollow of the cave, whence 
 ye were digged. Look unto Abraham your 
 father; and unto Sarah, who bore you: for 
 I called him a single person, and I blessed, 
 and I multiplied him." Gen. xii. 1. I did 
 not call a whole nation, or a great and 
 numerous family, but a single person; one who 
 continued so long childless, as almost to des- 
 pair of ever having any : and as I then mirac- 
 ulously blessed and multiplied him : even 
 thus shall the nation, after having been so 
 long in captivity, as almost to despair of 
 ever being redeemed; be visited, blessed, 
 and multiplied, verse 3d. " Therefore the 
 Lord shall console Zion: he shall console 
 all her desolations: and he shall make her 
 wilderness like Eden; and her desert like the 
 
 garden 
 vot. l. V u
 
 674? Dissertations 
 
 garden of the Lord : joy and gladness shall 
 be found in her; thanksgiving, and the voice 
 of melody." 
 
 Having thus answered the first objection of 
 doubt, he proceeds to notice the second, as in 
 verse 4th. " Attend unto me, O my people; 
 and give ear unto me, O my nation; for the 
 law from me shall proceed; and my sentence 
 will I cause to give rest, (and be) a light to the 
 -people." You, (says the prophet in the person 
 of the Supreme Being) who are my own people, 
 and my own nation, ought to put confidence in 
 my promises, and to believe, that the decree 
 which I have decreed for your redemption, as 
 well as that for your captivity, shall most 
 certainly be accomplished; although the cap- 
 tivity hath continued thus long; and which 
 decree, shall also give rest to the nations; shall 
 cause peace to reign on earth, as the prophei 
 :>ays elsewhere, " And they shall beat their 
 $words into plough-shares, Sec." Isai. ii. 4. 
 For, " My righteousness is at hand ; my salva 
 iron is gone forth; and mine arm shall dispense 
 .judgment to all the people : me the distant 
 nations shall expect ; and to mine arm they shall 
 <?ook with confidence*" The laUcr part of this 
 
 verse,
 
 on the Prophecies. 375 
 
 vene, may be said to be fulfiling at this present 
 time; for all the nations, Christians as well as 
 Jews, seem to talk with confidence of the 
 speedy restoration of the nation, and the sudden 
 appearance of the true Messiah. The prophet 
 in confirmation of the truth of his prediction, 
 proceeds to declare that, the heavens and the 
 earth, and all that is therein, shall sooner be 
 dissolved and perish, than that the faithful 
 completion of God's promises to deliver his 
 people, should fail, verse 6th # . Lift up 
 unto the heavens your eyes ; and look down 
 unto the earth beneath : verily the heavens 
 shall dissolve, like smoke; and the earth shall 
 vex old, like a garment; and its inhabitants 
 shall perish in like manner: but my salvation 
 shall endure for ever; and my righteousness 
 shall not decay." 
 
 Having thus answered the second objection, 
 he proceeds to the third, viz. the subjection they 
 are in to the nations, as in verse 7th, 8th, 
 " Hearken unto me, ye that know righteousness, 
 the people in whose heart is my law ;" ye, who 
 
 know 
 
 And tW< says the Prophet Jeremiah, chap. xxxi. Gf>. " If tliosa 
 4Jjdinances depart from before me, saith the Lord, then the seed of 
 J.-,rel also shall cease from being a nation before me for ever."
 
 276* Dissertations 
 
 know and pursue righteousness, as mentioned 
 in the first paragraph, in answer to the first 
 objection; and who believe that my law and 
 sentence shall be fulfiled, as in the second 
 answer: ye who thus believe both these promi- 
 ses, " Fear not the reproach of wretched man; 
 neither be ye borne down by their revilings * : 
 for the moth shall consume them, like a 
 garment; and the worm shall eat them, like 
 wool but my righteousness shall endure for 
 ever; and my salvation to the age of ages.'* 
 This answer, is perfectly conformable to the 
 objection : for the prophet, by the images of 
 the moth and worm, shews, that as those small 
 diminutive creatures, will consume and destroy 
 a large garment, or a great quantity of wool, so 
 shall they who are weak, and but few in number, 
 prevail over those strong and powerful nations, 
 who oppressed and persecuted them : and from 
 whom, his righteousness and salvations shall 
 never after depart. 
 
 The prophet, verse 9th, speaks in his own 
 person, which is continued to the end of verse 
 
 11th. 
 
 How fully this hath been accomplished, need not be insisted upon j 
 as the contempt the nation is held in, is well known.
 
 en the Prophecies! '277 
 
 I lth. For, as God in the three preceding 
 sentences, had commanded him to promise 
 deliverance to the nation, &c. and had made use 
 of the expressions, " Mine arm shall dispense 
 judgment, &c." He also in his address, 
 makes use of the same expression, and by way 
 of prayer, entreats him to exert that powerful 
 arm, as he hath promised, saying, <s Awake, 
 awake, clothe thyself with strength, O arm of 
 the Lord ! Awake as in days of old, the ancient 
 generations. Art thou not the same, that 
 smote Rahab, that wounded the dragon ? Art 
 thou not the same, that dried up the sea, the 
 waters of the great deep ? that made the depths 
 of the sea a path for the redeemed to pass 
 through : thus may the ransomed of the Lord 
 Teturn, and come to Zion with loud acclama- 
 tion : and everlasting gladness crown their 
 heads ; joy and gladness shall they obtain, and 
 sorrow and sighing shall flee * away." 
 
 The prophet having thus delivered his ejacula- 
 tion, God immediately answers him, " I, even 
 
 Is 
 
 It must be observed, that the exact words contained in verse 11, 
 have already occurred in chap. xxxv. 10. But there, the passage must 
 be considered, as a promise; and here the prophet makes use of it by 
 way of prayer, that, that -very promise miflu ke fulfiled it ver/ 
 y articular.
 
 S7S Dissertations 
 
 I, am he that comforteth you:" and there* 
 fpre, "Who art thou, that thou shouldest 
 Tear wretched man, that dieth ; and the son 
 of man, that shall become as grass ? And, 
 shouldest forget the Lord thy maker, who 
 fetched out the heavens, and formed thef 
 earth; and shouldest every day be in continued. 
 fear, because of the fury of the oppressor, as. 
 if he were just ready to destroy : and where now 
 is the fury of the oppressor ?" Ye stand in 
 awe and fear of the surrounding nations who 
 oppress you, and try all human means to 
 escape from their fury : not considering that, 
 they are but mortals, who may be suddenly 
 cut off as grass: and at the same time are 
 not afraid, of offending God thy maker: and 
 dost forget that, unless he permits them to 
 oppress thee for thy sins, it is not in their 
 power to injure thee: on the contrary, it is 
 in his power, to convert their very enmity 
 into love, as Solomon says, ts When a man's 
 ways are approved by the Lord, he maketh 
 even his enemies to be at peace with him." 
 Prov. xvi. 7. And therefore, hadst thou re- 
 pented, and " Cried aloud, he would have 
 hastened to loosen the bonds of the captive, 
 
 that
 
 oh the Prophecies* g?$ 
 
 that he may not die in the dungeon, and that 
 
 his bread may not fail. For I am the Lord 
 
 thy God; who stilleth the sea, when the 
 
 waves thereof roar: the Lord of Hosts is his 
 
 name." By this image, the prophet shews 
 
 that, both the oppressions which they suffer, 
 
 and the tranquillity which they at times enjoy, 
 
 and which he so forcibly describes, by the 
 
 stilling of the roaring waves of the sea ; arc 
 
 not the effects of accident, but proceed from 
 
 the particular providence of God; who hath, 
 
 and will still continue to watch over them 
 
 till the time of their redemption, which he 
 
 describes by the image of .stretching the heavens, 
 
 &c. as in verse 16th. " I have put my words 
 
 in thy mouth; and with the shadow of my 
 
 hand have I covered thee." I have hitherto 
 
 protected thee, amidst the numerous enemies 
 
 who surround thee; and that, because of my 
 
 law; for I have put my words in thy mouth, 
 
 that thou mayest continually speak of the 
 
 words that I have commanded thee: Deut. vi. 
 
 7- thus shalt thou continue to be protected, 
 
 till the time comes, " To stretch out the 
 
 heavens, and to lay the foundations of the 
 
 earth; and to say unto Zion, Thou art mf 
 
 people."
 
 S80 Dissertations 
 
 After this great, this important, and ani- 
 mating promise, the prophet .siiys, Rouse 
 thyself, rouse thyself up, arise, O Jerusalem I 
 who hast drunken from the hand of the Loud, 
 the cup of his fury : the dregs of the cup of 
 trembling, thou hast drunken, thou hast wrung 
 them out. There is not one to lead her, of 
 all her sons which she hath brought forth ; 
 neither is there one to support her by the hand, 
 of all the sons which she hath brought up. 
 These two things * have befallen thee; who 
 shall bemoan thee f desolation, and destruction, 
 the famine, and the sword; who shall comfort 
 thee? Thy sons lie astonished; they are cast 
 down; at the head of the streets, like the wild 
 bull taken in the toils: drenched to the fuli 
 
 with 
 
 * By this expression, the prophet point* to the two captivities j 
 namely, that of Kabylon, and the present; during which, they haver 
 suffered the four great afflictions of desolation, destruction, &c. And 
 in verse 20, the prophet mentions a fifth also, viz. Thy sons lie 
 astonished, Sec This, is the real meaning of the expression of the 
 prophet ; the which, if Bishop Lowth had rightly understood, he 
 would not have been so precipitate in censu:ing thi: Chuldee paraphrast, 
 (who it is to be supposed, was much better acquainted with the idiom, 
 phraseology, and form of the prophetic language than himself) as ho 
 has, for not rightly understanding the passage as he absurdly thought J 
 but which is the consequence of the system he has formed, that th 
 prophet is speaking of Die Babylonish captivity, than which, nothing 
 c*n b falg'.r. Ste Notes on l>ai. chap. li. 1C.
 
 r on the Prophecies. SSI 
 
 with the fury of the Lord, with the rebuke 
 of thy God." 
 
 By this bold image of the cup of Cod's 
 wrarh, the prophet exhorts thent to consider 
 that, all the troubles which they have ex- 
 perienced, have been the consequence of the 
 dreadful denunciations of God against them, 
 lor their heinous offences committed against 
 him, who therefore, caused them to drink the 
 cup to the dregs; that is, hath brought the 
 full measure of all the inflictions denounced 
 against them in the law, upon them : for 
 this is the meaning of this image, here em- 
 ployed by the prophet with great force and 
 sublimity ; where Jerusalem is represented 
 as staggering under the effects of it, destitute 
 of that assistance which she might naturally 
 expect, and hope for from her children; not 
 one of them being able to support, or lead 
 her: for they, abject and amazed, lie at the 
 head of every street, overwhelmed with the 
 greatness of their distress; like the wild bull 
 intangled in a net, in vain struggling to rend 
 it, and extricate himself. This, (as Bishop 
 Lowth observes) is poetry of the first order, 
 sublimity of the highest proof. 
 
 vol, I, X x He
 
 282 Dissertations 
 
 He then observes that, when they shall 
 have received the full measure of their punish- 
 ment for all their sins, God will say to the 
 nation, " Therefore hear now this, O thou 
 afflicted; and thou drunken, but not with 
 wine. Thus saith thy Lord the Lord, and 
 thy God, who avengeth his people." For 
 while in captivity, thou didst exclaim, " O 
 Loud, our God ! other lords, besides thee, 
 have had dominion over us." (As already 
 observed.) But at that time, the Lord alone 
 will be thy Lord, and thy God; who will 
 plead thy cause, and avenge thee of thine 
 enemies; and will cause thee to hear these 
 gladsome tidings, "Behold, I have taken from 
 thy hand the cup of trembling; the dregs of 
 the cup of my fury ; thou shalt drink of it 
 again no more. But I will put it into the 
 hand of them who oppressed thee; who said 
 to thv soul, bow down that we may go over: 
 and thou didst lay down thy body, as the 
 ground; and as the street, to them that pa$_s 
 along," 
 
 The prophet, thus shews the perfect re- 
 storation of the nation, and the punishment 
 oi their enemies > and also informs us that, 
 
 they
 
 on the Prophecies. 283 
 
 they shall no more drink of the cup ; shall 
 no more go into captivity; and therefore 
 says, chap. Hid. verse 1st. "Awake, awake; 
 be clothed with thy strength, O Zion : clothe 
 thyself with thy glorious garments, O Jeru 
 salcm, thou holy city ! For no more shall 
 enter into thee, the uncircumcised and th^ 
 polluted. Shake thyself from the dust: arise, 
 sit (on thy lofty seat) O Jerusalem : loose 
 thyself from the bands of thy neck, O captive 
 daughter of Zion." By the expression of 
 the uncircumcised and polluted entering: the 
 prophet plainly shews, that none of the nations 
 shall ever more, have power over, or be 
 able to oppress the nation : which is an evident 
 proof, that they are no more, after the restor- 
 ation here foretold, ever to go into captivity : 
 this perfectly agrees with what he says, (chap. 
 51st, verse 11th.) that their heads shall be 
 crowned with everlasting gladness. 
 
 In verse 3d. he points to the cause of their 
 captivity, and the manner of their redemption. 
 <s For thus saith the Lord : for nought were 
 ve sold ; and not with money shall ye be 
 ransomed." By this figure, the prophet shews 
 that they were carried captive as a punishment 
 
 for
 
 284 Dissertations 
 
 for the enormous crimes they had committed ; 
 and therefore, justly observes, that they were 
 sold for nought ; they were considered as 
 insignificant, as a base and worthless slave, 
 whom his master is glad to get rid of at any 
 rate, even for the merest trifle; being reckoned 
 only an useless burthen ; as the Psalmist 
 says, " Thou hast sold thy people for nought, 
 and hast not encreased (thy wealth) by their 
 price." (Psalm, xliv. 13.) And that at the 
 time of their redemption, they will likewise 
 be redeemed without money : that is, with- 
 out repentance, good deeds, or any merit 
 of theirs; but solely by the absolute will 
 and pleasure of the Supreme Being, after 
 they have received the full measure of their 
 punishment ; as already mentioned ; for the 
 prophet, by his prescience, clearly fore aw 
 that, they would not by a sincere repentance, 
 be deserving of redemption : and therefore, 
 compares their redemption to their captivity : 
 that is, that they would be equally sinful at 
 the time of their redemption, as at the time 
 of their captivity. 
 
 He then proceeds to stale the three dif- 
 ferent
 
 on the Prophecies. 283 
 
 ferent captivities, as they may be called *: 
 viz. that of Egvpt, Babylon, and the present; 
 as in vcr^e 4, and 5. " For thus saith the 
 Lord : My people went down to Egypt afore- 
 time, to sojourn there: but the Assyrian 
 opressed them without cause. And now, what 
 have J to do here, saith the Lord : since my 
 people are taken away for nought : (and) they 
 that bear rule over them, make their boast of 
 it, saith the Lord : and continually every day 
 my name is blasphemed." 
 
 For they were not carried captive into Egypt, 
 
 but only went to sojourn there, at the direct 
 
 invitation of Pharaoh : Gen. xlv. 18, Sec. the 
 
 Egyptians therefore, who kept them afterwards 
 
 in bondage, most grossly abused the rights 
 
 of hospitality, by detaining them : he therefore, 
 
 observes, " My people went down to Egypt, 
 
 &c." Thuy went down of their own accord, 
 
 and were unjustly enslaved there. But even 
 
 this plea, speaking of the Babylonish captivity, 
 
 the Assyrian had not: for they did not go down 
 
 to Babylon, but were taken by violence from 
 
 their own land;, and carried away captive: so 
 
 that 
 
 * Though the present, is properly a continuation of the Bulnlon'ish 
 c^ntHty.
 
 286* Dissertations 
 
 that the Assyrian oppressed them without cause. 
 As to the third, or present captivity, he ob- 
 serves, " And now, what have I more to do, 
 saith the Lord, &c." For this captivity not 
 Duly includes both the former calamities; 
 but a much greater one, viz. the profanation 
 of God's holy name : for the Romans, who 
 destroyed Jerusalem, acted as the Assyrians 
 did, by violently carrying them away captive; 
 and numbers of the nation afterwards left the 
 holy land, and went and sojourned among the 
 nations, as they did when they went down to 
 Egypt, and which has been the cause of a most 
 dreadful misfortune, which hath rendered this 
 captivity by far more terrible than the others: 
 for by their being thus dispersed, and subjected 
 to the different nations, who make their boast 
 of it; saying, that they were thus driven out 
 of their country, and scattered over the face 
 of the earth, because they had crucified the lord 
 of life, and saviour of the world, by whom all 
 things were made : the consequence is, that the 
 name of God is thereby continually profaned 
 and blasphemed: for as Dr. Priestly observes *, 
 
 " If 
 
 * Letters to Dr. HorMcy, in answer to his animadversions on tUe 
 history of the corruptions of Christianity, pago lO.*}.
 
 &n the Prophecies* 28? 
 
 li If it be impiety to reduce a God to the state 
 of a man, is it not equally impious to raise any 
 man to a state of equality with God, that God 
 who has declared, that he will not give his glory 
 to another, who has no equal, and who in 
 this respect stiles himself a jealous God f 
 This you say, respects the gods of the Heathens, 
 But what were the Heathen gods, but either the? 
 sun, moon and stars, or dead men, all creatures* 
 of God, deriving their power from him? And 
 if Christ be not God, he must be a creature of 
 God too; for there can be no medium between 
 creature and creator." Hence, it is manifest, 
 that God's name cannot be exposed to greater 
 contempt and blasphemy, than by making any 
 one equal to, or associate with him : against 
 which, he has so solemnly declared, " To 
 whom then will ye liken me? And to whom 
 shall I be equaled? saith the Holy One." 
 (Isai. xL c 25.) " To whom will ye liken me, 
 and equal me? and to whom will ye compare 
 me, that we may be like? (Ibid xlvi. 5.) This 
 prophanation of God's name, the prophet seems 
 to point out to us, as the principle cause of 
 their redemption, exactly conformable to what 
 Moses says : and Ezekiel (in chap, xxxvith. 
 
 vme
 
 283 Dissertations 
 
 verse 6th, says) <; Thus sai'h the Lord God* 
 not for your sakes do I this, O house of Israel, 
 but for mine holy name, which ye have pro- 
 faned among the nations, whither ye are gone^ 
 &c." And therefore when the redemption takes 
 place, God's people will be confirmed in the 
 truth of the doctrine, which they had alvays 
 embraced, concerning the Unity of God, and 
 the truth of the eternal existence of his name, 
 as the only true God; when his name shall no 
 longer be thus profaned by false doctrines 
 and opinions: as they will know, and be con- 
 vinced of the truth of the promises delivered 
 by the prophets, when they see the full accom- 
 plishment of them in the redemption and 
 salvation of the nation, and not in confirmation 
 of false and erroneous principles, as in verse 
 6th. " Therefore shall my people know my 
 name : for in that day (they shall see) that I 
 am he that did speak; and lo ! here I am!" 
 I am the same that promised, and spake of 
 their redemption to the prophets; and I am 
 the selfsame now: for I have not undergone 
 any change, nor associated any other with 
 me. 
 
 The prophet then in most sublime language, 
 
 describes
 
 on the Prophecies* 289 
 
 describes the sudden appearance of the mess- 
 enger, bringing the long expected, and so 
 much wished for news, of the deliverance and 
 salvation of God's people from this dread- 
 ful captivity, verse 7th. How beautiful appear 
 on the mountains the feet of the joyful mess- 
 enger; of him, that publisheth peace ! of the joy- 
 ful messenger of good : of him that announceth 
 salvation! of him, that sayeth unto Zion, 
 thy God reigneth !" This description of the 
 proclamation of the joyful tidings, is highly 
 poetical : and in order to understand it rightly, 
 it is necessary, that we enquire into the 
 meaning of the different expressions made 
 use of by the prophet, and that of Nahum, 
 which some take to be an imitation of this 
 very pleasing image *: for Isaiah makes use 
 of four different expressions J whereas Nahum 
 only says, " Behold upon the mountains the 
 feet of him that bringeth good tidings, that 
 publisheth peace." Nahum. ii. 1. But the 
 true reason of this, as I shall shew, is, that 
 Isaiah speaks of the future restoration and 
 salvation of Israel, as also of the peaceable state 
 
 of 
 
 J.owth on Isai. Hi 7. Note. 
 
 yol. 1 Y y
 
 290 Dissertations 
 
 of all the nations of the earth, in the time 
 of the Messiah; and therefore, makes use 
 of different expressions; which may not im 
 properly be called general and particular. 
 The former to all the nations at large, and 
 the latter, to the Jews in particular. For to 
 the nations he says, <; Ofhim, that publisheth 
 peace; of the joyful messenger of good." 
 Because he will publish universal peace to 
 all the world ; so that, t{ Nation shall not 
 lift up sword against nation; neither shall 
 they learn war any more." Isai. ii. 4. And 
 he will likewise be " the joyful messenger 
 or good :" as by this love and universal peace, 
 all mankind will be brought to the knowledge 
 of the one true God; which is the only true, 
 real, and desirable good. But to the Jews, he 
 proclaims the glad tidings of God's salvation, 
 in the deliverance of his people; and also informs 
 them, that their God is acknowledged by all, 
 and reigncth over all the nations; according 
 to what the prophet Obadiah said, "And 
 the kingdom shall be, &c." for which reason, 
 he makes use of the verb yD f publisheth, 
 but twice, to the four different expressions; 
 clue to the nations in general, and once to the 
 
 Jews
 
 on the Prophecies. 29 1 
 
 ]zws in particular. But Nahum, only said, 
 " Behold upon the mountains, &c." as above 
 mentioned, because his mission, was only to 
 inform the nation of the destruction of Ninevah, 
 and that they had nothing more to fear from the 
 king of Assyria. 
 
 We now, are to enquire, what or who this 
 joyful messenger of glad tidings is: for some 
 are * of opinion, that it is only used as an 
 image, to denote the manifestation of the 
 appearance of the Messiah, and the restoration 
 of the nation; which will be so notorious 
 all over the world, as if the messengers ascend- 
 ed on all the high mountains to proclaim, 
 and publish it. But the Rabbins <j are of 
 opinion, that it denotes Elijah the prophet J, 
 
 who 
 
 * Vide Kimchi in Locum. 
 
 $ When I say the Rabbins, I wish it to be understood as used to 
 lenote the ancient Doctors, the Talmudists, &c 
 
 t It was this, no doubt, that gave ri?e to the Christian's scheme, of 
 John the baptist coming i the spirit and power of Elijah. How little 
 the character of John, agreed with the mission of Elijah, as described 
 by the prophet Malachi, need not be insisted upon ; as the effect which 
 John's- preaching wrought, was go diametrically opposite, to that which 
 Elijah is to accomplish : for he is to bring universal peace to mankind ; 
 whereas Christ as well as his follower-:, lighted up the torch of war and 
 bloodshed: and were the cause of brother rising against brother; ami 
 children against their parents, JLc. as already mentioned.
 
 592 Dissertations 
 
 who is to be the messenger of the joyful 
 tidings; according to what the prophet Malachi 
 says, (chap. iiid. verse 23d.) Behold, I will 
 send you Elijah the prophet, before the com- 
 ing of the great and terrible day of the Loud, 
 &c." And as he will appear before the re- 
 surrection, the prophet observes immediately 
 after, " Lo ! the voice of thy watchmen ; 
 together shall they lift up the voice, and sing; 
 for face to face shall they see when the Lord 
 returneth to Zion." For the watchmen denote 
 the prophets, (see Ezek. iii, 17. xxxiii. 6, 7> 
 Sec.) who had prophesied the redemption of 
 the nation, as well as their captivity and 
 afflictions; the prophet therefore informs us, 
 that when they shall arise at the resurrection, 
 and behold the glorious restoration of the 
 nation, their hearts will naturally exult with 
 joy, and they all together will give thanks 
 and praise to God, for the accomplishment 
 of the prophecies, delivered by them, in their 
 former life time : and this is, what is meant 
 by the expression, "wv ]V2 \W They shall 
 see eye to eye; for they will then with their 
 coporeal eye, see the accomplishment of what 
 jhey had before only seen with the intellectual 
 
 eye.
 
 on the Prophecies. 293 
 
 eye. And which is also the reason, that the 
 noun 'pip voice, is repeated; which has so 
 greatly puzzled Bishop Lowth, who not being 
 able to enter into the true spirit of the pro- 
 phetic language, pronounces it a mistake *; 
 
 and 
 
 * This is the case, with all those that form new translations : who as 
 soon as they meet with any thing, that they, thiough their want of a 
 thorough knowledge in the sacred language, (so different in its genius 
 from all others) cannot instantly comprehend, and adapt to the fastidious 
 nicety of English metre ; or that will not easily yield to their system, to 
 pronounce it a mistake ; the assistance of manuscripts is called in, and 
 the poor printed text is immediately discarded. This brings to my mind 
 a reflection that I have read somewhere, and which I shall relate in the 
 words of the Author, as far as my memory will permit. " As there vs 
 not absolutely a very great difference between flT^t) Kine, and 
 mnD Princes. Could there not have been some, who in those 
 amazing manuscripts, (made use of by Dr. Kennicot) might have 
 imported this latter word ? 1 know nothing of any such thing; "but let us 
 suppose it for a moment. 1 immediately represent myself as a copyest 
 of the last century ; or perhaps my cotemporary, who does his utmo=t tr 
 be expeditious in framing on the printed text, a very respectable 
 manuscript for its antiquity, As he has been taught to read, write, 
 and understand Hebrew indifferently, he finds in Amos i v. 1. "Hear 
 this word IJ^^n nnO y "' Mncof Bashan," He stops, reflects, and 
 instantly concludes, this cannot be : " Surely, says he to himself, it is 
 a fault; but {"HnS c ^ enotes P r ' ccs Let us '/rite it : it is more noble 
 " to address the wind to the Princes nj Basfmn, than to the kine of that 
 country." Thus, PV^C) is unregistered and H1HD re crded. How 
 many thousand variations are of the same kind ! 
 
 ] now follow the steps of this manuscript, and see it some few years 
 after, take its flight towards some famous Library. It is received, and 
 treated there with a respect due only to venerable old age. They hare
 
 tgb Dissertations 
 
 and would therefore read ^ All, instead of 
 Vlp Voice. But his reason, though plausible, 
 is highly fallacious : for the repetition of the 
 word blp is proper and necessary ; as the true 
 meaning of it is, as if the prophet had said, 
 C{ Lo ! the voice of thy watchmen;" behold, 
 the voice of thy watchmen j their prophetic 
 orations, are now accomplished : and therefore, 
 together shall they lift up the voice, and sing 
 praise to God for his goodness, in thus confirm- 
 ing what they aforetime had foretold. 
 
 The prophet then addresses himself to the 
 holy land, and exhorts it to praise, and give 
 thanks to God, and that, for two reasons ; one on 
 
 account 
 
 given it a date, and that is sufficient. At last, they entrust some of the 
 curious with it, that they may extiact some variations from it. Here it 
 is where my imagination forms a singular scene. 1 think 1 see five or si* 
 waggish boys round about their master, comparing, by cursing and 
 swearing, some old ragged copies with the printed text. One of them 
 having my manuscript before him, falls upon Amos, and finds in his copy 
 |^^f^J) Princes : and going back to the printed text, he reads there, 
 mlQ Kine. Ah ! master, he exclaims, what horror ! the Hebrew 
 text imports line. The old pretended Hebraist runs to it, turns h ; s 
 spying glass, verifies by himself the two lessons, and applauds both the 
 ignorance of his pupil, and that of the- copyest. A vaiiation of the utmost 
 const tjuence .' an acclamation of triumph - , an excommunication of the 
 printed text : a consecration without reserve of the manuscripts. Is not 
 this dream of my author very pleasant, and highly deverting : I am sur%. 
 it must be extremely edifying to the profound critic?,
 
 vn the Prophecies, QQ5 
 
 account of the people, and the other, on ac- 
 count of the land, verse 9th. " Burst forth 
 into joy, shout together, ye rums of Jerusalem ! 
 for the Lord hath comforted his people: he 
 hath redeemed Jerusalem." And as the re- 
 demption of the nation, will be known in the 
 whole world, the prophet says verse 10. " The 
 Lord hath made bare his holy arm in the 
 sight of all the nations : and all the ends of 
 the earth, shall see the salvation of our God." 
 
 The prophet proceeds to describe the return 
 of the nation, by way of exortation for their 
 departure from among the nations, where they 
 are dispersed, verse 11th. "Depart, depart 
 ye, go ye out from thence; touch no polluted 
 thing: go ye out from the midst of her, be 
 ye clean, ye that bear the vessels of the Lord !" 
 For ye have no occasion to be armed with 
 swords and spears, to defend yourselves; but 
 only to bear the vessels of the Lord; to keep 
 his lav; and commandments ye therefore have 
 nothing to fear, for, " Verily not in haste 
 shall ye go forth; and not by flight shail ye 
 march along : for the Lord shall go before you, 
 and the God of Israel shall bring up your 
 rear." Ye shall not go forth in haste, as ye 
 
 did
 
 &$6 Disser tat ions 
 
 did when ye came out of Egypt, as men- 
 tioned Exod. xii. 33. " And the Egyptians 
 were urgent upon the people, that they might 
 send them out of the land in haste," Sec. 
 Again, " For thou earnest forth out of the land 
 of Egypt in haste." Deut xvi. 3. Neither shall 
 ye march by flight, as one that is afraid of his 
 enemies, as ye were of Sanballat and others, at 
 your return from Babylon -, and that, because 
 the Lord himself will go before you, and the 
 God of Israel will bring up your rear : so that 
 on no side whatever, will ye have any thing 
 to fear. This, as well as the subject matter 
 of the whole prophecy, plainly shews to a 
 demonstration, that it never hath been Ful filed: 
 and that oF course, the prophet did not allude 
 to the Babylonish captivity, as Christian 
 commentators in general assert : for not one of 
 the conditions here foretold, were ever accom- 
 plished at their return from Babylon : for 
 their enemies were not punished : nor did 
 they prevail over them : neither were they 
 crowned with everlasting joy and gladness; 
 so as not to experience any more trouble, 
 oppression, or captivity. On the contrary, 
 their enemies, the uncircu/ncisedj persecuted 
 
 the 111
 
 m the Prophecies* 297 
 
 them most cruelly ; and at lat drove then} 
 entirely out of their own country, which they 
 have never since been able to recover to this, 
 day. Moreover, the prophet mentions three 
 captivities, as shewn in the explanation of 
 the 4th and 5th verses of chapter Hid. Alt 
 which, is a manifest proof, that the prophet 
 did not point to their return from Babylon. 
 
 And as we do not find it recorded in the 
 New Testament, that any of these events 
 took place, during Jesus his short stay orj 
 earth: it must be evident to the meanest ca- 
 pacity, that he could not be the Messiah, 
 here foretold by the prophet, who was to 
 accomplish those great, those glorious, and 
 important events; which were likewise to b& 
 preceded by a messenger announcing universal 
 peace to mankind, and salvation to Israel : 
 because we have for almost eighteen hundred 
 years, had evident and ocular demonstration 
 of the direct contrary : as scarcely any thing, 
 but wars and bloodshed, have stained the 
 annals of history for that period. And at 
 this present time, the year 1/93, almost all 
 Europe is engaged in a most horrid and dreadful 
 
 war 5 
 vol. ], Z z
 
 98 Dissertations^ 8$c. 
 
 war; in which, such enormous excesses are 
 committed, as is scarce credible of human 
 beings: especially of civilized mortals enlight- 
 ened by revelation. Whence it is evident, 
 that it remains to be fulfiled at the restoration 
 of the Jews by the true Messiah, when it shall 
 please God in his mercy, to redeem them. 
 
 END or vol. ! 
 
 I. Alexander, Printer, 
 40, Wlitechai>el Roml.
 
 DISSERTATIONS 
 
 ON TIIK 
 OK 
 
 THE OLD TESTAMENT, 
 
 ISY J). LEVI. 
 
 Containing 
 
 ALL SLCII PROPHECIES AS AUK APPLICABLE To LIU'. 
 
 COMING OF THE MESSIAH, 
 
 2Hk Restoration of tfje $ziv% 
 
 ANT) THE RESURRECTION OF THE DEVI); 
 
 Whether so ;i|>|ilitjii In Jews or Christians. 
 
 REVISED AND AMENDED, 
 
 WITH V DEDICATION AND INTRODUCTION, 
 
 15 Y J. KING, ESQ 
 
 ( Of l'itzroy-squart.J 
 
 
 t - : t: t : 
 
 lit'. Al r SI! All. Ill SAVED 15 Y Till. LOUD, WITH AN ETERNAL SALVATION. 
 
 Isaiah, xlv. 17. 
 
 V O L. II. 
 
 LONDON: 
 
 |9tir.teD for tfjc &uttj ; 
 
 I'l liLlSHED JJV J. JJV.SIJ, 52, PATERNOSTER ROW; 
 
 AND SOLD ALSO BY SHERWOOD, N KELT, AND JONES, 20, PATEISXO.S- 
 TER ROW; J. ASPERNE, COKXIULL: C. CHAPPLE, PALL MAIL; 
 AND BOWDERY AND KIH B V, OXl'OlU STREET. 
 
 1H17
 
 1 . Alcvtmli-i. 1.1 
 I,, , \Vhilvvli.iiM 1 H
 
 DISSE RTATIONS 
 
 ON THE 
 
 PROPHECIES. 
 
 utteoC , ^*"" t *""" 
 
 X. HE tenth prophecy commences chapter 
 liv. verse 1. and is continued to the end, of 
 the last verse of chapter lv. 
 
 The purport of this prophecy, is to comfort 
 the Jewish nation, and prevent its despair 
 in this long and dreadful captivity; and under 
 the image of a barren woman, who did not 
 bear, and was deserted by her husband, the 
 prophet exhorts her to rejoice, and express 
 her joy in the liveliest manner, on the recon- 
 ciliation of her husband, and the great increase 
 of her family ; assuring her, that she shall no 
 more go into captivity, Sec. as will be seen 
 in the explanation. 
 
 In verse 1st. he says, "Shout for joy, O 
 thou barren, that didst not bear ; break forth 
 into joyful shouting, and exult, thou that 
 didst not travail t for more are the children 
 
 of
 
 4 Dissertations 
 
 of the desolate, than of the husbanded woman, 
 saith the Lord." The banen woman denotes 
 the Jewish nation, which in captivity, is as 
 a barren woman deserted by her husband; 
 and the husbanded woman denotes the Gentiles, 
 who enjoy plenty and peace, in their own 
 country, as a woman that lives at ease with 
 her husband, and is surrounded by her children. 
 Thus also the Psalmist compares the nation 
 in captivity, to a barren woman, Psalm cxtv. 
 9. " He maketh the harren woman to dwell 
 in the midst of her household, (and to be) 
 the joyful mother of children." The prophet 
 verse 2d. continues to pursue the figure, saying, 
 " Enlarge the place of thy tent j and let the 
 canopies of thy habitations be extended : spare 
 not; lengthen thy cord?, and {irmly fix thy 
 vstakes." By this figurative expression, the 
 prophet informs us of two things; first, the 
 increase of the nation, which is represented, by 
 the command of extending the canopy, and 
 lengthening the cords, thai they may have more 
 room: and secondly, the firmly established 
 state of the nation ; so that they shall no more 
 go into captivity ; and which is shewn by the 
 firmlv fixing the stakes : for during the captiv- 
 
 ' li Y
 
 on the Prophecies. 5 
 
 ity, that the nation was bandied about, and 
 driven from place to place, their lent of course, 
 was obliged to be frcqu ntly removed; con- 
 sequently, the stakes could not be firmly fixed; 
 but, as at the redemption, the nation will be 
 firmly established, and not to go into captivity 
 more; the stakes of the tent will then be firmly 
 fixed. This, he farther illustrates, by shewing, 
 what he meant by the enlargement of their 
 habitations, Stc. verse 3d, &c. " For on the 
 right hand, and on the left, thou shalt burst 
 forth with increase; and thy seed shall inherit 
 the nations; and they shall inhabit the desolate 
 cities. Fear not, for thou shalt not be con- 
 founded; and blush not, for thou shalt not be 
 brought to reproach : for thou shalt forget the 
 shame of thy youth; and the reproach of thy 
 widowhood thou shalt remember no more." 
 
 Having thus shewn in what manner, they 
 shall enlarge the tent by bursting forth on 
 the right hand, and on the left; and which 
 seems also to allude to what Ezekiel said, that 
 Jerusalem, and the temple &c. is to he much* 
 larger at the time of the restoration than it was 
 in the time of Solomon; and that they shall 
 inherit all the nations promised to Abraham : so 
 
 that
 
 '6 Dissertations 
 
 that they the borders of the land will reach tq 
 Ilamath, according to what the prophet Zechar- 
 iah says, ix 2, as Abarbanel observes : and 
 likewise informed us that they will no more go 
 into captivity, as above mentioned; and that 
 they shall forget the sins which they committed 
 in the land, before the captivity, which he calls 
 the shame of her youth; and also what they 
 Suffered during the captivity, which he calls the 
 reproach of her widowhood ; he proceeds to 
 assign the cause of this great change, verse 5th. 
 " For thy husband is thy maker; the Lord of 
 hosts is his name ; and thy Redeemer is the 
 Holy One of Israel: the God of the whole 
 earth shall he be called." For during the 
 captivity, other lords had dominion over thee, 
 as already mentioned; but at the restoration, 
 the ble-sed God who made thee, will be thine 
 only Lord and husband; and the consequence 
 of this union will be, that thou wilt no more 
 sin. Neither shalt thou be persecuted as hereto- 
 fore ; for thy ledecmer, the holy One of Israel, 
 will then be called the God of all the earth: 
 because, God will then turn the people to a 
 pure language, that they may all call upon the 
 name of the Lord : so that he will then no 
 
 longer
 
 on tke Prophecies* ? 
 
 longer be called the God of Israel only, but 
 the God of all the earth: conseqently, no one 
 will attempt any thing against thee, on account 
 of the difference o religious tenets and opinions, 
 because they all will adore and worship the 
 One true God only. 
 
 In verse 6th. the prophet informs us, that 
 the nation, at no time whatever, was to be 
 considered, as absolutely cast off, and bereft 
 of the immediate providence of God, as a 
 womafi whose husband, was actually dead; 
 but only as a woman deeply afflicted at the 
 absence of her husband, in foreign countries 5 
 but who nevertheless intends to return to her, 
 16 For as a woman forsaken, and deeply afflic- 
 ted, hath the Lord recalled thee : and as the 
 youthful wife when thou wast rejected, saith 
 thy God." Hence, as I have already observed, 
 it is plain that, the nation hath never been 
 absolutely cast off by God, and the Gentiles 
 taken in their stead, as Christians in general 
 assert; as may be clearly perceived from the 
 different prophecies cited in the course of the 
 work. And in this manner, the prophet. 
 Jeremiah also expresses himself, (Lament, i. 1.) 
 " How is she become as a widow ! Not actually 
 
 and
 
 & Dissert a I tons 
 
 and absolutely a widow, but only as one: as 
 he says in another place. " For Israel is not 
 widowed from his God." (Jerem. li. 5.) Whence 
 it is manifest, that the assertion of a late writer, 
 (Winchester,) that the old covenant was broken, 
 and cancelled, is false, and futile; and plainly 
 shews, that he either did not, or woald not 
 understand what the prophet meant by the new 
 covenant, as I shall shew at large, in the explana- 
 tion of that prophecy : perhaps, he was so en- 
 tirely taken up with the chimerical scheme, of the 
 millenium, (the futility and absurdity of which, 
 I have already exposed, fighting against the 
 beast and the false prophet ; Satan and his 
 rebellious angels; casting them altogether head- 
 long into the lake of tire and brimstone ; 
 and so blinded by the clouds of smoke i:s>uing 
 from the dreadful conflagration he had kindled, 
 that he was incapable of seeuig hi^ way, even 
 at noon-day. 
 
 The prophet, verse 7th. sh^ws, that the 
 dreadful misery which they have experienced 
 in captivity, can bear no comparison with 
 the greatness ol the happiness which they shall 
 enjoy at their restoration; for, "In a short 
 moment have I forsaken thee; but with g'at 
 
 raercjiej
 
 on the Prophecies, 9 
 
 fr.ercies will I receive thee again : In little 
 wrath I hid my face for a moment from thee; 
 but with everlasting kindness will* I have 
 mercy on thee, saith the Lord thy redeemer." 
 Thus is the captivity compared to a short time, 
 and little wrath; but their happiness is to be, 
 as great mercies, and everlasting kindness; 
 which is a manifest proof that they are not to 
 go into captivity any more. 
 
 The prophet proceeds ; and to encourage 
 the nation declares, that God had sworn to 
 the performance of the promise : and also 
 shews, that although when in captivity, they 
 were sorely afflicted, tossed about by the storm, 
 and destitute of consolation; yet, on their 
 restoration, they should enjoy the greatest 
 happiness and prosperity both temporal and 
 spiritual, as in verse pth, &c. " For this is as 
 the waters of Noah to me; for as I have sworn 
 that the waters of Noah should no more pass 
 over the earth; so have I sworn, that I will 
 not be wroth with thee, nor rebuke thee. For 
 the mountains shall be removed; and the hills 
 shall be overthrown; but my kindness from 
 thee shall not be removed; and the covenant. 
 
 of 
 vol. 2.
 
 1 Dissertations 
 
 of my peace shall not be overthrown; saith 
 the Lord, who loveth thee most eiTectionately. 
 O thou afflicted, beaten with the storm *, 
 destitute of consolation ! behold I lay thy 
 
 stones 
 
 * It is in such sublime and pathetic language, that the prophet hai 
 given vis an highly finished picture, of the misery, and sufferings of tha 
 nation, during this long and dreadful captivity, the like of which no 
 nation over suffered : for they hate for almost eighteen hundred years 
 been beaten by the storm, and tossed about from place to place, without 
 finding rest for the soles of their feet; as Moses said; (Deut. xxviil. 
 6b ) they have been banished from place to place, from country to 
 country* In many places they have been banished and recalled, and 
 banished again ; and all this, without the least eonsolation ; without 
 knowing the tiine when they will be restored ; (and which is a demon* 
 stiation that the prophet was not speaking of the Babylonish captivity, 
 for in that captivity they all knew that they were to be visited at the end. 
 <>i seventy years; neither were they banished and bandied about from 
 place to place in that captivity ; but during the present captivity, the 
 banishments, persecutions, and massacres which they have suffered^ 
 ar dmost innumerable, and their history abounds with little else ; and' 
 they yet remain without eonsolation, a not knowing when their 
 suilerings and mieiy >viil end; hr though G<xl has promised to redeem 
 tli in, ii*, is the time not reveahd to any. Thus, are the words of 
 tin 1 piopht r fully ac<-oni| ILhcd ; a':d can any Deist be so hardy as to 
 a . ii tl at, tli" pruphct who was capable of foretelling events with sucli 
 il-ns, al such a c'i t.mce of time, (upwards of two thousand years) 
 *j but a :.;i :, i;w. t r 1-. this like the pi rformance of a poet r The 
 L'.^;'t., I ;:cknowledg' , ) is hiidilj poetical, but does it follow from 
 rh'-u. c, t! t I-aiah was nothing more than a poet? a- poet pioperlf 
 speak In f. is an inventor : an author of Jklioli ; but prophecy is truth 
 s-terhni; truth ; a, i> uiiuitct frwm ths truth uf its accompltolwiieut, iu 
 'vi'i y i> <; cular.
 
 on the Prophecies* 11 
 
 stones in cement of vermillion, and thy found- 
 ations in sapphires : and I will make of rubies 
 thy battlements; and thy gates of carbuncles; 
 and the whole circuit of thy walls shall be of 
 precious stones. And all thy children (shall 
 be) taught by the Lord; and great (shall be) 
 the peace of thy children. In righteousness 
 .shall thou be established; thou shall be far 
 from oppression ; yea, thou shall not fear 
 H; and from terror; for it shall not approach 
 thee." In these verses the prophet not only 
 clearly shews the splendour, magnificence, and 
 felicity of their temporal state, but clearly 
 points out the happiness of their spiritual state: 
 that they shall all be taught of the Lord, be 
 established in righteousness, Sec. 
 
 The prophet having shewn that the nation 
 shall be firmly established in righteousness, 
 farther observes that, they should not be afraid 
 of the nations when leagued together against 
 them ; for although they shall be thus gathered 
 together, they will not be permitted to injure 
 them; because such assembling will not be 
 by God's command as heretofore, they there- 
 fore, will not be able to prevail against them ; 
 verse 15th. Sec. <s Behold, they shall be leagued 
 
 together,
 
 1 1 Dissertations 
 
 together, but not by me ; whosoever shall be 
 leagued against thee, shall fall for thy sake. 
 Behold, I have created the smith, who bloweth 
 up the coals into a fire, and produceth instru- 
 ments according to his work ; and I have 
 created the destroyer to lay waste. Whatever 
 weapon is formed against thee, it shall not 
 prosper; and every tongue, that shall contend 
 with thee, thou shalt convict. This is the 
 heritage of the Lord's servants, and their 
 justification from me, saith the Lokd." 
 
 The prophet then proceeds to shew the 
 pre-eminence of the knowledge in the law of 
 God, above all other speculative knowledge 
 whatever, as it is that only, which leads to 
 immortal and eternal life; chapter lvth. verse 
 1st. <2d. &c. " Ho ! every one that thirstcst, 
 come ve to the waters ! and that hath no silver, 
 come ye, buy, and eat! yea, come, buy \e 
 without silver; and without price, wine and 
 milk. Wherefore do ye weigh out your silver 
 for that which is no bread, and your labour, 
 for that which will not satisfy ?" 
 
 Before we proceed to the explanation of this 
 passage, it is necessary to make a [c^v ob- 
 ,-avations on the language made use of by the 
 
 prophctj
 
 tin the Prophecies^ 13. 
 
 prophet, as they will greatly tend to the illustra- 
 tion of the sentence j and which, I shall offer 
 by way of objections. First, as to the express 
 sion, and he that hath no silver, come ye, 
 buy, and eat." For if they have no money 
 how can they buy ? Second, as he began with, 
 " Ho ! every one that thirstest, come ye to the 
 waters." And did not say any thing of food; 
 he, in strict propriety ought to have said, buy, 
 and drink ; not eat. Third, he farther says, 
 come buy ye without silver, and without price, 
 wine and milk; but takes no notice of the 
 water, which was what he began the discourse 
 with : neither does he desire them to buy bread, 
 although he afterwards asks them, why they 
 weigh their silver for that which is not bread? 
 However, we may from the whole, gather, 
 that he compares the Law of God, at one time 
 to water, another time to wine, as also to 
 milk, and to bread : and which ought to be 
 satisfactorily accounted for. Fourth, he farther 
 observes, " Wherefore do ye weigh out your 
 silver for that which is no bread ? &c." Now, 
 as he had before observed, that those who had 
 no silver, should buy without money j it seems 
 strange that he should ask them, why they 
 
 weighed
 
 H Dissertations 
 
 weighed their silver so unprofitably : for if they 
 have no silver, how can they weigh it ? But 
 ihe true sense of all this is, that the prophet 
 considered the nation, as consisting of different 
 'classes; one of which is extremely hungry and 
 thirsty; not for real bread and water, but for 
 the word of God; or the knowledge of his 
 holy Law : as the Psalmist says, Hi. 3. " My 
 soul thirstiest for God, &c." He therefore 
 addresses this class thus, ho t all ye that are 
 thirsty &c. that is, all ye who thirst for the 
 Law, shall then be fully satisfied therewith : 
 -agreeable to what the prophet Zech. says, xiv. t*. 
 when describing the wide effusion of divine 
 knowledge from Jerusalem, at the restoration 
 of the nation. t; And it shall come to pass, in 
 that day, living waters shall go out from 
 Jerusalem, &c." For at their restoration, the 
 whole eanh will be instructed in the true word 
 of God from thence ; as we find elsewhere, 
 " For from Zion shall go forth the Law; and 
 the word of the Lord from Jerusalem." (Isai. 
 ii. 3.) Fie therefore says to this class, come 
 yc to the waters. 
 
 As to the second class, who have no such 
 thirst ; have no vehement desire, and whose 
 
 mind
 
 on the Prophecies, i$ 
 
 mind is hot delighted with study; such ai 
 the plodding mechanic, and the mass, or bulk, 
 of the common people, he emphatically made 
 use of the Hebrew noun ppD which denotes 
 silver, or money in general; and is derived 
 from the verb F|D3 to desire; from the great 
 desire, mankind in general have to possess it. 
 Hence, the study of the great wonders of 
 nature, &c. is frequently expressed in Hebrew 
 by the M'ord F)D3 which denotes desire: from 
 the curiosity excited in mankind, and the great 
 desire implanted in them, to enquire into the 
 causes of those great wonders : whence alsOj 
 the speculative sciences are called philosophy^ 
 and those who study them philosophers; i. e 
 "tlesirers, or lovers of wisdom. The prophet 
 therefore, says to them that have no desire to 
 study, &c. Ye that have no silver, come, buy, 
 and eat; for, although ye are not inclined to 
 learn and study, yet would I advise you to 
 be instructed in the law, that ye may then eat; 
 may reap the benefit thereof: and, as to his 
 repeating the expression, come, buy ye without 
 silver and without price, wine and milk; it 
 was to shew that, the study of the law not onlji 
 instructs us in the due performance of the 
 
 precepts.
 
 tfy Dissertations 
 
 precepts, which may be called eating, or food; 
 but also enables us to comprehend those 
 ,great and divine truths, contained therein; 
 and is therefore very properly compared to 
 wine and milk, as being rich delicacies; much 
 cuperior to the common food of mankind. 
 He then addresses the third class, which are 
 ihe Philosophers, and says, wherefore do ye 
 weigh out your silver for that which is not 
 bread ? and your labour for that which will 
 not satisfy ? " Wherefore do ye thus weary 
 yourselves in these speculative sciences? where- 
 fore do ye thus weigh your silver ? for by 
 the weighing of the silver, he pointed to philos- 
 ophy; because it is by weighing of reasons 
 and arguments, that it attempts to find out 
 truth: why theiefore do ye thus weary your- 
 selves in this kind of reasoning, since it does 
 "not contain that true food for the soul, which 
 the law of God docs ; for that is the real 
 heavenly bread, and divine food. Moreover 
 all the labour and pains that ye take in these 
 researches, will not satisfy : for the soul rests 
 not satisfied and contented, with the study of 
 physics; because, there is always some doubt 
 remaining behind: some problem not clearly 
 
 solved a
 
 on the Prophckics. 17 
 
 solved, Hence, we frequently find one set 
 of philosophers contradict another^ and main- 
 tain principles diametrically opposite to each 
 other, as is fully verified between the opinions 
 of the ancients and the moderns; and which 
 is the reason thatj the study of physics cannot 
 afford, that full and true satisfaction, that 
 the sure word of prophecy does; he therefore 
 made use of the expression, " And your labuor 
 for that which will not satisfy." And* as that 
 is the case, I would advise Jou, says he, to, 
 "Attend, and hearken unto me; and eat that 
 which is truly good :" observe the due per- 
 formance of the precepts; for that is the true 
 heavenly food, that is really good: and, being 
 thoroughly instructed in the knowledge of the 
 true faith in God, Your soul shall then 
 feast itself with the richest delicacies." Thus, 
 he compares the knowledge of the true faith, 
 to the rich delicacies of milk and wine, which 
 he had before observed they were to buy 
 without price; and which really is above alt 
 price. 
 
 Having thus shewn the happiness which 
 those who deligently study the word of God 
 
 arc 
 voi 3. C
 
 18 Dissertations 
 
 are to enjoy in this state; he proceeds to in- 
 form us, that, exclusive of all this, they shall 
 also obtain eternal life; as in verse 3d. "In- 
 cline your ear, and come unto me; attend, 
 and your soul shall live." This, is the im- 
 mortal state which they are to enjoy after 
 death in this- world. And as this is promised 
 as the reward of their faith in the word, and 
 promises of God, he says, ci And I will make 
 with you an everlasting covenant; I will give 
 you the gracious promises made to David, 
 which never shall fail." Ye shall enjoy the 
 covenant of everlasting life; because ye were 
 steady in the true faith, as was David, as 
 the Psalmist says, (Psalm, lxxxix. 2.} " I 
 will sing of the mercies of the Loud for ever, 
 with my mouth will I make known thy faith*- 
 fulness to all men."' He also gives us another 
 reason, why he mentioned David, verse 4th. 
 '-'' liehold lor a witness to the people I hav6 
 given him; a leader, and commander to the 
 nations. 11 He was a witness to all nations of 
 the truth of Cod's promises; and as a com- 
 mander, led them to the truth, bv the number 
 of p.->alms and hymns that he had composed in 
 honor of the true God. 
 
 The
 
 on the Prophecies* 19 
 
 The prophet then addresses the nation, verse 
 5th. " Behold, the nation, whom thou knweset 
 not, thou shaltcall; and the nation who knew 
 not thee, shall run unto thee, for the sake 
 of the Lord thy God; and for the Holy One 
 of Israel, for he hath glorified thee." That 
 even the nations whom Israel never knew, 
 as also those who never knew Israel, shall 
 all run to them to be instructed in the true 
 word of God, when Israel shall be glorified, 
 for their steady faith in the glorious promises 
 of God; and which will all then be fully 
 accomplished. When therefore, the nations 
 will hear of all this, they will all run to Israel 
 to seek their God, and the Holy One of 
 Israel, whose word and promise is eternal 
 truth. 
 
 The prophet now proceeds to explain the 
 parabolic language he made use of above, 
 when he said, Ho ! every one that thirsteth, 
 come ye to the waters ! And that hath no 
 silver, come ye buy, and eat; Sec. &c. by 
 telling them what he meant by coming to the 
 waters, viz. that they should seek the Lord, 
 as in verse 6th, " Seek ye the Lord, while 
 he may be found; call ye upon him while he 
 
 is
 
 90 Dissertationt 
 
 is near at hand." He farther explains, what 
 he meant by the expression, " Wherefore do 
 ye weigh oat your silver for that which is no 
 bread?" For that false philosophy, which leads 
 men to scepticism, and to doubt the truth 
 of divine revelation; and which he justly calls 
 the unrighteous man's thoughts ; as in verse 
 7th. " Let the wicked forsake his way, and 
 the unrighteous man his thoughts; and let 
 him return unto the Loan, for he will receive 
 him with compassion; and unto our God, 
 for he aboundeth in forgiveness." Here I 
 may say, the prophet has not only given us 
 an exact description of that false philosophy 
 taught by the Heathens, but also an highly 
 finished one of the modern philosophers ; such 
 as Bolingbroke, Hume, Voltaire, Hobbs, Sec, 
 who denied Providence, and laughed at re- 
 velation. These are the ways of the wicked, 
 and the thoughts of the unrighteous; who by 
 the pernicious tenets, which they inculcated in 
 their writings, have been the ruin of many; 
 for ignorant youth being deceived by their 
 sophistry, fancy themselves to be philosophers, 
 as soon as they become unbelievers. But, 
 alas! the knowledge of these philosopher.^
 
 on the Prophecies. 2i 
 
 is as much beneath that of true philosophy, 
 as all speculative knowledge is beneath the 
 study of the word of God ; as the prophet 
 forcibly observes verse 8th. " For my thoughts 
 are not your thoughts; neither are your way* 
 my ways, saith the Lord. For as the heavens 
 are higher than the earth; so are my ways 
 higher than your ways, and my thoughts than 
 your thoughts." By this comparison, the 
 prophet meant not only to point out the great 
 inferiority of the one to the other, as is the 
 immence distance of heaven from the earth; 
 but also to shew that, the thoughts of man 
 in all his pursuits of philosophy, together 
 with all his experiments and researches, are 
 all confined to the earth; i. e. to matter: but 
 the word of God raises us up to heavenly- 
 thoughts, to those that are spiritual. 
 
 The prophet then proceeds to shew that the 
 word of God, is as affective and beneficial 
 to those who study it, as the rain that cometh 
 down from heaven; verse 10, 11. "For like 
 as the rain descendeth, and the snow from 
 the heavens; and thither it doth not return; 
 but moisteneth the earth, and m&keth it gene- 
 rate, and spring forth; that it may give seed 
 
 to
 
 ft Dissertations 
 
 to the sower, and bread to the eater: so shail 
 be the word, that goeth forth from my mouth; 
 it shall not return unto me fruitless; but it 
 shall effect what I have willed; and make the 
 purpose succeed, for which I have sent it.'* 
 And this, will all be effected, when the nation 
 shall joyfully return to the holy land, from 
 their captivity among the nations, as is plain 
 from the words of the prophet, who, by images 
 highly poetical, expresses the happy state, 
 attended with joy and exultation, which they 
 are then to enjoy, verse 12. c; Surely with 
 joy shall ye go forth, and with peace shall ye 
 be led onward: the mountains and the hills 
 shall burst fo:th before you into song: and 
 all the trees of the field shall clap their hands." 
 Then also shall those who have entertained 
 erroneous principles, become perfect in faith; 
 and those that were wicked, shall become 
 righteous, verse 13. "Instead of the thorny 
 bushes shall grow up the fir-tree; and instead 
 of the bramble shall grow up the myrtle; and 
 it shall be for a memorial to the Lord ; for an 
 everlasting sign, which shall not be abolished." 
 The emire submission of all nations to the 
 faith and worship of the One true God, will 
 
 be
 
 en the Prophecies, 53 
 
 be for his honor and glory, and an everlasting 
 sign of his mighty power; and which sign will 
 never be abolished; because, after the appear- 
 ance of the Messiah, and the restoration of 
 the nation, there will never be any falling otF 
 from the true worship of God. Hence, it is 
 manifest that this prophecy, with all the great 
 and glorious promises that it contains, describ- 
 ing the happy and exalted state of the nation, 
 both temporal and spiritual, after their restora- 
 tion by the Messiah, hath never yet been 
 t ulfiled ; not at their return from Babylon; 
 and much less in the time of Jesus; and which 
 is a demonstration that he could not be the 
 Messiah : for the Lord hath sworn to the ac- 
 complishment of these promises, (see chap, 
 liv. g.) and declares that his words shall not 
 return fruitless ; (chap. lv. .) consequently, 
 they remain to be fulfiled at the restoration 
 of the nation, by the true Messiah. 
 
 The elevenih prophecy, commences chapter 
 the Ixth, verse 1st. and is continued to the end 
 of the 9th verse of chapter lxi. 
 
 Before we proceed, it will be necessary to 
 premise, that this prophecy may be considered 
 as commencing chapter lixth. verse 1st. " Be- 
 hold
 
 54 Dissertations 
 
 hold the hand of the Lord is not contracted, sb 
 that he cannot save; neither is his ear grown 
 dull, so that he cannot hear." By this intro- 
 duction, the prophet intended to point out to 
 us, the cause of the length of this dreadful 
 captivity; that it is all owing to the wickedness 
 and transgressions of the nation; and therefore, 
 God would not hear them; but if they were to) 
 seek him in sincerity and truth, he would 
 certainly answer them; for his hand is not 
 contracted* nor his ear dull, Sec. as he says, 
 verse* 2d. " But your iniquities have made a 
 separation between you and your God; arid 
 your sins have hidden his face from you, that 
 he doth not hear *. " He thus proceeds verses 
 2, 3, &c. In verse 15th. he says, te And truth 
 faileth; and he that shuneth evil, is accounted 
 as a fool; and the Lord saw it, and it dis- 
 pleased 
 
 Thi-, is tl>o real cause of this foti and dreadful captivity : for if 
 they wen- to repent of their sins, and amend their live;, they would 
 instantly be redeemed, as 1 have shewn elsewhere : (See my Letters to 
 Dr. Priestley in answer to his Letters to the Jews part 2- page 102 ) but 
 there i> so little true religion among them, and they think -.o little of 
 t)i- i r future icdeniption, as scarcely to givf themselves any concern 
 about the pioph<cies, which foretel that important event, nay, 
 lumbers of them hardly believe a syllable of tho-'c prophixif-, '*rtti 
 HcTchtfi'in iu gcneiaL
 
 en the Prophecies* 25 
 
 pleased him, that there was no judgment. " By 
 the expression, And truth faileth," the pro- 
 phet meant to express two things : viz. first, 
 that truth was nearly lost in the world: i. e. 
 the true faith in God, is lost in the world in 
 general; through the false, corrupt, and er- 
 roneous religious doctrines promulgated through- 
 out the world, by the founders of the different 
 religions, that at present overspread this globe s 
 and, secondly, that the truth which is the 
 Law that he gave to Moses, was also nearly lost 
 in the nation, owing to the pernicious deistical 
 opinions, which they have imbibed, from the 
 writings of the modern philosophers, which give 
 a licence to their pleasures, and enable them 
 to lead a voluptuous life, free from all restraint. 
 Hence, may be deduced that irreverence towards 
 God's worship, and the want of true religion, 
 at present so prevalent among those of the 
 nation, who think themselves wiser than the 
 rest of mankind, and pride themselves on their 
 philosophical knowledge, that has enlightened 
 their minds, and freed them from the shakles of 
 superstition, as they are pleased to call the 
 word of God; but this, is a manifest proof of 
 
 the 
 vol.. 2. D
 
 t6 Dissertations 
 
 the truth of prophecy, and that the time of 
 their redemption is drawing nigh : as the pro- 
 phet says, verse 16th. " And he saw, that 
 there was no man ; and he wondered, that there 
 was no intercessor." That there was no one 
 among the nation, that had so firm faith ill 
 the truth of the prophecies, as seriously to 
 consider, the promise made to them condition- 
 ally, that they should repent, and be redeemed; 
 and, consequently to stand in the breach, and 
 make intercession to the Supreme, by fasting, 
 prayer, and a sincere repentance, for the 
 redemption of the nation. But, when all this 
 shall come to pass, " Then his own arm 
 wrought salvation for him ; and his righteous- 
 ness, it supported him." His attribute of 
 righteousness, will induce him thus to act 
 towards the nation, according to the promise 
 he had made, that he would redeem them, 
 after they had received the full measure of the 
 punishment due to their crimes, although 
 they should not repent : and which so perfectly 
 sgrees with what Moses, and Ezekiel say, as 
 1 have shewn at large in the explanation of 
 the prophetic Poem of Moses. And, as the 
 salvation of the nation will comprehend two 
 
 things.
 
 on the Prophecies, 27 
 
 things, viz. the punishment of the enemies 
 of the Jews, and the deliverance of the nation; 
 the prophet takes notice of both; verse 17th. 
 Sec. " And he put on righteousness, as a 
 breast plate; and the helmet of salvation upon 
 his head; and he put on the garment of ven- 
 geance for clothing; and he clad himself with 
 zeal, as with a mantle. According to the 
 recompenses;" That is, according to the re- 
 compence which he already had bestowed on 
 Pharaoh, and Sannecharib, Sec. who had per- 
 secuted the nation : " So will he requite wrath 
 to his adversaries, recompence to his enemies; 
 to the islands a recompence will he requite *." 
 
 For 
 
 * This is the real sense of the expression QSi!' *!7V3 ribf^i Sj/D 
 according to the true intent and meaning of the prophecy, but which 
 has been the cause of much trouble to Bishop Lowth, who not being 
 able to enter into the true spirit of the Language, its idiom and phras- 
 aology, much less of the form and manner of the prophet, notwith- 
 standing all the pompous language he has made use of, to make us 
 believe that he was perfectly acquainted therewith, (See his preliminary 
 Dissertation on Isai . &c.) has miserably perverted the text, in attempt- 
 ing to make it read 7j?21 < nstea d f l he true reading of 7^3 the 
 absurdity of which, together with the whole of his wretched system of 
 correcting the present printed text by manuscripts ; and to which, Dr. 
 Blayney in his new Translation of Jeremiah, and Dr. Newcoznbe, 
 Arch Bishop of Armagh in his Translation of Ezekiel, and the minor 
 prophets, as will also Kennicott's foolish and ridiculous scUcrae ' na|>
 
 28 Dissertations 
 
 For these two 3 caphs, are what the Hebrew 
 Grammarians call pa*in 3 caph hadimyon ; 
 i. e. caph of similitude ; and thus it is frequently 
 used *, especially by this prophet, (chap. xxiv. 
 
 2.) nmruo nnstso vnto -ojo pro dv^ rrm 
 
 " And it shall be, as with the people, so with 
 the priest; as with the servant, so with his 
 master; as with the handmaid, so with her 
 mistress, &c. When thus understood, the 
 expression will appear plain and intellegible, 
 without any forced construction, or the tor- 
 turing of the text; as the prophet's intention 
 was to inform us, that as God had heretofore 
 punished those who had oppressed the Jews, 
 so would he punish those who had persecuted 
 them, in this long and dreadful captivity : he 
 therefore said, " wrath to his adversaries;" 
 that is the Babylonians, who destroyed the 
 first temple: " recompence to his enemies;" 
 which denotes the Romans, who destroyed 
 
 the 
 
 1 will not scruple to call it profane, as w<;ll a> foolish, notwithstanding 
 the hi^h hombastic.il encomiums hestowed on it by x\\s Authors of the 
 Nfw and metrical Translations, see preliminary Discourses of Lowtli, 
 R'ancy, - c. 
 
 Sec also instances of this in 1 Kir". 22. 4. and 2 King 3. '/.
 
 on the Prophecies, fi 
 
 the second temple : and as for the distant isles, 
 who were not at the destruction of either the 
 first, or second temples; yet, would he requite 
 them in such a manner, for the corrupt and 
 perverse tenets, which they held; and their 
 evil deeds, in the persecution of the nation; 
 as that, " They from the west shall revere the 
 name of the Lord ; and they from the rising 
 of the Sun, his glory : when he shall come 
 like a river strained in its course, which a 
 mighty wind driveth along." The prophet 
 thus compares the punishment of the enemies 
 of the nation, to the violence of a storm in a 
 narrow sea, where the fury of the tempest, 
 suddenly drives the vessel towards the shore, 
 and it is instantly dashed to pieces; but which 
 is not the case where there is sea room; for 
 then the vessel may ride out the storm, and 
 escape the danger of shipwreck; even so will 
 it be with the nations, and they will by no 
 means be able to ward off, or escape the com- 
 ing calamity. 
 
 Having in this manner, described the pu- 
 nishment of the nations, he proceeds to speak 
 of the redemption of Israel ; verse 20, " And 
 the Redeemer shall come to Zion ; and to 
 
 those
 
 3d Dissertations 
 
 those that return from transgression in Jacob, 
 saith the Lord." By the expression, And 
 the Redeemer shall come to Zion ; the prophet 
 meant those, that through all their sufferings 
 and persecutions, made open profession of 
 their faith, and were always known by the 
 name of Jews: and by those that return from 
 transgression; he meant such as had aposta- 
 tized, through fear of persecution, but secretly 
 in their hearts, adhered to the truth : for 
 these, are really the transgressors in Jacob *; 
 
 but 
 
 * Not as Bishop Lowth has translated it, ' And shall turn awiy 
 Iniquity from Jacob, by miserably mangling and torturing the te:<t, to. 
 mak-* it read as St. 1'aul cites it in Romans 11 2ti This, may properly 
 be termed the accommodating system ; and which has been carried to . 
 great length by Christian Writers, as I shall shew at large in a future- 
 publication, already noticed in this work ; I shall therefore, only observe 
 at present, that another Christian, also translates it thus : (see a New 
 Translation of Isaiah by a Layman) and who goes further than the 
 Bishop, by reading from Zion, instead of to Zion ; and seems surprised 
 that the Bishop did not see the necessity of correcting the first part of 
 the v<rse, as well as the end of it, so that it might be more conformable 
 to the Apostle's citation ; but if th^se learned Critics liad been thoroughly 
 acquainted with the idiom of the language, and acted fairly and honest- 
 ly , they would not have seen any necessity for correcting either the one 
 part or the other, any more than the Translators of the common 
 reading did for they have very properly expressed the sense of the 
 Ht'ip-v, " And unto them that turn from transgression in Jacob." 
 And to which, Iiusebius agrees ; although, it is to lie supposed, that i? 
 the text had been corrupted, he had far better means of discovering i'j
 
 on the Prophecies. 31 
 
 but who will nevertheless, be gathered to the 
 nation at the time of the redemption, as 
 already mentioned. 
 
 The prophet then proceeds to inform us that, 
 the covenant which God had made with them, 
 and the prophecies delivered by the prophet, 
 should never depart from them, so as to become 
 null and void; but shall surely be accomplished, 
 verse, 21, '* As for me, this is my covenant 
 with them saith the Lord; my spirit, which is 
 upon thee, and my words, which I have put in 
 thy mouth; they shall not depart from thy 
 mouth, nor from the mouth of thy seed, nor 
 from the mouth of thy seed's seed, saith the 
 Lord ; from henceforth for ever," Thus are 
 w T e assured that the Law of Moses, which is the 
 covenant God made with the nation, as also the 
 prophecies delivered by the mouth of the 
 prophets, shall never depart from the nation, 
 
 but 
 
 rt-,an the present translators. Ncte, the Lay Translator, has mad* 
 another pretty alteration, (ail in the accommodating style) in verse 21. 
 where he reads, " when I shall take away their sins j" but which is n->t 
 to be found in the Hebrew. This he acknowledges in his Note on th# 
 place ; I shall give it in his own words without any comment, and leave 
 it to the candid reader, to form what opinion he pleases on the subject. 
 " These word* seem to be lest from the Heb. and I,xx. They are in 
 Rom. II. 27. joined with the fomu-r pari of this verse, and stand there 
 3* a part of the citation.''
 
 S2 Dissertations 
 
 but remain as an everlasting witness of their 
 future restoration; and, as this was an absolute 
 promise, without any condition annexed to it; 
 he immediately begins to publish the good 
 tidings of the flourishing state of the nation, as 
 the consequence of that glorious promise, 
 chapter Lxth, verse 1st. " Arise, be thou 
 enlightened; for thy light is come; and the 
 glory of the Lord is risen upon thee/' The 
 first part of this verse, denotes the redemption 
 and salvation of the nation; and the latter part, 
 the return of the divine presence among therrr 5 
 as aforetime in the temple, Sec. 
 
 In verse 2d, he compares the calamity and 
 affliction of the nations, fo darkness; and the 
 salvation of Israel, to the glory of the Lord, 
 that will then abide among them : and mentions 
 the calamity first, because, the punishment, of 
 those who persecuted the Jews, will precede 
 their redemption. " For behold, darkness 
 shall cover the earth; and thick darkness the 
 nations: but upon thee shall the Lord arise: 
 and his glory upon thee shall be conspicuous." 
 
 In verse 3d. Sec. he informs us that, the 
 consequence of this will be, that the nations 
 will all flow to them, in order to be instructed 
 
 in
 
 on the Prophecies* 33 
 
 in the Law of the true God; as the prophet 
 has said elsewhere, (chap. ii. 3.) " And many 
 people shall go, and shall say : come ye, and 
 let us go up to the mountain of the Lord : 
 to the house of the God of Jacob; and he 
 will teach us of his ways," &c. He also in- 
 forms us, that not only the nations would 
 come, but their kings likewise ; and farther 
 tells them that, when they shall see all these 
 gathered together they will be afraid; as think- 
 ing that they are assembled to war against, and 
 oppress them; and therefore they will fear; 
 but when they find that the nations, are come 
 to do homage to them, their fear, will be 
 turned to joy, and which accounts for the 
 different terms made use of by the prophet, as 
 will be seen presently. " And the nations shall 
 walk in thy light; and kings in the brightness 
 of thy rising. Lift up thine eyes round about, 
 and see ; all of them are gathered together, they 
 come unto thee; thy sons shall come from afar; 
 and thy daughters shall be carried at the side *. 
 Then shalt thou fear, and overflow with joy ; 
 
 and 
 
 This alludes to the expression of Moses Numb. 11. IS.
 
 34 Dissertations 
 
 and thy heart shall be ruffled, and dilated; 
 because the riches of the sea shall be poured in 
 upon thee ; and the wealth of the nations shall 
 come unto thee. An inundation of camels 
 shall cover thee; the dromedaries of Midiari 
 and Epha; all of them from Sheba shall come: 
 gold and frankincense shall they bear; and 
 the praises of the Lord shall they declare. 
 All the flocks of Kedar shall be gathered unto 
 thee; the rams of Nebaioth shall minister 
 unto thee : they shall ascend with acceptance 
 on mine altar; and my beauteous house I will 
 glorify." 
 
 In verse 8th. &c. he speaks of the return 
 of the nation to the land of promise; and 
 compares the swiftness of their coming, to 
 the return of the doves to the dove-cot; for 
 then their flight is more rapid, then when they 
 .set out, on account of their haste to return 
 to their young: thus will the nation come 
 swiftly from the most distant parts. " Who 
 are these that fly like a cloud ? and as the 
 doves to their window.-.? Ve;ily the distant 
 coasts shall wait for me; and the ships of 
 Tar.>hish among the first: to bring thy sons 
 horn afar; their silver and their gold with 
 
 them :
 
 on the Prophecies. 35 
 
 them : because of the name of the Lord thy 
 God; and of the Holy One of Israel: for 
 he hath glorified thee. And the sons of the 
 stranger snail build up thy walls;" For, as 
 their ancestors destroyed them, they are now 
 to build them up again : u And their kings 
 shall minister unto thee: for in my wrath I 
 smote thee; but in my favor I will love 
 thee with the most tender affection. And thy 
 gates shall be open continually ; by day, or by 
 night, they shall not be shut; to bring unto 
 thee the wealth of the nations : and their 
 kings shall be attended with guides *. For 
 that nation, and that kingdom which will not 
 serve thee, shall perish; yea, those nations 
 shall be utterly desolated." And, as in the 
 days of Solomon, Hyram king of Tyre fur- 
 nished him with all sorts of costly wood, for 
 the building of the temple; so will the nations 
 in the latter days, bring every rich and costly 
 wood, to build and adorn the sanctuary, as 
 he says verse 13th, "The glory of Lebanon 
 shall come unto thee; the fir-tree, the pine, 
 and the box together : to adorn the place of 
 
 my 
 
 * To guide those that cojnc from far distant countries.
 
 36 Dissertations 
 
 my sanctuary ; and I will glorify the place, 
 whereon I rest my feet." In verse 1 4th, he 
 assures us, that when all those nations shall 
 come to Jerusalem, they will not come in 
 pride and arrogance, but in a low, humble, 
 and submissive manner. " And the sons of 
 thine oppressors shall come bending before 
 thee; and all those that dispised thee, shall 
 do obeisance to the soles of thy feet: and 
 they shall call thee, the city of the Lord: the 
 Zion of the Holy One of Israel." By the 
 expression in the latter part of the verse, the 
 prophet informs us, that the nations will not 
 come and prostrate themselves thus to them, 
 on account of their great power, but for the 
 sanctity and holiness of the Divinity that will 
 then be in the midst of them : and which is 
 a demonstration that this prophecy was not 
 fulfiled at their return from Babylon; for then, 
 the Assyrians and Babylonians, who had des- 
 troyed their kingdom, vexed and oppressed 
 them; did not come to bow, and do obeisance 
 to them, as is clear from all history both sa- 
 cred and profane: it therefore remains to be 
 fulfiled at the redemption of the nation from 
 the present captivity. 
 
 He
 
 on the Prophecies, 37 
 
 He then shews that, not only their pre* 
 sent miserable state, will be changed to a most 
 exalted one; but their ruined country, emer- 
 ging from its obscurity, will become equally 
 great and glorious ; verse 15th. *< instead of 
 thy being forsaken, and hated, so that no one 
 passed through thee; I will make thee an 
 everlasting excellency ; a subject of joy for 
 perpetual generations. 
 
 The prophet farther informs us, that as the 
 
 nation during this long and dreadful captivity, 
 
 had been continually robbed and plundered of 
 
 its property, by the different nations under 
 
 whose dominion they lived, as history clearly 
 
 proves; it should then be the reverse; verse 16, 
 
 <e And thou shalt suck the milk of the nations ; 
 
 and be delighted with the riches of kings: 
 
 and thou shalt know, that I the Lord am thy 
 
 saviour; and that thy redeemer is the Mighty 
 
 One of Jacob." Thus will all the nations 
 
 know that this great change, will not be owing 
 
 to any natural cause, but will be purely 
 
 supernatural. 
 
 He then assures us verse 17'th, that the 
 spoil of the nations, will be so great, that 
 instead of the brass and iron, which they 
 
 deprived
 
 33 Dissertations 
 
 deprived them of during the captivity &c. 
 they will bring them gold and silver in return. 
 *' Instead of brass, I will bring gold ; and 
 instead of iron, I will bring silver; and in- 
 stead of wood, brass; and instead of stones, 
 iron. And I will make thine inspector peace; 
 and thine exactor righteousness." For their 
 enemies plundered them in war and captivity; 
 but with them, it will be qui f e the reverse; 
 for their inspectors and exactors will be peace 
 and righteousness; that is, they will possess 
 all this riches in peace and righteousness; 
 because, the nations will of their own accord, 
 bring it in a friendly and peaceable manner; 
 for as he says, verse 18th, "Violence shall 
 no more be heard in thy land ; destruction 
 and calamity, in thy borders: but thou shalt 
 call thy walls salvation ; and thy gates praise." 
 In all their gates, there will be nothing heard 
 but praise to the Almighty, for these great 
 blessings. And, as he at the commencement 
 of the prophecy, had compared the captivity 
 to darkness, and the redemption to light: 
 he observes verse 19th. " No longer shalt 
 thou have the sun for light by day; nor the 
 brightness of the moon to enlighten thee; for 
 
 the
 
 en the Prophecies, 59 
 
 the Loud shall be to thee an everlasting light, 
 and thy God shall be thy glory. Thy sun 
 shall no more go down ; neither shall thy 
 moon wane : for the Lord shall be thine 
 everlasting light ; and the days of thy mourn- 
 ing shall be ended." This shews, that after 
 their redemption from this captivity, their 
 kingdom and government is not to be des- 
 troyed any more. And that they may be 
 worthy of such a great blessing, he informs 
 us, verse 21st, " And thy people shall be 
 all righteous:" For at the time of the redemp- 
 tion, God will refine them, as the prophet 
 Zechariah says, 13. 9. "And I will refine 
 them as silver is refined, and will try thern 
 as gold is tried." So that all that shall be 
 left will be righteous ; as the prophet Isaiah 
 says elsewhere, (chap. iv. 3.) " And it shall 
 come to pass, whosoever is ItiH in Zion, and 
 that remaineth in Jerusalem, holy shall he 
 be called." Therefore, "Shall they for ever 
 possess the land :" That all the world may 
 know, that the nation is, { The cion of my 
 planting, the work of my hands, that I may 
 be glorified." And, although during this 
 captivity, they have been reduced to a very 
 
 small
 
 40 Dissertations 
 
 small number; yet, will they so cncrease 
 after their redemption, that, *' The little one 
 shall become a thousand ; and the small one 
 a strong nation." The little tribe will be 
 a thousand times as numerous as it is at 
 present, &c. The prophet then informs us 
 that, this will be in its appointed time, as 
 he says, '*I the Lord in due time will hasten 
 it." When the appointed time of their re- 
 demption shall come, the Almighty will hasten 
 its accomplishment ; for as the prophet knew 
 that the captivity was to continue such a 
 length of time ; he exhorted them, not to 
 despair on that account ; for as soon as the 
 period arrived, God would by no means de- 
 lay it, but on the contrary would assuredly 
 hasten it. 
 
 The prophet having thus delivered the 
 promise and assurance of the redemption cf 
 the nation, in a most clear ; and explicit 
 manner, observes thus of himself, chapter 
 lxi. 1. &c. '* The spirit of the Lord is upon 
 me, because the Lord hath anointed me." 
 That is, he was instructed to cpeak more 
 largely and clearly of the salvation, and 
 redemption of the nation, than any of the 
 
 other
 
 on the Prophecies* 41 
 
 other prophets, because the Lord had anoint- 
 ed him in an especial manner, " To publish' 
 glad tidings to the meek ; he hath sent me 
 to bind up the broken hearted." This is 
 an exact description of the nation in this 
 captivity; for they have patiently borne 
 innumerable persecutions without resentment, 
 the consequence of which is, that they are 
 broken hearted: the prophet therefore ob 
 serves, that his mission was, to prophecy 
 of the appointed time of the redemption and 
 salvation of the nation, and the punishment 
 of their enemies: "To proclaim freedom 
 to the captivts ; and to the bounden perfect 
 liberty * : To proclaim the year of acceptance 
 with the Loud; and the day of vengeance 
 of our God. To comfort all those that 
 mourn; to apply it to the mourners of Zion, 
 to give them a beautiful (crown) instead of 
 ashes; the oil of gladness instead of sorrow; 
 the garment of praise instead of heaviness ; 
 that they may be called oaks of righteousness, 
 the plantation of the Lokd, that he may 
 
 be 
 
 In Heb. f^p ni5i3 property denotes, the opening oftheyriwh 
 VOL. 2. F
 
 4g Dissertations 
 
 be glorified." He also informs us, that he was 
 appointed, to prophecy the rebuilding of their 
 ancient ruins; their flourishing and exalted 
 state; and the submission of the nations to 
 them, verse, 4th. Sec. " And they shall build 
 up the ruins of old times; they shall restore the 
 ancient desolations; they shall repair the cities 
 laid waste ; the desolations of continued ages. 
 And strangers shall stand up and feed your 
 flocks; and the sons of the alien shall be your 
 husbandmen and vine dres.~ers. But ye shall be 
 called the priests of the Loud; the ministers of 
 our God, shall be you? title." Ye shall not 
 then be engaged in such services; but in the 
 meditation of the Law of God, and in his ser- 
 vice, as priests; and being thus at leisure, and 
 engaged in the service oi God, " Ye shall eat 
 the riches of the nations; and in their glory 
 shall ye make your boast. Instead of your 
 shame, ye shall receive a double inheritance; 
 and of your ignominy, ye shall rejoice in their 
 portion ; for in their land a double share shall 
 ye inherit; and everlasting joy shall ye possess. 
 'or I ihe Lord love judgment: and hate 
 robbeiv even for a burnt-offering * : and I 
 
 Thui t'le jnrir' M.iVhj 5ii>v, "Ari ye bring that which, i* 
 '.oeii, ' lie Cft-ijfc t. 13.
 
 on Jhe Prophecies, 43 
 
 vi-11 give them the reward of their work with 
 faithfulness; and an everlasting covenant will I 
 make with them : and their seed shall be illustri- 
 ous among the nations ; and their offspring, in the 
 midst of the people : all they that see them shall 
 acknowledge them, that they are a seed, which 
 the Lord hath blessed." 
 
 From the explanation here given of this 
 prophecy the following principles are obvious. 
 First, that God will take vengeance of the differ- 
 ent nations, for the cruelty which they exercised 
 towards the nation during this long and dread- 
 ful captivity. Second, all the tribes of the 
 nation will be gathered together, from the east 
 and the west, far and near. Third, the different 
 nations of the earth will be subject to Israel, 
 and the worship of the true God; when they 
 will all come, and bring an offering to the 
 house of the Lord. Now, as none of these 
 important events took place at their return 
 from Babylon, as is clear from all history 
 both sacred and profane : and, as it is equally 
 clear that, they were not accomplished in the 
 time, nor in the person of Jesus; it is manifest 
 that, he could not be the Messiah; and that 
 these great and glorious promises, remain yet 
 
 to
 
 44- Dissertations 
 
 to be fulfilcd in the latter times, when the 
 true Messiah will come to redeem the nation. 
 
 The twelfth prophecy, commences verse l()th, 
 of this chapter, and is continued to the end of 
 verse 6ih, of chapter lxiii. 
 
 Before we proceed to the explanation of 
 this prophecy, it is necessary, for the better- 
 understanding of the same to observe that, 
 the prophet having in the preceding prophecy, 
 prophecied of the future redemption and salva- 
 tion of the nation, and the punishment of the 
 nations that oppressed them; and that God had 
 in a peculiar manner, made choice of him, to 
 prophecy all this; he introduces the nation and 
 Jerusalem as giving thanks to the Lord, and 
 rejoicing for the great good thus promised to 
 them; and which, is similar to that introduced 
 in the second prophecy, as I have there ex- 
 plained it. " I will greatly rejoice in the Lord; 
 my soul shall exult in my God. For he hath 
 clothed me with the garments of salvation; he 
 hath covered me with the mantle of righteous- 
 ness: as the bridegroom decketh himself with a 
 (priestley) tire *; and as the bride adorneth 
 herself with her jewels." 
 
 The 
 
 * This i.i in allusion to the magnificent dress of the High Priest wlu-i\
 
 oh the Prophecies. 45 
 
 ^Thc prophet having thus spoken of the re- 
 demption and salvation of the nation; points 
 out to us in beautiful figurative language, the 
 manner of their redempion : verse 11th. "For 
 as the earth pusheth forth the tender shoots ; 
 and as a garden maketh her seed to germinate; 
 so shall the Lord God cause righteousness 
 to spring forth; and praise, in the presence 
 of all the nations." By the image of represent- 
 ing the earth as pushing forth her shoots, &c. 
 
 the 
 
 officiating; espec'ally # the mitre, or crown. (Sec Exod. 29. 6.) But it 
 is almost impossible to give the prophet's metaphor its full force in 
 another language. And I am also of opinion that, the present Transla- 
 tion of the latter part of the verse, though agreeable to the opinion of 
 the Commentators in general, (the learned Abarbanel excepted) does 
 not contain the real sense of the prophet's expression : f >r it does not 
 properly signify, that they should be decked and adorned as a bridegroom 
 and a bride : but that the Supreme, who was to clothe the nation with 
 the garments of salvation, &c. and whose relation to the nation, is as 
 that of the bridegroom to the bride ; (as is e'ear from that beautiful 
 allegorical pastoral poem, of Solomon, the Song of Songs ; where, in 
 the choicest colouring of language, and all the elegance and variety of 
 the most select imagery, he describes the conjugal union of God with the 
 Jewish Church. Whence it is, that the sacred writers compare the 
 nation's committing idolatry, to a woman's being guilty of adultery 
 to her husband, this relation, the prophet has also set forth in chapter 
 Iviith, verse 5th. " And as the bridegroom rejoiceth in his bride, so 
 jhall thy God rejoice, in thee.") should in quality of bridegroom, 
 minister, i e. pre) are the tire for the bride, to adorn herself therewith, 
 ws a bride docs herself with her Jewels.
 
 .40 Dissertations. 
 
 the prophet has inimitably shewn the state 
 of the nation in this captivity, prior to the 
 redemption : for as the seed doos not germinate 
 till after its corruption ; so will it be with the 
 nation; that is, when by being so long in 
 captivity, as almost to despair of their redemp- 
 tion ; expecting nothing else but to be swallowed 
 up, and lost among the nations; then will 1 
 God cause righteousness to spring forth for 
 them, Sec. And as there is a certain appointed 
 time for the germination of the seed, so will 
 God cause their redemption to take place in 
 its appointed time. 
 
 The prophet then proceeds to inform u, 
 that on two accounts, God will come to the 
 salvation of the nation: first, on account of 
 the land, which at present is in the hands of 
 their enemies: and which, perfectly agrees 
 with what Moses says, (Levit. xxiv. 42.) 
 tc And the land will I also remember." second, 
 for the sake of the nation, his people, and 
 inheritance, that are dispersed among all na- 
 tions, and have suffered the cruellest op- 
 pressions, and persecutions: chapter lxiid. 
 verse 1st. " For Zion's sake I will not keep 
 silence; and for the sake of Jerusalem I will 
 
 not
 
 en the Prophecies, 47 
 
 not rest: until her righteousness break forth 
 as a strong light; and her salvation, like a 
 blazing torch." This regards the land : to 
 the nation, he says; verse 2d, "And the na 
 tions shall see thy righteousness; and all the 
 kings, thy glory: and thou shalt be called 
 by a new name, which the mouth of the Loan 
 shall express. And thou shalt be a beautiful 
 crown in the hand of the Lord; and a royal 
 diadem in the palm of thy God." 
 
 In verse 4th, the prophet explains the na- 
 ture of the name by which she is to be called. 
 et Np more shall it be said unto thee, thou 
 forsaken ! Neither to thy land shall it be said 
 any more, thou desolate! but thou shalt be 
 called the object of my delight; and thy land 
 the wedded (matron :) for the Lord shall 
 delight in thee; and thv land .shall be wedded. 
 Por as a young man weddeth a virgin *, so 
 thy sons shall wed thee ; and (aa) the bride- 
 groom rcjoiceth in his bride, so shall thy 
 God rejoice in thee. 5 ' The first part of this 
 
 * The prophet m'ule u.-e< f "his imupo, tlun. convey* to our mind, the 
 jnost agreeable union in nature ; as beinjr t lie most likely to produce a 
 lasting felicity 5 inert:'. hr. ri'.e unii.ttrrupud happiness, wlii'Mi 
 thjy art u> t> j-.y i'. tiu- i;-i.u .-." '.' .1 seif '.-:' uti.
 
 48 dissertations 
 
 verse, is addressed to the land; and the latter 
 part to the nation : and which I humbly con- 
 ceive, to be a manifest proof of what I have 
 observed in the note on ver-.e 10th. ot the- 
 preceding chapter, that, the term bridegroom 
 is used metaphorically, to denote the Supreme, 
 who is thus considered in respect to the 
 nation. 
 
 The prophet then proceeds verse 6th. " Upon 
 
 thy walls, O Jerusalem, have I set watchmen 
 
 all the day; and all the night long they kept 
 
 not silence : they that made mention of the 
 
 Lord, kept not silence to you." The prophet 
 
 here observes, that while Jetusalern was ye< 
 
 in being, God sent his servants the prophets 
 
 who, as vigilant watchmen placed on the walls,- 
 
 neither slept nor slumbered, but continually 
 
 called on them in the name of the Lord, and 
 
 earnestly exhorted them to repent; but says 
 
 fie, as ye did not attend to them when called; 
 
 it is highly proper, that yc now call on the 
 
 Lord incessantly; verse 7th. " Let him 
 
 therefore not rest in silence, until he establish, 
 
 and until he render Jerusalem a praise in the 
 
 earth." I must also inform you, says the 
 
 prophet, not to imagine that, your prayer 
 
 may
 
 on the Prophecies* 49 
 
 may be in vain, or of none effect; for, verse 
 
 Sih. " The Lord hath sworn by his right hand, 
 
 and by his powerful arm : surely, I will no 
 
 more give thy corn for food to thine enemies ; 
 
 nor shall the sons of the stranger drink thy wine 
 
 for which thou hast laboured; but they, that 
 
 reap the harvest, shall eat it, and praise the 
 
 Lord; and they that gather the vintage, shall 
 
 drink it in my sacred courts." The expressions 
 
 in this verse, have a reference to the law of 
 
 Moses; Levit. xix. 23, &c. " And when ye 
 
 shall come unto the land, and shall have planted 
 
 all manner of trees for food, then ye shall count 
 
 the fruit thereof as uncircumcised : three years 
 
 it shall be as uncircumcised unto you; it shall 
 
 not be eaten of. But in the fourth year all the 
 
 fruit thereof shall be holy to praise the Lord 
 
 withall. And in the fifth year ye shall eat the fruit 
 
 thereof, &c" Again ; ss Thou mayest not eat 
 
 within thy gates the tithe of thy corn, or of 
 
 thy wine, or of thy 'oil; But thou must eat 
 
 them before the Lord thy God, in the place 
 
 which the Lord thy God shall choose." Deut. 
 
 xii. 17- 18. This clearly explains the force of 
 
 the expressions made use of by the prophet, 
 
 shall 
 TOL 2. G
 
 50 Dissertations 
 
 " shall praise the Lord," and " shall drink it 
 in my courts." And which shews the lasting 
 happiness that they are to enjoy at theiif 
 restoration; and that they will no more go into 
 captivity : and is also, as I apprehend, a mani- 
 fest proof, of the perpetuity of the Law of 
 Moses. 
 
 The prophet then addresses himself to the 
 rulers and elders of the nation : directing them 
 to prepare the people by repentance; and thus 
 remove sin from them ; and which he forcibly 
 expresses under the image, of clearing the 
 caussey from stones : by which means the stand- 
 ard of salvation will be raised, as in verse 10th. 
 Sec. "Pass ye, pass through the gates; 
 prepare the way for the people ! Cast ye up, 
 cast up the caussey: clear it from the stones! 
 Lilt up on high a standard to the nations! 
 Behold, the Lord hath thus proclaimed to the 
 end of the earth : say ye to the daughter of 
 Zion, lo, thy saviour cometh ! lo, his reward 
 is with hi.li, and his work before him. And 
 they shall be called, the holy people, the 
 redeemed of the Lord : and thou shalt be 
 called, the much desired, the city unforsaken." 
 
 The prophet then, as one enquiring says, 
 
 chanter
 
 on the Prophecies. 4 1 
 
 bapter lxiiid. verse 1st. " Who, is this that 
 cometh from Edora ? with garments deeply dyed 
 from Botsrah ? This, that is magnificent in his 
 apparel ; exclaiming in the greatness of his 
 strength; I speak in righteousness, and am 
 mighty to save. The prophet here shews the 
 greatness of the vengeance which God will take on 
 the enemies of the jews, particularly on Botsrah, 
 which is Rome: and that he who speaks in 
 righteousness, who equitably administers just ice; 
 is mighty to save the nation, that had stedfastly 
 acknowledged his Unity, during this long and 
 dreadful captivity. 
 
 The prophet then again enquires, verse 2d. 
 '* Wherefore is thine apparel red ? Thy gar- 
 ments, as of one that treadcth the wine-vat ? 
 To whom the Almighty answers, verse 3d. " I 
 have trodden the vat alone: and of the people 
 there was not a man with me. And I trod 
 them in mine anger ; and I trampled them 
 in mine indignation : and their life-blood was 
 sprinkled upon my garments ; and I have 
 stained all mine apparel/' In verse 4th. the 
 prophet explains the figurative language, he had 
 just made use of. " For the day of vengeance 
 was come. 
 
 He
 
 52 Dissertations 
 
 He then observes (verse 5th.) that although 
 the time was come, yet, there was no repent- 
 ance in Israel; no merit of good works to 
 render them worthy of salvation : and which 
 perfectly agrees, with what the prophet said 
 above verse 3d, " And of the people there wa& 
 not a man with me." And as he says chap. 
 lix. 1(5. " And he saw that there was no 
 man, &c." " And I looked, and there was 
 no one to help; and I was astonished, that 
 these was no one to uphold : therefore mine 
 own arm wrought salvation for me, and mine 
 indignation itself sustained me. And I trod 
 down the people in mine anger ; and I crushed 
 them in mine indignation ; and I spilled their 
 blood on the ground," 
 
 I have here shewn that, this great, and 
 important prophecy, perfectly accords with the 
 gracious promises contained in the several 
 prophecies delivered by this prophet; as, first, 
 the salvation of the nation, the return of the 
 divine presence, and the spirit of prophecy 
 among them : second, the promise that they are 
 not to go into captivity more: third, the des- 
 truction of the nations that had persecuted 
 them : all which promises, it is manifest, have 
 
 never
 
 on the Prophecies, 55 
 
 never yet been accomplished; not at their 
 return from Babylon; for then they did not 
 enjoy any such happiness; but after great, I 
 may say almost continued troubles and affliction* 
 they were again carried into captivity, in the 
 most miserable condition; and in which, they 
 have continued to this day : neither were any 
 of these glorious promises fulfiled in the time, 
 or in the person of Jesus ; for about forty 
 years after his death, their government was 
 destroyed by the Romans: which is a manifest 
 proof, that he could not be the promised 
 Messiah, that is to redeem the nation; and 
 under whom, they are to enjoy all the happi- 
 ness, both spiritual and temporal, contained in 
 these promises. 
 
 Before I take leave of this important pro- 
 phecy, I must say a few words, by way of 
 observation, on what Bishop Lowth, has ad- 
 vanced concerning the person introduced, as 
 stained with treading the wine-vat. In his 
 note on chapter lxiiid, as well as in his pre- 
 lections, (7. and 30.) he represents the person 
 thus introduced, to be the Messiah. He 
 considers the interlocutors in this passage, 
 to be the Messiah and a chorus; but though 
 
 he
 
 54 Dissertations 
 
 he confidently asserts it; yet, does he not 
 offer any reasons in support of his opinion: 
 nay, I am convinced, he was not able to 
 advance any one solid argument in support 
 oi his hypothesis. This, I trust will appear 
 to demonstration, when we consider, first, 
 lhat in chapter xxxivth, the prophet speaks 
 of the vengeance which God will take on Edom 
 and Botsrah, in which the sword of the Lord 
 is represented as satiated with blood, &c. 
 Second, that in chapter lix, 15. 16. 17. a 
 most remarkable part of this passage is applied 
 lo God himself, who is represented as uttering 
 nearly the same words as here: and is also re- 
 presented, as putting on the garments of 
 vengeance. Third, the expression, " For the 
 day of vengeance was in my heart; and the year 
 of my redeemed was come." And which 
 perfectly coincides with what Moses says in his 
 prophetic poem, Deut. chap, xxxii. 35. " To 
 me i. e. to God belongeth vengeance, and re- 
 compense, at the time that their foot shall slip." 
 That is, when the measure of the iniquity 
 of the enemies of the Jews shall be full, and the 
 period of their power is arrived: and which 
 will be, " when the Lord shall have judged his 
 
 people.'
 
 en the Prophecies, 5S 
 
 people." Then, will he inflict vengeance on 
 their enemies ; as Moses farther says, verse 4lsU 
 " When I whet my glittering sword, and mine 
 hand take hold of judgment; I will render 
 vengeance to mine enemies, and will requite 
 them that hate me." And thus also he con- 
 eludes the poem, " Cause his people to rejoice, 
 O ye nations: for he will avenge the blood of 
 his servants, and will render vengeance to his 
 adversaries: and he will be reconciled to his land 
 and to his people." Then will the year of his 
 redeemed be come: for, as I have frequently 
 had occasion to observe, it is clear from all the 
 prophecies which speak of the redemption and 
 ialvation of the nation, that the vengeance w r hich 
 God will take on the enemies of the Jews, is to 
 precede their redemption. From all which, it 
 is manifest, that the Bishop's hypothesis is 
 absurd, and futile: and that this passage can 
 be applied to none but God himself; being 
 a lofty description of his appearance against 
 the enemies of his people, and the vengeance 
 he will take on their enemies in the latter 
 days, immediately preceding the time of their 
 redemption : and which leads me to take no- 
 tice of what the Bishop says concerning the 
 
 completion
 
 66 Dissertations 
 
 completion of this prophecy. After he had 
 combated the opinion of those intepreters, that 
 suppose, that Judas Maccabeus and his victories 
 make the subject of it ; he observes, " I con- 
 clude therefore, that this prophecy has not the 
 least relation to Judas Maccabeus. It may be 
 asked, to whom, and to what event does it 
 relate ? I can only answer, that I know of no 
 event in history to which from its importance 
 and circumstances it can be applied: unless 
 perhaps to the destruction of Jerusalem and the 
 Jewish polity." Biu, nothing can be farther 
 from truth than this assertion : for from what 
 hath been said above, it is clear, that this pro- 
 phecy has not the most distant relation to the 
 destruction of Jerusalem and the Jewish polity;, 
 but on the contrary, manifestly foretells the 
 exemplary vengeance that is to be taken on 
 the enemies of the Jews, and not on the Jew- 
 ish nation. . Of this, it appears to me, the 
 Bishop himself was sensible; for he presently 
 after observes, " But though, this prophecy 
 must have its accomplishment, there is no 
 necessity of supposing that it has been already 
 accomplished. There are prophecies, which 
 intimate a great slaughter of the enemies of 
 
 Cod
 
 on the Prophecies* 57 
 
 God and his people, which remain to be ful- 
 filed : these in Ezekiel chap, xxxviii. and in 
 the Revelation of St. John, chapter xx. are 
 called Gog and Magog. This prophecy of 
 Isaiah may possibly refer to the same or the like 
 event." From all which, it is demonstrabJe, 
 that this prophecy remains to be fulfiled, and 
 will most certainly be accomplished at the time 
 of the redemption of the nation, by the true 
 Messiah. 
 
 The thirteenth prophecy commences verse 
 8th. chap, lxvth, and is continued to the end of 
 the last verse of the same. 
 
 The purport of this prophecy, is to shew, 
 that, although the children of Israel should not 
 repent, return, and seek the Lord their God, 
 in this captivity; yet, would he at all events 
 redeem them, when the appointed time of their 
 redemption should arrive : not for any merit 
 of theirs j because there will be such a great 
 number of wicked unbelievers among them; 
 but for the sake of the few righteous : and also 
 in consideration of what they will be after their 
 redemption, when they will all be good and 
 righteous; those therefore, that are righteous 
 
 ip 
 
 YOi. & II
 
 6$ Dissertations 
 
 in captivity, will happily attain to the redemp- 
 tion ; but those that are wicked, will be 
 destroyed in the wars and troubles that will 
 take place, before their final restoration. 
 
 The prophet therefore, in figurative lan- 
 guage observes, chapter lxvth. verse 8th. 
 "Thus saith the Lord: as the new wine is 
 found in the cluster; and one saith, destroy 
 it not; for a blessing is in it; eo will I do 
 for the sake of my servants; I will not destroy 
 the whole." By this image, the prophet clearly 
 shews the nature of the preservation of the 
 nation: for as there is in the cluster of grapes, 
 husks, and kernals, which are of little or no 
 use, yet they say destroy not the grape, because 
 there is a blessing in it: i. e. it contains that 
 within itself, that will produce good wine: 
 for which reason, it ought not to be destroyed: 
 even so, says God, will I do for the sake 
 of my servants : that is, although there are 
 great numbers of the nation, that are totally 
 undeserving of being redeemed: yet, I will 
 not destroy the whole; but will have regard 
 to those among them who are my servants: 
 but more especially, in regard to what they 
 will all be hereafter; as he says, verse 9th, 
 
 " And
 
 Qti the Prophecies* 69 
 
 il And I will bring forth a seed from Jacob ; 
 and from Judah an inheritor of my mountains ; 
 and my chosen shall inherit it, and my servants 
 shall dwell there." By the seed of Jacob, he 
 meant the ten tribes; and by the inheritor of 
 Judah, the kingdom of Judah r and they 
 altogether, are the Lord's chosen servants, 
 and shall inherit the land, and dwell there. 
 
 He also observes that, although the land 
 of promise since the nation hath been carried 
 captive out of it, in a most ruinous, miserable, 
 barren state, yet shall it become exceedingly 
 rich and fruitful; feeding numerous flocks and 
 herds: verse 10th. " And Sharon shall be a 
 fold for the flocks, and the valley of Achor 
 a resting for the herds ; for my people who have 
 sought me." For those of my people who 
 during the captivity sought me; who always 
 strictly adhered to my law, and looked forward 
 to the salvation of Israel. 
 
 The prophet then proceeds to inform us, 
 
 that the rebellious and wicked transgressors 
 
 in Israel, shall not prevent the redemption 
 
 of the nation : for they will all be numbered 
 
 to the sword and the slaughter; verse 11. 12. 
 
 "But ye who have forsaken the Lord; and 
 
 have
 
 60 Dissertations 
 
 have forgotten my holy mountain : who set 
 in order a table for a troop; and pour out 
 mixed wine for a number." Here the prophet 
 addresses himself to the rich and opulent of the 
 nation j who forsake the Lord; who consider 
 the law and commandments as a very heavy and 
 unprofitable burden. Thus also they neglect, 
 and disregard that essential part of the true 
 service of God ; the addressing themselves 
 to him in prayer &c. accounting it altogether 
 unprofitable : ascribing all things to a concatena- 
 tion of causes, without the least interference of 
 the Deity: thus fully confirming the words of 
 the prophet Ezek. viii. 12. Sc ix 9. " The Lord 
 hath forsaken the earth; and the Lord seeth 
 not." 
 
 They have also forgotten his holy mountain : 
 they do not bestow one thought on the ruined 
 state of Jerusalem; they mourn not for it; 
 neither do they pray for its restoration to its 
 former state: on the contrary, their sole aim 
 is to lead a voluptuous life, and to feast 
 luxuriously : for which purpose, they have a 
 grand table, covered with the choicest and 
 most delicious viands, together with different 
 sons of the richest wines ; and which the 
 
 prophet
 
 oh the Prophecies. 61 
 
 prophet calls mixed wine : thus, do they spend 
 their tune joyously j without the least thought 
 of the worship of God, or his temple, that 
 lies desolate: he therefore, says, verse ]2th. 
 " Verily I will number you to the sword j and 
 all of you shall bow down to the slaughter: 
 because I called, and ye answered not; I 
 spake, and ye would not hear :" this denotes, 
 that, while they were in the land of promise, 
 they would not hearken to the prophets, 
 whom God sent to admonish them : and to 
 those in the captivfty, he says, "But ye did 
 that, which was evil in my sight; and that, in 
 which I delighted not, ye chose." This, 
 appears to me to be the real meaning of the 
 passage, according to its literal sense: and 
 in which, I am supported by the learned 
 Abarbanel *. I know, there are several learn- 
 ed commentators, who suppose that, Gad and 
 Meni 9 are. names of idols worshipped by the 
 ancient Jews 5 but Kimchi $, has clearly shewn 
 the many objections, to which this sense is 
 liable : and which has induced him to explain 
 it, as referring to the spiritual reward and 
 punishment after death: but I am convinced, 
 
 that 
 
 * Abarbauel in Loc. ^ Kimehi. Jbitk
 
 6f Dissertation!! 
 
 that the whole prophecy, is addressed to those 
 that are to return from captivity; and whom 
 God will purify, as silver is purified; so that 
 the righteous will enjoy the happiness of the 
 redemption; but which the rebellious will not 
 attain : for of them, he says, verse 13. " Where- 
 fore thus saith the Lord God; behold, my 
 servants shall eat, but ye shall be famished; 
 behold, my servants shall drink, but ye shall 
 be thirsty :" This verse, I humbly conceive, 
 is a manifest proof of the truih of my explana- 
 tion ; being an exact retaliation: for as they 
 had placed their sole happiness, in eating, 
 drinking, and feasting; it is but justice that, 
 instead of their tables having been so sump- 
 tuously supplied, they should then suffer hunger 
 and thirst; and that the true servants of God, 
 who endured all the miseries of the captivity 
 in penury and want, should then eat and drink. 
 And as it is customary at these feasts, to sing 
 and rejoice, and be merry; the prophet says, 
 K Behold, my servants shall rejoice, but ye 
 shall be confounded; behold, my servants 
 shall sing, for gladness of heart; but ye shall 
 cry aloud for grief of heart; and in the anguish 
 of a broken spirit shall ye howL" 
 
 And,
 
 on the Prophecies. 63 
 
 And, as a person of nice honor, values 
 that, more than his life; he informs them> 
 that as a punishment for their transgressions^ 
 their glory shall be changed to shame; verse 
 15th. " And ye shall leave your name for a 
 curse to my chosen; for the Lord God shall 
 slay you; and his servants shall he call by 
 another name." Thus, will the righteous be 
 distinguished from the wicked, not only in 
 corporeal blessings, as in eating and drinking 
 in plenty of the fruits of the holy land; but 
 also in their name, and fame: for at the time 
 of the redemption, the righteous will be easily 
 distinguished from the wicked, the good from 
 the bad ; and truth from falsehood: because the 
 earth will be full of the knowledge of the 
 Lord: and therefore, " Whoso blesseth him. 
 self upon the earth, shall bless himself in the 
 God of truth : and whoso sweareth upon the 
 earth, shall swear by the God of truth." They 
 will not then flatter and praise the wicked, for 
 their very vices, as is now done by fawning 
 sycophants, who servilely cringe and flatter 
 tbem, because they are rich, or in high author- 
 ity; No: such things will then not be; but 
 whoever praises another, will do it solely on 
 
 account
 
 64 Dissertations 
 
 account of his being a true servant of the Goi 
 of" truth; and whoever, shall have occasion to 
 swear, will swear by the God of truth : and 
 therefore, no falsehood will be in their mouth, 
 tior deception in their heart: "Because the 
 former troubles are forgoiten ; and because 
 they are hidden from mine eyes." For while in 
 captivity, they falsely flattered the vices of the 
 nch; when as the prophet Habak. says, i. 4. 
 " The wicked compassed about the righteous." 
 But at the redemption, it will not be so; for 
 the former troubles being all forgotten ; 
 nothing but truth will then exist. 
 
 The prophet then, in grand, sublime, and 
 lofty language, proceeds to describe the exalt- 
 ed happiness that the nation is to enjoy at 
 their restoration; verse 17. Sec. <s For behold, 
 I create new heavens, and a new earth; and 
 the former ones shall not be remembered, 
 neither shall they be brought to mind any 
 more." Commentators have differed much 
 concerning the meaning of the new heavens, 
 and a new earth: but it is clear, that by this 
 magnificent expression, the prophet meant 
 nothing more than a renewal of the divine 
 favor, and a recommencement of 2 an uninter* 
 
 rupted
 
 on the Propheciei. 65 
 
 rupted state of prosperity ; for as the dis- 
 solution of the heavens Sec. denotes the ruin 
 of the world politic Sec. So does the creation 
 of new heavens and earth, denote happiness 
 and prosperity. But I presume, that we need 
 not long remain in doubt concerning the pro- 
 phet's meaning; as he himself explains it 
 presently after; for having in the latter part 
 of the verse, observed, that, the former should 
 not be remembered, Sec. And which properly 
 denotes, that the troubles and afflictions which 
 they had experienced for ages, should be 
 entirely forgotten; immediately tells them the 
 reason why they should be thus forgotten ; 
 because of their joy and exultation in that which 
 he shall create; and which will be, Jerusalem 
 a subject of joy, Sec. verse 18. Sec. " But ye 
 shall rejoice and exult for ever and ever in that 
 which I create; for lo ! I create Jerusalem a 
 subject of joy, and her people of gladness. 
 And I will exult in Jerusalem, and rejoice in 
 my people." Hence it is manifest that this 
 creation, will be the happiness of the nation, 
 both spiritual and temporal. For God's exult- 
 ing in Jerusalem, denotes the residence of ha 
 
 divine 
 VOL 2. I
 
 66 Dissertations 
 
 c^ivine presence again among them; as also the 
 return of the spirit of prophecy : and his 
 rejoicing in his people, denotes the happiness of 
 their temporal state : and that they shall no 
 more go into captivity; neither shall they ex- 
 perience any more trouble or affliction : for, 
 t; There shall not be heard any more therein, 
 the voice of weeping, or the voice of distressful 
 cry." Nay, even the weeping and mourning 
 that is usually made for the dead, will not be 
 heard among them: for verse 20th. " No 
 more shall be thence an infant short lived; nor 
 an old man who hath not fulfiled his days : for 
 he diat dieth at an hundred years, shall die a 
 child: and the sinner that dieth at on hundred 
 years, shall be deemed accursed. And they 
 shall build houses and shall inhabit them; and 
 they shall plant vineyards, and shall eat the 
 fruit thereof. They shall not build and another 
 inhabit; they shall not plant, and another eat." 
 This is the reverse of what Moses denounced 
 against them for their disobedience: (Deut. 
 xxviii 30.) wt Thou shall build an house, and 
 thou shalt not dwell therein; thou shall plant 
 a vineyard, and shalt not gather the grapes 
 thereof *. 
 
 r This 'ltnmu'ufK'?! of Mo ; p, it u well known hath been exactly
 
 on the Prophecies, 6/ 
 
 In the latter part of the verse, and the follow- 
 ing one, the prophet shews how these two 
 promises; viz. their longevity, and the enjoy- 
 ment of their labour, should be accomplished; 
 for of the first, he says, tJ For as the days of 
 a tree, shall be the days of my people." The 
 prophet's idea here seems to be, that they shall 
 then live to the age of the Antediluvians; 
 which appears to be very properly expressed by 
 the days of a tree, according to our ideas: for 
 it is commonly supposed that the oak, one 
 of the longest lived of trees, lasts about a 
 thousand years ; being five hundred years grow- 
 ing to its full perfection, and as many decaying : 
 which seems to be a moderate and probable 
 computation. See Evelyn Sylva, Book 3d. 
 ch. iii. Concerning the second, he says. "And 
 my chosen shall wear out the work of their 
 own hands. They shall not labour in vain; 
 neither shall they generate a short lived race : 
 for they shall be a seed blessed of the Loud ; 
 and their offspring with them." 
 
 The prophet then informs us, that although 
 while they were sinners in captivity, God 
 
 would 
 
 fulfil ed : it therefore ought to be considered, asanearnet of the full 
 accomplishment of what the prophet here foretells of their future lunpi 
 {)<.*, at their restoration.
 
 6*8 Dissertations 
 
 would not hear their piayer: as the prophet 
 Jeremiah said, (Lament, iii. 44.) " Thou 
 hast covered thyself with a cloud, that our 
 prayer should not pass through." Yet, at 
 their restoration, it would be far otherwise; 
 verse 24th. " And it, shall be, that before 
 they call, I will answer;" but as this expres- 
 sion, might seem incongruous . as it is not 
 proper to say that, he will answer them before 
 they call ; the prophet immediately shows what 
 he meant by it 5 " And while they shall be yet 
 speaking, I will hear." While they are speak- 
 ing to each other, saying, let us call on God 
 in prayer; and God will instantly hear them; 
 so that before they begin to pray, God will 
 already have noticed them. 
 
 In verse 25th. the prophet shews the uni- 
 versal peace that is to take place at their res* 
 toration; "The wolf and the lamb shall feed 
 together; and the lion shall eat straw like the 
 ox : but dust shall be the food of the * serpent. 
 
 They 
 
 The learned Abarbanel is of opinion that tlie wolf, lamb, lion, and 
 serpmt, dent-to* the four treat monarchies, that subdued and oppressed 
 the nation; three of whom, alter havii u received their ilue punish- 
 ment; will enjoy peace and plenty : but that Edom i. e. the Roman 
 F.mpiic, which is typified by the >erpe!t ; and who oppressed and 
 persecuted the nation with such despite and rancour, far beyond, what 
 any of the other monarchies did ; will nor th< n attain to the happiness 
 which the others w.ll enjoy : for which rea-o:i, the prophft said, dust 
 .lull be the food of the serpent : f ( , r that monarch) on'y, will remain, in 
 .1 miserable de^rai'.jd state, tor ever.
 
 on the Prophecies. 69 
 
 They shall not hurt, neither shall they destroy, 
 in all my holy mountain, saith the Lord." 
 
 According to the explanation here given 
 of this prophecy, the following important 
 truth, of the facts to be accomplished at the 
 restoration of the jews, are evidently deducible. 
 First, that the great number of unbelievers in 
 the nation, wiil by no means prevent the 
 redemption of the true believers; for that the 
 sinners, will all be numbered to the sword 
 and the slaughter. Second, that the ten tribes 
 will be restored as well as Judah. Third, 
 that the land of promise will be changed from 
 its present barren state, to that of a most fruit- 
 ful one. Fourth, the residence of the divine 
 presence will again be among them, with the 
 return of the spirit of prophecy, as aforetime. 
 Fifth, that they shall no more go into captivity ; 
 neither are they to experience any more trouble 
 or affliction, &c. Sixth, that they shall live 
 to a great age: and thus enjoy and wear out 
 the labour of their hands, &c. Seventh, uni- 
 versal peace, will then take place. But as it 
 is well known from all history, that none of 
 those great promises, were accomplished at 
 their return from Babylon; it is clear, that 
 
 the
 
 70 Dissertations 
 
 the prophet did not speak of that captivity. 
 And, as it is equally evident From history, that 
 they were not fulfiled in the person of jesus, 
 it is manifest that he could not be the Messiah ; 
 and that these glorious promises, reman to 
 be fulfiled in the latter days, at the coming 
 of the true Messiah. 
 
 The fourteenth prophecy, commences chap, 
 Ixvith. and is continued to the end of the 
 same. 
 
 Before we proceed to the cxplanaiion of 
 this prophecy, it will be necessary to observe, 
 that several Commentators have imagined, 
 that the prophet meant to reprove the nation, 
 for its hypocrisy, in offering sacrifices, while 
 their hands were polluted with their evil deeds. 
 But nothing can be farther from truth, than 
 this hypotheses : for the purport of this pro- 
 phecy, is the futuie redemption of the nation; 
 and partiy connected with the foregoing, in 
 the following order. The prophet having in 
 the preceding prophecy, announced the glorious 
 and happy state, which the nation is to enjoy, 
 both temporal and spiritual, with the return 
 of the divine presence to Jerusalem ; he thought 
 it very probable, that some might imagine, 
 
 that
 
 en the Prophecies. 71 
 
 that it was to be understood, as if God meant 
 to redeem the nation, merely on his own 
 account; that they might build him a temple to 
 abide in : and would thus ascribe locality * to 
 the most High; the prophet therefore, in order 
 to remove from their minds the most distant 
 idea of such a pernicious opinion, assures them, 
 that the most High has no necessity for a 
 dwelling, or place of rest; because he cannot 
 be circumscribed; he is omnipresent, as he 
 says, verse 1st. "Thus saith the Lord: the 
 heavens are my throne ; and the earth is my 
 foot-stool : where is the house, that ye can 
 build for me ? and where is the place of my 
 rest?" For as the whole heavens are all but as 
 my throne, and the earth no more than my 
 
 foot-stool ; 
 
 The true believer, may perhaps think that this is not likely to 
 happen ; and that no one could be so stupid, as to apply locality, to the 
 Creator of heaven ami earth : but 1 can Testify tbe truth of it ; and that 
 iiothititf is more common anrmg Deis's, when ihey wish to deny 
 Reve'ation, and to shew that the God of Moses, was an Egyptian god ; 
 than saying that Moses ascribed locality to his Cod; as wh.it else say 
 they, did he nie^n by saying, Exod. 2L>. 8 " And let them make me 
 a sanctuary, that 1 may dwell among- 1 them." This objection, 1 have 
 frequently heard from the mouths of Deists ; and such, a> are accounted 
 men of sense and learning: and who ought to have known that Scripture 
 often speaks in figurative language; and that therefore, dwelling among 
 them, signified nothing more than the appearance of the symbol of his 
 divine presence in the tabernacle. But, alas ! th s is the woeful eon e- 
 quenceofthe frailty and presumption of mankind, when they presume 
 to think themselves wi>er than the rest of the world ; whom they look 
 upon either as knaves, fools or fauitics : and having owe embraced this 
 notion, the false fear of thame, prevents then acknowledging their 
 error : and thus shutting then eyes against the conviction of truth, they 
 rBtain wilfully blind tin ever.
 
 ft Dissertations 
 
 foot-stool ; what house or place can ye build to 
 contain me ? and thus also Solomon said 
 (J King. viii. 27.) u Behold the heaven and 
 heaven of heavens cannot contain thee; how 
 much less this house that I have built ?" 
 
 The prophet proceeds", verse 2d. For all 
 these things my hand hath made; and all these 
 things exist according to my word saith the 
 Lord." Whence, it is manifest, saith the 
 most High, that it is not possible, that the 
 redemption should take place on my account, 
 that ye may build me an house; but merely 
 in compassion to the nation, thus long in 
 captivity; as in the latter part of verse gd. 
 " But to such will I have regard, to the humble 
 and contrite spirit, and that revere my word.'* 
 For the spirit of Israel, while in captivity, 
 is humbled and bruised ; yet nevertheless, they 
 revera the word of God; i. e. the Law of 
 Moses; and strictly observe it, notwithstanding 
 all the persecutions which they have suffered 
 for their adherence to it, and their inviolable 
 faith in the strict Unity of God. 
 
 The prophet farther observes, that God will 
 do this on another account: namely, in order 
 to be avenged oi the nations for the wickedness
 
 on the Prophecies. 73 
 
 and abominations which they have committed i 
 verse 3d. " He slayeth an ox and killeth a 
 man : he sacrificeth a lamb, and beheadeth a 
 dog j he maketh an oblation of swine's blood; 
 and offereth incense, that is as the presenting 
 of iniquity : yea, they themselves have chosen 
 their own ways; and in their abominations 
 their soul delighteth." In this verse, the pro- 
 phet describes two heinous crimes which they 
 have been guilty of: first, the barbarity with 
 which they treated the nation in this long and 
 dreadful captivity : for with the same indiffer- 
 ence and apathy, that they kill an ox, they 
 slay a man of them : and think no more of 
 destroying the lost, sheep of Israel, than in 
 breaking the neck of a dog: whence, the 
 propriety of the prophet's use of the metaphors, 
 t r, and sheep, is obvious : for the ox, denoted 
 the kingdom of Israel ; because the first king 
 of the ten tribes, was descended from Joseph: 
 and Joseph in the blessing of Moses, is com* 
 pared to a bull. (See Dcut. xxxiii. 17 % ) 
 And the kingdom of Judah, as well as the 
 nation in general, are compared to sheep and 
 Iambs. (See Ezek. xxxiv. 2 3. &c.) Secondly, 
 
 for 
 you 2. K
 
 74 Dissertations 
 
 for their impious, and abominable practices ; 
 for their oblations are of swine's blood; they 
 eat the blood of the swine, and other beasts; 
 and of which, they make presents to each 
 other, as if it was some rich delicacy; and 
 the incense they offer, is as the presenting 
 of iniquity; their prayers to mediators and 
 paints, is all a scene of iniquity. But, as the 
 Gentiles might in excuse plead, that what they 
 did to the nation, could not render them 
 criminal ; because God was pleased to send 
 them into captivity, to be punished for their 
 sins : neither ought they to be accounted culpa- 
 ble for what they cat ; as they had never been 
 admonished by God, to abstain from any 
 particular food. To this, the prophet answers, 
 yea, they themselves have chosen their own 
 ways. The dreadful massacres and persecu- 
 tions, which they inflicted on this miserable 
 people, for no other crime, but their strict 
 adherence to the worship of the One true God; 
 was of their own chusing, and not by my 
 command, saith the most High; for I did 
 not command them to do it; but their own 
 evil and wicked imaginations prompted them 
 \o it ; agreeable to what the prophet Zeehariah 
 
 says a
 
 on the Prophecies. 75 
 
 says, i. 15: ; Because I was but a little 
 angry, and they helped forward the affliction." 
 -And, as to the blood, and other abominations, 
 he observes, and in their abominations, their 
 soul delighteth : for which reason, he says, 
 verse 4th. " I will also choose their calamities ; 
 and what they dread, I will bring upon them; 
 because I called, and no one answersd, I spake, 
 and they would not hear: and they have done* 
 what was evil in my sight, and that, in which 
 I delighted not, they have chosen." The pre- 
 cepts which I commanded to Adam and to 
 Noah, and which are binding on all mankind, 
 have they not observed : for they have com- 
 mitted idolatry, murder, adultery, &c. besides 
 the eating of blood, &c. And have thus 
 walked in their evil imaginations ; and bar- 
 barously chosen to persecute the nation, in 
 which I delighted not. 
 
 The prophet in verse 5th. addresses himself 
 to the righteous of the nation ; those few that 
 revere God's word, and endeavour to observe 
 it, Hear ye the word of the Lord, ye that, 
 revere his word; your brethren that hate you, 
 and that thrust you out, for my name's sake; 
 said, let the Lord be glorified; for we shall see 
 
 your
 
 76 Dissertations 
 
 your joy; but they will be confounded/' The 
 real sense of this verse, which has given so 
 mach trouble in its explanation, to Christian 
 commentators, both ancient and modern *, for 
 want of a thorough knowledge of the sacred 
 language; I humbly conceive to be as follows. 
 The prophet in addressing himself to the true 
 believers of the nation, to inform them of their 
 future happiness at their restoration ; and the 
 vengeance that God will take of their enemies, 
 says have ye not observed what your brethren 
 have said ? These are the descendants of Esau 
 and Ishruael ; for they are the brethren of the 
 nation: for Ishmael was the brother of Isaac, 
 and Esau was the brother of Jacob. He there- 
 fore very justly calls them the brethren of the 
 nation: but, although they are your brethren; 
 yet, do they hate you, and thrust you out : 
 and all this they say, is done for my name's sake, 
 that I the Lord may be glorified : for as 
 both the Christians, and Mahometans, assert 
 that they, and they only, profess the truth, 
 they each hate, and persecute the Jews, for 
 not embracing their doctrine: this is clear from 
 
 all 
 
 * See Bishop Lowth's Notes on Ifaiah. And also those ofaLayman^ 
 on this verso.
 
 on the Prophecies, 77 
 
 all history. They also say, we shall see your 
 joy: the joy that you expect, is designed for us. 
 This is particularly applicable to the Christians; 
 for they have invariably applied to themselves, 
 all those glorious promises, which predict our 
 fiitur e happiness in the latter days : the futility 
 of which, I have already exposed: the prophet 
 therefore, justly observes, but they shall be 
 confounded; for what they expect will not be; 
 on the contrary, all is recorded in writing 
 before me; all that they have done, both in 
 the destruction of jerusalem s and the burning 
 of the temple, &c. For, (verse 6th.) " A 
 voice of tumult from the city! A voice from 
 the temple ! the voice of the Lord, rendering 
 recompence to his enemies !" The voice from 
 both city and temple, crieth aloud for venge- 
 ance. But, as the prophet mentions the noun 
 voice three times, one of which is attributed to 
 God; it is clear, as the learned Abarbanel 
 observes, that the most High will take venge- 
 ance on his enemies, for three different crimes 
 which they have committed: first, for the voice 
 of the slain at the destruction of the city of 
 Jerusalem; second, for the voice of the burnt 
 temple; and third, for the voice of blasphemy 
 
 towards
 
 78 Dissertations 
 
 towards the Supreme, by the manner, in which 
 they have spoken of his Divinity : and thus 
 says the prophet Daniel 7. ii; I beheld then, 
 because of the great words which the horn 
 pake : I beheld even till the beast was slain, 
 and his body destroyed, and given to the burn- 
 ing flame." Whence it is manifest, that the 
 destruction of the fourth beast, will be in 
 consequence of the erroneous doctrine promul- 
 gated by it, concerning the Divinity. 
 
 The prophet having thus spoken of the 
 vengeance which God will take of his ene- 
 mies, for the sins they had committed, proceeds 
 to speak in figurative language, of the re- 
 surrection, which is to take place, about nearly 
 the same time: verse 7th. 8c 8th. "Before 
 she was in travail, she brought forth ; before ^^^ 
 her pangs came, she was delivered of a male "*^ 
 child." Before the city above mentioned, 
 (i. e. Jerusalem) shall travail, she will have 
 brought forth: that is, she will bring forth, 
 without the pains of child-birth : which 
 image, the prophet made use of, to shew the 
 manner of the resurrection; that it will not 
 be as is the natural birth, which he calls the 
 pains of travail, that always precede it ; but 
 
 that
 
 on the Prophecies, 7$ 
 
 that the bodies of those that shall rise at the 
 resurrection, will, in a supernatural manner, 
 appear all at once suddenly; and which he 
 calls her being delivered before her pangs 
 came. And, as this will be a most astonishing, 
 and stupendous act, the prophet says, verse, 
 8th. " Who hath heard such a thing ? and 
 who hath seen the like of these things ? shall 
 the earth be made to bring forth in one day ? 
 Is a nation born in an instant? For no sooner 
 was Zion in travail, than she brought forth 
 her children." By a nation being born in an 
 instant, the prophet shews that, they will be 
 exceeding numerous : that they will all arise 
 instantaneously; and that they will be the 
 children of Zion. 
 ^P^kit, as it is extremely difficult for the mind 
 ^^or' man, to form an idea of the resurrection, 
 50 as to be able to comprehend it; and vvhicft, 
 may therefore be the cause of his doubting the 
 truth of the prediction; the most High argues 
 in support of it; verse yth. "Shall I bring 
 to the birth, and not cause to bring forth? 
 saith the Lord, shall I, who beget, restrain 
 the birth ? saith thy Ccd." Shall I who wa* 
 able to create man. and every thing else at 
 
 the
 
 80 JDisserlatiotIs 
 
 the beginning, from nothing; not be able" td 
 raise him again at the resurrection f This no 
 one can doubt; but as I have been *bie to 
 effect the one, I shall certainly be able to 
 effect the other* 
 
 The prophet then proceeds to shew the 
 cause, and end of the resurrection; verse 10th 
 46 Rejoice with Jerusalem, and exult on her 
 account, all ye that love her; be exceedingly 
 joyful with her, all ye that mourn over her." 
 The prophet here shews, as I have already 
 observed, one great end of the resurrection: 
 viz. that those who have been persecuted, slain, 
 and massacred, during this long and dreadful 
 captivity, for their adherence to the true faith; 
 and who died mourning, and lamenting for 
 Jerusalem; may then rejoice, and exult with ^ 
 her, in her salvation : for as they were satiated 
 with trouble, sorrow and affliction, on account of 
 her punishment; it is but justice, that they should 
 partake of her happiness; as the prophet says, 
 " That ye may suck, and be satisfied, from 
 the breast of her consolations ; that ye may 
 squeeze out, and be delighted with the splendour 
 of her glory." The first of these members, 
 denotes their temporal happiness; and the 
 
 second
 
 on the Prophecies. 81 
 
 second, denotes their spiritual happiness; and 
 which is the true glory : and both these they 
 V?;!! enjoy in their "greatest latitude; ver6e 12th, 
 "For thus saith the Lord; behold, I will 
 spread prosperity over her, like a river; and 
 like an overflowing stream the wealth of the 
 nations, which ye shall suck: ye shall be 
 carried at the side ; and on the knees shaft 
 ye be dandled. As one, whom his mother 
 comforteth, so will I comfort you: and in 
 Jerusalem shall ye receive consolation." Hence 
 it is manifest, that this promise, solely relates 
 to the redemption of the Jewish nation: for 
 as all their misery was in consequence of the 
 destruction of Jerusalem : the Almighty assures 
 them, thai on that very spot, they shall receive 
 consolation; and their happiness be rendered 
 complete. 
 
 In verse 14th, &c. the prophet addresses 
 himself particularly to those that shall rise at 
 the resurrection. tJ And ye shall see it, and 
 shall flourish, like the green herb." With 
 their corporeal eyes shall they see all this; 
 and their bones that were dry, Ezek. xxxvii. 2. 
 in the grave, shall flourish as the green herb: 
 
 and
 
 82 Dissertations 
 
 and by this means, Ci The hand of the Lord 
 shall be manifested to his servants." All will 
 then know that there is a God in Israel : and 
 who will also take vengeance on the nations ; 
 they being his enemies; as in the latter part 
 of the verse, " And he will be moved with 
 indignation against his enemies. For, behold ! 
 the Lord shall come, as a fire; and his chariots, 
 as a whirlwind: to render hi.* anger in fury, 
 and his rebuke in flames of fire. For by fire 
 shall the Lord execute judgment; and by his 
 sword, upon all flesh; and many shall be the 
 slain of the Lord." Hence it is clear, that 
 the punishment of the nations, will not only 
 be, by the sword of a man against his brother, 
 but also by fire &c. from heaven ; agreeable 
 to what the prophet Ezekiel says, xxxviii. 21, 
 22. " And I will call for a sword every 
 man's sword shall be against his brother. And 
 I will plead against him with pestilence and 
 with blood, and with an overflowing shower 
 and great hail stones : fire and brimstone will 
 I rain upon him." Thus will the slain of the 
 Lord, be many. 
 
 The prophet next proceeds to point out, 
 the particular nations and religions, on whom 
 
 God
 
 on the Prophecies, 83 
 
 God will thus take vengeance, verse 17th. 
 " They who sanctify themselves, and purify 
 themselves in the gardens ; but after with 
 one within." This denotes the Mahometans 
 who by their frequent ablutions and seeming 
 devotion, wish to appear pure, and sanctified: 
 but this, is all h\pocrisy, says the prophet: 
 for presently after that they have performed 
 their ablutions in the baths, and their prayers 
 in the mosque; they are with one within; 
 are wallowing in pollution with some one of 
 their harlots in secret. And this, I take to 
 be the reason, that the Masorites in correct- 
 ing the text in this place, read in the mar- 
 gins nntf which signifies the same as iritf one : 
 only in the feminine : and which is a pre- 
 sumptive proof, that they understood the pro- 
 phet in the same sense, as here explained; 
 i. e. that with all their outward purifications, 
 they were all pollution within. 
 
 In the latter part of the verse, he speaks of 
 the Christians, Sec. " Who eat swine's flesh, 
 and the abominations *, and the mouse; toge- 
 ther shall they perish, saith the Lord." 
 
 In verse 18th, the prophet points at the 
 
 cause 
 
 * All animals prohibited to the Jew-, were called abomination; as 
 Moses suys, (Levit, xi, 420 Whatsoever goeth upon the belly &c.
 
 84 Dissertations 
 
 cause of this punishment, and the manner of its 
 accomplishment. " For I know their deeds, 
 and their thoughts; it therefore shall come to 
 gather all the nations and tongues together; and 
 they shall come, and see my glory." At the 
 time that God will take vengeance on the 
 nations; he will gather thsm all c^g^her; to 
 war with each other; so. that the sword of every 
 man, will be against his brother: and this 
 vengeance, the prophet calls the glory of the 
 Lord. And thus also says the prophet Ezekiel 
 xxxviii. 23, on the same subject. Thus will 
 I magnify myself and sanctify myself, and 
 will be known in the sight of many nations; 
 and they shall know that I am the Loud. 
 
 And as a number of them, will then be 
 suffered to escape, with all their wounds and 
 blemishes upon them; agreeable to what the 
 prophet Zechariah says, xiv, 12, " And this shall 
 be the calamity with which the Lord will smite 
 all the people who warred against Jerusalem. 
 Their flesh shall consume away while they stand 
 on their feet; and their eyes shall consume 
 away in their sockets; and their tongue shall 
 consume away in their mouths." Of these, the 
 prophet says, vcr^e 19th. And I will set a 
 
 mark
 
 on the Prophecies* 85 
 
 mark upon them ; and I will send those that 
 escape oi them to the nations; to Tarshish, 
 Phul, and Lud, who draw the bow : Tubal 
 and Javan 5 the far distant isles, that have not 
 heard my fame, nor have they seen my glory : 
 and they shall declare my glory among the 
 nations.^^When those that escape, shall return 
 home to their respective countries, in their 
 wounded and miserable state, which is the mark, 
 that God will set upon them and thus declare 
 the glory of God; the consequence will be, 
 that they will all be in haste, to bring those of 
 the nation that remain in different parts, and 
 have not yet returned, to their own country; 
 as in verse Oth. " And they shall bring all 
 your brethren, from all the nations, for an 
 oblation to the Lord, on horses, and in cha- 
 riots, and in covered litters *; on mules, and 
 on dromedaries; to my holy mountain Jerusa- 
 lem, saith the Lord; like as the children of 
 Israel brought the oblation, in pure vessels to 
 the house of the Lord. And of them will I 
 also take for Priests, and for Levites, saith the 
 
 Lord." 
 
 * Bishop Lowth thinks that it denotes r.ounes; a sort of vehicle, 
 mud) used in the east, consisting of a pair of hampers, or cradles, 
 thrown across a camel's hack, one on each side ; in each of which a 
 person is carried. They have a covering to defend them from the rain 
 and the sun, Thevenot (lie observes) call them counes, I. p. 136.
 
 (( 
 
 36 Dissertations 
 
 Lord." That is, of those that shall be brought 
 back from the far distant countries, where they 
 may have been mingled, and lost in name 
 among the nations : and who being the real 
 descendants of the Priests and Levites; will be 
 reinstated into their respective offices, although 
 they may have been forced to apostatize. But, 
 as it may be asked, how is it to be knQwn, that 
 they are thus descended? I answer, by means 
 of the spirit of prophecy, which will then be 
 restored to the nation; for then the tribe of_ 
 Levi, will be distinguished in a particular 
 manner, as the prophet Malachi said, iii. 3. 
 ** And he shall sit as a rehner and purifier of 
 silver; and he shall purify the sons of Levi, 
 and shall refine them as gold and as silver: and 
 they shall offer an offering to the Lord in 
 righteousness. Then shall the offering of Judah 
 and Jerusalem be pleasant unto the Lord, as in 
 the days of old, and as in former years." And 
 which is a manifest proof, that none will then 
 officiate as Priests and Levites, but those that 
 really belong to the families of this tribe. 
 
 The prophet then proceeds to inform them, 
 that they shall no more go into captivity; but 
 shall for ever remain in their land, as the eternal 
 
 existence
 
 on the Prophecies, 87 
 
 existence of heaven and earth; verse 22d. 
 u For as like the new heavens and the new 
 earth, which I make, stand continually before 
 me, saith the Lord; so shall continue vouf 
 seed, and your name." 
 
 The prophet next shews, that they then 
 will ever stedfastly adhere to the worship of 
 the One true God: and that one great motive 
 thereto, .wiil be the sight of the sufferings of 
 tbe wicked, that shall then arise, to receive 
 the punishment due to the enormous crimes 
 -that they had committed; as 1 have already 
 observed : and which agrees with what the 
 prophet Daniel says ; xii. 2. "And many of 
 those that sleep in the dust of the earth shall 
 awake, some to everlasting life, and some 
 to shame and everlasting contempt." This 
 sight will operate as a strong incentive to the 
 just, to continue stedfast in the pursuit of 
 righteousness; as in verse 23d, & 24th. " And 
 it shall be from new moon to new moon, and 
 from Sabbath to Sabbath; all flesh shall come 
 to worship before me, saith the Lord. And 
 they shall go forth, and shall see the carcases of 
 ihe men, who transgressed against me : for their 
 worm shall not die, neither shall their fire be 
 
 quenched ;
 
 88 Dissertations 
 
 quenched; and they shall be an abhorrence to 
 all flesh." 
 
 According to the real intent and purport of 
 this prophecy, as here explained ; it is manifest, 
 that the following important events are to be 
 accomplished at the restoration of the nation. 
 First, the punishment of the different nations, 
 that were enemies to the Jews, for their cruelty 
 to the nation ; and also for the abominable 
 practices; as likewise for the erroneous doc 
 trines, that they promulgated concerning the 
 divinity of the most High. Second, the re 
 surrection of the dead, who are to rise, and 
 rejoice with Jerusalem. Third, the particular 
 nations, that are to be punished, are clearly 
 pointed out, according to the different principles 
 and tenets held by them. Fourth, the cause 
 that will induce the nations, to bring the Jews 
 from the far distant countries, and the manner 
 in which they are to be brought to Jerusalem. 
 Fifth, the return of the spirit of prophecy. 
 Sixth, that they are not ever to go into captivity 
 more. Seventh, that they will never again fall 
 off from the worship of the One true God: 
 neither will they be guilty of any of those 
 heinous crimes, which they had committed 
 
 aforetime.
 
 on the Prophecies* 89 
 
 aforetime. But, none of these great events 
 were accomplished at their return from Babylon : 
 i<. in the fir&t place, their enemies were not 
 H j d in the exemplary manner, here pre- 
 ; the resurrection did not take place : the 
 iome;an religion had no existence at that 
 l. : neither was the doctrine of the trinity 
 yn promulgated. They were not brought to 
 Jeru*a em, in the manner here described : and 
 they were again carried away captive, in the 
 most miserable condiiion; for the abominable 
 crimes that they were guilty of, during the 
 time of the second temple; and in which captiv- 
 ity, they have continued to this day ; all which 
 is a manifest proof, that the prophet did not 
 speak of that return. And, it is equally mani- 
 fest, that they were not accomplished, in the 
 time of Jesus: consequently, he could not be 
 the promised Messiah; so that it remains for 
 these great events to be accomplished, in the 
 latter days, when the true Messiah shall come 
 to redeem the nation. 
 
 Thus, have I explained, these fourteen 
 great and important prophecies of Isaiah; the 
 most sublime and elegant of all the prophets; 
 
 an4 
 vol. g. M
 
 QO Dissertations 
 
 and who undoubtedly, delivered a far greater 
 number of prophecies, relating to the future 
 redemption and salvation of Israel, than any 
 of the other prophets. Hence, (as the learned 
 Abarbanel observes,) was he called, as by 
 the special appointment of Providence, VVyjP* 
 Isaiah: which may be read, as compounded 
 of two words ppjW The salvation of the 
 LOUD: and as he says of himself, on this 
 subject, Isai. lxi. 1. <2. Sec. "The Lord 
 hath anointed me, to publish glad tidings to 
 the meek : he hath sent me to bind up the 
 broken hearted; to proclaim freedom to the 
 captives; and to the bounden perfect liberty; 
 to proclaim the year of acceptance with the 
 Lord; and the day of vengeance of our God. 
 To comfort all those that mourn; to apply 
 it to the mourners of Ziori, &c." 
 
 From these fourteen great and important 
 prophecies of this prophet, which I have ex- 
 plained; it is demonstrable, that the following 
 fourteen essential principles, must necessarily 
 take place, at the time of the future redemp- 
 tion of the nation. 
 
 Those g'.eat events, as I have already shewn 
 m the explanation of these prophecies; and 
 
 as
 
 on the Prophecies. 91 
 
 as I shall farther prove in laying down those 
 principles, have never yet been fulfiled: not 
 at their return from Babylon; nor yet in 
 the person of Jesus; the consequence is, that 
 they remain to be fulfiled, at the restoration 
 of-tfremation. 
 
 ^The first fundamental principle is, the ven- 
 geance which God will then take of the nations ; 
 by stirring them up, to war with each other, 
 in such a dreadful manner, that the like hath 
 never yet been ; as also with plagues and 
 pestilence; fire and brimstone, and horrible 
 tempests, &x. from heaven : as shewn, in the 
 third, fourth, fifth, sixth, seventh, eighth, ninth, 
 eleventh, and fourteenth prophecies. But, as 
 no such war took place, nor any uch divine 
 punishments inflicted on the enemies of the 
 nation, at their return from the Babylonish 
 captivity; it is manifest, that this principle, 
 was not then accomplished. The same objection 
 lies against the person, and time of Jesus : 
 whence it is demonstrable, that this principle 
 remains to be fulfiled in the latter days, im- 
 mediately preceding the restoration of the 
 nation, by the true Messiah. 
 
 The second principle is, that the vengeance 
 
 which
 
 Qt Dissertations- 
 
 which will be taken on Edom, and Bot^rsft, 
 (which is Rome) will be far more dreadfu !, 
 than that taken on any of the o htr nation*; 
 and those that escape of them, will not a<< .. n 
 the same happiness which the oiher n Uioi .-. I, 
 in regard to the light of truth, and th o . p 
 of the most High: as shewn in the fourth, Ofih, 
 sixth, and twelfth prophecies. This principle, 
 it is manifest from all history, cud not uke 
 place at their return from Babylon; nor yet in 
 the time of Jesus: whence it is manifest, that it 
 remains to be fulfiled in the latter days. 
 
 The third principle is, the redemption, re- 
 storation, and salvation of Israel, that is then 
 to take place: as shewn in the second, third, 
 fourth, sixth, seventh, eighth, ninth tenth, 
 eleventh, twelfth, thirteenth, and fourteenth 
 prophecies. This glorious restoration of the 
 nation, it is well known, hath never yet been 
 accomplished: for their return from Babylon, 
 was in no way conformable to what is predicted 
 by the prophet in these prophecies : for then, 
 the outcasts of Israel, and the dispersed of 
 Judah, were not gathered together; as there 
 was but a small part that returned from Babylon; 
 and those of the lower orders of the people 
 
 only j
 
 on the Prophecies, $$ 
 
 only; the ten tribes that were carried away by 
 the king of Assyria, did not return: neither 
 did tho.se of Israel and Judah, that were in 
 Egypt, the land of Amnion and Moab, in Gaul 
 ao.a Spain f and divers other parts, return. How 
 then can it be said, that those great and glorious 
 promises which speak of the restoration of the 
 nation, were ever accomplished ? Does not the 
 prophet speak clearly and explicitly of the 
 complete restoration of the nation? when he 
 says, (chap, xxvii. 13.) li And it shall come to 
 pass in that day, the great trumpet shall be 
 sounded ; and those shall come who were 
 perishing in the land of Assyria, and who were 
 dispersed in the land of Egypt: and they shall 
 bow themselves to the Lord, in the holy mount- 
 ain in Jerusalem." Again, (chap, xliii. 5.) 
 " Fear thou not, for I am with thee : from the 
 east I will bring thy children, and from the 
 west I will gather thee together. I will say to 
 the north, give up; and to the south withhold 
 not: bring my sons from afar; and my daugh- 
 ters from the end of the earth : &c." Besides 
 a number of other passages, to the same pur- 
 port, all which, is a manifest proof, that it 
 hath never yet been accomplished; and that it 
 remains to be fulfiled in the latter days.
 
 94 Dissertations 
 
 The fourth principle is, that at the future 
 redemption, the ten tribes that were carried 
 away captive by Shalmaneser king of Assyria, 
 will return; as shewn in the second, fifth, and 
 eighth prophecies; but this, it is well known, 
 did not take place at their return from Babylon, 
 as above shewn. 
 
 The fifth principle is, that the future redemp- 
 tion will be entirely conformable to that of 
 Egypt in every respect; more especially in 
 their exact conformity in the following particu- 
 lars. First, that the whole nation will be 
 redeemed ; and that not one of them will remain 
 behind; in like manner, as none were left in 
 Egypt; as the prophet says, (chap, xxvii. 12.) 
 " And ye shall be gleaned up, one by one, O 
 ye children of Israel." 
 
 Second, that the nations that hold them in 
 subjection, or shall prevent their return: will 
 be utterly destroyed, as was Pharaoh, and the 
 Egyptians in the red sea. 
 
 Third, that their redemption will be by the 
 hands of a great prophet; eminent for his 
 prophetic spirit, and the stupendous miracles 
 that he will perform, as was Moses, who re- 
 deemed them from Egypt. 
 
 Fourth 3
 
 on the Prophecies, 5 
 
 Fourth, that God will utterly destroy the 
 tongue of the Egyptiaa sea, so that there will 
 be an highway for Israel, as when they came up 
 out of Egypt : as shewn at large, in the second 
 and ninth prophecies; and which, is a demon- 
 stration, that these prophecies were not fulfiled 
 at their return from Babylon ; for that did not 
 resemble their redemption from Egypt in 
 any one particular, here mentioned : nay, in 
 one particular, it was diametrically opposite; 
 tor when they were redeemed from Egypt, they 
 had the highest spiritual felicity, bestowed upon 
 them : viz. the ark of the covenant, the spirit 
 of prophecy, the Urim and Thummim, and the 
 fire from heaven : but all these, were wanting 
 in the second temple: as shewn in Volume 1st. 
 And in my answer to Docter Priestley's first 
 Letters to the jews, page 46\ 
 
 As to what the generality of Christian writers 
 assert, that it denotes the spiritual call of the 
 Gentiles at the coming of Christ ; is highly 
 fallacious: because, in the aforesaid second 
 prophecy, the prophet says, " And it shall 
 come to pass in that day, that the Lokd shall 
 again put forth his hand the second (imt^ to 
 recover the remnant of his people, which shall 
 
 remain,
 
 g6 Dissertations 
 
 remain, from Assyria, &c." Whence, it is 
 clear to demonstration, that as the prophet calls 
 the future redemption, the stcond time; and 
 that it is, to recover his people; it can apply 
 to none else, but those that had already one;? 
 before been so redeemed : and as the prophet 
 says in the same prophecy, " And he shall 
 gather the outcasts of Israel, and the dispersed 
 of Judah will he collect, from the four extrem- 
 ities of the earth. " And the jealousy of 
 Ephraim shall cease; and the enmity of Judah 
 shall be no more. Sec." Agreeable to what 
 the prophet Ezekiel says, xxxvii. 22, when 
 speaking of the union of the two kingdoms 
 of Israel and Judah, under the Messiah, at 
 the future redemption; (as will be shewn at 
 large in the explanation of that prophecy) all 
 which shews that, it is impossible to under- 
 stand it in any other sense, but as denoting 
 the future restoration of the nation, in like 
 manner as they were redeemed from Egypt. 
 
 The sixth principle is, that God hath appoint- 
 ed a certain and determinate time, for the 
 redemption of his people; and which, on its 
 ariival, will not by any means, be prevented 
 from taking place; no, not though there should 
 
 be
 
 on the* Prophecies, 97 
 
 be a great number of sinners and transgressors 
 among ihem : for the sinners will be cut off; 
 they will be numbered to the sword, and the 
 slaughter: and the righteous, will be brought 
 to the holy land, and enjoy every good : as 
 shewn in the fourth, sixth, eleventh, twelfth, 
 and thirteenth prophecies; and which hath 
 never yet been fulfiled. 
 
 The seventh principle is, that the future^/ 
 redemption is not to take place till after a 
 great length of time; for they are not to be 
 visited, till after many days; so that they 
 will almost despair of ever being redeemed: as 
 shewn at large, in the explanation of the fourth, 
 seventh, and ninth prophecies. 
 
 The eighth principle is, that at their future 
 redemption, the Shechinafi, or visible symbol 
 of the Divine presence, will be again restored 
 to them, as it was in the tabernacle, and the 
 first temple: the spirit of prophecy, will like- 
 wise be restored to them : and the whole earth 
 will be full of the knowledge of the Loud; 
 as shewn in the second, third, ninth, and 
 eleventh prophecies; but none of these events 
 took place at their return from Babylon ; nor 
 
 yet 
 VOL % N
 
 93 Dissertations 
 
 yet in the time of Jesus ; whence it is manifest, 
 that they remain to be fulfiled. 
 
 The ninth principle is, that at the future 
 redemption, those that have apostatized during 
 this long and dreadful captivity, either through 
 fear, on account, of the fearful persecutions 
 raised againsf'them ; or for any other cause : or 
 ^who had their children taken from them ; and 
 /^/were thus mingled among the nations; will all 
 be restored to the nation : as shewn in the 
 explanation of the seventh and eleventh pro- 
 phecies. And the same says Moses; as shewn 
 y^ ^ large, in his first prophecy : and it would be 
 ^X^only waisting of time, to shew that this principle 
 was not fulfiled at their return from Babylon. 
 
 The tenth principle is, that at the future 
 redemption, a king of the lineage of David, 
 and called by his name, will reign over the 
 whole nation : as shewn in the explanation of 
 the second, and .seventh prophecies : but nothing 
 of this tool-: place during the continuance of the 
 second temple: for then, there was no king of 
 the house of David: but oi!v of the Asmone- 
 ans, and the Herodians , whence it is demon- 
 strable, that this principle was not then fulfiled. 
 The eleventh principle is, that after the fu- 
 
 tuie
 
 on the Prophecies. 99 
 
 ture redemption, af^tnch the several prophets 
 have prophecied; they never will go into cap- 
 tivity more; neither they, nor their posterity 
 for ever j because, God will circumcise their 
 heart; so that they will no more return to sin 
 and folly : but will for ever continue righteous ; 
 they therefore, will for ever inherit the land>- 
 as shewn in the fourth, ninth, tenth, eleventh, 
 twelfth, and thirteenth prophecies. But 
 this, it is clear from all history, was never 
 fulfiled at their return from Babylon: for it 
 is well known, that during the time of the 
 second temple, they were exceedingly wicked; 
 committing the most enormous crimes of rob- 
 bery, murder, &c. to which may be added, 
 the false, and heretical opinions, that then pre- 
 vailed among them; and which, was the cause 
 of the total ruin of their common-wealth ; and 
 of their being carried into this long and dread- 
 ful captivity; where they have not to this hour 
 expiated their numerous crimes : and it is 
 needless to shew that, it hath not been accom- 
 plished at any other time. 
 
 The twelfth principle is, that after the future 
 redemption, the great majority of the nations 
 that will then be left, will acknowledge the 
 
 Unity
 
 y 
 
 100 Dissertations 
 
 Unity of God j will serveHand worship him ; 
 and earnestly desire, to be instructed in his 
 Law; as shewn at large, in the first, third, 
 seventh, and eleventh prophecies ; but no suoh 
 thing, hath ever yet come to pass; not at their 
 return from the Babylonish captivity; nor yet, 
 at the appearance of Jesus; whence it is mai-i- 
 fest, that it remains to be ful filed at the future 
 restoration of the nation, by the true Messiah. 
 
 The thirteenth principle is, that then peace 
 will reign in all the earth; and that so com- 
 pletely, as to induce them to destroy the very 
 weapons of war : as shewn at large in the ex- 
 planation of the first, second, and thirteenth 
 prophecies. But as no such universal peace, 
 has ever yet been enjoyed by the world; but 
 on the contrary, the sword hath scarcely been 
 sheathed since the delivery of this prophecy; 
 as I have shewn at large in the explanation 
 of the second prophecy. Whence it is demon- 
 strable, that this promise remains to be fulfiled 
 at the coming of the true Messiah. 
 
 TJ^e fourteenth principle is, that about the 
 me of the future redemption, the resurrection 
 of the dead will take place; as shewn in the 
 fourth, fifth, and fourteenth prophecies: more 
 
 especially
 
 nn the Prophecies. 101 
 
 especially in the fifth; where I have pointed 
 out, not only the form and manner of the 
 resurrection ; but also the end and purpose that 
 is to be effected by this great and stupendous 
 miracle. But no one, will be so hardy, as to 
 presume to assert that, this hath at all been 
 accomplished : not at their return from Baby- 
 lon ; nor yet at the time of Jesus ; whence it is 
 manifest, that this important principle, as well 
 as all the others above mentioned, remarn^to 
 be fulfiled at the future restoration of the 
 nation, by the hands of the true Messiah. 
 
 DISSERTATION IV, 
 
 The Prophecies of Jeremiah. 
 
 J/HE fourth who prophecied concerning the 
 future redemption, happiness, and salvation 
 of the nation, was, Jeremiah the son of Ilil- 
 kiah ; and from whose writings, I shall select 
 such prophecies, as speak in a clear, and 
 unequivocal manner, of their restoration; and 
 the happpiness they are to enjoy under a prince 
 of the house of David, &c.
 
 102 Dissertations 
 
 The first prophecy commences verse 14th. of 
 Chapter iiid. and is continued to the end of the 
 second verse of chapter ivth. 
 
 The prophet having been commanded to 
 address the ten tribes, as in ver.se 12. 13. " Go 
 and proclaim these words towards the north *, 
 and say, return, O thou backsliding Israel, 
 saith the Lord; and I will not let my wrath fall 
 upon you; for I am merciful saith the Lord; 
 and I will not reserve wrath for ever, &c." Now 
 proceeds to speak of their future redemption; 
 verse 14, " Return, O ye backsliding children, 
 saith the Lord; for I am married to you.'* 
 The prophet here reminds them of that special 
 contract, that solemn covenant, which God 
 had made with them aforetime; whereby he 
 engaged to be their God, and to take them for 
 his peculiar people : and, as he had faithfully 
 fulfilcd the covenant on his part, he earnestly 
 desires them to return to their duty, when they 
 shall find him as kind to them, as heretofore, as 
 in the latter member of the verse, and verse 
 1.5th. " And I will take you one out of a city, 
 and two out of a family, and I will bring you 
 
 to 
 
 This denotes Assyria and Media, which lay to the north of Judea, 
 where the ten tribes were disposed ol by the Kig of Assyria, vthi\ 
 carried than into c^.tiyity.
 
 on the Prophecies, 103 
 
 to Zion. And I will give you shepherds after 
 mine own heart, and they shall feed you with 
 knowledge and understanding." Not like Je- 
 roboam, Ahab, and the other wicked kings of 
 Israel; who taught them all manner of wicked- 
 ness : but they will be of the seed of David ; of 
 whom it is said, (1 Sam. xiii. 14.) " The 
 Lord hath sought him a man after his own 
 heart, and the Lord hath appointed him to be 
 ruler over his people." Such will these rulers 
 be : and therefore, they will not lead the people 
 to the commission of idolatry, as did those wick- 
 ed kings, that were not of the house of David ; 
 but they will teach them knowledge and under- 
 standing; so as to serve the Lord faithfully. 
 
 The prophet proceeds, verse 16th, " And 
 it shall be, when ye shall have multiplied and 
 increased in the land, in those days saith the 
 Lord, they shall no more say, the ark of the 
 covenant of the Lord, nor shall it come to 
 mind, nor shall they remember it, neither shall 
 they visit it, nor shall that be done any more." 
 This passage has greatly perplexed the Com- 
 mentators, some * of whom have supposed, 
 that it denotes, that the ark is not to be restored 
 at the future redemption of the nation; and 
 
 which 
 
 * D:. hlajiey, \r.l\U Notes on Jtreni. iu I.o. .
 
 104 foisstnutions 
 
 which seems to be founded on that false and 
 absurd hypothesis, that this prophecy relates 
 to their call into the Christian church, than 
 which, nothing can be farther from the real 
 intent and purport of this prophecy ; as will 
 be shewn in the sequel. I shall now take the 
 liberty to state, what to me appears to be the 
 real sense of the passage. From the language 
 of the prophet, it is clear, that it was not his 
 intention to inform us that at the future redemp- 
 tion the ark would not be restored; but to 
 shew, that as the nation during the continuance 
 of the first and second temples, were exceedingly 
 wicked; and that their sanctity wholly consisted 
 in the oaths which they took in the temple, 
 before the ark, or the altar; as Solomon says, 
 1 King. viii. 31. &c, If any man trespass 
 against his neighbour, and an oath be laid 
 upon him to cause him to swear, and the oath 
 come before thine altar in this house ; then 
 hear thou in heaven, Sec." The prophet there- 
 fore informs us, that when God shall have taken 
 them, one out of a city, and two out of a 
 family, and brought them to Jerusalem, at the 
 time of the redemption, and giving them shep- 
 herds to instruct them in knowledge and 
 
 understanding,
 
 on the Prophecies* 105 
 
 understanding, and not in sin and cupidity; 
 thai then, they will not only fear the Lord, 
 and worship him in sincerity and truth, while 
 they are few in number, just returned from 
 captivity; but that even after they shall have 
 greatly increased and multiplied in the land 
 they will not forget the merciful dealings of 
 the Lord with them; as Moses observed they 
 would do: (Deut. vi. 25) "When thou shall 
 beget children, and childrens children, and 
 shalt have remained long in the land, and shall 
 corrupt yourselves, &c." But they will not 
 then do so; for they shall no more say, the 
 ark of the covenant of the Lord; and which 
 refers to the shepherds : that is, they, the shep- 
 herds, shall no more terrify the contending 
 parties; by admonishing them, to be afraid 
 of swearing before the ark, in which is the 
 covenant of the Lord; nor will it come to the 
 mind of any of the parties themselves, to say, 
 let us fear the ark of the covenant of God: 
 nor will it be remembered, in regard of the 
 oath that used to be taken before it ; nor shall it 
 be visited for that purpose: nor shall that be 
 done any more: they no more will trespass 
 
 against 
 vol. 2. Q
 
 106 Dissertations 
 
 against each other; and consequently, will not 
 be obliged to swear; because the children of 
 Israel, will all then be righteous and just; so 
 that, " At that time they shall call Jerusalem 
 the throne of the Lord." And the consequence 
 will be, " And all nations shall resort to it, 
 to the name of the Lord, in Jerusalem : and 
 they (Israel) shall not walk any more after the 
 lusting of their evil heart." And therefore, 
 they will no more sin against each other, and 
 consequently, they will have no necessity to 
 go before the ark; to swear concerning the 
 trespass. 
 
 The prophet then proceeds to speak of the 
 return of the ten tribes from the north ; and the 
 reunion of the kingdoms of Israel, and their 
 joint participation in the happiness of the true 
 Messiah's kingdom: as in verse 18th. {; In 
 those days shall the house of Judah walk with * 
 the house of Israel, and they shall come together 
 out of the north country, unto the land which 
 I gave for an inheritance to your fathers." 
 
 The prophet then proceeds to recount God's 
 
 mercy 
 
 * TliPtkbrew is ny which literally signifies upo?t, ottr, &c. a:rd 
 denote, thut the house of Judah sh:ill then reifr" ovt-r the house of Isu-I ; 
 so That they will all he r.ov Tueil bv one he;ul of the bouse of Dnv'd, as 
 foretold elsewhere, by this prouhet and others ; see Chap, xxiii. it. xxx 
 0, !-aj. xi. 1. Ac. iVk. x>.x;i M. <fe Uosea, i. 11.
 
 an the Prophecies, 107 
 
 mercy and kindness, towards them, and the ill 
 return that they made to such goodness, by 
 their apostacy, &c. verse 19ih, &c. " And 
 when I said, how shall I place thee among 
 children, and give unto thee the desirable land, 
 the inheritance of the glory of hosts of nations ? 
 But I said, thou shalt call me, my father; and 
 thou shalt not turn aside from following me." 
 The Supreme Being, is here represented, as 
 saying to himself, when the nation was in bond- 
 age in Egypt, " How shall I place thee as 
 children, &c." Ye now are slaves to the Egypt- 
 ians, in the lowest state of degradation ; how 
 then, can I think of exalting you to so high 
 a degree, as to make you children of the Lord 
 God? But I said, " Thou shalt call me, my 
 father, &c." If I bring them forth from bond- 
 age; adopt them for my children; and give 
 them such a glorious inheritance : they no 
 doubt, will be true, faithful, and obedient 
 children to me, and will not turn aside from 
 following me: but it did not prove so; for, 
 (verse 20tb.) " Surely as a wife treacherously 
 departeth from her husband, so have ye dealt 
 treacherously with me, O house of Israel, 
 saith the Lord." But notwithstanding, that 
 
 they
 
 108 Dissertations 
 
 they have thus grieviously sinned against mej 
 yet, will I hear their penitent prayer, when 
 making confession of their sins; verse 21st. 
 A voice hath been heard upon the high places, 
 weeping and supplications of the children of 
 Israel: because they have perverted their way, 
 they have forgotten the Lord their God. Thou 
 didst say return, O ye backsliding children, 
 and I will hal your backslidings. Behold, we 
 come unto thee, for thou art the Lord our 
 God." We therefore are returned unto thee, 
 as thou hast desired us; and sincerely acknow- 
 ledge the vanity of our misplaced trust; verse 
 23d, Sec. Surely it is vain to hope for salvation 
 from the hills, or the multitude of the mount- 
 ains ; verily in the Lord our God is the salvation 
 of Israel. But the idol Botsrah * hath devour- 
 ed the labour of our fathers from our youth; 
 their sheep, and their bulls, their sons and their 
 daughters." And, as we have taken fast hold 
 of their wicked ways, " We lie down in our 
 shame, and our confusion covereth us : for we 
 have sinned against the Lord our Gad, we and 
 
 our 
 
 * This is supposrtl to be the idol Bail ; and is railed PCtO which 
 denotes shame . because it frustrates, and puts to shame all the hopes of 
 fts votaries, as mentioned in the following veraC.
 
 on the Prophecies. 109 
 
 our fathers, from our youth even unto this day, 
 and have not obeyed the voice of the Lord our 
 God." This being the confession of the IsraeU 
 ites; they are answered as follows, Chap. i\\ 
 verse ist. "If thou wilt return, O Israel, 
 saiih the Lord, unto me shalt thou return." Ye 
 have no necessity for a mediator , or mediators* 
 to intercede in behalf of you; but ye shall 
 return immediately to me. " And if thou wilt 
 put away thine abominations from before me, 
 then shalt thou not be removed :" shalt then no 
 more go into captivity. " But thou shalt swear, 
 as the Lord liveth in truth, in judgment, and 
 in righteousness;" not as ye now swear falsely; 
 as the prophet says elsewhere, (chap. v. 2.) 
 " But though they say, as the Lord liveth, 
 surely they will swear falsely." But ye shall 
 only swear to the strict truth of the matter; 
 then will ye be in so exalted a state of blessed- 
 ness, that, " The nations shall bless themselves 
 in him, and in him shall they glory." For 
 then the nations will all follow after Israel, 
 as the prophet says, (Zechariah. viii. 23.) 
 " Saying, we will go with you: for we havej 
 heard that God is with you." 
 
 According to this explanation of the prophet
 
 1 10 Dissertations 
 
 cy, it contains four fundamental truths. First, 
 that the future redemption will not take place, 
 till after they have been scattered in all parts, 
 and greatly decreased; owing to the great 
 length of this dreadful captivity ; so that they 
 will be gathered one out of a city, and two out 
 of a family. This agrees with the seventh 
 principle contained in the prophecies of Isaiah. 
 
 Second, that after their redemption, they 
 will attain the highest degree of sanctity and 
 piety; and will no more fall into sin, by follow- 
 ing the evil imaginations of their lustful heart. 
 This agrees with the eleventh principle of the 
 prophecies of Isaiah. 
 
 Third, all nations will then be converted to 
 the faith of Israel; as mentioned verse 17di, 
 " And all nations shall resort to it in the name 
 of the Lord." This agrees with the twelfth 
 principle of the prophecies of Isaiah. 
 
 Fourth, the redemption and salvation of 
 both Israel and Judah; as in verse lbth, and 
 which agrees with the third and fourth principles 
 of Isaiah. These principles, it is manifest 
 have never been fulfilcd, not at their return 
 from Babylon : and much less in the time of 
 ]esus: though Dr. Blaney observes on the 
 
 expression
 
 on the Prophetic*, 111 
 
 expression, (Notes on Jerem. iii. 14.) u And 
 I will take you one out of a city, Sec. " This 
 undoubtedly relates to their call into the Christ- 
 ian church, into which they were brought, not 
 all at a time, nor in a national capacity, but 
 severally as individuals, here and there one." 
 And in support of this opinion^ he cites Isai. 
 xxvii. 12. " And ye shall be gathered one 
 by one, O ye sons of Israel." This, may 
 perhaps be what the authors of the juw and 
 metrical translations, may call sound criticism ; 
 but I am sure, it is not truth : it is not dealing 
 fairly by the word of God, thus to torture and 
 wrest it from its true sense and meaning, in 
 order to support a certain system ; and to which, 
 every thing is rendered subservient, without 
 any regard had as to its relation to the subject ; 
 as is clearly the case t present. For in the 
 first place, let us enquire, who those Jews 
 were that embraced Christianity; as also at 
 what time, where, and when? If the Dr. 
 means the time of Jesus, or the first preaching 
 of the Gospel, I must tell him as I have told 
 Dr. Priestley *, that Jesus made hut few con- 
 verts, 
 
 Letters to Dr, Pri ; t!ey. i'i answer to Ins Ltte.s to the Jev* f p*rt 
 
 U.i. u. 78.
 
 112 Dissertations 
 
 verts, and those chiefly from among the lower* 
 class of the nation. And is it to such as these, 
 a few of the scum and refuse of the nation, 
 that the words of the prophet can apply ? Is it 
 to these that the prophet says, I will take you 
 one out of a city, and two out of a family, and 
 bring you to Zion ; where they are to have 
 rulers according to God's own heart, &c. They 
 are also to multiply, Sec. They are not to 
 return to sin any more : and lastly, the whole 
 house of Judah is to walk with the house of 
 Israel ; they are to coma together from the 
 north country, to inherit the land ; this surely 
 means their restoration in a national capacity; 
 and which the Dr. acknowledges must literally 
 be accomplished in due lime: it therefore, is 
 demonstrable that, this prophecy, can by no 
 means apply to those few that apostatized at 
 the time of Jesus, or the first preaching of the 
 Gospel. And with still less propriety, can 
 it be applied to those that have apostatized 
 during this long and dreadful captivity ; because 
 they did not embrace Christianity voluntarily : 
 for tho:>e that on account of the numberless 
 massacres, persecutions, and banishments, v% hich 
 the nation suffered, had not sufficient fortitude
 
 on the Prophecies, 1 IS 
 
 to support them, and therefore seemed to apos- 
 tatize, and pretended to embrace Christianity; 
 yet, in theirs, they secretly adhered to the true 
 faith, and law of Moses; and such, are at this 
 day called among us, D'D^tt the compelled; 
 because they act by compulsion : for as soon as 
 they can by any means escape from the Popish 
 countries, they instantly return to Judaism, 
 as I have already mentioned in the 1st. Volume, 
 Is it then to such, as we perhaps once in a 
 century, hear of one embracing Christianity, 
 that the Dr. wishes to apply this prophecy ? 
 if he does, I must tell him freely, that, he 
 either hath deceived himself, or means to impose 
 on his readers ; for before he attempted to 
 build an hypothesis on the conversion of such 
 converts ; he ought to have been fully acquaint- 
 ed with the motives of their conversion ; he 
 then would have found, that religion had no 
 share in it : religion was quite out of the ques- 
 tion : it was a little of the Christians money 
 that they wanted; that was all. Those Jews, 
 were poor both in money and religion: the 
 Christians were rich, and withall had good store 
 of faith; and always hot in the pursuit of that 
 
 scheme, 
 VOL 2. P
 
 114 Dissertations 
 
 scheme, of making proselytes, and converting 
 the whole, world to Christianity, either by force, 
 or persuasion; the most efficacious of which, 
 is by the power of gold: of this, these impos- 
 tors were fully apprised, and determined to 
 turn it to their account: they therefore, with 
 much seeming hypocrisy, pretended to embrace 
 Christianity; but as soon as they could con- 
 veniently get away, after they had pocketed 
 the money, they immediately forsook Christ- 
 ianity. Of this I can produce a number of instan- 
 ces, if it was necessary ; and I am free to assert, 
 that there is scarcely an instance of a Jew ever 
 having embraced Christianity on the pure 
 principles of religion * : but merely from in- 
 terested 
 
 1 knew one personally well, who had apostatized, and \teen baptized 
 .in catholic countries, no less than five times; by which means, he got 
 j. pretty sum of money. One time, his holiness the pope stood god- 
 father to him. 1 have also in ray possession, the history of another of 
 these adventurous knights, who, after being baptized in Vrance, 
 Poland, and Russia, successfully practised a few years back, the same 
 trick on the late Countess of Huntingdon ; and so artful were those im- 
 postors, (father and son) that they made the poor Lady, as well as a 
 number of her friends, fondly believe, that a considerable progress had 
 been made in my conversion, by means of the son; (who had been 
 introduced to me, by one of our nation, ut.der the pretence of attaining 
 a thorough knowledge of the sacred language ; and earnestly entreated, 
 me, " to dispel the many erroneous notions that he must undoubtedly 
 have imbibed, and give him a more adequate idea of the true sense and 
 vjlue of sacred writ.") and that as soon as my conversion was effected, 
 th.it of the whole nation, would follow of course; and so credulous 
 we e tfvse infatuated zealots, and enthusiasts, that they eagerly 
 kwaUov/ed the bjit, and actually furnished this arch impostor with 
 money mil book-, .n order to promote so good a cause : thus they went 
 >v\iiitiiiingly on tor some time, till the father having made a pretty 
 *iiidI*oT about eighteen Liu.dititl pounds; of, and by the credit of his
 
 on the Prophecies, 115 
 
 tercsted motives. From all which, it is manifest, 
 that this prophecy has not the most distant 
 relation to any such thing, as the pretended 
 conversion of the Jews to Christianity ; as I 
 am confident, that not one of all the prophets, 
 ever had any such thing in view : but the sole 
 purport of this prophecy is, to foretel the 
 return of the ten tribes, as well as the other 
 part of the nation; and their being formed 
 together into one kingdom, under a prince 
 of the house of David; and which will be, 
 after they have been scattered in all parts, and 
 but few true believers left among them : and 
 which is the real cause of their being thus 
 gathered one out a city, and two out of a 
 family ; because, there will then be so few 
 deserving the name of Jews, left among them ; 
 as all the wicked, apostate, and pretended Jews, 
 will be cut off, and destroyed by the troubles 
 and afflictions, that will take place in the world, 
 
 immediately 
 
 spiritual friends and patrons, all of a sudden disappeared, and the whole 
 was discovered : 1 then had visit? from several of the injured parties, by 
 which, 1 became acquainted with the whole scheme, as laid at the Spa 
 Chapel : and to my shame be it spoken, I was so wicked, as in ironical 
 terms to chide them gently, for their eager pursuit of the wild chimera 
 
 of making proselytes 1 had also a message from the poor deluded 
 
 Lady H , desirinK I would be so kind as to wait ou her, whether for 
 
 my conversion, or to he better informed concerning the imposture, I 
 cannot tell ; as her last illness, which just then took place, and he: 
 death which followed ioon after, prevented the interview.
 
 11(5 Dissertations 
 
 immediately preceding the restoration of the 
 nation, by the true Messiah; as I have already 
 shewn in the explanation of this prophecy, and 
 those of Isaiah. 
 
 As to the quotation from Isai. xxvii. 12, 
 which the Dr. has adduced in support of his 
 hypothesis, is not in the least applicable to the 
 subject; as I have shewn in the explanation of 
 that prophecy, in the first Volume. 
 
 The second prophecy commences verse 1st 
 of Chapter xxiiid, and is continued to the end 
 of verse 8th, of the same. 
 
 The purport of this prophecy is, to exclaim 
 
 against the wicked kings of Israel and Judah, 
 
 who by their wickedness, and the enormous 
 
 crimes they committed, were the cause of the 
 
 destruction and dispersion of the nation, in like 
 
 manner, as the evil minded shepherds destroy 
 
 and scatter the (lock, instead of keeping and 
 
 preserving them, as is their duty to do: and 
 
 therefore, the prophet says unto them, verse 
 
 1st. u Wo to the shepherds that destroy and 
 
 scatter the sheep of my pasture, saith the Loud. 
 
 Therefore thus saith the Lord God of Israel 
 
 concerning the shepherds that feed my people; 
 
 ye have scattered my fiockj and driven them 
 
 away,
 
 on the Prophecies. 1J7 
 
 away, and have not taken care of them ;" ye 
 did not take care to lead them in the paths of 
 righteousness; and therefore, Behold, I will 
 visit upon you the evil of your doings saith the 
 Lord." And which denotes the just judgment* 
 which God brought upon several of those wicked 
 kings; some of whom were slain by their ene- 
 mies; others of them, by their servants, &c. 
 
 He farther informs us that there will yet 
 come a time, when God will gather the remnant 
 of his flock from all the countries, to where 
 they have been cast, during the captivity; and 
 will cause them to return to their own land, as 
 aforetime: verse 3d, " But I will gather the 
 remnant of my flock, from all the countries 
 whither I have driven them; and I will 
 bring them back to their own fold :" and, 
 as by the length of the captivity, and the dread- 
 ful persecutions which they suffered ; and the 
 troubles and afflictions brought upon them, 
 they will be left but few in number; as is 
 mentioned in the preceding prophecy : and as 
 the prophet Isaiah said, (xvii. 6.) " Two or 
 three berries on the top of the uppermost 
 bough;" &c. he therefore tells us, " And they 
 shall be fruitful and shall multiply." So as to 
 increase far beyond what they were aforetime.
 
 1 1 $ Dissertations 
 
 And, as Israel will abide many days with- 
 out a king, and without a prince; (Hosea iii. 4.) 
 the prophet assures us, that God will restore 
 their kings and Judges as aforetime ; verse 4th. 
 u And I will raise up shepherds over them, who 
 shall feed them, and they shall not fear any 
 more, nor be dismayed, nor shall they be miss- 
 ing, saith the Lord." Not one of them shall 
 be missing after they are settled in the land, 
 and have multiplied and increased therein: 
 neither by wars, nor by captivity, any more. 
 
 And as the prophet prophesied in general 
 terms, of two important events; viz. the re- 
 storation of the nation, and the establishment 
 of their government; he now proceeds to speak 
 more distinctly of these promises. And first, 
 in regard to the king, he says, verses 5th. &" 
 6th. " Behold the days are coming, saith the 
 Lord, that I will raise up to David a righteous 
 branch, and a king shall reign and act wisely; 
 and shall execute judgment and justice in the 
 land. In his days Judah shall be saved, and 
 Israel shall dwell in safety : and this is the 
 name that the Lord shall call him, our right- 
 eousness." This description of the Messiah, 
 perfectly agrees with that given of him by the 
 
 prophej
 
 on the Prophecies. 119 
 
 prophet Isaiah : for the righteous branch, cor- 
 responds with, But there shall spring forth 
 a rod from the stem of Jesse." And who is 
 to restore the regal state of the house of David; 
 as shewn in the first Volume. Agreeable to 
 which, the prophet says here, " And a king 
 shall reign;" Isaiah says, "And the spirit of 
 the Lord shall rest upon him, the spirit of 
 wisdom and understanding." And Jeremiah 
 says, " He shall act wisely." Isai. " He will 
 judge the poor with righteousness, and with 
 equity will he reprove the meek of the earth." 
 Jerem. " And he shall execute judgment and 
 justice in the land." Isai. says, " And it 
 shall come to pass in that day, that the Lord 
 shall again put forth his hand a second time 
 to recover the remnant of his people. Sec. And 
 he shall gather the outcasts of Israel, and the 
 dispersed of Judah will he collect, &c." Jcrera. 
 says, "In his days Judah shall be saved, and 
 Israel shall dwell in safety." And whLh as I 
 have already shewn, denotes the union of the 
 two kindgoms of Israel and judah; con- 
 sequently, the entire restoration of the nation. 
 
 To which, Jeremiah adds the name of the 
 Messiah, that the Lord shall call him our 
 
 KlCHTfOUSNfcSS ;
 
 1Q0 Dissertations 
 
 righteousness : as by the example of his 
 virtuous life and actions, he will lead the 
 nation into the paths of righteousness, and thus 
 be the means of their salvation; contrary to 
 the manners of the wicked shepherds, who 
 destroyed and scattered the sheep. 
 
 Secondly, in regard to the redemption of the 
 nation, he says. " Therefore, behold the days 
 shall come, saith the Lord, when they shall no 
 more say, as the Lord liveth, who brought up 9 
 the children of Israel out of the land of Egypt: 
 but, as the Lord liveth, who brought up 
 and who conducted the seed of the house of 
 Israel from the north countries whither I had 
 driven them, that they might dwell in their own 
 land." After their future restoration, they will 
 no more swear by the Lord, as their deliverer 
 from the Egyptian bondage ; but as him 
 who had delivered them from a much more 
 calamitous situation, after they had been 
 dispersed through all countries; and suffered 
 such cruel and dreadful persecutions, as no 
 nation ever suffered; and that, for so many 
 hundred years, as almost to despair of ever 
 being redeemed : the latter deliverance will 
 therefore, be so much the more important 
 
 and
 
 vn the Prophecies, 121 
 
 and wonderful, as to swallow up all remem- 
 brance of the former redemption. 
 
 From our explanation of this prophecy, the 
 five following fundamental principles, are de 
 ducible, First, that God will turn the captiv- 
 ity of his people, and assemble his dispersed ; 
 as in verse 2d. " I will gather the remnant 
 of my flock from all the countries whither I 
 have driven them :" and which agrees with the 
 third principle of the prophecies of Isaiah. 
 
 Second, that their redemption will not take 
 place, till after they have been greatly diminished 
 in the captivity; and therefore, the prophet 
 makes use of the expression, the remnant of my 
 flock ; because there will be but a small remnant 
 of them left; and therefore tells us, that after 
 they are brought back to their own fold, then 
 '* They shall be fruitful and shall multiply ;" 
 and which agrees with the seventh principle of 
 Isaiah. 
 
 Third, that the ten tribes that were carried 
 away captive by the king of Assyria to the 
 north, will then return, as mentioned verse 8th. 
 " And who conducted the seed of the house of 
 Israel from the north country." Which agrees 
 with the fourth principle of Isaiah. 
 
 vol. 2. Q Fourth,
 
 122 Dissertations 
 
 Fourth, that at the future restoration, of 
 the nation, a king of the house of David will 
 reign over them ; and which agrees with the 
 tenth principle of Isaiah. 
 
 Fifth, that they shall not go into captivity 
 any more; as mentioned verse 4th. " So that 
 they shall not fear any more, nor be dismayed, 
 nor shall they be missing, saith the Lord." 
 And which agrees with the eleventh principle of 
 Isaiah. 
 
 Now, it is well known from all history, both 
 sacred and profane, that none of those great 
 and important promises were ever fulfiled at 
 their return from Babylon; and much less, can 
 it be said that, they were accomplished in, or 
 by Jesus; for in his days, the ten tribes were 
 not restored; consequently, that great and 
 wonderful deliverance of the whole nation, that 
 is to swallow up all remembrance of their for- 
 mer redemption from Egypt, did not take 
 place : neither did he ever reign over the nation 
 during the short period of his ministry, as it is 
 called; it therefore is demonstrable, that he 
 could not be that king of the house of David, 
 thai righteous branch that the prophet speaks of, 
 that was to reign over them, act wisely, and 
 
 execute
 
 on (he Prophecies, 123 
 
 execute judgment and justice in the earth. 
 And, I would willingly be informed, how 
 it is possible to apply the following great and 
 glorious promises to Jesus ? " In his days Ju- 
 dah shall be saved, and Israel shall dwell in 
 safety." And as the prophet says verse 4th. 
 " So that they shall not fear any more, nor 
 be dismayed, nor shall they be missing saith 
 the Lord." "Which promises, denote the 
 temporal happiness they are to enjoy under 
 the reign of the true Messiah; and that they 
 should not go into captivity any more. And 
 now, I must take the liberty to ask the most 
 zealous defenders of Christianity, whether they 
 dare assert that, these promises were ever 
 fulfiled by, or in the person of Jesus? Nay, 
 so far were they from being fulfiled in his 
 time ? that during his whole life, they were 
 rent by faction : and being in subjection to 
 the Roman power, great p^rt of their policy 
 was abolished, and the Roman established in * 
 its stead j the power of life and death was taken 
 out of their hand }; and the High Priest 
 changed year after year, at the arbitrary will 
 
 of 
 
 * Prirfsaux's Connect, pait 3d. Bool? 9. page 305. $ NM.
 
 124 Dissertations 
 
 of the Roman procurator *. Thus they con- 
 tinued declining, till about forty years after 
 his death, Jerusalem was taken, and destroyed 
 by the Romans: the nation carried into captiv- 
 ity, and an end put to their government and 
 policy : and which they have never been able 
 to recover to this day. From all which, it 
 is manifest to demonstration, that these great 
 and glorious promises were never fulfiled in 
 his person; and that consequently, he could not 
 be the person predicted by the prophet. And 
 it is equally manifest from the express words 
 of the prophet, as well as those of the other 
 prophets, that the whole nation is to return 
 from their different dispersions in the latter 
 days : but as nothing of this hath ever taken 
 place, it is clear, that these promises remain 
 to be fulfiled at the coming of the true Messiah. 
 As to what some Christian writers pretend, 
 
 that 
 
 * PrMiMux's Connect part 2<1. Book p' 1 ge312 where we find 
 that Valerius Gratus changed the high priests four different times in the 
 small -pare of four years: for having fir>t removed Annas alter he had 
 been fifteen years in t lie ofhee, he substituted lsinael, the sou of Pub us 
 in his place. Rut the next year after, being displeased with this choice, 
 he removed Ismael, and promoted Eleazar the .-on of Anna-, whom he 
 had so lately deposed. 1 n about a year, he remove: 1 him a!-,o, and nude 
 Simon the son of Camith high priest in his st(ad : but lie continued in 
 this fifn e no longer than his predecessor For, the next >ear, the same 
 Gratus appointed Joseph snrnamed Caiaphas, the son in law of Annas 
 above mentioned, to succeed Camith. .See also Joseph, antiq. li. xviii. 
 C. liid.
 
 on the Prophecies, 12i 
 
 that these great and important promises, are 
 to be fulfiled at the second coming of Jesus, 
 is futile ; as I have shewn at large in Volume 
 the first. 
 
 The third prophecy commences chapter xxx. 
 verse 1st, and is continued to the end of verse 
 1st of chapter xxxi. 
 
 This prophecy announces the future restora- 
 tion of the nation : for, as the prophet in the 
 preceding chapter had foretold the destruction 
 of Jerusalem, by Nebuchadnezzar; God now- 
 commanded him to write this in a book; that 
 it might remain as a consolation for Israel ; that 
 they might be assured, that as well as the pro- 
 phecy which foretold their captivity &c. was 
 fully accomplished; so shall that of their future 
 restoration. And, when we seriously reflect 
 on the connexion of these different promises, 
 we shall plainly perceive the finger of God, 
 pointing out to us, the truth and verity of 
 prophecy, to the utter shame and confusion 
 of Deists and Infidels; for when that which 
 was nearest at hand should be fully accomplish- 
 ed, it would afford the strongest and most 
 satisfactory kind of evidence of the accom- 
 plishment of the latter; and though ever so 
 
 remote,
 
 1 2$ Dissertations 
 
 remote, yet may we rest assured, that by the 
 interposition of Providence, it would be brought 
 about in its due season ; no matter how unfavor- 
 able circumstances may be against it. 
 
 And this very argument, the prophet Isaiah 
 made use of in support of what he had foretold ; 
 when he said, Isai. xlii. 29. <s The former 
 predictions, lo ! they are come to pass : and 
 new events I now declare : before they spring 
 forth, I make them known unto you." And, 
 it is not a little remarkable that the prophet 
 of whom we are treating, has in direct tcrmg 
 made use of this argument, chap, xxxii. 42. 
 as will be seen in the explanation of that 
 prophecy. 
 
 In verse 2d. and 3d. the prophet informs 
 us of God's command to him, " Thus hath 
 the Lord God of Israel spoken, saying, write 
 thee all the words that I have spoken unto 
 thee in a book. For, behold, the days are 
 coming, saith the Lord; when I will turn the 
 captivity of my people, Israel and Judah, 
 saith the Lord; and I will bring them back to 
 the land which I gave to their fathers, and 
 they shall possess it." And which is a manifest 
 proof, that this prophecy doas not refer to 
 
 their
 
 *w the Prophecies. 1S7 
 
 their return from the Babylonish captivity; 
 as will be shewn at large in the sequel. 
 
 In verse 4th. the prophet informs us that 
 he did according to the word of God : and 
 therefore proceeds, " And these are the words 
 which the Lord hath spoken concerning Israel 
 and concerning ]udah." He here mentions 
 both Israel and Judah; because this prophecy 
 foretels the restoration, and union of the two 
 kingdoms. 
 
 In the three following verses, the prophet 
 speaks of the vengeance which God will take of 
 the nations; and which will be effected by the 
 wars that they will wage against each other. 
 " For thus saith the Lokd, a voice of trembling 
 have we heard, there is terror, and no peace. 
 Ask ye now, and see, if a male can bring forth ? 
 wherefore have I seen every man with his hand 
 upon his loins, as a woman in travail, and all 
 faces are changed into paleness? Alas! for 
 that day is great, so that there is none like it : 
 and a time of distress, will it be to Jacob; but 
 he shall be saved from it. This denotes the 
 terrible havock that will be made among the 
 r.ations, on that dreadful day of blood and 
 slaughter; in which, Jacob will also in some 
 
 measure
 
 12S Dissertations 
 
 measure be involved; but he shall be saved 
 from it; that is, his salvation will arise from it ; 
 as the prophet says, verse 8th. <c And it shall 
 be in that day, saith the Lord of hosts, I will 
 break his yoke from off thy neck, and thy 
 bands will I burst asunder; and strangers shall 
 no more make thee serve with it : but they 
 shall serve the Lord their God, and David their 
 king, whom I will raise up for them." In these 
 verses, the prophet has informed us of two 
 important events. First, that they will no 
 more sin against their God, second, that they 
 will not any more rebel against the house of 
 David; but will dutifully submit to the govern- 
 ment of the Messiah; the king whom God will 
 raise up for them. 
 
 And, as the redemption was not to take place 
 till after a long period of time; the prophet 
 observes, verse 10th. " Therefore fear thou 
 not, O my servant Jacob, saith the Lord ; and 
 be thou not dismayed, O Israel; for, behold, 
 I will save thee from afar." This does not 
 denote distant countries, as the generality of 
 Commentators have understood it; but proper- 
 ly denotes a remote period of time; as in chap, 
 xxxi, veise 3d. and as if the prophet hereby 
 
 informed
 
 on the Prophecies* 129 
 
 informed them, that the redemption would 
 not be to those that were carried captive ; but 
 to their posterity : as he observes presently 
 after, ' And thy seed from the land of their 
 captivity." He farther informs us, that after 
 they are redeemed : they shall no more be 
 terrified with wars, or any other calamity, as 
 in the latter member of the verse. " And Jacob 
 shall return, and shall be at rest; he shall also 
 be wholly at ease, and there shall be none to 
 make him afraid." 
 
 In verse 11th, the prophet mentions the 
 reason, why none will make them afraid, 
 " For I am with thee, saith the Lord, to save 
 thee; though I shall make a full end of all the 
 nations, whither I have dispersed thee, yet will 
 I not make a full end of thee, but I will correct 
 thee in measure; and will n>ot altogether con- 
 sume thee." 
 
 The prophet then proceeds to speak of the 
 great sufferings and miserable afflictions of the 
 nation, verse 1 2th. &c. For thus saith the 
 Lord , thy bruise is desperate, thy wound is, 
 grievous. There is none that judgeth thy case to 
 be curable; and therefore, no healing medi- 
 cines 
 
 vol % R
 
 130 Dissertation? 
 
 cines are applied to thee." This figurative 
 description of the dreadful state of the nation, 
 is truly pathetic ; and withal carries with it the 
 most manifest proof of the truth and verity of 
 prophecy; as it has been so exactly fulfiled in 
 every particular: indeed, their wound is so 
 desperate, that it is deemed incurable ; so ihat no 
 one even attempts a cure for them. They have 
 been so dreadfully persecuted, massacred and 
 destroyed by thousands and tens of thousands; 
 and have continued so many hundred years in 
 captivity, that they almost despair of ever being 
 redeemed : nay, so desperate is their case, that 
 their friends consider them as already dead; 
 and therefore, verse 14th. " All thy friends 
 have forgotten thee, they seek not after thee.' 1 
 And I must acknowledge, says the prophet 
 that they have drawn a very just conclusion 
 of the state of thy cai-e, according to all human 
 appearance; " For with the stroke of an enemy 
 have I smitten thee; a severe chastisement:" 
 but this was, " Because thy iniquity was abun- 
 dant, and thy sins were numerous." And 
 therefore, t: Why criest thou because of thy 
 bruise, and that thy suffering is without remedy ? 
 Since it is because thy iniquity was abundant, 
 
 and
 
 on the Prophecies. 131 
 
 and thy sins were numerous, have I done these 
 things unto thee. Nevertheless, all they that 
 devour thee, shall be devoured, and all thine 
 enemies, shall all of them go into captivity; 
 and they that spoil thee shall become a spoil, 
 and all them that plunder thee will I give up 
 to plunder. For I will restore health unto 
 thee, saith the Lord; although they have called 
 thee an outcast; Zion, she whom no one seeketh 
 after." Although the nations have considered 
 thee as irrecoverably lost; and that there was 
 no help for thee from God : yet, will I by 
 my particular providential care restore thee; 
 after all thy friends have despaired of thy cure. 
 The prophet having thus spoken of the re- 
 demption of the nation, under the figure of the 
 cure of a person, whose recovery was despaired 
 of; he now proceeds to explain the figure, 
 verse 18th. See, "Thus saith the Lord; 
 behold, I will reverse the captivity of Jacob's 
 tents, and upon his dwelling places will I have 
 compassion : and the city * shall be builded 
 upon its heap, and the palace shall be re- 
 established upon its former plan. And out 
 of them shall go forth thanksgiving, and the 
 
 voice 
 
 * Jerusalem : which will be built on its ancient ground plot.
 
 132 Dissertations 
 
 voice of them that are joyous;" for they W M 
 return thanks to God, for their deliverance, 
 and the redemption of their souls. And, al- 
 though they are greatly diminished during the 
 captivity; so that they remain but as two or 
 three berries on the top of the uppermost bough ; 
 yet, shall they then increase exceedingly, as is 
 said, h And I will multiply them, and they 
 shall not be diminished." And, as during the 
 captivity, they were greatly degraded, and 
 brought very low; he assures them, that they 
 shall then be raised to honor. " And I will 
 raise them to honor, and they shall not be 
 brought low. And his children shall be as 
 aforetime, and his congregation shall be establish- 
 ed before me;" they will be such as fear the 
 Lord, and think on his name : for their being 
 as aforetime, denotes their extraordinary in- 
 crease; and their being established, denotes 
 their righteousness. 
 
 In the latter member of the verse, he again 
 speaks of the punishment of the nations ; " And 
 I will punish all those that oppress him." And, 
 as during the continuance of the second temple, 
 they were in subjection, either to the Persians, 
 Creeks or Romans, who had their officers there 
 
 to
 
 en the Prophecies. ]33 
 
 to govern; the prophet therefore informs as 
 that, at the time of their redemption, it will not 
 be so: verseSlst. " And his prince shall be of 
 his own race, and his governor shall proceed 
 from the midst of him." Not as was Herod, 
 &c. who were of the race of the Idumeans: 
 neither will they be like them; who by their 
 cruelty and wickedness were estranged from 
 God : as mentioned in the latter member of the 
 verse. And I will draw him, that he may come 
 near unto me; for who is he that hath set his 
 heart to draw near unto me ? saith the Lord." 
 Here God promises to dispose the hearts of 
 their kings to turn to him ; as without his assist- 
 ance, none would be able to accomplish it: as 
 the Psalmist says, Ixv. 5. " Blessed is the man 
 whom thou choosest, and causest to approach 
 unto thee." 
 
 And as he had promised would be the state 
 of their kings; so he assures us, will be the 
 state of the people: verse 22d. " And yc 
 shall be my people, and I will be your God." 
 That is, he will circumcise their hearts; so 
 that they will all be inclined to serve him in 
 truth and righteousness; and he will watch over 
 them with paternal love and care. 
 
 The
 
 134 Dissertations 
 
 The prophet then proceeds to inform us, 
 that immediately after that dreadful war, where- 
 by God will take vengeance on the nations; 
 the salvation of Israel will take place : as in 
 verse 23. 24. and chap. xxxi. 1. " Behold the 
 whirlwind of the Lord, it goeth forth with fury, 
 even an accumulating whirlwind; upon the 
 head of the wicked shall it settle. The fierce 
 anger of the Lord shall not turn back, until he 
 hath wrought, and until he hath accomplished 
 the purpose of his heart; in the latter days ye 
 shall discern it. At that time, saith the Loud, 
 will I be the God of all the families of Israel, 
 and they shall be my people." 
 
 According to the explanation here given of 
 this prophecy ; it contains the following seven 
 fundamental principles. First, the future re- 
 demption of the nation; as mentioned verse 
 ]8th. ** Behold, I will reverse the captivity of 
 Jacob's tents, and upon his dwelling places will 
 I have compassion; &c." And which agrees 
 with the third principle contained in the prophc* 
 cies of Isaiah. 
 
 Second, that at the future redemption, the 
 ten tribes which were carried captive to Assyria 
 Sec, will again return; as in verse 3d, "And 
 
 I
 
 on the Prophecies. 135 
 
 I will turn the captivity of my people, Israel 
 and Judah." Again, verse 4th. " And these 
 are the words which the Lord hath spoken 
 concerning Israel, and concerning Judah." 
 This agrees with the fourth principle of the 
 prophecies of Isaiah. 
 
 Third, that God will take vengeance on the 
 nations, that have persecuted and destroyed 
 Israel; as mentioned verse 11. & 16. "When 
 I shall make a full end of all the nations, 
 Sec. All they that devoured thee, shall be 
 devoured, &c." And which will take place 
 immediately preceding the redemption; as may 
 be perceived from the explanation of verse 23. 
 Sec. This agrees with ihtjirst principle of the 
 prophecies of Isaiah. 
 
 Fourth, that at the time of the future redemp- 
 tion, a king of the lineage of David, and called 
 by his name, will reign over them : as mentioned 
 verse Qth. " But they shall serve the Lord 
 their God, and David their king, whom I will 
 raise up for them." Again, verse 21st. li And 
 his prince shail be of his own race, and his 
 governor shall proceed from the midst ol him." 
 And which agrees with the tenth principle of 
 ehe prophecies of Isaiah, 
 
 Fifth,
 
 1$ dissertations 
 
 Fifth, that the redemption is not to- taks 
 place, till after they had been in captivity, a 
 very long time; and suffered so much, as almost 
 to despair of ever being redeemed ; as mentioned 
 verses 10. & 12. " Therefore, fear thou not 
 my servant Jacob, saith the Lord ; and be 
 thou not dismayed, O Israel ; for behold, I will 
 save thee from afar. For thus saith the Load, 
 thy bruise is desperate thy wound is grievous 
 &c." And which agrees with the seventh princi- 
 ple of the prophecies of Isaiah. 
 
 Sixth, that after their future redemption, 
 they will not be engaged in any wars; nor 
 experience any other troubles ; nor will they go 
 into captivity more t as mentioned verse 8th. 
 " And strangers shall no more make thee serve 
 with it." And verse 10th, "And Jacob shall 
 return, and shall be at rest; he shall also 
 be wholly at ease, and there shall be none to 
 make him afraid." This agrees with the eleventh 
 principle of the prophecies of Isaiah. 
 
 Seventh, that the visible symbol of the divine 
 presence, and the spirit of prophecy, will then 
 be restored to them ; as may be perceived from 
 the expression, " And I will be their God." 
 And which agrees with the eighth principle of 
 the prophecies of Isaiah.
 
 on the Prophecies, 137 
 
 Now, it is clear from all history, that none 
 of those great and glorious promises were ever 
 accomplished : for they were not fulfiled at 
 their return from Babylon; for then, the ten 
 tribes did not return : God did not punish those 
 that had oppressed them : no king of the house 
 of David reigned over them : they were but 
 a short time in captivity at Babylon : so that 
 several who had seen the first temple, (Ezra, in. 
 12.) also beheld the foundation of the second 
 laid: they were scarcely ever free from wars, 
 and other troubles ; and were at last carried 
 into this long and dreadful captivity; where 
 they have remained to this hour: nor was the 
 symbol of the divine presence, ever visible in 
 the second temple. And it is equally clear, 
 from the acts recorded of Jesus in the New 
 Testament, that they were not accomplished 
 in his life time : consequently, they remain to 
 be accomplished, at the time of the appearance 
 o[ the true Messiah; whom God in his mercy, 
 may be pleased to send speedily. Amen. 
 
 The fourth prophecy commences verse 2d. of 
 chapter xxxi. and is continued to the end of 
 the last verse of the same. 
 
 This 
 vol. 2. S
 
 13$ Dissertations 
 
 This prophecy is connected with the preceding 
 one; and its purport is the same: namely, the 
 restoration of the xvhole nation to their own 
 land; and the complete re-establishment, of both 
 their civil and religious constitution in the latter 
 days, under the government of the Messiah. 
 It must be observed, that this prophecy is 
 divided into three distinct parts. The first part 
 begins verse 2d. and is continued to the end of 
 verse 22d. and which speaks of the restoration 
 of the ten tribes. The second part begins verse 
 23d. and is continued to the end of verse 26th. 
 And which contains the promise of the resto- 
 ration of Judah, and the rebuilding of Jerusa- 
 lem. The third part begins verse 27th, and is 
 continued to the end of the prophecy. And 
 tshich part speaks of the union of the two king- 
 doms of Judah and Ephraim. This being 
 premised, we shall proceed to the explanation 
 of the prophecy itself. 
 
 " Thus s-aith the Lord, the people, that are 
 relics of the sword, hath found favor in the 
 wilderness, even Israel proceeding towards his 
 rest." The Hebrew Commentators have differed 
 greatly in the explanation of this verse: for 
 Jarchi and Kimchi think that the word wilder- 
 ness"
 
 on the Prophecies. 13ft 
 
 ness" denotes the wilderness that they went into, 
 when they were brought out of Egypt : and that 
 the prophet alludes to their deliverance from 
 thence. To this, the learned Abarbanel ob- 
 jects; as he justly observes, that this explana- 
 tion is liable to two great objections. First, 
 that the prophet ought to have said, they found 
 favor in Egypt, instead of saying, " in the 
 wilderness." Second, that the term " relics 
 of the sword" implies, that great numbers of 
 them, had been destroyed by the sword ; which 
 was not the case in truth : for though the Egypt- 
 ians destroyed their infants; yet, was it not by 
 the sword. He therefore, gives another ex- 
 planation; by observing that "iSnOSl does not 
 signify in the wilderness^ but denotes with 
 speech ; as rttfcO ^lanoi and thy speech is 
 comely ; (Solom. Song. iv. iii.) He also under- 
 stands ifibi} to be the imperative : for though 
 it is according to the infinitive : yel does it 
 sometimes serve for the imperative; as TiDgf 
 "ViDT &c. So that the sense of the verse 
 according to his explanation is, the people, 
 that are relics of the sword, hath found favor 
 by speech, (i. e. by prayer; go thou to give 
 them rest. But, this appears to me, to be a 
 
 very
 
 140 Dissertations 
 
 very forced construction ; and to which I can 
 by no means assent; notwithstanding the great 
 veneration I have for this great and learned 
 Commentator * : for I humbly conceive, that 
 by u the wilderness" the prophet meant the 
 present long and dreadful captivity : for the 
 miserable and desolate state of the nation, may 
 very justly be compared to the barren and desert 
 wilderness. And in this sense, Abarbanel him- 
 self explains 0*syn"l31D Ezek. xx. 35. as will 
 be shewn in the explanation of that prophecy. 
 As to "^i 711 I must observe, that it is the infini- 
 tive verb ; and properly denotes a going onward, 
 a progressive motion towards a certain point: 
 as V^Dl) "=P /H Gen xii, Q. besides a number of 
 other places in Scripture, too numerous to 
 mention. It therefore is plain that iy'JPn^ ^ibn 
 is to be understood, as if God had actually 
 begun to execute his design, of causing the 
 children of Israel to return to their own land; 
 and which is their true place of rest : and so is 
 explanatory of the favor or grace, which the 
 people is said to have found in the wilderness. 
 
 In verse 3d. we are to consider the words of 
 the first member, as spoken by the nation, and 
 
 those 
 
 * See h's life in Lingua Sacra Radix n^ where I have acknow- 
 letlged id) obligations to this great und exulted character.
 
 on the Prophecies, HI 
 
 those that follow, as God's answer thereto. 
 *' From afar oft the Lord appeared unto me;" 
 these words are spoken by the nation ; complain- 
 ing that it was a long time since God had ap- 
 peared to them; to this God answers; true, it 
 is long since I have appeared to thee. But * 
 I have loved thee with an everlasting love; 
 therefore have I extended my loving kindness 
 to thee." That though in captivity, yet, have 
 I watched over thee in mercy, to preserve thee: 
 and besides this. " Yet again will I build thee, 
 and thou shalt be built, O virgin of Israel:" 
 For though thou wast aforetime wedded, as it 
 were to strange gods ; yet shalt thou then return 
 to be as the virgin daughter of Israel; for thy 
 husband is thy maker, and none other; and 
 therefore, " Yet again shalt thou deck thyself 
 with thy tabrets ;" these are the beauties of 
 virtue and true religion, with which thou shalt 
 hen adorn thyself. And, although during the 
 captivity, thou wast sad and sorrowful; yet, 
 
 shall 
 
 * This i the ival sens:: of the *) iuu in this pi ice : the same as in Gen. 
 
 xhi 10. ^jf -q#S iK2 Tvinyi " But to buv food are th 7 
 
 servants come :" an. I not as in the common translation of the Bihle, 
 
 yea, -or as Dr. Blancy translates it, also with. See the properties 
 
 of the ^ ro prefix, explained, in Lingua Sacra, Vol 1st. page IS7. *cT
 
 14J Dissertations 
 
 shall it then be otherwise with thee; as in the 
 latter member of the verse. And thou shalt go 
 forth in the dance of those that make merry." 
 
 And, as it was not lawful according to the 
 law of Moses, to eat of the fruit of any tree, 
 till the fifth year after the planting, see Levit. 
 xix. 23.-25. And as Moses had threatened 
 them for their disobedience, Deut. xxviii. 30. 
 * Thou shalt plant a vineyard, and shalt rot 
 gather the grapes thereof *." The prophe: here 
 observes that then it shall not be so; but they 
 should plant; and remain in their own land in 
 peace and tranquillity ; so as to gather the pro- 
 duce of their plantations, in due time, and 
 enjoy it unmolested : as in verse 5th. u Yet 
 again shalt thou plant vineyards on the mount- 
 ains of Samaria; the planters shall plant, and 
 shall eat the fruit as common.** 
 
 Before we proceed, it is necessary to ob* 
 serve, that DHVJ does not denote watchmen, 
 as translated in the Bibles, (verse 6th.) anc^ 
 understood by the Commentators ; but deso- 
 tutors, destroyers. Sec. being derived from the 
 Radix ^3 * s shewn in Lingua Sacra, under that 
 
 root 
 
 Tho Hebrew verb ^V?nj1 is derived from the Radix ^7n an <* 
 ifnotc> that which, mny / used iu comiuqh \ *s w the fruit oi lh line 
 ih the Mill year ofter iu being yUmed.
 
 on the Prophecies, 143 
 
 root. And these destroyers are the Romans 
 who were the descendants of Edom ; as already 
 mentioned in the course of this work. And 
 they were called destroyers, on account of 
 the war and desolation, which they spread over 
 the greatest part of the world. And thus, the 
 prophet calls them, in another place; (chapter 
 iv. 16.) for in the former part of that chapter, 
 he speaks of the destruction of the first temple; 
 but in verse 16th, he speaks of the destruction 
 of the second temple: and says, *?y IVVJim 
 Publish ye pmDH flND V>X2 DHV: O^ttnY 
 concerning Jerusalem, that destroyers are com- 
 ing jrom a jar country. These denote the 
 Romans that came with Vespasian and Titus: 
 and who came from a far country : but Babylon 
 could not properly be called a far country, in 
 regard to Jerusalem. And Moses in his denun- 
 ciations, (Deut. xxviii. 49.) says, *' The Lord 
 shall bring a nation against thee from far, from 
 the end of the earth." This, a!l the Hebrew 
 Commertators understand, to denote the Ro- 
 mans. (See R. Levi Ben. Gershom, Abarbanel 
 Sec.) and whom they to this day call QnVi 
 Nazare< es. And of them the prophet Jeremiah 
 ays, (ibid.) " And they shall lift up their 
 
 voice
 
 144 Dissertations 
 
 voice against the cities of Judah." Because 
 Vtspasion and Titus, first conquered the cities 
 of Judah; and afterwards took Jerusalem, of 
 whom the prophet says in verse J 7th. " Like 
 keepers of fields are they round about her, be- 
 cause she hath rebelled against me saith the Lord." 
 And, as he had prophesied concerning both 
 the first, and second destruction of Jerusalem; 
 he says verse 1 8th. "Thy way and thy doings 
 have done these things unto thee;" by the 
 plural pronoun * H^tf these, the prophet plain- 
 ly pointed to the destruction of the first, and 
 second temples. And as the latter was most 
 grievous, and went near to extirpate us : he 
 
 observes 
 
 * Thus reads all the printed copies ; thus also is it read, and under 
 stood by all the Hebrew Commentators 5 by the Chaldee Paraphrase 
 Jonathan Ben Uzziel ; and thus also the translators of the Bible under- 
 stood it ; yet, Dr Blaney, in defiance of all these great authorities ; and 
 without any reason assigned, renders it " a curse ;" what it was that led 
 him to it, I cannot divine : unless tbat despising the points, (as the 
 generality of Christians do ; not one of whom, was ever able to enter 
 into the spirit the idiom, and phraseology of the language) he read 
 H/tC " curse i '"stead of ^7^ these. Thus also I suppose he read 
 
 r r r 
 
 yy^"!'l"E ve f f r VJU re " c ^ e ^*- These are but small slips, compared 
 
 - V - T 
 
 with some, that I have mentioned, in my remarks on the necessity of 
 the points ; (see Lingua Sacra. Vol 1st. page 25 27. &c) and as I 
 shall shew more at large, when considering the scheme of correcting thf. 
 present printed text, by manujcript-; : as already noticed in this work*
 
 on the Prophecies, 145 
 
 observes in the latter member of the verse 
 " Such is thy calamity, for it is bitter; because 
 it reacheth unto thy heart. " For this great 
 calamity j he complains verse 18th. "My bowels, 
 my bowels, I am pained; even the walls * of 
 my heart; my heart is troubled within me; I 
 cannot be silent; because thou hast heard, O 
 my soul, the sound of the trumpet, the alarm 
 of war. Destruction upon destruction is pro- 
 claimed ;" now what are we to understand by 
 " destruction upon destruction" but the destruc- 
 tion of the first, and second temples. All which, 
 is a manifest proof, that on3 the destroyers de- 
 notes the Romans; and of whom the prophet, 
 in the prophecy we are treating of, says, verse 
 6th. " For there is yet a day unto the Lord 
 our God, that the destroyers upon mount 
 Ephraim shall cry, arise and let us go up to 
 Ziom" For, as the prophet had in the preced- 
 ing verses, spoken of the establishment and 
 tranquillity of the nation; he informs us when 
 that will be j and therefore says, there is a 
 
 certain 
 
 * The walls of the heart, undoubtedly denotes the pericardium ; a 
 thin membrane of a conick figure, that resembles a purse, and contains 
 the heait in its cavity: so that it may well be called the waUs of the 
 heart \ as it BturountU and guards it like a wall. 
 
 >oi. 2. T
 
 146 Dissertations 
 
 certain time appointed by God; (for that U 
 what is properly meant by the term, " to the 
 Lord our God :") that the Nazarenes or des- 
 troyers, shall cry to each other upon mount 
 Ephraim, arise, and let us go up to Zion. in 
 order to conquer Jerusalem, and the holy land 
 of Israel. But, when that day shall come, then 
 Israel will rejoice; for then they will know 
 that their salvation is near: and therefore, he 
 says, verse 7th. " Sing with joy for Jacob, 
 and cry aloud at the head of the nations : pub- 
 lish ye, praise ye, and say, O Lokd, save thy 
 people, the remnant of Israel." For as there 
 will then be a time of distress to Jacob; but 
 from which he will be saved, by his prayer; 
 he therefore commands them to shout and pray, 
 and say, O Lord, save thy people : and then 
 the Lord will save them : as the prophet Daniel 
 aays, xii. 1. "And there shall be a time of 
 trouble, such as never was since there was a 
 nation, even to that same time : and at that 
 time thy people shall be delivered." He there** 
 fore assures them, that immediately after this, 
 God will bring the ten tribes from the north 
 country, and the other parts where they were 
 scattered : as in verse 8, and g. Behold, I will 
 
 bring
 
 on the Prophecies. 147 
 
 bring them from the north country, and will 
 gather them from the extremities of the earth : 
 among them the blind and the lame, the woman 
 with child, and she that travaileth together: a 
 great company shall they return together. With 
 weeping shall they come, and amidst supplica- 
 tions will I lead them: I will conduct them to 
 streams of water, in a strait way, wherein they 
 snail not stumble: for I am a father to Israel, 
 and Ephraim is my first-born." 
 
 By " the blind and lame" the prophet shews 
 that they will then be poor, weak and miser- 
 able : and that the troubles and afflictions, near 
 the lime of the redemption, will be so great ; 
 that they will come weeping, crying, and mak- 
 ing supplication to God, to deliver them from 
 their oppressors; and to conduct them to the 
 goodly land: and which he promises to do; 
 because he is a father unto Israel, and Eph- 
 raim is his first-born. This denotes, that the 
 former love which God bore to them, was not 
 extinguished; (see verse 3.) but operated as 
 the motive of God's returning favor to Israel. 
 And, as the great length of time, that the ten 
 tribes will have remained in captivity, (it being 
 now already upwards of two thousand three 
 
 hundred
 
 148 Dissertations 
 
 hundred years) will be the cause of their being 
 forgotten and lost among the nations; the pro- 
 phet in the succeeding sentence, makes procla- 
 mation concerning them. " Hear the word of 
 the Lord, O ye nations, and declare it in the 
 distant islands, and say, he that scattered Israel 
 will gather him, and guard him, as a shepherd 
 doth his flock." Ye (speaking to the nations) 
 are not to imagine, that because they are thus 
 long in captivity, that God hath forsaken them ; 
 or that it was the power of Sennacherib solely 
 that carried them captive : or that ye, by your 
 power, have kept them thus long in captivity j 
 no : the case is not so : but it was the Lord 
 that scattered Israel; and he himself will gather 
 him: for he maketh sore, and bindeth up; he 
 woundeth, and his hands heal. And as a proof 
 of this, he shews their preservation during this 
 long and dreadful captivity : for how could it 
 otherwise be possible, that they should thus 
 continue for so many centuries in captivity, 
 and not be lost, or mingled with the other 
 nations, as already mentioned in the course 
 of this work; if it had not been for his remark- 
 ably providential care of them ; and which is 
 beautifully expressed, by the shepherd's guard- 
 ing
 
 on the Prophecies, 149 
 
 ing his flock: for as the shepherd sometimes 
 lets his flock goat large; and at other times 
 gathers them in : so does God by Israel. 
 
 The prophet proceeds to speak of their rc 
 demption; verse 11th. "For the Lord hath 
 redeemed Jacob, and ransomed him from a 
 hand too strong for him." And, as during the 
 reign of the kings of Israel, they were prevented 
 from going up to Jerusalem, for fear, that they 
 would return to the subjection of the kings of 
 Judah; he in verse 12th, informs them, that 
 at the future redemption it will not be so j for 
 they shall no more offer their sacrifices before 
 the golden calves; " But they shall come, and 
 shall shout in the height of Zion ;" and which 
 denotes the temple at Jerusalem. He also 
 farther informs them, that they shall no more 
 experience want, or famine, as was the case 
 when they were wicked ; as the prophet Amos 
 says, iv. 6 7. " And moreover I have given 
 you cleanness of teeth in all your cities, and 
 want of bread in all your places : and more- 
 over I have withholden from you the rain, &c. * 
 And therefore, he says, And they shall flock 
 together to the good things of the Lord, for 
 corn, and for wine, and for oil, and for the 
 
 young
 
 150 Dissertations 
 
 young of the flock, and of the herd ; and their 
 soul shall be as a well watered garden, and they 
 shall not pine for hunger any more. Then 
 shall the virgin rejoice in the dance, and the 
 young men and old men together; for I will 
 turn their mourning into joy; I will also com- 
 fort them, and make them rejoice from their 
 sorrow." 
 
 In verse 14th, the prophet speaks of the 
 priests. "And I will satiate the soul of the 
 priests with fatness, and my people shall be 
 satisfied with my goodness, saith the Lord." 
 For during the captivity, while the temple lay 
 desolate, the priests were deprived of the gifts 
 of the offerings, Sec. but at the restoration 
 they will be satiated with the gifts of the rich 
 offerings that will be brought to the house of 
 God from all parts, as the prophet Isaiah says, 
 (lx. 7.) All the flocks of Kedar shall be 
 gathered unto thee; unto thee shall the rams 
 of Nebaioth minister, &c." 
 
 In verse loth, the prophet in a most beautiful 
 poetic figure, represents Rachel, the mother of 
 Joseph, and Benjamin, (who was buried near 
 Kamah, a city of Benjamin ;) as coming out of 
 her grave, and bitterly lamenting the loss of 
 
 her
 
 en the Prophecies. 15! 
 
 her children; they being all either slain, of 
 gone into exile. Thus saith the Lord; a voice 
 hath been heard in Ramah, a lamentation of 
 most bitter weeping; Rachel weeping for her 
 children; she refuseth to be comforted for her 
 children, because he is not," 
 
 The reader will observe, that in this transla- 
 tion, I have differed from the common transla- 
 tion of the Bible : in making use of the singular 
 pronoun he, instead of they : but I must inform 
 him, that it is strictly conformable to the Hebrew 
 word made use of by the prophet; ^'tf. And 
 which was done, in order to distingnish the 
 difference in the bitter lamentation that Rachel 
 made for the loss of her children. It is well 
 known, that on the division of the kingdom, 
 ( 1 Kings, xii. \6. &c.) in the days of Rehoboam, 
 Joseph and Benjamin were divided; for the 
 two sons of Joseph, Ephraim and Manasseh, 
 belonged to the kingdom of Israel ; but Ben- 
 jamin remained with Judah (ibid 2).) Now, 
 it is likewise well known, that the children of 
 Joseph, viz. the tribes of Ephraim and Manas- 
 seh, were part of the ten tribes, that were 
 carried captive into Assyria, and were (2 King, 
 xvii. 6.) placed in Halah and in Uabor b) the 
 
 river
 
 I5j Dissertations 
 
 river Gozen, and in the cities of the Medest 
 and who never returned to the second temple: 
 nor do we know to this day, where they are, or 
 what is become of them. As to the tribe of 
 Benjamin, we know that it was carried captive 
 to Babylon with Judah; that it returned to the 
 second temple^ and was again carried captive at 
 the destruction of the second temple : and wc 
 also know that it at present exists, the same as 
 the tribe of judah. The prophet therefore* 
 represents Rachel weeping for her children J 
 because they were carried captive : and which 
 denotes the tribe of Benjamin. But her great- 
 est affliction is for the tribe of Joseph; be 
 cause he is not : because he did not return to 
 the second temple; nor does she know any 
 thing of him : and therefore, the prophet says* 
 she refuseth to be comforted for her children, 
 because he is not: i.e. Joseph her eldest son. 
 This is the reason, that the prophet made use 
 of the singular pronoun "iJ^N and which also 
 accounts for the repetition of rvj^'by * for her 
 
 children) 
 
 * Thi* repetition, Dr. Blanej in his new Translation of Jeremiah, 
 lu< rejected with much conten.pt, as he says, it " carries internal marts 
 ~)\ interpolation, being not only superfluous, but rather perplexing the 
 sense, and loading the metro.'' Uut, had he been fully acquainted vut&
 
 on the Prophecies, 153 
 
 children; because she lamented the loss of 
 both her children : but her grief was far more 
 piercing for Joseph; and therefore she refused 
 to be comforted; because he was not. And 
 for this reason, she received distinct answers 
 from God, concerning each of her children. 
 And first of Benjamin; verse 16th. "Thus 
 -saith the Loud, refrain thy voice from weeping, 
 and thine eyes from tests; for thy work shall 
 have a reward, saith the Lord, and they shall 
 return from the land of the enemy;" that is, 
 
 from 
 
 ihe sacred Language, so different in its idiom from all others ; especially, 
 the prophetic part; (into the spirit of which, he was by no means able 
 io enter) he would not have deckled so hastily on the word of God ; 
 contrary to all the Hebrew printed B:bles ; the Hebrew Commentators; 
 the Chaldce Paraphrast, and the received reading. All which, according 
 to the explanation here given, perfectly agree with the accent affixed 
 under the first J-^J^-^y and which shews that here is a pause: and 
 
 T V T 
 
 that pj^Q she refuselh, reads downwards : which makes the whole 
 read smooth, beautiful, and affecting ; without the least superfluity, or 
 perplexity. 
 
 Since writing the preceding note, I chanced to look into the appendix 
 of Dr Blaney's Translation , and there I find that Arch Bishop SeckeJ 
 seemed to differ widely from the Dr. on this subject ; for he observes, 
 ' There is an emphasis in the repetition of the word-; fV2^ /V S * 
 Horace, Epist. i. 14. 7. B." 
 
 Fratrem mxreutis, rapto de fratre dolentis. 
 
 Insolabiliter. 
 
 VOL. 2 U
 
 154 Dissertations 
 
 from Babylon. And, although they should 
 go into captivity again; yet shall they in the 
 end return to their own land: verse 17th. 
 There is also hope in thy latter end, saith the 
 Lord, and thy children shall return unto their 
 own border." This is spoken of the future 
 redemption. 
 
 Having thus answered her concerning Ben- 
 jamin; the prophet now proceeds to give her 
 an answer concerning Joseph, verse 18. 1,9. 
 " I have surely heard Ephraim lamenting him- 
 self thus; Thou didst chastise inc, and I was 
 chastised, like a steer not broken:" and being 
 now better instructed by this chastisement, I 
 thus ofFer up my prayer, " Turn thou me, and 
 I shall be turned; for thou art the Lord my 
 God. Surely after that I was turned, I repent* 
 ed, and after that I was instructed, I smote upon 
 my thigh; I was ashamed, and also confounded, 
 because I did bear the reproach of my youth." 
 I received reproach on reproach : for the mis- 
 conduct of my earlier days had fixed a blot 
 upon my character, and subjected me to re- 
 proach ; and therefore, when my present sins 
 are noticed, those of my youth are also remem- 
 bered; and I thus receive a double reproach; 
 
 beinjr
 
 stn the Prophecies. 155 
 
 being accounted as one hardened in sin from his 
 earliest youth. And as he was thus truly peni- 
 tent, by a thorough confes>ion, and sincere 
 repentance : the Lord says, verse 20:h. Is 
 not Ephraim my precious son ? Is he not my 
 darling child?" That is, thou shah no more 
 be reproached for the sins that thou ha.st com- 
 mitted in thy mature years, nor shalt thou bear 
 the reproach of thy youth, for thou art my 
 precious son : that is, when thou wast grown 
 up, and hadst arrived to man's estate; then 
 wast thou a son dear to me. And when thou 
 wast a little child, then wast thou a fondly 
 beloved child: " Wherefore, whenever I speak 
 of him, I do earnestly remember him still;" 
 It is the love I bear him, that I remember; and 
 not his sins : " Therefore my bowels arj moved 
 for him ; I will surely have mercy upon him, 
 saith the Lord." And the consequence of this 
 love is, that I will cause him to return from 
 captivity; and will gather in his dispersed; and 
 therefore addressing those of the kingdom of 
 of Israel, he desires them to set up way marks, 
 that they may again know the way back ; for 
 by the same way that they went, they are to 
 return; as in verse 21st. " Set thee up way 
 
 marks,
 
 156 Dissertations 
 
 marks, place thee high poles; set thine heart 
 towards the high-way, even the way thou went* 
 est; for thereby shah thou return, O virgin of 
 Israel, thou shalt return to these thy cities." 
 And as the ten tribes were to continue such a 
 long time in captivity, he says, verse 22d. 
 " How long wilt thou move about, O thou 
 backsliding daughter ? for the Lord hath crea* 
 ted a new thing in the earth, a woman shall 
 cause to turn about a man." By this figure, 
 the prophet exhorts the nation not to despair of 
 their redemption, on account of the superior 
 strength of her enemies, who might be in-> 
 duced to oppose her deliverance; for that 
 God would so far interpose in her behalf, as 
 to " create a new thing," that is, that she, 
 who during the captivity, was as a poor weak 
 woman, should " cause to turn about." 
 should vanquish, or put to the rout, a man*; 
 that is, the nations who had hitherto oppressed 
 her; or who should oppose her deliverance ; all 
 these, she should put to the rout, and make 
 thcmjly before her ; and which is the real sense 
 f SinDn shall cause to turn about : for they 
 
 will 
 
 Man U called *^3" (,rver > as being the stronger sexf is alsq 
 having j'Wtr and might ovu the r^t "f tlw creation.
 
 vn the Prophecies. 157 
 
 will turn away, and flee before her, as those 
 that turn about, and run away in battle. And 
 here, I cannot help taking notice of the absurd-. 
 ity of the opinion of those Commentators, who 
 understand these words to relate to the miracu- 
 lous conception of the virgin Mary without the 
 operation of man : for the text cannot by any. 
 fair construction whatever, be brought to im- 
 ply any such thing. Indeed, this opinion is so 
 barefaced a perversion of the text from its true 
 meaning, that I am not in the least surprised at 
 a learned Christian's determined opposition to 
 it: and I must candidly acknowledge, that his 
 impartiality does him great honor. I shall give 
 his sentiments on this subject in his own words; 
 as a confutation of the foolish and absurd 
 hypothesis. " I cannot" says Dr. Blaney in his 
 notes on this passage in Jeremiah, " at any rate 
 concur in opinion with those Commentators, 
 who understand these words to relate to the 
 miraculous conception of the virgin Mary with- 
 out the operation of man. They surely cannot 
 by any construction be brought to imply any- 
 such thing. Admitting that the word SinDn 
 ma)- signify, shall encompass or comprehend in 
 the womb) and that -qj, instead of an adult or 
 
 strong
 
 158 Dissertations 
 
 strong man, may also signify a male child ; 
 yet the words all together will still import no 
 more, than that a woman shall conceive, or con- 
 tain a male child. But this, it will be said, is 
 nothing new or extraordinary. I grant it is 
 not, and therefore have reason to presume that 
 chis is not the sense intended. But the verb 
 2DD signifies to turn about, and consequently 
 In Hiphil or Pihel may signify, to cause to 
 turn about, that is, to repulse, or put to the 
 tout, an opposing adversary. But to do this 
 Implies a prevalency over him. Again, there 
 Is a manifest oposition between |"Dp3 a woman, 
 one of the feeble sex, and ^j which signifies 
 not simply a man, but a mighty man, a hero, 
 Or warrior* And therefore, A woman shall put 
 to the rout, or repulse, a strong man, may by 
 a proverbial form of speech denote, the weaker 
 shall prevail over the stronger. Now this, it 
 must be confessed, is in itself new and unusual, 
 and contrary to the ordinary course of nature; 
 but then it is ascribed to the interposing power 
 of God, who is said therein to " create a new 
 thing," or in other words, to work a miracle. 
 The connection of this sense with the context is 
 easy to be explained. The virgin of Israel is 
 
 exhorted
 
 an the Prophecies* 15$ 
 
 exhorted not to turn aside, or to decline the 
 invitation given her to return, as she might, 
 perhaps be disposed to do, through dread of the 
 power of enemies, who would oppose her 
 deliverance. For her encouragement she is 
 told, that she had no reason to be apprehensive 
 of the superior strength of any enemies, since 
 God would work, a miracle in her favor, and 
 enable her, though apparently weaker, to over- 
 come and prevail against all their opposition. 
 See verse 1 ] . By women weak and feeble per- 
 sons are frequently designed; see chap. 1. 37* 
 li. S. Isai. xix. 16." This reasoning is plain, 
 and requires no. comment. 
 
 To return: the prophet having thus spoken 
 of the redemption of the ten tribes, called the 
 kingdom, or house of Israel ; proceeds to speak 
 f the restoration of the kingdom of J udah, verse 
 23. 24. &c. "Thussaith the Lokd of hosts, the 
 God of Israel; again shall they use this speech 
 in the land of J udah, and in the cities thereof, 
 when I shall turn their captivity; the Lorn* 
 bless thee, O habitation of justice, O mount- 
 ain of holiness. And J udah shall dwell in it, 
 and in all his cities together; husbandmen, and 
 they that go about with (locks. For I hive 
 
 refreshed
 
 1 60 Dissertations 
 
 refreshed the weary soul, and every soul that 
 sorrowed for hunger have I filled." In these 
 verses, the prophet speaks of their future happi- 
 ness, both spiritual and temporal : and also 
 informs us, that he saw this in a vision, in a 
 dream of the night; as in verse 26th. Here- 
 upon I awoke, and saw; and my sleep was 
 pleasing unto me." For he was so violently 
 effected with the sensations of jov, on the 
 pleasing prospect of the happiness of the nation, 
 that it awakened him. Here ends the second 
 part of the prophecy. 
 
 We now proceed to the third part of the 
 prophecy; viz. the union of the kingdoms 
 of Israel and Judah ; for as he had before 
 spoken of them separately, he now speaks of 
 them conjointly; verse 27th. "Behold the 
 days come, saith the Lord, that I will sow 
 the house of Israel, and the house of Judah, 
 with the seed of man, and with the seed of 
 beast." The prophet here shews, that they 
 will multiply exceedingly ; as is the ease of 
 a single grain of corn, which when sown pro- 
 duces a great number; so will the blessing of 
 increase be with them; and not only with them., 
 but with their cattle also; agreeable to what 
 
 Moses
 
 on the Prophecies* 171 
 
 Moses says, Deut. xxviii. 4. " Blessed shall 
 be the fruit of thy body, and the fruit of thy 
 ground, and the fruit of thy cattle, &c." For 
 as the punishments that had been denounced 
 against them for their disobedience, had by 
 God's special providence been brought on them 
 to the full; so will they at the time of the 
 redemption, enjoy the blessings to excess : and 
 therefore, he says, verse 2&ih. " And it shall 
 be, that as I have watched over them, to pluck 
 up, and to break down, and to overthrow, and 
 to destroy, and to afflict; so will I watch over 
 them, to build, and to plant saith the Lord." 
 
 In verse 29th, the prophet takes notice of the 
 parable made use of by the nation during the 
 captivity. " In those days they shall no more 
 say, the fathers have eaten a sour grape, and 
 the children's teeth shall be set on edge. But 
 every man shall die in his own iniquity ; every 
 man that hath eaten the sour grape, his teeth 
 shall be set on edge." The generality of 
 Commentators have been of opinion, that this 
 proverbial expression denotes, that in those 
 future times, of which the prophet was speaking, 
 the children should not be punished for the sins 
 
 of 
 
 vol 2. X
 
 172 Dissertations 
 
 of their fathers, as they were heretofore. To 
 this opinion, I can by no means assent; for 
 that part of Scripture, on which it is founded, 
 Exod. xx. 5. and Deut. v. 9. where it is said, 
 that, " God visiteth the sins of the fathers upon 
 the children ; is meant of the sin of idolatry 
 only : and when the children are also guilty of 
 the said crime; then are the sins of the fathers 
 and those of the children joined together, and 
 they are punished accordingly *. But this, it 
 is manifest cannot apply to the times of the 
 Messiah; for then the sin of idolatry will be 
 unknown : but the true sense of the expression 
 is, that the nation now in captivity exclaims, 
 61 Our fathers have sinned, (Lament, v. 7.) but 
 they are no more; and we have borne the 
 punishment of their iniquities." For on ac- 
 count of the sin of idolatry which our fathers 
 were guilty of during the continuance of the 
 first temple, they were carried captive; and the 
 children which they have begotten, have re- 
 mained in it ; and therefore, they made use of 
 
 that 
 
 * The sin of idol-try was most heinous ; it was nothing less than high 
 treason against the majesty of God ; especially while the theocracy sub- 
 sisted , it then-fore was guarded against by the severest penalties, under 
 a dispensation expressly appointed to preserve the Israelites from tlie; 
 eneral uint of idolatry, and to maintain and propoxate the. knowledge, 
 of 'he One true GvA.
 
 on the Prophecies, 173 
 
 that proverbial expression; Ezek. xviii. 2. 
 " The fathers have eaten sour grape?,, and the 
 children's teeth are set on edge." But at the 
 future redemption, it will not be so; for then, 
 the earth will be full of the knowledge of the 
 Lord; as he will circumcise their hearts; so 
 that in lieu of their fathers being carried into 
 captivity, they will enjoy the redemption and 
 salvation of the Lord; they therefore, will not 
 say any more, that they have borne the iniqui- 
 ties of their fathers; because they will have 
 been redeemed from that captivity, wherein their 
 fathers iniquity had brought them : and they 
 will then say, " every man shall die for his own 
 iniquity; whence it is clear, that the prophet 
 spoke of their past condition; not of their 
 future: for after their redemption, they will no 
 more fall into sin; as the prophet says immedi- 
 ately after verse 31st. &c. {{ Behold, the days 
 come, saith the Lord , that I will make with 
 the house of Israel, and with the house of Judah, 
 a r*ew covenant : not according to the covenant 
 that I made with their fathers, in the day that I 
 took them by the hand, to bring them out of the 
 land of Egypt: which covenant of mine they 
 violated, although I was an husband unto them, 
 
 saith
 
 1 74 Dissertations 
 
 saith the Lord. But this shall be the covenant, 
 which I will make with the house of Israel ; 
 after those days, saith the Lord, I will put my 
 law into their inward parts, and upon their heart 
 will I write it." This properly denotes the 
 Law which he had aforetime given to Moses: 
 but by no means does it imply a new law, as 
 some have erroneously imagined; but only a 
 new covenant : and the immediate consequence 
 of that covenant will be, that the law which 
 he had given them of old, will be fixed in their 
 inward parts, and written upon their hearts: 
 and which is the reason, that the prophet made 
 use of the verb 'nrO in the preter tense, (which 
 if Dr. Blaney had been able to have compre- 
 hended; he would not have had the trouble to 
 have written, nor his readers that of reading a 
 long note, about the sixteen or seventeen MSS. 
 that have prefix i conversive. And his con- 
 jecture about nrQ instead of nri3) / have 
 given; because the law had been given of old; 
 but by the new covenant, that law would be in 
 their hearts; so that they should not swerve 
 from the due performance thereof, as they did 
 heretofore: then will that union take place, 
 which the prophet speaks of in the latter mem- 
 ber
 
 on the Prophecies* 175 
 
 ber of the verse, " And I will be their God, 
 and they shall be my people." 
 
 The prophet in verse 34th, informs us, that 
 there will then be no necessity to instruct man- 
 kind in the knowledge of their duty to God; 
 as this knowledge will be as natural to them 
 as the first principles inherent in man. He also 
 informs us, that this will not be on account 
 of the fear of punishment for what they had 
 done; for that he would pardon their iniquity, 
 and not remember their sin ; but that the real 
 cause of the fear and knowledge of God, being 
 so firmly fixed in the hearts of men, would be 
 on account of the great and stupendous mirac- 
 les which will then be wrought in their sight: 
 and of which, no one will be able to entertain 
 the least doubt. " And they shall not teach 
 any more, every man his neighbour, and every 
 man his brother, saying, know ye the Lord . 
 for they shall all know me, from the least of 
 them, unto the greatest of them, saith the Lord; 
 for I will pardon their iniquity, and their sin 
 will I remember no more." 
 
 The prophet then proceeds to shew that 
 notwithstanding all their sufferings of the nation, 
 yet should they never cease to be a nation; 
 
 they
 
 175" Dissertations 
 
 they never should be mingled with, and lost, 
 or swallowed up among the nations; but shall 
 continue to exist as a distinct nation; verse 35. 
 Sb\ and 37. " Thus saith the Lord, who hath 
 appointed the sun for a light by day, the stated 
 order of the moon and stars for a light by night, 
 who quieteth the sea, when the waves thereof 
 roar; the Lord of hosts is his name: if these 
 ordinances shall depart from before me saith the 
 Lord; then shall the seed of Israel also cease 
 from being a nation before me for ever. Thus 
 saith the Lord, if the heavens above can be 
 measured, or the foundations of the earth be- 
 neath be traced out; then will I also reject the 
 whole seed of Israel, because of all that they 
 have done saith the Lokd." This prediction, 
 which hath been so fully, and so comple;ely 
 accomplished, is a standing miraele to this 
 very day, of the truth and verity of the word 
 of God, delivered by the mouth of his prophet; 
 for although it is upwards of seventeen hundred 
 years since they have been driven out of their 
 own country, and scattered in all parts, where 
 they have suffered innumerable massacres and 
 persecutions; (as already mentioned in the 
 course of this work) such as no nation ever 
 
 suffered a
 
 on the Prophecies* 177 
 
 suffered; yet are they not extinct, but still 
 subsist as a distinct nation. And now, I fain 
 Would ask the Deists, or modern philosophers, 
 how it was possible for Jeremiah, who prophe- 
 sied upwards of two and twenty hundred years 
 ago *, thus to express himself in such clear and 
 unequivocal terms, concerning the state of the 
 nation, at this very day, as he has done; unless 
 he had received it from God: from him to 
 whom all things are known, blessed be his 
 name. Amen. 
 
 I must also take the liberty to observe, that 
 it is demonstrable from this prophecy, that God 
 never yet did, nor ever will, reject the house 
 of Israel, as a nation, and take the Gentiles in 
 their stead, as the generality of Christian writer* 
 pretend; and which I suppose they found on 
 those expressions, put into the mouth of Jesus, 
 (Math. xxi. 4C. Mark. xii. 10. and Luke xx. 
 17.) no: no such thing ever will take place* 
 44 For the Lord's portion is his people; Jacob 
 is the lot of his inheritance." (Deut. xxxii. o.) 
 
 And 
 
 Jeremiah was called to the proph'?t : c office, in the thirteenth yeai 
 f king Jusiah , forty years before the !c=truction of the fiigt temple; 
 which according to the Jewish ehronolog) , is l\\r year of the woild 3^98. 
 (See Gans in Tsemacir David, ful. 15. U and as the proem year 1 7y<> 
 js according to the same chronoh gy bb-S, it is plain that upwards of two 
 thousand two hundred year, have e'ap^ed sine the delivery of this pro- 
 phecy ; all uwiiifc that he did i.ot lU-iivcr it, till tin* latter _purt "f his life,
 
 178 Dissertations 
 
 And this prophecy, as well as that in chap*. 
 xxxiii. 25. 26\ are the clearest evidence, that 
 the Jews are never to be rejected by God, but 
 to continue his people for ever. 
 
 In verse 38th. the prophet gives a description 
 of the circumference of the new city that is to 
 be built on the site of Jerusalem. ; Behold, 
 the days come, saith the Lord, that the city 
 shall be built unto the Lord, from the tower 
 of Hananeel unto the corner gate : and the 
 measuring line shall yet go forth over against it 
 upon the hill Garebj and shall encompass Go- 
 ath; and the whole valley of the dead bodies *, 
 and of the ashes and all the fields unto the 
 brook Kidron, as far as to the angle of the 
 horse gate eastward, shall be holy to the Lord : 
 it shall not be plucked up, neither shall it be 
 thrown down any more for ever." From the 
 preceding explanation of this prophecy, the five 
 following fundamental principles are deducible. 
 First, that the ten tribes called the kingdom of 
 Israel, the principle of whom was Ephrairn, 
 should also be restored at the future redemp- 
 tion, as well as Judahj and which agrees with 
 
 the 
 
 This certainly was the valley of Himioni ; or the valley of Jehosha. 
 phat, where all the a-sheo ami filth w.u carriwl u>, after Josiuh h?ji 
 tlsiiltti it.
 
 on the Prophecies, 179 
 
 the fourth principle contained in the prophecies 
 of Isaiah. 
 
 Second, that immediately preceding the re- 
 demption, the nations will go up to the land of 
 promise, in order to conquer Jerusalem ; when 
 God will there take vengeance on them : ax 
 mentioned verse 6th. " For there is yet a day 
 unto the Lord our God, that the destroyers 
 upon mount Ephraim shall cry, arise, and let 
 us go up to Zion." And which agrees with the 
 second principle of Isaiah. 
 
 Third, that the visible symbol of the She- 
 chinah, or divine presence, and the spirit of 
 prophecy, will be again restored to Jerusalem; 
 as is said, verse 23d. " The Lord bless thee, O 
 habitation of justice, O mountain of holiness." 
 And which agrees with the eighth principle of 
 Isaiah. 
 
 Fourth, that after the future redemption, 
 they will not go into captivity any more; for 
 that God will circumcise their heart; and the 
 earth will be full of the knowledge of the Lord. 
 And which agrees with the eighth and eleventh 
 principles of Isaiah. 
 
 Fifth, that Jerusalem will be greatly enlarged 
 
 i* 
 vol. S. Y
 
 180 Dissertations 
 
 in circumference : and which is an addition to 
 what the prophet Isaiah had prophecied con- 
 cerning the future redemption, and happinesi 
 of the nation. 
 
 He has also shewn in this prophecy, tint 
 God will never cast off, nor reject the seed of 
 Israel; and which agrees with what our legisla- 
 tor Moses foretold upwards of three thousand 
 years ago, u And yet for all that, when they be 
 in the land of their enemies, I will not cast 
 them away, neither will I abhor them, to 
 destroy them utterly, and to break my coven- 
 ant with them j for I am the Lord their God 
 &c." (Lcvit. xxvi. 44-.) And in his prophetic 
 Poem he hath also clearly pointed out to us the 
 mercy of God in the preservation of the nation ; 
 as shewn in the first volume, Sec. And which 
 hath been so exactly accomplished to this very 
 day, that we cannot but consider it as one of 
 the most signal and illustrious acts of Divine 
 Providence. And yet, Deists * and modern 
 philosophers, scruple not to call Moses and the 
 Prophets liars and impostors. When I thus see 
 infidelity stalking abroad, in open day, I am 
 lost in amazement and wonder, at the depravity 
 
 of 
 
 * See TJwnas TV.nA ags <>i' Reason* part i Id.
 
 on the Prophecies, 181 
 
 of human nature, that can shut its eyes against 
 the conviction of truth : against what we all 
 know to be true, and are ourselves eye witnesses 
 of; I mean the preservation of an handful of 
 people, scattered all over the face of the globe, 
 and persecuted by both kings and people; by 
 Heathens, Christians, and Mahometans, who 
 all have conspired to ruin and extirpate this 
 nation; and yet have not been able to effect it. 
 For this, it is impossible for human wisdom to 
 assign an adequate cause; but that it is the will 
 of God who watches over, and preserves them 
 for the great end of their redemption and salva* 
 tion, by the hands of the true Messiah, accord- 
 ing to the promises delivered by the mouths of 
 his servants the Prophets. 
 
 I must now observe that, none of the afore- 
 mentioned fundamental principles contained 
 in this prophecy, have hitherto been accomplish- 
 ed: not at their return from Babylon; for 
 those that returned from Babylon, were the 
 people of Judah only, who had been carried 
 captive by Nebuchadnezzar: but here the 
 prophet tells us, that not only the captivity 
 of Judah should be restored, but the captivity 
 f Israel also; meaning the ten tribes that 
 
 were
 
 18 Dissertations 
 
 were carried away long before, by Shalmaneser 
 king of Assyria, and who still remain in that 
 captivity ; having never returned to their own 
 land, when those that were captive in Babylon 
 went up; and which were only a few of Judah 
 and Benjamin, and such as fell to them, and 
 those not of the most respectable. But accord- 
 ing to the terms of this prophecy, we are entitled 
 to expect, not a partial, but a complete and 
 universal restoration of both the kingdoms of 
 Israel and Judah; when God will manifest 
 himself, as aforetime, by the return of his 
 divine presence to the temple. Again, it is 
 well known, that the circumference of the city 
 of Jerusalem that was built when they returned 
 from Babylon, did not by any means accord 
 with the description here given thereof by the 
 prophet. Moreover, it is promised, that after 
 this restoration, they should not go into captiv- 
 ity more; neither should Jerusalem be plucked 
 up, nor thrown down any more. And that 
 " They should not teach any more, every man 
 his neighbour, and every man his brother, say- 
 ing, know ye the Lord; for they shall all 
 know me, from the least of them, unto the 
 greatest of them." But, it is well known, that 
 
 during
 
 on the Prophecies, 18S 
 
 during the second temple, they were so far 
 From being thus filled with the knowledge of 
 the Lord, that they were extremely wicked; 
 and which wickedness, was the cause that Jeru- 
 salem and the temple were plucked up, and 
 thrown down by the Romans ; and they were 
 carried into this long and dreadful captivity, 
 where they have continued to this day; without 
 either king or prince. From all which, it is 
 manifest, that these great and glorious promises 
 were not fulfiled at their return from Babylon. 
 And, it is equally clear from the aforesaid 
 reasons, that they never were accomplished 
 by, or in the person of Jesus; whence it is 
 manifest, that they remain to be accomplished 
 by the hands of the true Messiah. 
 
 As to what the generality of Christian writers 
 assert, that it denotes the spiritual call of the 
 Gentiles at the coming of Christ; is futile, and 
 highly fallacious ; hecause, the prophet says, 
 verse CHh, that those that are to be redeemed, 
 are of the kingdom of Israel; emphatically, 
 stiled Ephraim; because their first king Jtroboam 
 was of that tribe. And that those that were 
 scattered in captivity, are those that are to be 
 gathered; (verse 10th.) "He that scattered 
 
 Israel
 
 184 Dissertations 
 
 Israel will gather him." Whence it is clear 
 to demonstration, that these promises cannot 
 at any rate be applied to the Gentiles, who 
 never went into any such captivity. 
 
 The fifth prophecy, commences verse 36th, 
 chapter xxxii, and is continued to verse 41st, 
 of the same. 
 
 The subject of this prophecy, is to assure us 
 of the complete restoration of the nation in the 
 latter days; when they are to have the entire 
 and undisturbed possession of the land for ever; 
 and are never to be removed from it, or be 
 carried into captivity more. 
 
 The prophet having in the immediately preced- 
 ing part of the chapter, spoken of the destruc- 
 tion of Jerusalem, (verse 28th.) " Behold I 
 am about giving this city into the hand of the 
 Chaldeans, and into the hand of Nebuchadnez- 
 zar king of Babylon, and he shall take it. And 
 the Chaldeans that fight against this city, shall 
 enter, and shall set this city on fire, &c For 
 because of mine anger, and because of mine 
 indignation, hath this city been to me, from 
 the day that they built it, even unto this day, 
 to remove it from before my face, Sec." Now 
 informs them, that although it was to be given 
 
 int
 
 an the Prophecies* 18S 
 
 into the hands of Nebuchadnezzar, yet was it 
 not to be given to him absolutely, for ever, 
 but only for a time: and which is, " Because 
 of all the wickedness of the children of Israel, 
 and the children of Judah, which they have 
 committed to provoke me to anger, &c." But 
 as their wickedness will not continue for ever; 
 as there will come a time, when I shall gather 
 my people together, and will cause them to 
 return to this place, to Jerusalem; where 
 they shall dwell in safety, and I will no longer 
 hide my face from them, but they shall be my 
 people; because they will then mend their ways, 
 and will not do as they do at present; as the 
 prophet says verse 36th. " And now there- 
 fore thus saith the Lord God of Israel, con- 
 cerning this city, of which ye say, it is deliv- 
 ered into the hand of the king of Babvlon by 
 the sword, and by famine, and by pestilence; 
 behold, I will gather them out of all the 
 countries whither I have driven them in mine 
 anger, and in mine indignation, and in great 
 v;rath." The prophet here makes u * of three 
 terms, to denote the three different captivities; 
 for " in mine anger," denotes the captivity of 
 the ten tribes: "in mine indignation," the 
 
 destruction
 
 18f3 l)is$et tations 
 
 destruction of Jerusalem by Nebuchadnezzar; 
 ** and in great wrath," the present captivity, 
 which is great and dreadful indeed ; and con- 
 cerning which he says, " And I will bring them 
 again unto this place, and I will cause them to 
 dwell securely." By which, he shews that they 
 are not to go into captivity any morej but arc 
 to dwell in peace and security. And this will 
 be, because, " They shall be my people, and , 
 I will be their God." For then, there will be 
 no strange god's among them; but they will 
 worship the Lord in sincerity and truth, 
 and will no more return to sin : and although 
 the hearts of men differ greatly in their 
 affections, appetites, and passions ; yet in re- 
 gard of their fear and duty to God, they will 
 all be then of one mind; and from which they 
 will never swerve : this will be effected by the 
 great and stupendous miracles, that will be 
 wrought in their sight; especially that of the 
 resurrection ; (as already noticed, in the first 
 volume, &c.) so that they will all have but one 
 heart; verse 39th. " And I will give them one 
 heart and one way, to fear me continually, for 
 the good of them, and of their children after 
 them," And as they will thus be for ever vir 
 
 tuous.
 
 on the Prophecies, 187 
 
 tuous, God will also make an everlasting coven* 
 ant with them ; for they will then be deserving 
 of it; as they will never depart from him; 
 verse 40th. " And I will make an everlasting 
 covenant with them, that I will not turn away 
 from them, to do them good; and the fear of mc 
 will I put into their heart, that they shall not 
 depart from me. And I will rejoice over them 
 in doing them good, and I will plant them in 
 this land assuredly, with all my heart, and with 
 all my soul." For the evil which God said he 
 would bring upon Jerusalem, was in his anger, 
 and in his wrath : for he doth not desire the 
 death of the sinner, but that he turn from his 
 evil way, and live. But when they are deserv- 
 ing of his goodness, then the Lord rejoiceth in 
 his works; and therefore he said, I will re- 
 joice over them in doing them good." Thus 
 also says Moses, (Deut. xxx. 9.) " For the 
 Lord will again rejoice over thee for good, as 
 he rejoiced over thy fathers." In like manner, 
 the prophet says, " And I will plant, them in 
 this land, assuredly with all my heart and with 
 all my soul." Because, when they were in the 
 land at other times; they were not planted, so 
 
 as 
 vol 2.
 
 188 Dissertations 
 
 as to take deep root; as they were carried cap* 
 tive from it; but at the future redemption, they 
 shall be planted in truth, so as to become a 
 durable plant, as it is in "my heart, and my 
 soul." For they shall no more be removed 
 from it; nor ever go in any other captivity. 
 
 From the preceding explanation of this pro- 
 phecy, the four following fundamental principles 
 are deducible. First, the reassembling of the 
 nation, at the time of their future redemption; 
 and which agrees with the third principle of the 
 prophecies of Isaiah. 
 
 Second, that the ten tribes will also return at 
 the future redemption and which agrees with 
 the fourth principle of Isaiah. 
 
 Third, that the conjugal union (if I may be 
 allowed the expression) of God with the nation, 
 will again be as aforetime : as the prophet savs, 
 " And I will be their God." And which agrees 
 with the eighth principle of Isaiah. 
 
 Fourth, that they are never to go into captiv- 
 ity more : and that God will circumcise their 
 heart ; and put his fear into their heart for ever : 
 and which agrees with the eleventh principle of 
 Isaiah. 
 
 Now, it is well known that, none of these 
 
 glorious
 
 on the Prophecies, 189 
 
 glorious promises were accomplished at their 
 return from Babylon; for then, their situation 
 was the reverse of what is here promised. Neither 
 can it be said, that they ever were fulfiled 
 in the time of Jesus. And it would only be 
 wasting of time to no purpose, to shew the 
 futility and absurdity of applying them to the 
 spiritualizing scheme of the Christian writers. 
 Whence it is manifest, that these promises 
 remain to be accomplished at the coming of the 
 true Messiah. 
 
 The sixth prophecy commences chapter 
 xxxiiid. verse 1st, and is continued to the last 
 verse of the same. 
 
 Verse 1st. "And the word of the Lord 
 came to Jeremiah a second time, whilst he was 
 still confined in the court of the prison, saying." 
 The term a " second time," has been variously 
 explained by the different commentators; but 
 without entering into the merits of their differ- 
 ent opinions, I shall offer what appears to me 
 to be the true state of the case; and which 
 agrees with the opinion of the learned Abarbanel ; 
 and is in perfect coincidence with the arrange- 
 ment of the chapters. 
 
 After the prophet had delivered the prophecy 
 
 (which
 
 150 Dissertations 
 
 (which we have just explained) concerning the 
 future redemption of the nation ; he, in the 
 immediately succeeding section, speaks of their 
 return from Babylon: having first premised 
 thus verse 42. " For thus saith the Lord, as 
 I have brought upon this people all this great 
 evil, so will I bring upon them all the good 
 which I speak concerning them." And which 
 denotes the promise of their future redemption, 
 as mentioned verse 37? &c. However, long 
 before this, he observes, they will be visited 
 in their captivity in Babylon, and permitted 
 to build the second temple, where they will 
 again buy fields, &c. verse 43. 44. " And 
 fields shall be bought in this land, of which ye 
 say, it is desolate without man or beast, it is 
 given into the hr.ds of the Chaldeans. Fields 
 shall men buy with money, drawing up writings 
 also, and sealing, and causing witnesses to 
 attest, in the land of Benjamin, and in the 
 environs of Jerusalem, and in the cities of 
 Judah, and in the cities of the hill country, 
 and in the cities of the plain, and in the cities 
 of the south ; for I will reverse their captivity, 
 saith the Loud." 
 
 From the words of the prophet, it is plain 
 
 that
 
 on the Prophecies, 191 
 
 that those purchases should only be " in the 
 land of Benjamin, and in the environs of Jeru- 
 salem, and in the cities of Judith, and in the 
 cities of the hill (country ,) and in the cities of 
 the plain, and in the cities of the south :" all 
 which, was the inheritance of Judah and Ben- 
 jamin ; (as may be seen in Josh. xv. 21. 33. 
 48. and xviii. 28.) and by which, the prophet 
 informed us, that the tribes of Judah and Ben- 
 jamin only, would return from Babylon, to the 
 restoration of the second temple; and concern- 
 ing whom he says, " I will reverse their captiv- 
 ity." But that the other tiibes whom Sennacherib 
 had carried captive would not then return. 
 And, after that God had thus revealed to the 
 prophet the redemption from Babylon, in which 
 Judah and Benjamin were to return; he in 
 another vision, shewed him the future restor- 
 ation ; when not only Judah and Benjamin, 
 should return; but the kingdom and house of 
 Israel also. And as this vision was concerning 
 the future redemption, it says, <{ And the word 
 of the Lord came to Jeremiah a second time;" 
 because the future redemption, is the second in 
 regard to that of Babylon, which is mentioned 
 above. We are also informed that " he was 
 
 stilt
 
 ig% Dissertations 
 
 Still confined in the court of the prison," thereby 
 indicating that, his condition was similar to the 
 state of the nation; for as he was confined many 
 days in the court of the prison, where he receiv- 
 ed those two visions ; the one, of the particular 
 redemption of Judah and Benjamin from Baby- 
 lon ; and the other, of the general restoration 
 of the whole nation ; so would Israel be confined 
 in the prison of the captivity for a long time; 
 where they would be considered as a butt, or 
 mark to shoot at; and therefore, the prophet 
 made use of the term flnDCH the prison ; be- 
 cause it also denotes a butt or mark to shoot at, 
 as well as a prison. See Lingua Sacra Radix 
 
 to: 3d. 
 
 In verse 2d, the prophet speaks of both the 
 redemptions. Thus saith the Lord, the doer 
 of it," by the pronoun pj affix it, the prophet 
 meant the redemption from Babylon ; and whicb 
 was, as if he had said, it will not be Cyrus that 
 will do it, but God hirnselT; as he will stir up 
 his spirit to accomplish it. And of the future 
 redemption, the prophet says^ " The Lord 
 iormeth it, to prepare it, the Lord is his name." 
 For as the future redemption will be by far a 
 greater miracle than that from Babylon, the 
 
 prophet
 
 on the Prophecies, J<)S 
 
 prophet speaks as.if it required great preparation. 
 And as God had before commanded him not 
 to pray for them, xi. 14 and xiv. 11. " And 
 as for thee, pray not for this people, neitheF 
 lift up cry or prayer for them, neither inter* 
 cede with me; for I will not hear thee." 
 He therefore now grants him permission to pray 
 to him, in behalf of the nation at the time of 
 the future redemption : verse 3. " Call unto 
 me, and I will answer thee, and I will shew 
 thee great things, and mighty things, which thou 
 knowest not." For as these great and mighty 
 things did not concern the redemption from 
 Babylon, of which he had spoken in the preced- 
 ing chapter, he with just propriety said, " which 
 thou knowest not," because he had not yet 
 shewn him the vision; and therefore proceeds 
 verse 4th. " For thus saiih the Loud, the God 
 of Israel, concerning the houses of this city, 
 and concerning the houses of the kings of Judah, 
 which are thrown down by the mounts and by 
 the sword; that are come to fight on the part of 
 the Chaldeans, and to fill them with the dead 
 bodies of the men, whom I have slain in mine 
 anger, and in my wrath, and upon account of 
 all the wickedness of whom I have hid my face 
 
 from
 
 194 Dissertations 
 
 from this city." But although God would thuA 
 punish them, yet, would he himself save and 
 redeem them, verse 6th. " Behold, I will 
 bring it health and cure," that i, to Jerusalem i 
 and concerning Judah, he says, " And I will 
 heal them; I will also reveal unto them abun- 
 dant peace and truth : and this redemption will 
 not be as was the visitation of Babylon, when 
 only a part of Judah and Benjamin returned; 
 for at the future redemption, I will gather both 
 Judah and Israel; and will cleanse them of all 
 their sins: verse 7. 8. " And I will cause the 
 captivity of Judah, and the captivity of Israel 
 to return; and I will build them as at the first. 
 And I will cleanse them of all their iniquity, 
 which they have been guilty of towards me; 
 and I will pardon all their iniquities, which they 
 have sinned against me, and which they have 
 transgressed against mc." 
 
 The prophet then proceeds to speak of the 
 oreat joy and happiness which the nation will 
 then enjoy ; for though Jerusalem at the deso- 
 lation thereof, "Was set apart as unclean; 
 (Lament, i. 8,) her virgins were afflicted, and 
 she herself was in bitterness ;" Yet shall it then be 
 far otherwise : (verse 9. 10.) " And it shall be 
 
 to
 
 on the Prophecies 195 
 
 to me a name of joy, a praise, and a glory, 
 among all the nations of the earth, which shall 
 hear of all the good that I do with them ; and 
 they shall fear and tremble because of all the 
 good, and because of the prosperity that I 
 procure unto it, Jerusalem. Thus saith the 
 Lord, yet again shall be heard in this place, 
 of which ye say, it is desolate without man and 
 without beast, in the cities of Judah, and in 
 the streets of Jerusalem, that are desolate with- 
 out man, even without an inhabitant, and 
 without beast; the voice of joy, and the voice 
 of gladness, the voice of the bridegroom, and 
 the voice of the bride, the voice of them that 
 shall say, Praise ye the Lord of hosts, for the 
 Lord is good, for his mercy endureth for ever; 
 and of them that shall bring the sacrifice of 
 thanksgiving into the house of the Lord; for 
 I will restore the captivity of the land as at the 
 first, saith the Lord." He also informs us of 
 the blessing that is to attend their sheep and 
 herds, verse 12. 13. "Thus saith the Lord 
 of hosts, again shall there be in this place that is 
 desolate without man and without beast, and in 
 all the cities thereof, an habitation of shepherds 
 
 folding 
 vol. 2. A a
 
 j6 Dissertations 
 
 folding sheep. In the cities of the hill country, 
 and in the cities of the vale, and in the cities of 
 the south, and in the land of Benjamin, and in 
 the environs of Jerusalem, and in the cities of 
 Judah, shall flocks pass again under the hands 
 of him that numbereth them saith the Lord." 
 
 The prophet then proceeds to speak of the 
 happiness that the nation is to enjoy during the 
 glorious reign of the true Messiah; verse 14. 
 &c. " Behold, the days come, saith the Lord, 
 that I will perform that good thing, which I 
 have spoken concerning the house of Israel, 
 and concerning the house of Judah. In those 
 days, and at that time, will I cause to grow up 
 unto David a branch of righteousness, and he 
 shall execute judgment and justice in the land. 
 In those days Judah shall be saved, and Jeru- 
 salem shall dwell in safety : and this is what 
 the Lord shall call it, our righteousness.'* 
 Jerusalem will then be so called. And in like 
 manner, the prophet Ezekiel says, (xlviii. 35.) 
 " And the name of the city from that day shall 
 be the Lord is there." 
 
 He also informs us, that at the future re- 
 demption, there will not be any division of 
 kingdoms between Israel and Judah, as there 
 
 was
 
 an the Prophecies. J 97 
 
 was aforetime; but that the Messiah the son of 
 David, will reign over the house of Israel, as 
 well as over the house of Judah verse 17th. 
 For thus saith the Lord, there shall not be a 
 failure in the line of David of one sitting 
 upon the throne of the house of Israel." Thus 
 much for the line of the kings. In verse 18th, 
 he speaks of the line of the priesthood. Neither 
 shall there be a failure in the line of the Priests 
 the Levites of one offering before me burnt- 
 offerings, and to burn meat-offerings, and to 
 perform sacrifice continually." And, in order 
 to give force to this prophecy, the prophet 
 received the following vision; verse 19, &c. 
 " The word of the Lord came also to Jeremiah, 
 saying, thus saith the Lord, if ye can make 
 void my covenant of the day, and my covenant 
 of the night, so that they be not daily and 
 nightly in their season; then also shall my 
 covenant be made void wiih David my servant, 
 that he shall not have a son reigning upon his 
 throne; and with the Levites the Priests my 
 ministers." By the prophets making Use of the 
 pronoun " ye," it is clear that he addressed 
 himself to the house of Israel; for it is well 
 known, that when the ten tribes, or house of 
 
 Israel,
 
 igS Dissertations 
 
 Israel, revolted from the royal line of David, 
 that they also endeavoured to destroy the sacer- 
 dotal line, which had descended from Aaron : 
 for as Jeroboam was not of the seed of David, 
 so he also " made priests of the lowest order of 
 the people, which were not of the sons of Levi." 
 (1 Kings, xii. 31.) God therefore tells them, 
 that as they are not able to make void his 
 covenant of day and night, so shall they not be 
 able to make an eternal failure and interruption 
 in these two lines. And although they have 
 been greatly diminished, yet wi'l God cause 
 them to multiply exceedingly : verse 22d. " As 
 the host of heaven cannot be numbered, nor 
 the sand of the sea measured: so will I mul- 
 tiply the seed of David my servant, and the 
 Levites that minister unto me." 
 
 The prophet then informs us, that he had 
 another vision, by which God shewed him the 
 futility of the argument made use of by the free 
 thinkers of the nation; as well as the profligate 
 part of the priests: verse 23, &c. " The word 
 of the Lord came also to Jeremiah, saying, 
 hast thou not observed what this people have 
 spoken, saying, the two families which the 
 Lord hath chosen, he hath even rejected them? 
 
 And
 
 on the Prophecies. jag 
 
 And they have treated my people with scorn, 
 so as not to consider them any more as a 
 nation." For when the descendants of those 
 two families saw that the nation was carried into 
 captivity, they imagined that they were totally 
 rejected; they therefore took no pains to in- 
 struct the people, and to lead them into the 
 right path; because they considered the nation 
 as lost in captivity, and past redemption: but 
 this, he assured them was not the case; for, 
 (verse 25. 26\) " Thus saith the Lord, if 
 my covenant be not daily and nightly, the 
 ordinances of heaven and earth if I have not 
 appointed; then will I cast off the seed of Jacob, 
 and David my servant, so as not to take of his 
 seed to be rulers unto the seed of Abraham, 
 Isaac, and Jacob : for I will reverse their 
 captivity, and I will have mercy upon them." 
 These words, we may observe, (says Abarbanel) 
 are the regular inference of a syllogism, the mi- 
 nor of which is suppressed, but may be supplied 
 thus, But my covenant is daily and nightly, 
 and I have appointed the ordinances of heaven 
 and earth, therefore I will not cast off the seed 
 of Jacob, Sec. He also informs us how and 
 when this will be ; by saying, " for I will reverse 
 
 their
 
 200 Dissertations 
 
 their captivity, and will have mercy upon 
 them," which is, as if he had said, true, in 
 their captivity, they have neither king, nor 
 prince: but I will reverse their captivity at the 
 time of the future redemption; and then, shall 
 a king of the line of David reign over them; 
 and there shall not be a failure in the line of the 
 Priests the Levites&c. as mentioned verse 16th. 
 
 From the explanation here given of this 
 important prophecy, the four following fun- 
 damental principles, are clearly deducible. 
 First, that God will perfectly heal the wound 
 of Israel and Judah, which they have received 
 in this long and dreadful captivity; and redeem 
 them from it; as is said, verse 6. 26. " Behold, 
 I will make it perfectly sound and whole, and 
 will heal them ; " For I will reverse their 
 captivity, and I will have mercy upon them." 
 And which agrees with the third principle of 
 the prophecies of Isaiah. 
 
 Second, that at the future redemption, not 
 only Judah and Benjamin will return, as they 
 did to the second temple, but the house of 
 Israel also; as mentioned verse 7th. "And 
 I will bring back the captivity of Judah, and 
 the captivity of Israel^ and I will build them 
 
 as,
 
 en the Prophecies. 201 
 
 as at the first." And which agrees with the 
 jourth principle of Isaiah. 
 
 Third, that at the future redemption, a king 
 of the seed of David is to reign over them ; as 
 mentioned verse 15th. " In those days, and 
 at that time I will cause to grow up of the line 
 of David a branch of righteousness. &c." And 
 which agrees with the tenth p?inciplc of Isaiah. 
 
 Fourth, that after the future redemption, 
 they shall not go into captivity more: as 
 mentioned verse 17th. &c. " There shall not 
 be a failure in the line of David of one sitting 
 upon the throne of the house of Israel, neither 
 shall there be a failure in the line of the Priests 
 the Levites," continually. If ye can make 
 void my covenant of the day, &c. Then 
 shall my covenant be made void with David my 
 servant, &c." And which agrees with the 
 eleventh principle of Isaiah. 
 
 Now it is clear from all history, both sacred 
 and profane, that none of these glorious promises 
 have ever been fulfiled. Not at their return 
 from Babylon; for then they did not receive 
 a perfect cure for the wound of the captivity; 
 as they were in almost continual subjection to 
 the Persian3, Greeks, and Romans; neither 
 
 did
 
 20 Dissertations 
 
 did the ten tribes return to the second temple: 
 and during the continuance of which, David 
 was without a descendant of his family sitting 
 on the throne of Judah or Israel, in any sense 
 whatever; as the kings that they had, were of 
 the race of the Asmoneans, and Herodians. And 
 from the destruction of Jerusalem by the Ro- 
 mans to the present time, they have neither had 
 a king, nor a regular priest-hood offering burnt- 
 offerings, &c. before the Lord; so that it is 
 manifest, that hitherto there has been a failure 
 and interruption both in the royal line of 
 t)avid, and in the sacerdotal one of Levi. This 
 is a plain proof that the prophecy alludes not to 
 any time that is already past, but respects that 
 which is to come : and is also a demonstration, 
 that this prophecy, was not fulfilcd in the person 
 of Jesus; for he did not restore the ten tribes; 
 nor did he heal the wound of their captivity. 
 On the contrary, it is well known that a few 
 years after his death, according to the pre- 
 diction of Daniel, their temple was burnt, 
 their chief city destroyed, and their country 
 laid waste. Thousands and tens of thousands 
 of them were destroyed by the sword, and by 
 famine. cK:c. and ihe remainder carried into this 
 
 long
 
 on the Prophecies. S03 
 
 long and woeful captivity; where they have 
 suffered such dreadful persecutions, as no 
 nation ever suffered. So that instead of procur- 
 ing for them, the great and exalted happiness 
 merrioned in this prophecy, they have ex- 
 perienced iiothing but shame and misery, since 
 the t;me of his appearance on earth : and which 
 is a demonstration, that he could not be the 
 Messiah, promised to the nation. 
 
 As to the spiritualizing scheme of the Christ- 
 ians, who pretend that in a spiritual sense the 
 kingdom of Christ, the son of David, has been 
 for some time established over those whom the 
 Apostle calls the Israel of God," (Gal. vi. 
 16.) and the "children of Abraham," (Gal, 
 iii. 70 meaning thereby what Christians call 
 true believers, whether of the Jews or Gentiles, 
 And also, that in the church of Christ there 
 hath been a constant and uninterrupted succes- 
 sion of persons appointed to perform the public 
 offices of religion, although not taken out of 
 the family of the Priests and Levites. And the 
 perpetuity of this kingdom and this priest-hood, 
 is, in the opinion of many learned Christian 
 expositors, looked upon as a full and authentic 
 
 completion 
 vol 2, B b
 
 404 Dissertations 
 
 completion of the intention of this prophecy. 
 But this, (as a learned Christian commentator * 
 observes) seems to be spiritualizing too far." 
 Too far indeed, when there is not even the 
 least shadow of reason, to support this false 
 and absurd hypothesis : for the Israel, of which 
 the prophet speaks, are those that have been 
 scattered in captivity, and whom God will 
 never reject, or cast off as a nation : as shewn 
 in the preceding prophecy ; and other parts of 
 this work. Besides, the prophet does not say 
 a syllable about a spiritual kingdom; but his 
 whole discourse is concerning a temporal one; 
 where the Messiah, the lineal descendant of 
 David, and his successors, are to set on the 
 throne of Israel. When judah is to be saved, 
 and Jerusalem is to dwell in security. Their 
 flocks arc to increase in all their possessions. 
 The priests are to offer burnt -offerings, and 
 mcat-offferings, and sacrifices for ever. And 
 which priests are to be of the Levitcs, the 
 descendants of Jacob; with whom God's cov 
 enant is never to be made void ; (as mentioned 
 verse 20. &c) And which is also a demonstra- 
 tion of the vanity and falsity of Paul's reasoning, 
 
 concerning 
 
 Di. BUney. See his Note on thh placr.
 
 on the Prophecies. 205 
 
 concerning the change of the priest-hood, as 
 mentioned in his epistle to the Hebrews ; (chap, 
 vii. 12.) and on which, I suppose this position 
 of the Christians concerning their priest-hood, 
 is founded. But nothing can be more fallacious 
 than the reasoning of Paul; (as will be shewn at 
 large, in the second part of this work ; when we 
 come to consider those prophecies which Christ- 
 ians only apply to the Messiah, but which will 
 be shewn not to be applicable to the Messiah) 
 for I am confident that there is not any authority 
 in the Old Testament, to warrant such reason- 
 ing : nor is there any foundation for the scheme 
 of a spiritual kingdom of the Messiah, contained 
 therein. 
 
 The seventh prophecy is contained in the 
 two last verses of chapter ivth. of the Lament- 
 ations of Jeremiah. 
 
 Verse 21, 22. "Rejoice and be glad, O 
 daughter of Edom, that dwellest in the land of 
 Uz ; unto thee also shall the cup pass over; 
 thou shalt be intoxicated, and shalt expose thy 
 nakedness. The punishment of thine iniquity 
 is at an end, O daughter of Zion, he will not 
 cause thee any more to go into captivity : he 
 hath visited thine iniquity, O daughter of Edom ; 
 
 he
 
 206* Dissertations 
 
 he hath discovered thy sins." The prophet thus 
 corr.forts the daughter of Zion, by assuring her 
 that she had suffered the whole of her punish- 
 ment; and consequently had nothing mo r e to 
 apprehend of any future captivity and also 
 that the punishment of those that had persecuted 
 her, was now to begin; and which denotes the 
 time of the future redemption: when God will 
 not only redeem the nation; but will also in an 
 exemplary manner, punish all those that per- 
 secuted them during this long and dreadful 
 eaptivity ; as already shewn in the course of this 
 work; and will be farther seen in the explanation 
 of the remaining prophecies) for the words of 
 the prophet can by no means apply to their 
 return from Babylon : for then, it could not be 
 said, that, " the punishment of their iniquity 
 was at an end." And with much less propriety 
 could the prophet say, " he will not cause thee 
 to go into captivity any more." For in the 
 first place, it is well known that, when they 
 came out from Babylon, they were not free; 
 and after their return, during the continuance 
 of the second temple, they were in almost 
 continual subjection, to the Persians, Greeks, 
 and Romans; the last of whom, four hundred 
 
 and
 
 w the Prophecies, 207 
 
 and ninety years after their return, destroyed 
 their city and temple, and carried them into 
 captivity, where they have remained to this 
 day. Neither did the cup pass unto the daugh* 
 ter of Edom, at their return from Babylon : for 
 the Edom here mentioned, denotes the Romans; 
 who were descended from the dukes of Esau, 
 or Edom, as I have shewn, in the first volume, 
 &c. and as will be shewn more largely in the 
 explanation of the prophecy of Obadiah, 
 which treats solely concerning Edom. Whence 
 it is manifest that, this prophecy, delivered for 
 the comfort of the daughter of Zion, has not 
 yet been accomplished : not at their return to 
 Babylon; nor yet in the time of Jesus : and it 
 would be only wasting of time, to shew that it 
 can by no means be applied in any sense what- 
 ever, to the spiritualizing scheme of the Christ- 
 ians : consequently, it remains to be fulfiled at 
 the future redemption of the nation, by the 
 hands of the true Messiah. 
 
 These great and important prophecies of 
 Jeremiah, which he prophesied concerning the 
 future restoration of the nation, contain six of 
 the thirteen fundamental principles contained 
 in the prophecies of Isaiah, viz. First, the 
 
 vengeance
 
 20& Dissertations 
 
 vengeance which God will take on the nations 
 at the time of the future redemption, and the 
 destruction that he will bring upon them; for 
 all the evil which they have done to Israel ; and 
 which agrees with the first principle contained 
 in the prophecies of Isaiah. 
 
 Second, the salvation of Israel, and their 
 redemption from this captivity, in which they 
 have been scattered all over the world % and 
 which agrees with the third principles of Isaiah. 
 
 Third, that at the future redemption, the ten 
 tribes that were carried captive to Assyria, &c. 
 will also return : and which agrees with the 
 fourth principle of Isaiah. 
 
 Fourth, that the future redemption will not 
 take place, till after they have been a very long 
 time in captivity, and suffered innumerable 
 hardships, and afflictions : and which agrees 
 with the seventh principle of Isaiah. 
 
 Fifth, that the visible symbol of the divine 
 presence, and the holy spirit of prophecy, will 
 again be restored to them, as it was aforetime; 
 when the secret of God was upon their taber- 
 nacle ; they will also attain the highest degree of 
 wisdom, and knowledge of the Lord; and 
 which agrees with the eighth principle of Isaiah. 
 
 Sixth,
 
 on the Prophecies, 20$ 
 
 Sixth, that at the future redemption, a king 
 of the lineage of David, will reign over Israel 
 and Judah together, the same as David did : and 
 which agrees with the tenth principle of Isaiah. 
 
 Seventh, that after the future redemption, 
 God will circumcise their heart ; so that they all 
 together, both great and small, will fear him in 
 such a manner, that they never will return to sin 
 any morej consequently, they will never be 
 doomed to any other captivity : and which 
 agrees with the eleventh principle of Isaiah. 
 
 As to the other principles of Isaiah, viz. First, 
 
 that the future redemption, will exactly resemble 
 
 that of Egypt. Second, that there is a certain 
 
 fixed and determinate time appointed by God, 
 
 for the redemption of his people: for they will 
 
 not be redeemed for the merit of the nation in 
 
 that age; as there will be such a number of 
 
 sinners, and unbelievers amongst them, that 
 
 they will not be worthy of being redeemed; but 
 
 the promise of God, must be accomplished, as 
 
 shewn in the prophecies of Isaiah, Third, that 
 
 those of the nation, who apostatized through 
 
 fear of persecution; will return to God, with 
 
 their whole heart, and partake of the happiness 
 
 of the future redemption. Fourth, that at the 
 
 time
 
 #1$ Dissertations 
 
 time of the future redemption by the Messiah, 
 the nations will all acknowledge the pure Unity 
 of God and receive his Law. Fifth, that 
 universal peace will then reign in the world : 
 so that nation shall not lift up spear against 
 nation, nor shall they learn the art of war any 
 more. Sixth, that the dead shall live, and rise 
 tip out of their graves. 
 
 Of those six principles, mentioned by Isaiah, 
 Jeremiah did not prophecy, as he did not receive 
 any vision from God concerning them. But 
 on the other hand, we find in his prophecies, a 
 promise of two future event*, not spoken of by 
 Isaiah. First, the name of the Messiah; and, 
 secondly, the enlarged circumference of Jeru- 
 salem ; as shewn in the explanation of his fourth 
 prophecy. 
 
 ITISSERTATION V. 
 
 The Pi^ophccks of Ezekicl. 
 
 X HE fifth, who prophesied concerning the 
 redemption, and future happy restoration of 
 
 the
 
 o)i the Prophecies. 211 
 
 the nation, was Ezekiel, the son of Buzi; 
 from whose writings, I shall select such pro- 
 phecies, as in a clear and unequivocal manner, 
 speak of their future restoration, and the extra- 
 ordinary happiness they are to enjoy under the 
 Messiah, and his successors, the princes of the 
 house of David. 
 
 The first prophecy commences verse 14th. 
 of chapter 1 1th, and is continued to the last 
 verse of the same. 
 
 For the better understanding of this prophecy, 
 it is necessary to premise, that Jehoiachin 
 understanding from the prophecies of Jeremiah, 
 which he delivered concerning Jehoiachim, 
 that he had exhorted him to bow his neck to 
 the yoke of Nebuchadnezzar king of Babylon, 
 and live, that the land might not be made 
 desolate; in consequence thereof, when Nebu- 
 chadnezzar came up against Jerusalem in the 
 beginning of the reign of Jehoiachin, (2 Kings 
 xxiv. 22,) he went out to him, together with, 
 his mother, his servants, his princes, and his 
 officers ; and the king of Babylon took him, 
 and carried away all the treasures of the house 
 of the Lord, and the treasures of the king's 
 
 house 
 voi,. 2. G c
 
 gig Dissertations 
 
 house, and cut in pieces all the vessels of gold, 
 which Solomon king of Israel had made. And 
 carried captive all Jerusalem, and all the 
 princes, and all the mighty men of valour. 
 And carried them all to Babylon. And made 
 Zedekiah king in Jerusalem. When thereforej 
 Jehoiachin, and his princes, and all the people 
 that were carried captive with him, saw, that 
 Zedekiah, and the inhabitants of Jerusalem 
 remained in peace, and that the city was not 
 given into the hands of the Chaldeans; and 
 that they, because they believed the words of 
 the prophet, and went forth to the king of 
 Babylon, and submitted to him, were carried 
 captive; they repented exceedingly, in that they 
 had thus listened to the words of Jeremiah, and 
 went forth to Nebuchadnezzar. Now, in order 
 to comfort them, this vision was revealed to 
 Ezekiel, who was among them; as he himself 
 says, (chap, i verse first.) t; And I was among 
 the captives by the river Chebar, the fifth year 
 of king Jehoiachin's captivity," in which vision 
 he was informed, that the enemy and oppressor, 
 would soon enter the gates of Jerusalem; (as 
 Abarbanel has clearly shewn in his explanation 
 uf that prophecy.) And therefore, in the 
 
 second
 
 an the Prophecies. 213 
 
 second vision which he saw in the sixth year, he 
 saw as if the spirit of God had taken him up, 
 and brought him to the east-gate of the Lord's 
 house; where were some of the men of Jerusa- 
 lem; when the Lord said unto him, son of 
 man, these are the men that devise iniquity 
 who say, this city is the caldron, and we 
 are the flesh," by which they meant, that they 
 should die in full mature age; even as the 
 choice pieces are not taken out of the cal- 
 dron, till they are perfectly done. But in 
 opposition to this, God tells them, true, it 
 shall be as you say, but not as ye imagine : for 
 if Jerusalem is the caldron, it is the caldron of 
 the slain: for many of you shall perish in it; 
 but ye shall be taken out, and cut to pieces 
 elsewhere, verse 7th. li Therefore thus saith 
 the Lord God; your slain whom ye have laid 
 in the midst of it, they are the flesh, and this 
 city is the caldron :" and verse Cjth, il And I 
 will bring you forth out of the midst thereof, 
 and will deliver you into the hand of strangers, 
 &c." And because Ezekiel seemed greatly 
 effected at this; verse ]3. "Then fell I down 
 upon my face, and cried with a loud voice; 
 and said, ah, Lord God, wilt thou make 
 
 a
 
 SI 4 Dissertations 
 
 a full end of the remnant of Israel ? It therefore 
 was necessary, that God should inform the 
 prophet of the evil discourse which they held 
 concerning their brethren that were carried 
 into captivity; and for which, they also were 
 deservedly doomed to go into captivity - and 
 for this reason, the prophet had the following 
 vision, verse j4, &c. " And the word of the 
 Lord came unto me, saying son of man, thy 
 brethren, even thy brethren, thy fellow cap- 
 tives, and all the house of Israel even all of 
 them; of whom the inhabitants of Jerusalem 
 have said, they are removed far from the Lord : 
 unto us this land is given for an inheritance." 
 Christian Commentators have thought that, the 
 second yr\tf thy brethren^ ought to be omit- 
 ted * . but this is owing to their not being able 
 to enter into the spirit of the idiom of the 
 prophetic language ; for the first *yp& thy 
 brethren^ denotes those that were carried captive 
 with him : and the second "yntf thy brethren^ 
 denotes the ten tribes: and on account of the 
 great number of them, he says, And all the 
 house of Israel even all of them." And i: of 
 
 whom 
 
 * See the Note on thn place, in the Archbishop of Armagh's new 
 Translation of E :ukie|.
 
 on the Prophecies. 215 
 
 whom the i habitants of Jerusalem said, they 
 are removed, &c. unto us this land is given 
 &c." And in answer to which, the prophet 
 says, verse Jo. Therefore say, thus saith the 
 Lord God; although I have cast them far off 
 among the nations, and although I have scatter- 
 ed :hem in the countries; yet will 1 be unto 
 them as a little * sanctuary, in the countries; 
 whither thev shall come." That is, although 
 they are removed from the great sanctuary ; yet 
 wiil I give them such favour among some of 
 the nations where they are driven, that they 
 shall be allowed to have Synagogues, which 
 shall be to them, as little temples, as having 
 some small holiness, in comparison of the great 
 temple at Jerusalem; and where they shall 
 as>emble to pray umo me, to deliver them from 
 the!r affliction; and which, it is well known, 
 hath oi(en been the case during this woeful 
 captivity, when the naior. hath laboured under 
 some dreadful persecution, &c. 
 
 The 
 
 * Dr. Newcome translates J2*>J ttPlp/^ tc a sanctuary for a short 
 time," what was h:s reason for thus ji.rv^tmg the text, from its true 
 sense, contrary to theop.nion of the Hebrew Commentators, and to the 
 received reading, 1 know not : a he has not thought proper to acquaint 
 us what authority he had for so doing : nor of the use he intended to 
 make of it: unless it was, to o.p' -e as much a- m his power, the 
 corruptions of the present printed t?xt ; a:id which seems to be the sole 
 aim. of all the authors of the new and metrical translations.
 
 SI 6* Dissertations 
 
 The prophet then proceeds to tell them, thst 
 those that were already carried captive, and 
 those that are to be carried into captivity ; shall 
 all be redeemed in the latter days, verse 17. 
 * s Therefore say, thus saith the Lord God; I 
 will assemble you from the people, and I will 
 gather you from the countries where ye have 
 been scattered; and I will give you the land of 
 Israel." Then shall the ten tribes also be gather- 
 ed ; and of whom the prophet speaks in the third 
 person: verse 18th. "And they shall come 
 thither, and shall take away from thence all the 
 detestable things thereof, andal! the abominations 
 thereof." Thus, will those thatreturn from cap- 
 tivity in the latter di^ys, cleanse the land from all 
 the pollutions of the false worship of those na- 
 tions, that shall then hz in possession of the land. 
 
 And although in former times, there Mas 
 great enmity between Judah and Israel: nay, 
 even between those of Judah that remained 
 with Zedekizh, and those that were carried 
 captive with Jehoiachin; yet the prophet assures 
 us, that a spirit of unanimity will then reign 
 among them; verse 19th. "And I will give 
 them one heart, and a new spirit will I put 
 within you." And because when they were in 
 
 the
 
 on the Prophecies. 217 
 
 the land, they forsook the Lord ; provoked 
 the Holy One of Israel ; and went backward: 
 he therefore tells them, in the latter member of 
 the verse, and verse 20th. " And I will take 
 away the heart of stone from their flesh : and 
 I will give them an heart of flesh : that they 
 may walk in my statu tes ; and keep my judg- 
 ments, and do them; and they shall be my 
 people, and I will be their God. 
 
 The prophet then proceeds to speak again of 
 those that remained in Jerusalem : and who had 
 so shamefully traduced their brethren in captiv- 
 ity though they were by far more wicked : and 
 therefore teils them, that they shall soon be 
 removed from Jerusalem; verse 21. Szc. < But 
 as for them whose heart walketh in the true 
 spirit * of their detestable things, and their 
 abominations; their way will I recompense 
 upon their heads, saith the Lord God." And 
 
 therefore, 
 
 * Th : s \h the real sense of the word ^jS the heart of their detestable 
 ihinps ; for the prophet meant to shew the eauernes.; and avidity with 
 which they pursued the commission of these abominations ; even to the 
 very heart and spirit of them : tt'.e which, it those profound critics, who 
 are so fond of finding corruptions in the poor printed text, had rightly 
 understood, it would have saved th m a deal of trouble in forming 
 conjectures ; as may be seen from the following Note of Or Ne-vcome 
 21. But (/'all 1 read ( "/JO Mr Dimock nu.k-.-i th same conjecture, 
 and refers to v IS. *} sfgoitic.- si, quod si, Cso;d vGO *?3 V1!S tne original 
 reading of MS. 1.^(5. Houbigant observes that the former ^S? > s a mani- 
 fest Corruption : and proposes Sj^ ^'y) : ' Thus do these critics bewilder 
 tliejiuel-yes, in forming conjectures to vuuder the printed te.st.
 
 g 1 8 Dissertation? 
 
 therefore, the prophet mentions irtnroediiitely 
 after, 6i Then the Cherubim raised their v 'ns.s t 
 and the wheels were beside them; and the giory 
 of the God of Israel was ov.r them above. 
 And the glory of the Lord went up from the 
 midst of the city." For this ascent of the glory 
 of God from the midst of the city, was emble- 
 matical that God would desert Jerusalem, in 
 order to deliver it into the hands of the enemy. 
 Thus ended the vision, as mentioned, in the 
 latter member of verse 24. 4 f And the vision 
 which I had seen went up from me." veise 25. 
 *' Then I spake unto them of the captivity all 
 the words of the Lord, which he had shewed 
 me." "Which was, that the inhabitants of 
 Jerusalem, would soon be removed from 
 thence; for that he had already seen the glory 
 of God, ascend from the midst of the city, 
 which was emblematical of God's deserting 
 Jerusalem, and leaving it a prey to the enemy. 
 But that the ten tribes that were carried captive, 
 as also the captivity of Jehoiachin, together 
 with all those that were to be carried captive 
 from Jerusalem &c. should nevertheless, all 
 together return in the latter days, to their own 
 land; when God would circumcise their un* 
 
 circumcised
 
 on the Prophecies, S19 
 
 circumcised heart; that they may be his people, 
 in truth, and injustice, and in righteousness. 
 
 From this explanation of the prophecy, the 
 following fundamental principles, are clearly 
 deducible. First, the future salvation, and 
 redemption of Israel ; and which agrees with 
 the third principle contained in the prophecies 
 of Isaiah. 
 
 Second, that the ten tribes that were carried 
 captive to Assyria, will also return: and which 
 agrees with the fourth principle of Isaiah. 
 
 Third, that God will circumcise their heart, 
 and give them a new sphit; so that they shall 
 not return to sin any more; consequently, they 
 will not go into captivity any more: and which 
 agrees with the eleventh principle of Isaiah, 
 
 These principles have never yet been accom- 
 plished; not at their return from Babylon; nor 
 yet in the person of Jesus: neither can they 
 by any means be explained according to the 
 spiritualizing scheme of the Christians : whence 
 it is manifest that they remain to be fulfilled 
 at the appearance of the true Messiah. 
 
 The second prophecy commences verse 32, 
 of chapter xxth. and is continued to the end ol 
 the last verse of the same. 
 
 vol S. D d Thi?
 
 220 Dissertations 
 
 This prophecy, (as the learned Abarbanel 
 observes) is of the utmost importance; and 
 requires our most serious attention ; as it contains 
 an account of the greatest part of our sufferings, 
 which we have already undergone; as also 
 a true picture of the present impious and 
 irreligious behaviour of our nation ; although, 
 it is upwards of two and twenty hundred years 
 since the delivery of this prophecy : con- 
 sequently, there cannot be a stronger proof 
 of the truth and verity of divine revelation, 
 than this. 
 
 It must be observed, that this prophecy, 
 may be said, to commence verse 2d, of this 
 chapter. " Then the word of the Lord came 
 unto me, saying: son of man, speak unto the 
 elders of Israel, and say unto them, thus saith 
 the Lord God, are ye come to inquire of me ? 
 As I live, I will not be inquired of you, saith 
 the Lord God." For there he begins to relate 
 the history of the Israelites from the time that 
 they were in bondage in Egypt ; as also of the 
 idolatry that they committed there; and how 
 God endeavoured to reclaim them, and lead 
 them into the paths of righteousness. That he 
 afterwards brought them out of the land of 
 
 Egypt*
 
 on the Prophecies. 221 
 
 Egypt, and led them into the desert; and gave 
 them his law, statutes, and judgments: but 
 they were sinful in the wilderness, for which 
 he thought to consume them; but spared them 
 for his name's sake. Yet, after they were 
 brought into the land flowing with milk and 
 honey, the glory of all lands ; they again sin- 
 ned, notwithstanding the many admonitions of 
 the prophets, till at last they were doomed to 
 captivity ; and for which reason, God swore 
 that he would not be inquired of them, when 
 they entreated him : and because the nation 
 said in their hearts, if we go into captivity, 
 that we may be free from the denunciations 
 which God hath denounced against us; we 
 will entirely renounce his law, and become 
 as the nations; as the families of the countries 
 whither we shall be carried ; where we may 
 serve their gods; and partake of the prosperity 
 of those natons, that we may no longer be 
 accounted the Lord's people, and the sheep of 
 his pasture : that he may not pour out his fierce 
 wrath on us any more. God therefore says, 
 verse 32. <c And that which cometh into your 
 mind, shall not be at all ; that ye say, we will 
 be as the nations, as the families of the coun- 
 tries.
 
 22 S Dissertations 
 
 tries, to serve wood and stone." No, says the 
 Lord, this shall not be ; for verse 33d, *' As I 
 live saith the Lord God, surely with a mighty 
 hand, and with a stretched out arm, and with 
 fury poured out will I reign over you." 
 
 It must be observed, that the prophet makes 
 
 use of three different expressions; and which is 
 
 to be understood as denoting three different 
 
 periods; for "with a mighty hand," denotes 
 
 the Babylonish captivity, when the nations were 
 
 yet sunk in idol worship; when they worshipped 
 
 the sun, moon, and stars, Sec. " And with a 
 
 stretched out arm," denotes the time of the 
 
 preaching of the gospel ; when Christianity 
 
 succeeded Paganism : " and with fury poured 
 
 out" denotes the reign of Mahometism. And 
 
 which is, as if he had said, in which ever of 
 
 these seasons, that ye apostatize, and forsake 
 
 my law ; yet will I reign over you : for ye shall 
 
 always continue to be my people; ye shall 
 
 never be mingled with, and entirely lost, and 
 
 swallowed up among the nation. And how 
 
 fully, this hath been accomplished, is clear 
 
 from all history : for although, before they 
 
 were carried to Babylon, they were prone to 
 
 idolatry, worshipping the sun, moon, stars, 
 
 an(J
 
 on the Prophecies, 225 
 
 and all the host of Heaven ; and committing all 
 manner of abominations ; and afterwards affianc- 
 ing themselves to the strange nations, and 
 mingling themselves with the people of the land ; 
 as we find, in Ezra, chapter ix. verse first. 
 " Now when these things were done, the princes 
 came to me, saying, the people of Israel, and 
 the Priests, and the Levites, have not separated 
 themselves from the people of the different coun- 
 tries, doing according to their abominations, even 
 of the Canaanites, the Hittites, the Perizzites 5 
 the Jebusites, the Ammonites, the Moabites, the 
 Egyptians, and the Amorites. For they have 
 taken of their daughters for themselves, and for 
 their sons; so that the holy seed have mingled 
 themselves with the people of those countries: 
 yea, the hand of the princes and rulers hath 
 been chief in this trespass." 
 
 This trespass, which might have been the 
 ruin of the nation, was by the great providential 
 mercy of God, entirely done away : for they 
 were not only separated from the people of the 
 land, and the strange women ; but were perfectly 
 cured of the crime of idolatry, to which they 
 had been so prone; and which must be ascribed 
 io the indefatigable industry of Ezra, and his 
 
 cotemporaries,
 
 224- Dissertations 
 
 cotemporaries, whom God raised up, to in- 
 struct them in the law of God; Nehemiah viii. 
 5. 7. 8. and 9. and causing them to under- 
 stand it. At this time also flourished the 
 men of the Great Synagogue *, as they are 
 called; who composed our Liturgy; when 
 Synagogues being erected in every city J, ta 
 which they resorted for public worship; and 
 where the Law was read every week; (and from 
 the time of Antiochus's persecution, the prophets 
 also) and finding therein the severe punishment 
 denounced against those that were guilty of the 
 crime of idolatry, of which, they had already 
 had experience) they were entirely weaned from 
 it. And no doubt, it was this abhorrence of 
 idolatry, that caused the great body of the 
 people, to disbelieve the new doctrine of Jesus ; 
 justly considering it, as repugnant to the Law 
 of God, which he had given them by the hand 
 of his servant Moses; and the frequent ad- 
 monitions delivered by the prophets for the 
 observance thereof. 
 
 It is this also, that has enabled them for 
 
 upwards 
 
 * See Cans in Tsemach Dayid. Soulier Juchsin. R. Ab. Ben deo: # 
 Abaibanel, &*. 
 
 k) Perek Koia Mcgillah- 
 X Maim, in Hikhoth Tejihilah. Chap xi. Sect. 1.
 
 on the Prophecies. 225 
 
 upwards of seventeen hundred years, so strictly 
 to maintain and preserve the doctrine of the 
 divine Unity, in opposition to the doctrine of a 
 plurality of persons; and for which, they have 
 suffered such dreadful persecutions, and waded 
 through torrents of their own blood. 
 
 This, has also kept them clear from embrac- 
 ing the tenets of the Mahometans ; (and by 
 whom they have also been miserably persecuted 
 on that account,) so that notwithstanding, that 
 during the time of Paganism, they fell into 
 idolatry ; and some of them, either through 
 fear of persecution, or for lucre, have apos- 
 tatized from the true faith, to Christianity, yet 
 has the body of the nation stood firm ; and they 
 remain as a distinct nation to this day; still 
 retaining the denomination of God's people : so 
 that the words of the prophet have been fully 
 accomplished; as will those also, contained 
 in verse 34. 3?. " And I will bring you forth 
 from the people, and I will gather you from 
 the countries, wherein ye are scattered, with a 
 mighty hand, and with a strecthed out arm, and 
 with fury poured out." 
 
 By this, the prophet shews that when the 
 lime of their redemption shall arrive, God 
 
 will
 
 S26 Dissertations 
 
 will be obliged to gather them, with a mighty 
 hand, and with a stretched out arm, and with 
 fury poured out. This will be on account of 
 the great number of unbelievers that will then 
 be in the nation ; who laugh at the idea of a 
 future redemption ; these the prophet calls 
 9i rebels, and transgressors ;" for they wilfully 
 rebel against the word of God; not by committ- 
 ing idolatry, (as their fathers did) nor by 
 apostatizing to Christianity; but by not believ- 
 ing in revelation, and slighting the prophecies, 
 which speak of their future restoration, Of 
 these, there are two different parties in the 
 nation. 
 
 The one, consisting of such, as call them- 
 selves philosophers ; enlightened men ; who live 
 in the enlightened age of the eighteenth century; 
 These are perfect Deists, not believing a syl- 
 lable of revelation; but not having a sufficient 
 fund of knowledge of their own, to raise objec- 
 tions; they are obliged to draw all their 
 arguments from the writings of those arch 
 infidels, Hume, Bolingbroke, Voltaire, Sec. 
 and which they again deal out by retail, in the 
 most ostentatious manner; and although they 
 are trite and haekneyed, yet they often mislead 
 
 the
 
 on the Prophecies. 227 
 
 the young and unweary; who are frequently 
 taken with such specious reasoning; as not 
 having sufficient judgment to weigh them in 
 the balance of truth. One of these, I must 
 take notice of; as it is a proof of the little 
 knowledge that they have of the book, that 
 they reviie. 
 
 They say, " If God spoke to the prophets 
 formerly, why should we not have prophets 
 now? If God performed miracles then, why 
 not perform miracles now? Is the hand of 
 the Lord shortened? This argument, they 
 seem to think unanswerable: but little do they 
 imagine, that this very argument, establishes 
 the truth of prophecy, beyond a doubt; for 
 has not the Psalmist told us in the plainest 
 terms, that the time would come, during this 
 k>ng and dreadful captivity, that the true 
 believers themselves would exclaim, (Psalm, 
 lxxiv. 9.) " We see not our signs, there is no 
 more any prophet; neither is there any among 
 us that knoweth how long:" This is an exact 
 picture of our woeful state at present: for we 
 have no prophets, no miracles, nor any one 
 to tell us when our miserable captivity will end; 
 
 and 
 
 vol. e. f. p.
 
 i 228 Dissertations 
 
 and with this, these unbelieving adversaries 
 reproach us; as in the following verse, " O 
 God, how long shall the adversary reproach ? 
 Shall the enemy blaspheme thy name for ever ?" 
 For by denying the truth of revelation, they 
 deny the power of God ; by not ascribing our 
 sufferings to the immediate providence of God; 
 but to a concatenation of causes, in a political 
 light. These are they, that blaspheme the name 
 of God t but at the time of the restoration, 
 (which perhaps is not so far distant as they 
 imagine) they will be fully convinced of the 
 particular providence of God; as will be shewn 
 presently. 
 
 The second, are such, as eiiher through the 
 length of the captivity, or the easy circumstance 
 that they are in; and the splendid and voluptir- 
 ous manner, in which they are able to live; 
 neither look for, nor desire a restoiation. 
 But, notwithstanding the unbelief of the one, 
 or the indifference and apathy of the other; 
 God tells them he will bring them forth from 
 among the people, and assemble them from 
 vhe countries, Sec. 
 
 lie also tells them that at the time of the 
 redemption, he will punish them severely for 
 
 this,
 
 on the Prophecies'. 29 
 
 tliis, verse 17th. " And I will bring you into 
 the wilderness of the people, and there will X 
 plead with you face to face, like as I pleaded 
 with your fathers in the desert of the land of 
 Egypt, so will I plead with you, saith the Lord 
 God." By " the wilderness of the people," is 
 not meant a desert barren tract, such as they 
 went through when they came out of the land 
 of Eg^ pt, as the generality of commentators 
 have imagined: for if so, why call it the 
 wilderness of the people ? But the truth of the 
 matter is, that as God at the time of the re* 
 demption, will bring forth Israel, and gather 
 them from all the countries in which they have 
 been scattered ; when the true believers, and 
 those that have apostatized through fear, or 
 lucre, as also those that remain incorporated 
 with the body of the nation, and yet are Deists 
 and Infidels, will all be collected together. 
 But then, they will not proceed immediately to 
 the land of Israel without delay; but will go 
 from one nation to another, and from one kins- 
 dom to another people; and this wandering 
 about which will last many days, is what the 
 prophet calls the wilderness of the people; 
 because it will be to them as a desert, where 
 
 are
 
 230 Dissertations 
 
 are serpents, and all manner of venomous 
 creatures, and where they will suffer hunger 
 and thirst: and during which, they will be 
 purified, and made white, and tried j for in 
 that wilderness, the transgressors will be con- 
 sumed, and there they will all die; and 
 which is the judgment that God will pass on 
 them. And to shew that, the troubles and 
 afflictions, that will then be brought upon them, 
 will be in consequence of God's particular 
 providence, the prophet made use of the term, 
 And I will plead with you face to face." For 
 the word S^Qjace, when spoken of the Supreme 
 Being, denotes his particular providence ; as, 
 " The Lord talked with you face to face," 
 (Deut. v. 4 ) besides a number of other places 
 in Scripture, too numerous to mention. 
 
 The prophet also informs us, that the future 
 redemption, will resemble that of Egypt: for 
 as at the redemption fiom Egypt, they journey- 
 ed in the wilderness forty years, guided in a 
 supernatural manner, under the immediate 
 providence of God, so will it be at the future 
 redemption; and therefore, the prophet says, 
 '* Like as I pleaded with your fathers in the 
 desert of the land of Egypt, so will I plead 
 
 with
 
 on the Prophecies, 23 [ 
 
 with you." And, as in the desert of Egypt, 
 they became subject to the immediate guidance 
 of God ; and entered into a covenant with him : 
 so the prophet informs us, it will be at the 
 future redemption : verse 57^. " And I will 
 cause you to pass under the rod:" That is, the 
 rod of his immediate providence; as the sheep 
 are particularly numbered by the shepherd. It 
 may also allude to the punishment which they 
 may then receive: as says the Psalmist; <; Then 
 will I visit their transgressions with the rod, 
 and their iniquity with stripes." And to those 
 that have aposta:ized, and mingled with the 
 nations, he says in the latter member of the 
 verse, and I will bring you into the bond of the 
 covenant." Which denotes the renewal of 
 God's covenant in their flesh; which they had 
 broken, while mingled with the nations; so that 
 they may no longer be uncircumcised in heart, 
 and uncircumcised in flesh. 
 
 And, as at the redemption from Egypt, all 
 those that rebelled against the word of God, and 
 w 7 ould not believe in his promise; (Numb. xiv. 
 22. 23,) died in the wilderness; so will it be 
 at the future redemption, when all those that 
 have been in captivity will be assembled : as in 
 
 (verse
 
 232 Dissertations 
 
 (verse 38.) C I will also purge out from among 
 you the rebels, and the transgressors against me : 
 I will bring them forth out of the country where 
 they sojourn, but they shall not enter into the 
 land of Israel: for although they will all be 
 assembled; yet will God separate all the un- 
 believers to cut them off, that they may not ener 
 into the land, and see the Lord's salvation; 
 they then will be fully assured of his particular 
 providence; as the prophet says, " And ye 
 shall know that I am the Lohd." 
 
 Before I quit this pari of the prophecy, I 
 must take the liberty to make one observation : 
 which is, that those of the nation, that are 
 Deists, and who consequently,, do not believe 
 in revelation; as also those who are so indiffer- 
 ent about the truth of prophecy, and who 
 neither care for, nor desire a restoration; and 
 in conseque-nce laugh at the idea of a Messiah 
 coming to redeem them : yet nevertheless^ 
 adhere to the body of the nation ; and outwardly 
 conform to the rites of the nation; they thus 
 remain Jews; are denominated God's people; 
 the same as the true believers of the nation: 
 and in like manner, bear God's covenant in 
 their flesh. This is most wonderful; and on 
 
 which
 
 on the Prophecies, 223 
 
 which, I have often reflected with the most 
 heart felt satisfaction : for though I lament, 
 from my soul sincerely lament, the depravity of 
 the nation, and would willingly reclaim thern 
 by every possible means, even at the price of 
 my life; which I would cheerfully lay down 
 for them : yet, the love of truth, obliges me to 
 confess, that I nevertheless, view this depravity, 
 with exultation : because, it so fully establishes 
 the truth of the word of God; which thus 
 receives a full and complete accomplishment by 
 this event ; lor notwithstanding all their impiety, 
 they are still united to the body of the nation : 
 they involuntarily remain within the pale of 
 of Judaism; for they have net the courage to 
 secede from it. They are, as it were, with- 
 neld by some invisible power: they wish not 
 to be shackled with the burden of the cere- 
 monial law. ; because it lays them under 
 such great restraints in the pursuit of plea- 
 sure : yet, have they not fortitude sufficient to 
 renounce it entirely. And now, I fain would 
 ask the Deist and Infidel, or to speak more 
 courtly, the modern philosophers, whether 
 there can in nature be a stronger proof of the 
 iruth of prophecy, than this ? for has not the 
 
 prophet
 
 S34* Dissertations 
 
 prophet told them in the plainest terms, that 
 they would wish to throw off ihe yoke of the 
 law, and become as the other nations of the 
 earth j but that God would not suffer it: for 
 that he would reign over them perforce, against 
 their inclination ; and that they should for 
 ever continue to be his people. And, is it not 
 most marveLlous, that after they have been 
 scattered all over the world, for so many 
 hundred years, and suffered the most dreadful 
 persecutions, such as no nation ever suffered; 
 so that great numbers of them, not being able 
 to endure such dreadful afflictions, apostatized; 
 and the remainder of the nation, who have 
 firmly adhered to the true faith, are become 
 " an astonishment, a proverb, and a by-word," 
 (as Moses foretold them upwards of three thous- 
 and years ago, Deut. xxviii. 37.) yet should 
 they thus glory in the name of Jew; for even 
 those of the nation that have not the least grain 
 of religion in them, would yet be highly offend- 
 ed, at being called 1^ A Christian^ or a Gent- 
 ile : or naili'D an Apostate. Thus, we see, 
 how exactly this prophecy, (as well as the 
 denunciation of Moses) hath been accomplished 
 to this present day; and which is an evident 
 
 demonstration
 
 on the Prophecies. 235 
 
 demonstration of the truth of prophecy : because, 
 here is no amhiguity; the prophet speaks i,n 
 plain and intelligent language; and the great 
 number of years that have elapsed since the 
 delivery of this prophecy, and it being so 
 clearly fuifilca at this present time, entirely 
 does away, the hackneyed objection, that the 
 facts were prior to the predictions, and that the 
 prophecies were written after the histories. And 
 I am free to assert, that there is nothing com- 
 parable to this, to be found in the histories of 
 all the nations under the sun. I must farther 
 observe, that the full completion of this prophecy 
 hitherto, is an earnest of the accomplishment 
 of the remaining part thereof; viz. the restora- 
 tion of the true believers; and the punishment 
 of the unbelieving part of the nation ; I there- 
 fore earnestly beseech, and exhort, all my 
 brethren, even every one that is surnamed 
 Israel, to reflect on the dreadful consequence 
 d^a disbelief in the promises of God, as here 
 denounced by the prophet; the escaping of 
 which, car. only be effected by a timely and sin- 
 cere repentance, and return to God, who desireth 
 not the death of the sinner, but that he repent, and 
 live. (Ezek. xviii. 23.-32. and xxxiii. 11.) 
 vol 2 F f To
 
 236 Dissertations 
 
 To return. The prophet having in the pre- 
 ceding part, spoken of the punishment of the 
 rebels and the transgressors, that they should 
 be brought out of the countries where they 
 sojourn, but shall not live to enter the land, 
 and see the Lord's salvation, as the true be- 
 lievers shall; now addresses himself" to the 
 house of Israel, speaking of their evil ways; 
 verse 39th. And as for you, O house of 
 Israel, thus saith the Lord God, go ye, serve 
 ye every one his idols :" this is not to be con- 
 sidered as a command; but as an ironical mode 
 of address, like that in (Eccles. xi. 9- and 
 Lament, iv. 2 J.) for, ii If hereafter ye will not 
 hearken unto me, then shall yo not pollute 
 mine holy name any more with your gifts and 
 with your idols." That is, if ye do not return 
 to me, by a sincere repentance, then shall yc 
 not enter into the land, that ye may not pollute 
 my holy name any more by your gifts, Sec, 
 But it wijl be far otherwise with the true believ- 
 ers ; for they shall all offer their offerings, and 
 be accepted by God, (verse 40. 44.) " For 
 in mine holy mountain, in the lofty mountain 
 of Israel, saith the Lord God, there shall all 
 
 the
 
 on the Prophecies,, 2^7 
 
 the house of Israel serve me, even all of them *, 
 in the land: there will I accept them, and there 
 will I require your heave-offerings, and the 
 first-fruits of your presents, in all your holy- 
 offerings. I will accept you with your sweet 
 savor, when I bring you forth from the people, 
 and when I gather you from the countries, 
 wherein ye have been scattered; and I will be 
 sanctified because of you , in the sight of all 
 the nations. And ye shall know that I am the 
 Lord, when I shall bring you into the land of 
 Israel, into the country concerning which I lifted 
 up mine hand to give it to your fathers. And 
 there ye shall remember your ways, and all your 
 doings, wherein ye have been defiled j and ye 
 shall loathe X yourselves for all your evils which 
 ye have committed. And ye shall know that I 
 am the Lord, when I deal with you for my name's 
 sake : not according to your evil ways, nor ac- 
 cording to your corrupt doings, O ye house of 
 Israel, saith the Lord God." This is also spoken 
 
 to 
 
 * All those that shall be restored, shall serve God together in unity: 
 for then, there shall be no separation of the tribes ; no division of the 
 kingdom ; and no calves in Dan and Bethel. 
 
 * bat on account of the great and stupendous miracles which will 
 then be wrought by God, tor the deliverance of the nation, all the 
 nationi will sanctify him, as a great and holy God. 
 
 t Or, contend with yourselves: for a person that repents of an evil 
 deed which he hath done, seems as it were, to contend, and (juarrei 
 with himself for having so done.
 
 238 Dissertations 
 
 to the true believers; foi they, or their ancestors, 
 had sinned against God, during the captivity, 
 as well as before the destruction of the temple. 
 From this explanation of the prophecy, the 
 following fundamental principles are deduciblc. 
 First, that although those of the nation, who on 
 account of the dreadful persecutions, with 
 which they were persecuted with the keenest 
 revenge, apostatized, and were mingled among 
 the nations ; and committed idolatry ; yet should 
 they not be withdrawn from the government, 
 and particular providence of God ; for not 
 one of the sheep of his pasture shall be entirely 
 severed from the flock ; so as to be incorporated 
 with any other people j but shall surely return 
 again to the nation; either he himself, or his 
 posterity. And of these Moses said, (Deut. 
 iv. 27, &c.) " And the Lord shall scatter you 
 among the nations, and ye shall be left few in 
 number among the nations, whither the Lord 
 shall lead you. And there ye shall serve gods, 
 the work of men's hands, wood and stone, which 
 neither see, nor hear, nor eat, nor smell. And 
 thou shalt seek the Lord thy God from thence, 
 and thou shalt find him, if thou seek him with 
 all thy heart, and wfth all thy soul." The 
 
 prophet
 
 on the Prophecies* 239 
 
 prophet here shews that, they will be greatly 
 diminished in this long and dreadful captivity, 
 on account of the wickedness of the nations, 
 who will so cruelly persecute and destroy them. 
 They will also be greatly diminished, by reason 
 of the great number, that will apostatize on 
 account of these dreadful persecutions, so as to 
 serve gods made of wood and stone ; not through 
 any faith that they have in them, because they 
 well know that they are nothing but wood and 
 stone; but only through the fear of death and 
 persecution. This, it is well known, hath been 
 exactly fulfiled during this woeful captivity, 
 when the Jews in Spain, Portugal, and other 
 countries, were obliged ^to comply with the 
 idolatrous worship of the Church of Rome, Sec. 
 and to bow down to stocks and stones, rather 
 than have their effects seized and confiscated, or 
 their persons murdered by the inquisition. To 
 these therefore, Moses says, and thou shall seek 
 him from thence ; from the midst of that false 
 worship*, and when thou shalt not keep his 
 precepts out of fear, but shalt seek him in truth 
 and sincerity, <s with all thy heart, and with all 
 thy soul." And thus also said the prophet 
 Isaiah, (xliii, ] } Szq.) "I have called thee by 
 
 thy
 
 240 Dissertations 
 
 thy name: thou art mine. When thou passest 
 through the waters, I am with thee; and through 
 the rivers, they shall not overwhelm thee; 
 when thou walkest through the fire, &c." By 
 "which figurative language, the prophet pointed 
 to what hath belalen the nation in Spain,. 
 Portugal, and other parts, during this long and 
 dreadful captivity : viz. that on account of the 
 numerous fearful persecutions and mas acres 
 which they underwent, numbers who were not 
 possessed of sufficient courage and fortitude to 
 hold out against these afflictions, apostatized; 
 (as I have shewn in the nr;.t volume,) yet 
 should they not be entirely separated from 
 Israel ; but shall most assuredly be united again 
 to the nation; as God says, " I have called 
 thee by thy name; thou art mine." That is, I 
 originally called thee by thy name, and made 
 choice of thee, to be my peculiar cho.Nen people, 
 it therefore, is not in thy power, by any means 
 whatsoever, to incorporate thyself with any 
 other nation, or religion, without my consent; 
 for thou art mine, and mine thou must, and 
 shalt remain. (As mentioned in volume the 
 first.) Whence it is manifest, that although 
 they should apostatize. Sec. yet should they still 
 
 be
 
 on the Prophecies* 241 
 
 be considered as belonging to the nation ; and 
 consequently, shall all be gathered with the 
 nation, at the time of the future restoration: 
 and which agrees with the ninth principle 
 contained in the prophecies of Isaiah. 
 
 Second, that our redeemer, is the Lord of 
 hosts; and he himself will gather the dispersed 
 of Israel : as is said, " And I will bring you 
 forth from the people, and will gather you 
 from the countries:" and which agrees with the 
 third principle of Isaiah. 
 
 Third, that at the future redemption, in 
 their return to Pelestine, during their journey 
 thither, all the rebels and transgressors, that 
 continue in their wickedness, and do not return 
 to God, will all be cut off: and which agrees 
 with the sixth principle of Isaiah. 
 
 Fourth, that the future redemption, will 
 resemble that of Egypt: as is said, " Like as 
 1 pleaded with your fathers in the desert of the 
 land of Egypt; so will I plead with you:" and 
 which agrees with the fifth principle of Isaiah. 
 
 Now, it is manifest, that none of these princi- 
 ples, have ever been accomplished: not at 
 their return from Babylon: nor yet during the 
 life and ministry of Jesus. And it is demon- 
 strable.
 
 $42 Dissertations 
 
 strable, that they cannot in any sense whatsoever 
 be applied to the spiritualizing scheme of the 
 Chiistians. Whence it is manifest, that they 
 remain to be fulfiled at the future restoration 
 of the nation, in the latter days, at the coming 
 of the true Messiah. 
 
 The third prophecy commences verse 11th. 
 of chapter xxxivth, and is continued to the end 
 of verse 15th. of chapter xxxvith. 
 
 The purport of this prophecy, is as follows. 
 The prophet having mentioned above, (chapter 
 xxxiii. 21.) " And it came to pass in the 
 twelfth year of our captivity, in the tenth month, 
 on the fifth day of the month, that one who had 
 escaped out of Jerusalem came unto me, saying, 
 the city is smitten." He thqn received a vision, 
 (chapter xxxiii. 23.) concerning the transgress- 
 ors of Israel, who had been the cause of the 
 destruction of Jerusalem : and also, concerning 
 the kings of Judah, who had caused the captiv* 
 ity of Israel; as in chapter xxxiv. verse 1. 
 64 The word of the Lord came also unto me, 
 saying, son of man, prophesy against the 
 shepherds of Israel, prophesy, and say unto 
 them, even to the shepherds, thus saith the 
 Lord God : woe unto the shepherds of Israel 
 
 that
 
 on the Prophecies, 243 
 
 that feed themselyjss !" He then speaks of their 
 
 wickedness, and their criminal behaviour . and 
 
 for which reason, God tells them, that they 
 
 shall be deprived of the kingdom: (verse 10th.) 
 
 " Thus sarth the Lord God; behold, I am 
 
 against the shepherds, and I will require my 
 
 flock at their hand, and will cause them to 
 
 Cease from feeding the flock ; neither shall the 
 
 shepherds feed themselves any more: for I 
 
 will deliver my Aock from their mouth, and 
 
 they shall not be meat for them." By which 
 
 he shewed that, they should not reign over 
 
 them any longer : not while they were in 
 
 captivity in Babylon: nor yet, at their return 
 
 from thence, during the continuance of the 
 
 second temple. He however, infoimed them, 
 
 that there would yet come a time, when all the 
 
 tribes should be redeemed, and return to their 
 
 own country; and then a king of the house of 
 
 David, should reign over them : (verse II. -j^.) 
 
 " For thus saith the Lord God ; behold, I, 
 
 even I, will search after my flock, and will 
 
 deiigently seek them : as a shepherd deligently 
 
 seeketh his flock, in the day when he is among 
 
 his sheep that are spread abroad; so will I 
 
 seek 
 vol. 2. G g
 
 244 Dissertations 
 
 seek ray sheep, and will deliver them out of 
 all the places where they have been scattered, 
 in the day of clouds, and of thick, darkness." 
 That is in the day that Jerusalem was burnt 
 and destroyed; when its smoke went up as the 
 pillar of a cloud. Darkness, also denotes 
 calamity in general. 
 
 In verse 13th. the prophet proceeds to shew, 
 what he meant by the figurative language that 
 he made use of, concerning the sheep. " And 
 I will bring them out from the people, and 
 gather them from the countries, and will bring 
 them to their own land, and feed them upon the 
 mountains of Israel, by the streams, and in all 
 the dwelling places of the land. I will feed 
 them in a good pasture, and upon the high 
 mountains of Israel shall their fold be: there 
 shall they lie down in a good fold; aod in 
 a fat pasture shall they feed upon the mountains 
 of Israel. I will feed my flock, and I will 
 cause them to lie down. I will seek that which 
 was lost," This denotes the tribes of Reuben t 
 Gad, and the half tribe of Manasseh, which 
 were carried captive from the other side Jordan : 
 and who being the first of the nation that were 
 carried captive, they were considered a> if lost 
 
 from
 
 on the Prophecies. 245 
 
 from among the congregation. " And I will 
 bring again that which was driven away." This 
 denotes Zebulun, and Naphtali, that were 
 carried captive afterwards. " And I will bind 
 up that which was broken." This denotes the 
 captivity of Samaria; which was a great breach 
 of the nation. " And I will strengthen the sick." 
 This denotes the captivity of Judah and Ben* 
 jamin to Babylon. " But I will destroy the fat 
 and the strong." This denotes the present 
 captivity, and wherein the wicked who are fat 
 and strong, will be destroyed at the time, that 
 the others will all be sought for: i. e. at the 
 restoration. And of the whole nation, he says, 
 " I will feed them with judgment." That is, 
 according to the punishment d.ue to their 
 iniquity. And therefore, he says, (verse 17th.) 
 16 And as for you, O my flock, thus saith the 
 Lord God ; behold, I will judge between sheep 
 and sheep, between the rams and the he-goats." 
 They shall all be under the guidance of my par- 
 ticular providence ; and I will judge the wicked 
 and the righteous, every one according to his 
 works. 
 
 The prophet then proceeds to speak of the 
 shepherds of Israel, of whom he spoke at first, 
 
 (verse
 
 24(5 Dissert at ions 
 
 (verse J 8 19.) Seemeth it a small thing unto 
 yoa, tnai ye eat up the good pasture; but that 
 ye tread down with your feet the residue of your 
 pastures? and that ye drink the clear waters; 
 but that ye foul with your feet what reraaineth ? 
 " And as for ray flock, they eat that which ye 
 have trodden with your feet, and they drink 
 what ye have fouled with your feet." By this 
 allegory, the prophet shews with what a despotic 
 power these shepherds bore rule over the people. 
 He therefore tells them, that they shall no 
 longer rule the nation ; because they did not 
 properly administer justice; but cruelly op- 
 pressed them, (verse 20 21.) Therefore thus 
 saith the Lord God unto them : Behold I, even 
 I, will judge between the fat cattle and the lean 
 cattle. Because ye thrust with your side and 
 with your shoulder, and push all the weak with 
 your horns, till ye have scattered them abroad. 
 By this, the prophet not only shews the des- 
 potic power of these kings, in the oppression 
 of the people; but that they, by their wicked- 
 ness, were also the cause of the people's captiv- 
 ity. He therefore tells them, that God himself 
 will save his people ; Szc. (verse 22d.) Si There- 
 fore will I save my flock, and they shall no 
 
 more
 
 en the Prophecies, 247 
 
 more be a prey: and I will judge between 
 sheep and sheep." That is, between the righte 
 ous aiid the wicked of the nation. 
 
 The prophet goes on to inform us, that the 
 kingdom ohall then return to the house of David* 
 (verse 23d.) " And I will raise up one shep- 
 herd over then., and he shall feed them, even 
 my servant David : he shall feed them, and he 
 shall be their shepherd." 
 
 And, as at the division of the kingdoms, 
 when Israel withdrew their allegiance from the 
 kingdom of David, they also withdrew it from 
 the kingdom of heaven * ; he therefore tells 
 them, that both these shall be restored to them 
 at once : (ver^e 24ih.) " And I the Lord will 
 be their God, and my servant David a prince 
 among them ; I the Lord have spoken it." 
 
 The prophet then assures them, that they 
 shall no more go into captivity: neither shall 
 they expei ience any wars, or troubles, &c. 
 And that, although during the captivity, the 
 land of Israel, being under a curse is poor 
 and barren; yet shall it then be exceedingly 
 fruitful, (verse 25. 29-) " And I will make 
 with them a covenant of peace, and will cause 
 
 the- 
 
 * Bv making the molten calves. (1 KingSj xii. 28. Sen.)
 
 248 Dissertations 
 
 the evil beasts to cease out of the land ; and 
 they shall dwell safely in the desert, and 
 shall sleep in the woods. And I will make 
 them, and the places round about my hill, a 
 blessing; and I will cause the shower to come 
 down in its season; they shall be showers of 
 blessing. And the tree of the fidd shall yield 
 its fruit, and the earth shall yield her increase, 
 and they shall be secure in their land, and 
 shall know that I am the Lord, when I shall 
 break the bands of their yoke, and shall deliver 
 them from the hand of those that served them- 
 selves of them. And they shall be no more a 
 prey to the nations, neither shall the beasts of 
 the land devour them ; but they shall dwell 
 securely, and none sfull make them afraid. 
 And I will raise up for them a plant of renown * 
 and they shall be no more consumed by famine 
 in the land, neither bear the reproach of the 
 heathen any more." 
 
 In verse 30. 51. the prophet assures them, 
 that they &hall then be again blessed with the 
 
 appearance 
 
 By this the prophet shewed that they wt:: to continue in the land, 
 ai '1 ii'it be removed from ih' ncc ; thev 'Iv n would become a plant of 
 '< at not''-, as not hciriL' liable to be plucked up, and cast away, as a. 
 plant ot no worth : but on the contrary, they woflld he considered as of 
 meat eininei c. . Thin, the imaye made u^e of by the prophet i* cJearly 
 understood ; and the fallacy ot the Archbishop of Armagh's translation, 
 totri thct with the i\bservition of his crit ; cs, (Howbigant and Dathius; 
 who would read Q/t& l"- uie > lor 0\?/J ' " num,: i is ca!, ' 1 J' detected.
 
 on the Prophecies, H$ 
 
 appearance of the divine presence among them, 
 as aforetime. " Thus shall they know that I, 
 the Lord their God; am with them, and that 
 they, even the house of Israel, are my people, 
 saith the Lord God. For ye my flock, the 
 flock of my pasture, ye are men, and I am 
 your God, saith the Lord God." This shew* 
 that, their exalted state will then be as far above 
 what it is at present, as is that of man above 
 the brute creation; for during this dreadful 
 captivity, they were, " as a lamb led to the 
 slaughter, and as a sheep before her shearers, 
 is dumb." But at the restoration, they will 
 enjoy the pre-emiuence of man. 
 
 The prophet having thus prophesied of the 
 future happiness of the nation, proceeds im- 
 mediately to prophesy of Seir; which is the 
 fourth beast mentioned by Daniel ; and denotes 
 the Romans, who destroyed the temple, and 
 carried us captive; and in which captivity^ we 
 remain to this day. And therefore, the down- 
 fall of Seir, is connected with the redemption 
 of Israel: (chap, xxxv.l 4.) "Moreover 
 the word of the Lord came unto me, saying; 
 , son of man, set thy face against mount Seir, 
 and prophesy against it, and say unto it. 
 
 Thus
 
 250 Dissertations 
 
 .Thus saihthe Lord God; behold, I am against 
 thee, O mount Seir, and 1 will stretch out 
 mine hand against thee, and will make thee a 
 desolation and an astonishment. Thy cities I 
 will lay waste, and thou shalt be desolate; and 
 thou shalt know that I am the Lord." 
 
 And, because the hatred of Edom to the 
 children of Israel, hath been perpetual, even 
 from the very birth of Esau ; they are therefore 
 to be made a perpetual desolation : (verse 5 
 11.) "Because thou hast borne a perpetual 
 hatred, and hast shed the blood of the children 
 of Israel by the sword, in the time of their 
 calamity, in the time of the punishment of 
 iniquity, even in the end thereof; therefore, 
 as I live saith the Lord God, surely in blood 
 will I deal with thee, and blood shall pursue 
 thee, since thou hast not hated blood, therefore 
 blood shall pursue thee. Thus will I make 
 mount Seir a desolation and an astonishment, 
 and will cut off from it him that passeth out, 
 and him that returneth. And I will fill thy 
 mountains with thy slain : as for thine hills, and 
 thy vallies, and all thy streams, they that are 
 
 slain 
 
 This tlrnote* the destruction of the second temolo by the Roman: j 
 as being the Jut captivity, and which will be thu end of their punishment
 
 on the Prophecies, 251 
 
 slain by the sword shall fall therein. I will 
 make thee perpetual desolation^, and thy cities 
 shall not be inhabited *, and ye shall know 
 that I am the Lord." For this destruction of 
 Edora, which is the fourth beast will be so 
 great and extraordinary, that they will be fully 
 convinced, that it is the finger of God, that hath 
 done it. And all this will be, " Because thou 
 hast said, these two nations and these two 
 countries shall be mine, and we will possess it; 
 whereas the Lord was there: therefore, as I 
 live, saith the Lord God, I will do according 
 to thine anger, and according to thine envy, 
 which thou hast used from thine hatred against 
 them; and I will make myself known among 
 them, when I shall judge thee." 
 
 The prophet then proceeds to speak of the 
 erroneous doctrines and opinions whi^h they 
 have promulgated, in opposition to the word of 
 God; especially that of the miraculous concep- 
 tion; of the trinity, &c. And also that Israel 
 was to be persecuted to death and destruction; 
 and totally destroyed: because they crucified 
 
 the 
 
 * Or return : that is, the inhabitants shall not return, as shall those 
 9I Israel 
 
 vox. 2 H h
 
 252 Dissertations 
 
 the lord of life, (verse 12 13.) " And thou 
 shah know that I am the Lord, and that I have 
 heard all thy blasphemies which thou hast spoken 
 against the mountains of Israel, saying, they 
 are laid desolate, unto us are they given to be 
 devoured. Thus with your mouth have ye 
 magnified yourselves against me, and multiplied 
 your words against me : I have heard them. 
 
 The prophet then goes on to shew that, the 
 whole earth shall rejoice, at their desolation : as 
 the world will then be freed from intolerance 
 and superstition : (verse 14 15.) " Thus 
 saith the Lord Godj when the whole earth 
 rejoiceth, I will make the desolate. As thou 
 didst icjoice at the inheritance of the house of 
 Israel, because it was dcso-late, so will I do 
 unto thee: thou shslt be desolate, O mount 
 Seir; and all Edom, even all of it: and they 
 shall know that I am the Lord." 
 
 And, because the consolation and redemption 
 of Israel will arise from the desolation of Edom ; 
 the prophet therefore received the following 
 vision. (Chap, xxxvi. verse first, Szc.) "Also, 
 ihou son of man, prophesy unto the inountains 
 of Israel, and say, ye mountains of Israel, hear 
 the word of the Lord : thus saith the Lord 
 
 God:
 
 on the Prophecies, 25 S 
 
 God : because the enemy bath said against 
 you. Aha ! even the ancient high places are 
 become our possession : therefore prophesy, 
 and say; thus saith the Loud God: because 
 they have made you desolate, and swallowed 
 you up on every side, that ye might be a 
 possession to the residue of the nations ; and ye 
 are taken up in the speech of every tongue, and 
 in the defamation of every people." 
 
 By " the residue of the nations," the prophet 
 alluded to the Saracens, Turks, &c. who also 
 at different times had possession of it; for the 
 land of Israel had for a long time been a bone 
 of contention between the Christians and 
 Mahometans ; as is well known from the croi- 
 sadc, or holy war, (as it was cal eci) which the 
 Christian powers waged against the Turks and 
 Infidels for the recovery of Palestine. And by 
 c; the speech of every tongue, &c." the prophet 
 pointed to the slander, reproach, and indignity, 
 with which the nation is treated, by all people; 
 and in all languages. And, because Israel 
 hath thus borne the reproach of the nations 
 therefore shall they all, Christians, Mahometans, 
 
 &c. all bear their reproach, (verse 4 8.) 
 
 " Therefore, ye mountains of Israel, hear the 
 
 word
 
 254 Dissertations 
 
 word of the Lord God : thus saith the Lord 
 God to the mountains and to the bills, to the 
 streams and to the vallies, to the desolate wastes 
 and the forsaken cities, which are become a prey 
 to the residue of the nations that are round 
 about: therefore thus saith the Lord God: 
 surely in the fire of my jealousy have I spoken 
 against the residue of the nations, and against 
 all Edom, who appointed my land to themselves 
 for a possession, with the joy of their whole heart 
 and with a despiteful mind, to cast it out for a 
 prey. Prophesy therefore concerning the land 
 of Israel, and say to the mountains and to the 
 hills, to the streams and to the vallies; thus 
 saith the Lord God; behold, I have spoken in 
 my jealousy and in my fury, because ye have 
 borne the reproach of the nations. Therefore 
 thus saith the Lord God; I have lifted up mine 
 hand, saying, surely the nations that are round 
 about you, shall also bear their reproach." 
 
 And though the mountains of Israel, are 
 barren at present; yet shall they then flourish^ 
 and be fruitful. The nation also, that is so 
 greatly diminished in captivity, will then be 
 exceedingly numerous; b/ the return of the 
 ten tribes, and God's blessing to multiply them : 
 
 (verse
 
 on the Prophedks, 255 
 
 f verse 812.) " But )e, O ye mountains of 
 Israel, shall shoot forth your blanches, and 
 shall bear your fruit to my people Israel; for 
 they are near coming. For behold, I am for 
 you, and I will turn unto you, and ye shall 
 be tilled ano sown: and I will multiply men 
 upon you, even all the house of Israel, all of 
 them; and the cities shall be inhabited, and the 
 waste places shall be built. And I will multi* 
 ply men upon you, and beasts: and they shall 
 increase and bring forth : and I will cause you 
 to be inhabited according to your ancient state, 
 and will do better unto you than at your begin- 
 ning; and ye shall know that I am the Lord. 
 Yea, I will cause men to walk upon you, even 
 my people Israel : and they shall possess thee, 
 and thou shalt be their inheritance, neither shalt 
 thou bereave them of it any more." They arc 
 to have the mountains of Israel for an inherit- 
 ance, and are never to be bereft of them any 
 more : neither are they to go Into captivity any 
 more. 
 
 The prophet proceeds, (verse 13-15 ) "Thus 
 saith the Lord God; because they say of you, 
 thou devourest up men, and thou bereavest thy 
 nations; therefore thou shalt devour men no 
 
 more.
 
 5$ Dissertations 
 
 more, neither bereave thy naiions any more, 
 saith the Lokd. Neither will I cause the re- 
 proach of the nations to be heard against thee 
 any more, neither shah thou bear the upbraiding 
 of the people any more, neither shalt thou 
 bereave thy nations any more, saith the Lord 
 God." 
 
 I am sensible, that the generality of com- 
 mentators, understand this as spoken of the 
 land: for the adjoining nations as they say 
 having observed the heavy sufferings of the 
 Jewish nation, accused the land of exterminating 
 its inhabitants; but this I am confident, is not 
 tvhat the prophet alluded to by this allegory, 
 but that he pointed to that abominable and 
 detestable crime, with which the Jews have been 
 so often and so unjustly accused of, by the 
 Christians; viz, the " crucifying Christian child- 
 ren on the eve of the passover, that they may 
 renew their fathers crime, who crucified Jesutf 
 Christ # : and on account of which absurd 
 charge, they have suffered such dreadful per- 
 secutions, and such torrents of their blood hath 
 flowed. This accusation (as Basnage says) is 
 
 found 
 
 * See Basnage's, History of the Jews, Book 7. chap. xi. Sect 14. 
 ic. i. 642.
 
 on the Prophecies, 5? 
 
 found repeated every where, since the twelfth 
 century. This charge hath been brought against 
 them, by the envy and malice of the Christians, 
 who were continually thirsting for the blood, 
 or the wealth of this unfortunate and afflicted 
 nation, in almost every country where ever 
 they have resided *. The prophet therefore 
 assures them, that God will take vengeance on 
 the nations for this false accusation, and that 
 they shall no more be thus reproached, with 
 bereaving the nations amongst whom they dwelt 
 of their male children , by crucifying of them; 
 for when the nation shall be redeemed, they 
 will no longer be subject to this reproach. 
 That this, is what the prophet alluded to, is 
 manifest from his making use of the pronoun 
 plural affix, -pli thy nations ; meaning thereby 
 the different nations among whom they were 
 scattered : and therefore, he also says, that the 
 reproach and upbraidings of these nations shall 
 no more be heard against them ; for this calumny 
 will be entirely removed. 
 
 From the explanation here given of this 
 
 great 
 
 * This charge, we a:-,o find to have been brought against them in 
 England. Sie Anglia Ju.da.ic3, pit? 11 12 lo6 
 
 <5 I his is wh-it tiie pronhet m ant by " wet," because it v& the mule 
 shiidrcn that they wer accwetf. wf crucifying.
 
 8 Dissertations 
 
 oreat and important prophecy, the following 
 seven important fundamental principles are 
 deducible. First, the vengeance which Cod 
 will take in the latter days on Fdom, whom he 
 mentions by the name of mount Seir and 
 which agrees with the second principle contained 
 in the prophecies of Lsaiah. 
 
 Second, the salvation and redemption of 
 Israel; as mentioned, (chapter xxxiv. 13.) 
 "And I will bring them out from the people, 
 and gather them from the countries; and will 
 bring them to their own land, &c." and which 
 agrees with the third principle of Isaiah. 
 
 Third, the restoration of the ten tribes; as is 
 mentioned, (chapter xxxvi. 10.) " And I will 
 multiply men upon you, even all the house 
 of Israel, all of them s &c." and which agrees 
 with the fourth p/incipte of Isaiah. 
 
 Fourth, that God will also take vengeance 
 on all the other nations besides Edom; as is 
 said, (chapter xxxvi. 5.) " Surely in the fire 
 of my jealousy have I spoken against the re- 
 sidue of the nations, &c." and which agrees 
 whh the first principle of Isaiah. 
 
 Fifth, that at the time of the future redemp- 
 tion, a king of the house of David is to reign 
 
 over
 
 on the Prophecies, Q59 
 
 over them j as is said, (chaper xxxiv. 23.) 
 " And I will raise up one shepherd over them, 
 and he shall feed them, even my servant David : 
 he shall feed them, and he shall be their 
 shepherd." And which agrees with the tenth 
 principle of Laiah. 
 
 Sixth, that the symbol of the divine presence, 
 and the spirit of prophecy, will then be restored, 
 to them, as aforetime ; as is said, (chapter 
 xxxiv. 24.) " And I the Lord will be their 
 God," and which agrees with the eighth princi- 
 ple o[ Isaiah. 
 
 Seventh, that they shall not return to cap- 
 tivity more! as mentioned, (chapter xxxiv. 28.) 
 " And they shall be no more a prey to the 
 nations," and which agrees with the eleventh 
 principle of Isaiah. 
 
 Now, it is manifest from all history, both 
 sacred and profane, that not one of these 
 principles h^v^ hitherto ever been accomplished: 
 for it cannot be said, that they were fuifiled at 
 their return from the Babylonish captivity; 
 because God did not then take vengeance on 
 Edom, and the other nations, prior to their 
 redemption; as here described by the prophet. 
 
 An<i 
 vol. %% I i
 
 60 Dissertations 
 
 And it is well known lhat the ten tribes did 
 not then return. Neither did a king of the 
 house of David reign over them during the 
 continuance of the second temple. Neither 
 was there any appearance of the divine presence 
 in the said temple ; nor was the spirit of pro- 
 phecy among them. And a far more convincing 
 proof than all, is, that a few centuries after 
 their return, they were again carried into this 
 long and dreadful captivity, where they have 
 remained upwards of seventeen hundred years: 
 all which is a demonstration, that this prophecy 
 was not fulfiled at their return from Babylon. 
 And it is equally clear, from the acts recorded 
 of Jesus * in the New Testament, that none of 
 these principles were accomplished in his per- 
 son; nor during the time of his ministry. And 
 it would only be wasting of time, to no manner 
 of purpose, to prove that they cannot by any 
 means be applied to the spiritualizing scheme 
 of the Christians: whence it is demonstrable, 
 that this prophecy remains to be fulfiled at the 
 appearance of the true Messiah. 
 
 The 
 
 Tii.: Ar. lib -hop of Armagh, thinks it mm/ refer to Christ; hm 
 v.i'li hdw hni probability of truth, mu he perceive! fiom his Nofe on 
 >l ;i >!>-:iv 5i:>, it h ;is follows. "'I In; pMphrev nuv refer to 
 Z-rulwh'l, '>'!,, it, , IU .! t( > a i'i tin- <\, seen *u.m of David, "whu shsdi 
 t- -., its -it iht J(.u> jrfter thi,r restoration. "
 
 on the Prophecies, 26T 
 
 The fourth prophecy commences verse 16th, 
 of the chapter we have been treating of; and 
 is continued to the end of the last verse of the 
 same. 
 
 The purport of this prophecy, is as follows. 
 The prophet having prophecied that God would 
 assemble the outcasts of Israel, and restore them 
 to their own land; and knowing that scoffers 
 and unbelievers might say, if God is so earnest 
 to restore them to their land, why did he drive 
 them out from thence : he therefore observes 
 that, when they were in their land, they denied 
 it by their wickedness ; so that if they were 
 driven out, it was on account of their manifold 
 sins; (verse 16 19.) '* The word of the Lord 
 came also unto me, saying: son of man, 
 when the house of Israel dwelt in their own 
 land, they defiled it by their way and their 
 doings : their way was before me as the defile- 
 ment of a removed woman. Wherefore I 
 poured out my fury upon them for the blood 
 which they had shed upon the land, and because 
 they had polluted it with their idols. And I 
 scattered them among the nations, and they 
 were dispersed through the countries : according 
 to their way, and according to their doings I 
 judged them,''
 
 262 Dissertations 
 
 It must be observed, that the prophet's com- 
 paring their evil doings to the defilement, of 
 a removed woman ; is not to shew the heinous- 
 ness of their offence; but on the contrary, is 
 highly favourable to them for under the image 
 of a menatruous woman, the prophet shews, 
 that at no time whatsoever, during their desola* 
 tion and captivity, did God ever give a bill of 
 divorcement to the nation; so as to repudiate 
 them : " for Israel is not forsaken of his God." 
 And therefore, although when they dwelt in 
 their land, they defiled it ; and for which reason, 
 they were driven out; yet, was it never the 
 intention of God, when he scattered them 
 among the nations, to spend his wrath upon 
 them, to consume them, and utterly cast them 
 off; so that they should no more be his people; 
 no: but they were only considered to be in 
 the same state as a removed woman; who, 
 during all the days of her defilement, is removed 
 from her husband ; but after her purification, 
 she again returns to his bosom; even so is it 
 with the nation : for she is as it were, sanctified* 
 to God by his precepts, and wedded to him by 
 
 the 
 
 Thu 1= a term in <le ih< ; (> f i n the marriage ceremony of the nation. 
 >ee Levi's Ceremonies of the Jews, p. 133. Kote 3<1. '
 
 on the Prophecies, 26*3 
 
 the written contract of his law ; and therefore, 
 when she sinneo against him, he, as her husband, 
 removed her, because of her defilement; and 
 scattered the nation through the countries ; judg- 
 ing them according to their do:ngs : yet never- 
 theless, it was always in his mind to restore 
 them, as the menstruous woman is restored to 
 her husband after a certain time. 
 
 The prophet however, proceeds to shew that 
 even from this temporary removal, God's name 
 was profai.ed among the nations whither they 
 went (verse 20th.) 5; And when they came 
 to the nations whither they went, they profaned 
 mine holy name, in that it was said concerning 
 the m, these are the people of the Lord, and they 
 are gone forth out of his land." Not that they 
 themselves profaned the name of God, but that 
 they were the cause of its being profaned; for 
 the nations said, that God had totally cast them 
 off, and made choice of the Gentiles, in their 
 stead; because they had rejected, and crucified 
 his beloved son, and lord of life : thus has the 
 holy name of God been prof ned by the doctrine 
 of a triune deity, of a god made flesh in the 
 womb of a v:rgin; so contrary to the doctrine 
 of the strict Unity of God 3 inculcated through- 
 out
 
 26*4 Dissertations 
 
 out the Law and the prophets, and so blaspherru 
 ous : he therefore tells them, that he wilt have 
 pity on his holy name that had been thus pro- 
 faned among the nations; (ver;^e &J1.) But I 
 had pity for mine holy name, which the house 
 of Israel have profaned among the nations; 
 whither they dre gone." For by their being 
 thus among the nations, his holy name was 
 profaned; he therefore assures us, that he will 
 sanctify his name, by redeeming them ; although 
 they should be totally unworthy of it; (verse 
 22 24.) Therefore say unto the house of 
 Israel, thus saith the Lord God; not for your 
 sakes do I this, O house of Israel, but for 
 mine holy name, which ye have profaned among 
 the nations, whither ye are gone. And I will 
 sanctify my great name which hath been profan- 
 ed among the nations, which ye have profawed in 
 the midst of them; and the nations shall know 
 that I am the Lord, saith the Lord God, when 
 I shall be sanctified in you in their sight. For 
 I will take you from among the nations, and 
 gather you out of all countries; and bring you 
 into your own land." 
 
 And as the prophet had made use of the image 
 of a menstruous woman, to shew their defile- 
 ment,
 
 on the Prophecies. 65 
 
 ment, he says (verse 125th.) Then will I 
 sprinkle clean water upon you, and ye shall be 
 cleansed from all your defilements, and from all 
 your idols, will I cleanse you." For as the 
 menstruous woman is cleansed by ablution; so 
 will God cleanse them with clean water, that 
 they may become pure again. 
 
 And that they should no more return to sin; 
 he says, (verse 26th.) " I will also give you a 
 new heart, and a new spirit will I put within 
 you; and I will remove the heart of stone from 
 your flesh, and will give you an heart of flesh." 
 ISy this figure, the prophet shews that, they will 
 no more follow their irregular desires, and their 
 cupidity ; for that the great and stupendous 
 miracles, that will then be performed in their 
 sight, will make such a lasting impression on 
 them, as entirely to destroy their evil imagin- 
 ation, and incline them to all good ; so that 
 they will then be in the same state that Adam 
 was in before his fall. 
 
 The prophet goes on to shew that they shall then 
 have the spirit of prophecy and the symbol of 
 the divine presence restored to them (verse 27 
 28.) " And my spirit will I put within you, 
 and cau, c e you to walk in my statutes, and to 
 
 keeD
 
 266 Dissertations 
 
 keep my judgments and do them. And ye shall 
 dwell in the land which I give to your lathers; 
 and ye shall be my people, and I will be )our 
 God." 
 
 He also assures them, that they shall no more 
 receive the reproach of famine among the nations, 
 (verse 29 30. And I will save you from all 
 your defilements; and I will call for the corn 
 and will multiply it, and will not send famine 
 upon you. And I will multiply the fruit of the 
 tree, and the increase of the field; that ye may 
 no more receive the reproach of famine among 
 the nations. 
 
 They will then remember their evil ways, 
 and will thoroughly repent of them : (verse 31.) 
 * 4 Then shall ye remember your evil ways, and 
 your doings that were not good ; and ye shall 
 loathe yourselves for your iniquities ana for 
 vour abominations." 
 
 The prophet then informs us, that when they 
 shall have thus considered all their evil deeds; 
 they will know, and be fully convinced, that 
 ibis great redemption and salvation will not be 
 wrought on account of their merit, 'as they are 
 entirely undeserving of it; but that he will do 
 it for the sake of his holy name; (as above 
 
 mentioned
 
 en the Prophecies, 267 
 
 mentioned verse 32.) " Not for your sakes do 
 I this, saith the Lord God; be it known unto 
 you : be ashamed and confounded for your 
 own ways, O house of Israel." 
 
 The prophet then, by a most beautiful con* 
 trast, shews the happy state that the land will 
 then be in, instead of the woeful, ruined state, 
 that it is in at present: (verse 33 36.) "Thus 
 saith the Lord God: in the day when I shall 
 have cleansed you from all your iniquities, and 
 shall cause the cities to be inhabited, and the 
 waste places to be built, and when the desolate 
 land shall be tilled, whereas it was desolate in 
 the sight of all that passed by : then shall they 
 say, this land that was desolate is become as the 
 garden of Eden ; and the cities that were waste, 
 and desolate, and ruined, are become fenced, 
 and are inhabited. Then the nations that are 
 left round about you shall know that I the 
 Lord have built the ruined places, and planted 
 the land which was desolate: I the Lord have 
 spoken it, and I will do it. " For when they 
 will see the sudden transformation of the land, 
 from the lowest state of misery, to the highest state 
 of perfection; they all will be fully convinced, 
 
 that 
 
 vol 2 Kk
 
 6*8 Dissertations 
 
 that it was the hand of the Lord that hath done 
 it; according, to the word which he had spoken 
 by the mouth of his prophet. 
 
 And, as some may object against this flourish- 
 ing state of the country, on account of the great 
 diminution which the nation has suffered in this 
 captivity ; the Lord promises them his peculiar 
 blessing to multiply them : (verse 37 -38.) 
 "Thus saith the Lord God, I will yet for 
 this be inquired of by the house of Israel, to do 
 it for them: I will increase them with men, like 
 a flock : as the holy flock, as the flock of 
 Jerusalem in her solemn feasts; so shall the 
 waste cities be filled with flocks of men : and 
 they shall know that I am the Lord." By 
 " the holy flock," or, " the flock of holy ones," 
 according to the Hebrew; we are given to 
 understand, that they will not abuse this good- 
 ness, as they did aforetime; but they will be as 
 tractable, and as free from blemish, as the 
 numerous flocks that were offered on the holy 
 altar. And, although they will be thus docile 
 as the flocks; yet will they be endowed with 
 superior wisdom and knowledge; as the prophet 
 says, "And they shall know that I am the 
 Lord." And which is the highest perfection of 
 all knowledge.
 
 on the P?'ophecies. 269 
 
 From this explanation of the prophecy, the 
 following fundamental principles are deducible. 
 First, the future redemption and salvation of the 
 nation : as is said, (verse 24.) " For I will 
 take you from among the nations, and gather you 
 out of all countries ; and bring you into your 
 own land." And which agrees with the third 
 principle contained in the prophecies of Isaiah. 
 
 Second, that their salvation will be the con- 
 sequence of God's voluntary decree; and not 
 for the merit of the nation : as their wickedness 
 renders them entirely unworthy of such happi- 
 ness ; as is said, " Not for your sakes do I this, 
 O house of Israel, but for mine holy name;" 
 and which agrees with the sixth principle of 
 Isaiah. 
 
 Third, that the symbol of the divine pre- 
 sence, and the spirit of prophecy will then be 
 again restored to them : as is said, " And my 
 spirit, will I put within you, and I will be your 
 God ;" and which agrees with the eighth princi- 
 ple of Isaiah. 
 
 Fourth, that God will circumcise their heart; 
 so that they will no more return to sin; and 
 consequently, will not go into captivity any 
 more : as mentioned, and I will give you a 
 
 new
 
 $70 Dissertations* 
 
 new heart, and a new spirit will I put within 
 you, and I will remove the heart of stone from 
 your flesh, Sec. and which agrees with the 
 eleventh principle of Isaiah. 
 
 Fifth, that the nations will all then acknow- 
 ledge the strict Unity of God, &c. as is said, 
 " And the nations shall know that I am the 
 Lord, &c." And which agrees with the twelfth 
 principle of Isaiah. 
 
 Now, it is clear, that none of these principles 
 were fulfilled at their return from Babylon : 
 neither were they accomplished during the life 
 of Jesus; neither can they in any manner be 
 applied to the spiritualizing scheme of the 
 Christians. Whence it is manifest that they 
 remain to be accomplished at the final restora- 
 tion of the nation, by the hands of the true 
 Messiah. 
 
 The fifth prophecy commences (chapter 
 xxxviith. verse 1st. and is continued to the end 
 of verse 14th.) of the same: in which the 
 prophet speaks at large of the resurrection of 
 the dead. 
 
 Before we proceed, I judge it necessary to 
 observe, that there is great difference of opinion 
 concerning this prophecy. Some of the ancient 
 
 rabbins
 
 on the Prophecies, 271 
 
 abbins held that, this resurrection actually 
 rook place; and that these dry bones * were 
 covered with flesh, skin, Sec. and really stood 
 on their feet alive : and returned thanks to God, 
 for this great mercy: for they were of opinion 
 that these slain, were of the children of Ephraim, 
 who according to tradition went out from Egypt 
 before the time of their redemption was come; 
 and were therefore slain by the men of Gath. 
 Though some think they were slain in the 
 wilderness, for going against Gath, contrary 
 to the word of God j and to which, the Psalmist 
 is supposed to allude (Psalm. Ixxviii. 9, &c. 
 See 1 Chron- vii. 2J. and Yalkut. fol. lxvi. S. 
 Sect. 227.) But others, (Maim. Abarbanel, 
 <&c.) with far greater probability of truth, are 
 of opinion, that it was only a vision, in which 
 all this was shewn to the prophet, as an image 
 or figure, of the resurrection, that is to take 
 place at the time of the future restoration of the 
 nation. This is farther corroborated by the 
 arrangement of this, and the two following 
 prophecies : for in this prophecy, the prophet 
 speaks of the resurrection : and from verse 15th. 
 to the end of the chapter he speaks of the res- 
 toration 
 
 lVrekCheltk.
 
 272 Dissertations 
 
 toration of the nation ; when they are all to ba 
 united into one kingdom, under one prince : 
 and in (chapter xxxviiith) he speaks of the 
 vengeance which God will take of their enemies. 
 
 And it really is very remarkable, that our 
 Legislator Moses (as I have observed in the 
 explanation of his second prophecy in the first- 
 volume) hath also thus arranged them, when he 
 says; " I kill, and I will make alive;" this 
 denotes the resurrection. { I have wounded, 
 and I will heal:" this denotes their restoration : 
 for during the captivity they were wounded with 
 sore afflictions; and therefore the captivity is 
 called the wound of Israel ; and the redemption 
 their cure. " Neither is there any that can 
 deliver out of my hand." This denotes the 
 vengeance that God will take of their enemies. 
 
 We shall now proceed to the explanation of 
 the prophecy, (verse \ 2.) " The. hand of 
 the Lokd was upon mc, and carried me out in 
 the spirit of the Lord, and set me in the midst 
 of a valley which was full of bones, and caused 
 me to pass by them round about; and, lo, there 
 were very many on the face of the valley, and, 
 lo, they were very dry." The great number of the 
 bones was to shew, the prodigious numbers that 
 
 shall
 
 on the Prophecies. &f$ 
 
 shall arise at the resurrection : and their being 
 very dry ; was to inform us, that the resurrec- 
 tion would not take place till after a long time; 
 till " the end of days." (Dan. xii. 13.) 
 
 In verse 3d, the prophet mentions God's 
 question to him, and his answer thereto. " Then 
 he said unto me; son of man, can these bones 
 live? And I answered, O Lord God, thou 
 knowest." This answer of the prophet is not 
 free from objection; (as the learned Abarbanel 
 observes) for if he had understood God's ques- 
 tion, as asking him, if they could live according 
 to nature: he ought to have answered in the 
 negative, and if he understood the question to 
 denote, whether God by his omnipotent power, 
 could reanimate them in a supernatural manner; 
 he ought to have answered in the affirmative; 
 by saying, I know that thou canst do every 
 thing; that thy power is as large as thy will; 
 and that nothing can hinder thee from effecting 
 whatever thou desirest. It therefore is to 
 be inquired why the prophet replied in such 
 a manner ? The solution of which is, that as 
 God in the preceding chapter had said, Not 
 for your sakes do I this, O house of Israel." 
 He now asked the prophet, whether they were 
 
 worthy
 
 274 Dissertations 
 
 worthy of a resurrection, according to the 
 merit of their works? To this, he very justly 
 answered, " O Lord God, thou knowest." 
 Thou art well acquainted with all their thoughts 
 and actions; and therefore knowest whether 
 they be worthy or not: and in consequence of 
 this answer, he was ordered to address these 
 dry bones: (verse 4.) ' Then he said unto me, 
 prophecy concerning these dry bones, and say 
 unto them, O ye dry bones, hear the word of 
 the Lord." Although ye are so dry and 
 perished, that no moisture is left in you; so 
 that life is not to be expected from you J and 
 by which he shewed, that of themselves, they 
 were utterly unworthy of a resurrection ; yet 
 nevertheless, says he, hear the word of God ; 
 be attentive to his wonder working power: for 
 (verse 5 6.) ;t Thus saith the Lord unto 
 these bones: behold, I will cause breath to 
 enter into you, and ye shall live: and I will 
 lay sinews upon you, and will bring up flesh 
 upon you, and cover you with skin, and put 
 breath into you; and ye shall live, and shall 
 know that I am the Lord." 
 
 The prophet then informs us, that although 
 he thought this a thing almost impossible; yet 
 
 he
 
 on the Prophecies. Q7S 
 
 he prophecied; because it was God's command 
 that he should do so ; (verse 7.) " So I prophe- 
 cied as I was commanded; and as I prophecied 
 there was a noise; and behold there was a shak- 
 ing, and the bones drew near, bone to its bone. 
 And when I looked, behold, there were sinews 
 upon them, and the flesh came up, and the skin 
 covered them above : but there was no breath in 
 them. Then he said unto me, prophecy unto 
 the breath, prophecy, O son of man, and say 
 Unto the breath, thus saith the Lord God; 
 come from the four winds O breath; and 
 breathe upon these slain, that they may live. 
 So I prophesied as he commanded me; and 
 the breath came into them, and they lived, and 
 stood on their feet, an exceedingly great host. 
 Then he said unto me; son of man, these bones 
 are the whole house of Israel : behold, they 
 say, our bones are dried, and our hope is lost 
 we are cut off for our parts." This is a very 
 just complaint of the nation; for although 
 they are to be restored by the Messiah, in the 
 latter days; yet of what benefit will the future 
 redemption be, to those that have been so 
 cruelly persecuted to death, and suffered martyr- 
 dom 
 vol. 2. L 1
 
 276 Dissertations 
 
 dom for the sake of his holy name, during 
 this long and dreadful captivity ? Thus also the 
 prophet Isaiah complained : (see the first volume 
 &c.) and in answer to which, he immediately 
 received that most benign, consolatory, and 
 enlivening promise, " Thy dead men shall 
 live; thy deceased, they shall rise." (As shewn 
 in the first volume, &c.) So the prophet here 
 likewise receives an order, to prophesy of the 
 future resurrection, for their consolation ; that 
 they who mourn for Jerusalem, may also rejoice 
 with hers (verse 12 14.) "Therefore pro- 
 phesy, and say unto them : thus saith the Lord 
 God; behold, I will open your graves, and 
 cause you to come up out of your graves, O 
 my people; and bring you into the land of 
 Israel. And ye shall know that I am the Lord, 
 when I have opened your graves, and caused you 
 to come up out of your graves, O my people, 
 and shall put my spirit within ye, and ye shall 
 live, and I shall place you in your own land: 
 then shall ye v know that I the Lord have 
 spoken it, and have done it, saith the Lord." 
 
 Thus has the prophet in a forcible and 
 beautiful manner, under the similitude of a 
 prodigious number of dry bones, shewn the 
 
 resurrection
 
 on the Prophecies, 277 
 
 resurrection of the Jewish nation : I say of the 
 Jewish nation ; and not of the rest of mankind : 
 for although, in speaking of the great end that 
 is to be effected by the resurrection, I have ob- 
 served in the first volume, that there is to be a 
 particular, and general resurrection : the for- 
 mer, for the Jewish nation; and the latter for 
 the rest of mankind : yet, here, the prophet only 
 speaks of that for the Jewish nation; and there- 
 fore says, " And will cause you to come up out- 
 of your graves, O my people ;" and which is* 
 another great proof, that the prophet was fore- 
 telling the resurrection, which is> to take place 
 after the restoration of the nation ; as he 
 made use of the term w graves^ and which, he 
 would by no means have done, had he intended 
 to have shewn the restoration of the nation, 
 under the similitude of the image of the dry 
 bones; as Christian commentators in general 
 say, because there were no graves there; and 
 therefore he did not make mention of any; as 
 they all laid in the open valley; he therefore 
 would have said, as usual. And 1 will bring 
 you up from among the nations, 8>c. and will 
 bring you into your land : and not have spoken 
 of breathy and lifc> and the opening of the 
 
 graves,
 
 278 Dissertations 
 
 graves, &c. It therefore is plain, that this 
 prophecy is to shew the future resurrection; 
 as hath been shewn from the arrangement of 
 the three prophecies that follow each other. 
 
 The reason that Christian commentators in 
 general explain it, as denoting the future restora- 
 tion of the nation; and not their resurrection, 
 (hath been shewn at large, in the first volume, 
 $cc. in my remark, on Bishop Lowth's note 
 on Isaiah xxyi. 19.) 
 
 I must now observe, that it is manifest, that 
 this prophecy hath at no time whatsoever been 
 fulfiled: but remains to be accomplished at the 
 time of the future restoration of the nation, 
 by means of the true Messiah. 
 
 The sixth prophecy commences verse 1.5th,, 
 of the same chapter that contained the preceding 
 prophecy ; and is continued to the end of the 
 last verse of the same. 
 
 The prophet having in the preceding pro- 
 phecy, shewn the future resurrection of the 
 dead; proceeds now to inform us, that at the 
 time of the resurrection, and the restoration of 
 the nation; the union of the kingdoms of Israel 
 and Judah, will also then take place; and they 
 shall not be divided into two kingdoms, any 
 
 more ;
 
 on the Prophecies, 279 
 
 jnore : (verse 15 22.) ' The word of the 
 J.ORD came also unto me, saying; moreover, 
 thou son of man, take thee one stick, and write 
 upon it, for Judah, and the children of Israel 
 his companions*; then take another stick and 
 write upon it, for Joseph the stick of Ephraim 
 and of all the house of Israel his companions {. 
 Then join them one to another as into one 
 stick, and they shall become one in thine hand. 
 And when the children of thy people shall speak 
 unto thee, saying, wilt thou not shew us what 
 thou meanest by these? Say unto them, thus 
 saith the Lord God; behold, I will take the 
 stick of Joseph which was in the hand of 
 Ephraim and of the tribes of Israel his compan- 
 ions, and will put them on it, with the stick, 
 of Judah, and will make them one stick, and 
 hey shall be one in mine hand J. And the 
 
 sticks 
 
 That is, Benjamin and Levi, who adhered to the kingdom of 
 Judah ; as also some few of the other tribes, that fell to Judah. 
 
 ^ This denotes all the other tribes of Israel, and therefore, the prophet 
 iaid, " all the house of Israel." 
 
 1 The Archbishop of Armagh's Note on this place, is curious and 
 pjaiuly shews how these critics trifle with the sacred text : it is as 
 follows. in nine hand] HTirV VH> " m tlle nallc ^ f Judah," is the 
 reading of o Arab, from the abbreviation "% "V^J, as Cappellus 
 curiously observes, curious indeed ! fir unfortunately for these curious 
 critics, we know of no .such thing us abbreviations in Scripture : abbr-
 
 JSO Dissertation* 
 
 sticks whereon thou writest shall be in thine 
 hand before their eyes. And say thou unto 
 them, thus saith the Lord God; behold, I will 
 take the children of Israel from among the 
 nations whither they are gone, and will gather 
 them from every side, and bring them into their 
 own land. And I will make them one nation 
 in the land, upon the mountains of Israel ; and 
 one king shall be king over them all; and they 
 shall no more be two nations, neither shall they 
 be divided into two kingdoms any more at all.'* 
 And as the division of the kingdom, was one 
 
 cause 
 
 viations arc only to be found in rabbinical writings. But it must farther 
 he observed, that the Archbishops comment, is equally as curious as 
 Cappellus's observation: for he observes, " I prefer this, refuting, as it 
 makes the Prophecy more definite, in the hand ofJudah ; first, under 
 Zerubbabel, and hereafter under a great king of that tribe." But with, 
 ill due deference to the Archbishop's great knowledge, in sacred and 
 profane learning, 1 fain would ask him, where he found, that Zerub- 
 bab-1 ever reigned over Judah, Ephraim, and nil the house of Israel, 
 their companions? Now, (not to mention the other parts of thi 
 prophecy j as their not returning to sin any more : and God's sanctuary 
 bciP placed in the midst of them for ever) this promise surely, cannot 
 be said to have been fulfil ed under Zerubbabel, who was nothing more, 
 than the governor of Judea under Cyrus ; and not the king under whom 
 the whole nation is to be united It however, is some consolation to ns 
 poor Israelites, that in his great goodness the Archbishop has allowed us 
 to hope that, it may Ue fulfiled " hereafter, under a great king of that 
 tribe,"
 
 on the Prophecies. $81 
 
 cause of their falling into idolatry, by Jero- 
 boam's making the calves ; he tells them, that 
 after their union, they shall no more return to 
 sin: (verse 23d.) "Neither shall they defile 
 themselves any more with their idols, nor with 
 their abominations, nor with any of their trans- 
 gressions : but I will save them from all their 
 dwelling places wherein they have sinned, and 
 will cleanse them :" That is, from all the 
 countries where they have been in captivity; 
 and where they had sinned, by bowing down to 
 stocks and stones; agreeable to what our legis- 
 lator Moses saic 5 , (Deut. xxviii. 36* -64.) 
 " And thou shalt serve other god's, wood and 
 stone." And because they were there polluted 
 in their sins, he says, "and I will cleanse 
 them; so that they will then be clear from all 
 pollution; and which will be the means of their 
 being happy in the enjoyment of what they had 
 so long been deprived of: namely, their being 
 under the immediate government of God, and 
 the house of David; as the prophet says in the 
 latter member of the ver.e, and (verse 24th.) 
 *' And they shall be my people, and I will be 
 their God. And my servant David shall be 
 king over them, and they ail shall have one shep- 
 herd;
 
 282 Dissertations 
 
 herd; and they shall walk in my judgments^ 
 and observe my statutes, and do them." 
 
 In (verse 2oth.) he shews the eternal existence 
 of the nation, and their possesion of the land 
 for ever. " And they shall dwell in the land 
 which I gave to my servant Jacob, wherein 
 your fathers ha\ e dwelt; and they shall dwell 
 thciein, even they and their children and their 
 children's children for ever; and David my 
 servant shall be their prince for ever," 
 
 The prophet then proceeds to shew that,, they 
 are no more to be vexed, or tormented with 
 wars, Or any other trouble : but shall enjoy 
 everlasting peace, and the highest state of 
 felicity, both temporal, and spiritual; (verse 
 5 07.) " I will also make a covenant of 
 peace with them ; it shall be an everlasting cove- 
 nant with them : and I will place them, and 
 multiply them; and will place my sanctuary in 
 the midst of them for ever. My tabernacle also 
 shall be with them : yea, I will be their God, 
 and they shall be my people." 
 
 The prophet goes on to shew, that their sanc- 
 tity will be such, as to be known among all 
 * nations, who by that means, will be brought to 
 the knowledge of the one true God : (verse 28.) 
 
 And
 
 on the Prophecies. 283 
 
 *' And the nations shall know that I the Lord 
 sanctify Israel, when my sanctuary shall be in 
 the midst of them for evermore." 
 
 From the preceding explanation of this 
 prophecy, the following fundamental princioles 
 are deducible. First, the future redemption and 
 salvation of Israel; as is said, (verse 21.) 
 " Behold, I will take the children of Israel 
 from among the nations whither they are gone, 
 and will gather them from every side, and 
 bring them into their own land." And which 
 agrees with the third principle contained in the 
 prophecies of Isaiah. 
 
 Second, the restoration of the ten tribes; 
 and which principle, it must be oberved, hath 
 in none of the prophecies, been so clearly 
 shewn, as in this; where the prophet says, 
 (verse 19.) " Behold, I will take the stick of 
 Joseph, which was in the hand of Ephraim and 
 of the tribes of Israel his companions, &c." 
 And which agrees with the jourth principle 
 of Isaiah. 
 
 Third, that a king of the house of David, 
 is to reign over Israel and Judah together. 
 This principle also, hath not been more clearly 
 
 expressed 
 yol. 2. M m
 
 234 Dissertations 
 
 expressed by any other prophet, than by 
 Ezekiel, when he says, (verse 2 C 2,) " And I 
 will make them one nation in the land, upon 
 the mountains of Israel ; and one king shall be 
 king over them all; and they shall be no more 
 two nations, neither shall they be divided into 
 two kingdoms any more at all." (verse 24.) 
 " And David my servant shall be king over 
 them, &c." And which agrees with the tenth 
 principle of Isaiah. 
 
 Fourth, that they will then enjoy the highest 
 state of spiritual happiness on earth ; by the 
 return of the divine presence, and the spirit of 
 prophecy among them, as aforetime : (but which 
 they did not enjoy during the continuance of 
 the seond temple) as is said, (verse l z6.) " And 
 I will place my sanctuary in the midst of them 
 for ever, &c." And which agrees with the 
 eighth principle of Isaiah. 
 
 Fifth, that God will then circumcise their 
 heart, so that they will no more return to sin ; 
 and consequently, will not go into captivity any 
 more; but shall possess the land, and dwell in 
 it for ever: as is said, (verse 23.) "Neither 
 shall they be defiled any more with their idols s 
 nor with their abominations, &c. : ' And (verse 
 
 25 th
 
 on the Prophecies. 2S5 
 
 25th 26th.) And they shall dwell therein, 
 even they and their children and theii children's 
 children for ever : And I will make a covenant 
 of peace with them; Sec." And which agrees 
 with the eleventh principle of Isaiah. 
 
 Sixth, that the nations will then acknowledge 
 the Unity of God; will serve and worship him ; 
 as is said, (verse 28.) " And the nations shall 
 know that I the Lord sanctify Israel, cSrc." 
 And which agrees with the twelfth principle 
 of Isaiah. 
 
 Now, it is well known that, none of these 
 great and glorious promises were fulfiled at 
 their return from Babylon : for then the ten 
 tribes did not return : no king of the house of 
 David reigned over them : though the prophet 
 says, " My servant David shall be their prince 
 for ever." Neither did they possess the land 
 for ever, &c. 
 
 And, I presume, that no one can be so 
 hardy, as to say, that they ever were fulfiled 
 by, or under Jesus; either while he walked 
 upon earth ; or at any time during the existence 
 of Christianity, even to this present time. 
 
 It also is manifest, that they cannot in any 
 sense whatsoever be applied to the spiritualizing 
 
 scheme
 
 286* Dissertations 
 
 scheme of the Christians : whence it is demon- 
 strable, that they remain to be accomplished at 
 the appeal ance of the true Messiah. 
 
 As to what the Archbishop of Armagh ob- 
 serves, (note on Ezek. chap, xxxvii. verse 24.) 
 " The simiiaiity between Christ at his future 
 advent to reign over the Jews, and David his 
 progenitor, may consist in the flourishing state 
 of spiritual affairs amidst external magnificence. 
 " My servant David shall be their prince for 
 ever, favours the supposition that Christ will 
 hereafter assume regal state on earth among the 
 converted Jews." I shall only say, (as I have 
 already observed in the first volume, to wh'.ch 
 I refer the reader.) That I am confident, that 
 Christians cannot produce one single, clear, 
 unequivocal prophecy from the Old Testament, 
 which foretels a two-fold coming of one and the 
 same person as the Messiah ; and that too, at 
 the distance of such a number of years as have 
 already elapsed from the supposed period of his 
 being on earth : much less, that the same person 
 is fust to be a suffering Messiah; then a 
 sjnritual Messiah and afterwards, when up- 
 wards of seventeen or eighteen hundred years 
 have elaptedj he is to come again, and reign as 
 
 a
 
 on the Prophecies. 287 
 
 a temporal prince upon earth; he and his pos 
 terity after him, for ever. For this, I agains 
 assert, that Christians have no authority from 
 the prophecies of the Old Testament ; and their 
 embracing such opinions, plainly shews to what 
 miserable shifts they are obliged to have recourse, 
 in order to explain away the true intent and 
 meaning of the word of God, that so plainly 
 stares them in the face, while they thus attempt 
 to divert it from its true sense. 
 
 Dr. Priestly indeed, took another course, 
 
 (and I must acknowledge, a far more rational 
 
 one had he had any authority for it from 
 
 Scripture) to evade the force of the prophecies 
 
 that speak of the great temporal happiness and 
 
 prosperity that we are to enjoy in the latter 
 
 days under the Messiah, the prince of the 
 
 house of David ; by pretending that the suffering 
 
 Messiah is one person; and the prince, of the 
 
 house of David is another * : and that it is 
 
 under the latter that we are to enjoy all the 
 
 temporal glory that we expect to be our lotj 
 
 for he acknowledges that, <s the Messiah we 
 
 look for will come." And it is this, that has 
 
 induced Christians to tell us of a second coming ; 
 
 because 
 
 * Letters to the Jews, p. 38.
 
 288 Dissertations 
 
 because they are fully convinced from the pro- 
 phecies of the Old Testament, that the glorious 
 promises therein contained, were never ac- 
 complished at the past advent of Jesus; for 
 instead of that happiness, glory and prosperity, 
 that we expected, and were taught to expect 
 from the Messiah, according to the prophecies; 
 Jesus, if he was that Messiah, brought us 
 nothing but shame and misery : for a few years 
 after his death, the nation instead of beholding 
 the accomplishment of these great promises, 
 saw its temple burnt, its capital city razed, its 
 worship abolished, its government destroyed, 
 its children dispersed all over the universe, and 
 made the execration and contempt of mankind. 
 The Christians therefore, in order to induce us 
 to embrace Christianity, endeavour to sooth 
 us with the idea of the second coming of their 
 Messiah ; for as a famous Christian author 
 says *. " A time then must come, which shall be 
 the reign of the Messiah and the Jews, in which 
 this nation shall be exalted, as has been promised 
 above all the nations, and shall reign by its 
 Saints, its Prophets, and Apostles. For other- 
 wise, I am bold to say, that all the prophecies 
 
 made 
 
 * Juricu'a Proph'.fic*. T<>su. 2. pa;,c 207.
 
 on the Prophecies. 889 
 
 made to this people were delusive, and were 
 only given them for a snare *. 
 
 But this scheme of the second coming of 
 Jesus, which is founded on that of the millen- 
 nium, is, as I have already shewn, a mere 
 chimera, an ignus fat mis ; and for which there 
 is not the least authority in the prophecies of 
 the Old Testament. 
 
 The seventh prophecy commences (chapter 
 xxxviii. verse 1st.) and is continued to the end 
 of the last verse of chapter xxxix. 
 
 The purport of this prophecy, (according to 
 the arrangement above mentioned) is the venge- 
 ance which God will take in the latter days, 
 of the enemies of the Jews, for the cruelties 
 exercised against them, from the first destruction 
 of their country, and their being carried into 
 captivity, to the very time, that he shall inflict 
 this punishment on them. 
 
 Before we proceed it must be observed that, 
 the generality of commentators are of opinion, 
 that the nations here mentioned, will come to 
 invade the Jews after their restoration, and 
 re-establishment in their own land; and this 
 
 will 
 
 * See the first volume, where this is treated of at large ; and to which 
 I must refer the reader, in orJ" to pr-'tent repetition.
 
 290 Dissertations 
 
 will be in order to refine and purify them, 
 when the wicked are to be cut off, and the true 
 believers will be preserved. But to this, the 
 learned Abarbanel objects; as the nation will 
 already have been refined, before they shall 
 be restored to their own land : as God will judge 
 them in the wilderness >of the people, in their 
 journey thither ; (is already shewn.) He 
 therefore is of opinion, that '.hey will not come to 
 attack the Jews, but to dispossess the Christians 
 of* the holy land; which they, (stirred up by 
 God, as we find that Gog will also) shall have 
 by some means gotten possession of. And, as 
 that was the spot where they first began to afflict 
 the nation, they therefore will all meet there 
 with their due reward; Christians, Mahometans, 
 and Pagans, will all fight against each othei t 
 and thus will the vengeance of God be accom- 
 plished upon them. Now, although there is 
 a difference of opinion concerning the motive 
 that will induce Gog and the nations that shall 
 come with him to this war; yet, all agree, that 
 this is certainly to take place in the latter days: 
 when the nations will be punished for what they 
 have done to the Jews, for so many hundred 
 years; as mentioned in the different prophecies 
 delivered by the prophets.
 
 on the Prophecies. 291 
 
 We now proceed to the explanation of the 
 prophecy. (Verse 1 3.) " The word of the 
 Lord came also unto me, saying: son of man, 
 set thy face against Gog of the land of Magog, 
 prince of Rhos Meshech and Tubal, and pro- 
 phesy against him, and say, thus saith the Lord 
 God: behold, I am against thee, O Gog, 
 prince of &hos Meshech and Tubal." Magog 
 we know was the second son of japhet; and 
 (as Mr. Mede expresses it) by the consent of 
 all men, placed north of Tubal, and esteemed 
 the father of the Scythians, that dwelt on the 
 east and north-east of the Euxine sea. Michaelis 
 compares the word Gog with Kak or Chak, the 
 general name of the kings among the ancient 
 Turks, Moguls, Tartars, Cataians, and Chinese; 
 (Spic. Geogr. p. 34.) and thinks that Magog 
 denotes those vast tracts of country to the north 
 of India and China, which the Greeks called 
 Scythia, and we Tartary. The Turks are 
 generally allowed to be of Scythian origin. 
 And Pliny says, (L. v. ch. xxiii.) that the city 
 in Syria called IJierapolis, was by the Syrians 
 called Magog; which name it is supposed to 
 have derived from the Scythians^ when they 
 
 made 
 vol. 2. N n
 
 292 Dissertations 
 
 made an excursion into Syria, and took this city. 
 On the like account it is that the city of Beth- 
 shean in the territories of the tribe of Manasseh 
 on this side Jordan, being seized on by the 
 Scythians, when they enlarged their conquests 
 in Syria, and which was kept by them as long 
 as they continued in Asia, was afterwards called 
 Scythopolis. As to t#tn, I must observe, that 
 it is not an appellative, as in the common 
 translation of the bible; but is a proper name; 
 and denotes the people called Rhossu For as 
 Bochart observes from the Nubian Geographer, 
 that the river in Armenia, called by the 
 Greeks Araxes 9 is by the Arabians called Ro.sk. 
 This also, (according to Dr. Wells *,) makes 
 it probable that the Moscovites, or Muscovites 
 in Europe, were a colony originally of Meshech, 
 or Mosoch, called by the Greeks, Moschi, not 
 only on account of the likeness of names, but 
 also of the respective situations of the Asiatic 
 and European Moschi one to the other. And 
 therefore, he farther observes, that " the Mos- 
 chi \ and Rossi being thus neighbours in Asia, 
 ihcir colonies kept together in Europe; those 
 
 of 
 
 * HUt. Gcf.gr. OI<! TV.'. Vol 1.-rt. page 168. 
 S IWul i>. 159.
 
 on the Prophecies, 9$ 
 
 of the Moschi seating themselves in the province 
 of Muscovy, properly so called, that is, the 
 parts about the city of Moscow : those of the 
 Rossi seating themselves in the parts adjoining 
 on the south. For the learned Bochart has 
 observed from Tzetzes, that the people called 
 Tauri, and from whom the Taurica Chtrsonesus 
 took its name, where in the days of Tzetzes 
 better known by the name of Ros> than of 
 Tauri. Upon the whole therefore it may very 
 probably be believed, that the Alusvovites and 
 Russians in Europe were colonies of Meshech, 
 or else of Meshech and Tubal jointly." As to 
 Tubal, they are supposed to be the Asiatic 
 Iberians; the same whom the Greeks called 
 Jberi, and who were originally seated to the 
 north of Meshech. And Bochart supposes 
 that they are the people called Tibirani ; who 
 were seated towards mount Caucasus. 
 
 Having thus given as good an account as we 
 possibly can of these nations, at this distance of 
 time ; we proceed to the farther explanation of 
 the prophecy. 
 
 The prophet then in strong, forcible, grand, 
 and sublime language, adorned with magnificent, 
 imagery, shews that God will allure Go,j, to 
 
 come
 
 294 Dissertations 
 
 come up against the land, by turning of him 
 about, with hooks in his jaws : for the nations 
 that then will have possession of the holy land, 
 will be as the hooks to draw him and his power- 
 ful host thither; in like manner as Deborah 
 said to Barak *, " Go, and draw toward mount 
 Tabor, and take with thee ten thousand men, 
 <&c. And I will draw unto thee, to the river 
 Kishon, Sisera the captain of Jabin's host &c." 
 For by Barak's ascending mount Tabor, he 
 drew out Sisera and his host. Thus will it also 
 be with Gog, (verse 4 13.) " And I will turn 
 thee back, and put hooks into thy jaws; and I 
 will bring thee forth, and all thine army, horses 
 and horsemen, all of them clothed in gorgeous 
 apparel, even a great company with bucklers 
 and shields, all of them handling swords: 
 Persia, Eihiopia, and Lybia with them; all of 
 them with shields and helmets: Gomer, and all 
 his bands; the houie of Togarmah from the 
 north quarters, and all his bands; even many 
 people with thee." Thus the prophet enum- 
 erates the different nations, that are to come 
 with Gog ; the three former of which, are known 
 to us; and Gomer denotes the ancient celts; 
 
 the 
 
 * Ju<!jt> iv. I' 7.
 
 on the Prophecies* 295 
 
 the " Cimtnty ians *, a very old and celebrated 
 
 people, who inhabited the peninsula of Crim 
 
 Tartary." Michaelis's note on this place. 
 
 Togarmah, some think denotes Capadocia ; and 
 
 which in a manner lies due north of Judea . 
 
 Though Michaelis thinks it denotes Armenia J. 
 
 The prophet goes on to desire him to prepare 
 
 for the war. " Prepare even prepare thyself, 
 
 thou, and all thy company that are assembled 
 
 unto thee; and be thou a guard unto them. 
 
 After many days thou shalt be visited : in the 
 
 latter years thou shalt come into the land brought 
 
 back from the sword, and gathered out of many 
 
 people, unto the mountains of Israel which 
 
 have been continually desolate:" Abarbanel 
 
 observes that, O^l D'DyE DV3pD does not de- 
 - .... vv i^. 
 
 note the Jews, as gathered from among the 
 different nations ; but properly signifies an 
 assemblage of many people : and denot s a 
 colltction of the different Christian nations, that 
 will then be in possession of the holy land; 
 having lately dispossessed the Mahometans of 
 
 it: 
 
 The people called Cimmerij, according to Heredotus, (Lib 4.) who 
 originally inhabited the greatest part of tUe northern tract of the le.-ser 
 Asia. 
 
 Geogr. Old Test. p. 124. \ Spic. Geogr. paje 7*.
 
 296 Dissertations 
 
 it: and in this manner it was continually deso- 
 late; as being first laid waste by the Romans; 
 afterwards taken by the Saracens ; then by the 
 Christian--: afterwards by the Turks; and now 
 again by the Christians, as mentioned in the 
 latter member of the verse ; " but it is taken out 
 from the people; and they dwell securely all of 
 them." That is, the Christians who have taken 
 it from the Mahometans : and thus for the time 
 they shall have possession of it, they will dwell 
 safely. And it is against these that Gog will 
 come up : and thus will Christians, Mahomet- 
 ans, and Pagans, all be brought together to 
 one spot, as above mentioned. And therefore 
 the prophet proceeds, " And thou shalt go up, 
 as a storm cometh, thou shalt be as a cloud to 
 cover the land; thou and all thy bands, and 
 many people with thee. 1 hus saith the Lord 
 God : it shall come to pass at the same time that 
 things shall arise in thine heart, and thou shalt- 
 think an evil thought; and shalt say, I will 
 go up to the land of unwalled villages; I will 
 go to them that arc at rest, that dwell safely; 
 all of them dwelling without walls, and having 
 neither bars nor gates : to take a spoil and to 
 divide a prey; to turn mine hand against the 
 
 desolate
 
 on the Prophecies. 957 
 
 desolate places that are become inhabited, and 
 against a people gathered * out of the nations, 
 which have gotten cattle and goods, dwelling in 
 the middle of the eanh. Sheba, and Dedan, 
 and the merchants of Tarshish, and all the 
 villages thereof, shall say unto thee, art thou 
 come to take a spoil ? hast thou assembled thy 
 company to divide a prey ? to carry away 
 silver and gold, to take away cattle and goods, 
 to divide great spoil ?" But this will not be; 
 for they shall all fall as dung upon the face 
 of the field. 
 
 The prophet then proceeds to shew the cause 
 of God's inflicting this severe punishment on 
 Gog and the nations that shall come with him : 
 which is because they had carried the ten tribes 
 captive, and spilt their blood as water: there- 
 fore in the very place that they committed their 
 wickedness, there they are to receive their 
 judgments, (verse ;4 16.) {; Therefore pro- 
 phecy, son of man, and say unto Gog, thus 
 saith the Lord God : in that day, when my 
 people Israel dwelt securely, dost thou not 
 know it? That is, (as Abaibancl observes) 
 
 in 
 
 Properly, a collection of different nations. Abarbanel 
 
 t The Archbishop of Arrntgh rca Is "*jj/j""| "rise ujj," instead of 
 yjfl " /Atii Ktioisest"' his reason for which, he eive> in his not-?, as
 
 <gg8 Dissertations 
 
 in the days of Sennacherib, when my people 
 Israel dwelt securely on the other side Jordan, 
 and in the land of Zebulun and Naphtali, and 
 in Samaria, &c. dost thou not remember what 
 thou didst unto them ? for, " Thou didst come 
 from thy place, from the north quarters, thou 
 end many people with thee, all of them riding 
 upon horses, a great company and a mighty 
 host. And thou didst come up against my 
 people, as a cloud to cover the land; therefore 
 in the latter days it shall also come to pass, 
 that I will bring thee against my land; that the 
 nations may know me, when I thall be sanctified 
 
 in 
 
 follows. "rise u;>j Cappellus obse:yei that o, read "|Jfn which 
 IIoi>b : gant and Dathius greatly prefer. The latter critics refers to Jer. 
 vi. 22.''' "nyn recte i rii fallor Confer >Ter vi. 22. " Seeker." All 
 thi% is very fine to be sure ; and sounds pompously in the ears of a mere 
 Fnglibh reader; or the half taught Hebraist. Hut the true Hebraist, 
 Tiews such false criticism with pity ; and smiles at the supeificial tinsel : 
 for unfortunately for these profound critics, all this v.'ill not help them 
 for "*iyn "i'hout y pointed which way they please, as it it in Scrip- 
 ture ; (though I suppose thai in their great wisdom, they have discarded 
 
 the points) does not denote to stir up : for it pointed thus, HV/"I as ' n 
 
 - : 
 1' aim cxli 8, it signifks /<> ]>our out. And if pointed thus ^VH it is a 
 
 i...,un .vl'-lnn/iii . and denotes a razor. And if we read with Seeker, we 
 t add ^ an And after all, this tw : ^ti:i[r and wire drawing of the 
 printed t( xt, will not do ; for the proper grammatic form of " thou shal? 
 ri r up," is, miyn-
 
 on the Prophecies. 299 
 
 in thee, O Gog, before their eyes." For when 
 God shall have thus punished him, for what 
 he did aforetime to Israel, then will his name 
 be sanctified. And therefore the prophet says 
 immediately after, (verse 17.) " Thus saith the 
 Loud God : art not thou he of whom I spake 
 in old time by my servants the prophets of 
 Israel, who prophesied in those days, many 
 years past, that I would bring thee here because 
 of them ?" That is, I would bring thee here 
 to take vengeance on thee for their sake: for 
 what thou didst unto them. The prophet there- 
 fore, in grand, sublime, and indignant language, 
 with magnificent and terrific imagery; foretels 
 his destruction; (verse 18 20.) " And it 
 shall come to pass in that day, even on the day 
 when Gog shall come against the land of Israel, 
 saith the Lokd God, that my fury shall rise up 
 in my face. For in my jealousy, and in the 
 fire of my wrath have I spoken: surely in that 
 day there shall be a great shaking in the land of 
 Israel : so that the fishes of the sea, shall shake 
 at my presence, and the fowls of the heavens, 
 and the beasts of the field, and every creeping 
 thing that creepeth upon the ground, and all 
 
 the 
 vol. 2. O o
 
 300 Dissertations 
 
 the men that are upon the face of the earth: 
 and the mountains shall be thrown down, and 
 the steep places shall fall, and every wall shall 
 fall to the ground." The " great shaking" does 
 not denote an earthquake, as Archbi.shop 
 Nevvcombe (after Howbigant) has erroneously 
 thought : (see his note on this place) but under 
 this figure, the prophet has shewn the dreadful 
 slaughter of the nations, who are compared to 
 " the fishes of the sea, &c." And " the fall of 
 the mountains, &c." denotes the fall of their 
 kings, princes, and great men : the same as the 
 heavens, &c. denote thrones and dignities; (as 
 shewn in the first volume, Sec.) and therefore, the 
 prophet immediately explains the figure : (verse 
 21.) " And I will call for a sword against him 
 throughout all my mountains, saith the Lord 
 God : every man's sword shall be against his 
 brother." That is, the Christians against the 
 Mahometans; for as the former are descended 
 from Edom, and the latter from Ishmael; they, 
 according to Scripture language, are brethren. 
 
 The prophet then proceeds to shew that, 
 God will not only take vengeance on them by 
 the sword; but also by the pestilence, fire, &c. 
 and by which, he will be magnified in the sight 
 
 of
 
 on the Prophecies. 301 
 
 of the nations : (verse 22 23.) " And I will 
 plead against him with pestilence and with 
 blood ; and with an overflowing shower, and 
 great hail stones; and fire and brimstone will I 
 rain upon him, and upon his bands, and upon 
 the many people that are with him. Thus will 
 I magnify myself, and sanctify myself, and I 
 will be known in the sight of many nations; 
 and they shall know that I am the Lord." For 
 when God shall take vengeance on the nations, 
 for what they did to his people; they will stand 
 in awe of him; his particular providence will 
 then be acknowledged; and he will be magni- 
 fied, as a just judge. 
 
 The prophet goes on to exemplify more at 
 large, the figurative language that he had made 
 use of above: (chap, xxxix. ] 7.) "There* 
 fore, thou son of man, prophecy against Gog, 
 and say, thus saith the Lord God; behold I am 
 against thee, O Gog, prince of Rhos Meshech 
 and Tubal; and I will turn thee back, and will 
 strike thee with six plagues *, when I cause 
 
 thee 
 
 * Tbis is according to Kimchi's father, and Abarbanel : as the pro- 
 phet says, with pestilence, and with blood, and with an over-flowing 
 shower, and gteat hail stones, fire and brimstone : which are the six 
 plagues that he is to bs smitten with. But Jarchi, thinks, it denotes to 
 deceive. And Kimchi explains it thus, 1 will leu^e a sixth part of thee.
 
 302 Dissertations 
 
 thee to come up from the north quarters, and 
 bring thee upon the mountains of Israel. And 
 I will smite thy bow out of thy left hand, and 
 will cause thine arrows to fall out of thy right 
 hand. Thou shalt fall upon the mountains of 
 Israel, thou, and all thy bands, and the people 
 that are with thee; to the birds of every sort, 
 and to the beasts of the field, have I given thee 
 to be devoured. Thou shalt fall upon the face 
 of the field : for I have spoken it, saith the 
 Lord God. And I will send a fire on Magog, 
 and on them that dwell securely in the isles: 
 and they shall know that I am the Lord. So 
 will I make mine holy name known in the midst 
 of my people Israel: neither will I suffer mine 
 holy name to be profaned any more : and the 
 nations shall know that I am the Lorp, the 
 Holy One in Israel." For then the nations 
 will not be able to say, that the Jews were in 
 captivity for crucifying the lord and saviour 
 of the world; (as above mentioned,) but that, 
 God is the Holy One in Israel. 
 
 And, as this prophecy was not to be accom- 
 plished till an exceedingly distant time; at 
 the end of the captivity; in the later days; 
 the prophet therefore assures us, that we may 
 
 depend
 
 on the Prophecies, 303 
 
 depend on its accomplishment : for, (verse 
 8th.) Behold, it is come, and it is done, saith 
 the Lord God: this is the day whereof I have 
 spoken. 
 
 The prophet then proceeds to describe the 
 burning of the arms of the enemies of Israel : 
 and which will be so numerous, that they will 
 have no occasion to take any wood from the 
 field for seven years: (verse 9 10.) * { And 
 they that dwell in the cities of Israel shall go 
 forth, and they shall set on fire and burn the 
 armour, the shields, and the bucklers, the 
 bows, and the arrows, and the hand-staves, 
 and the spears and they shall burn them for 
 fiie seven years: so that they shall take no 
 wood from the field, neither cut down any from 
 the forests : for they shall burn the armour for 
 fire : and they shall spoil those that spoiled 
 them, and shall plunder those that plundered 
 them, saith the Lord God." 
 
 The prophet then informs us, that in order 
 to cleanse the land, that the air might not be 
 corrupted or putiified, by the numerous slain; 
 God hath promised to give Gog there a place 
 of burial: (verse 11th.) "And it shall come 
 to pass, in that day, that I will give unto Gog 
 
 a
 
 304 Dissertations 
 
 a 
 
 place of burial there in Israel, the valley 
 through which they pass to the east of the sea: 
 and it shall stop the nostrils of the passengers j 
 and there they shall bury Gog, and all his 
 multitude : and they shall call it the valley of 
 the multitude of Gog." 
 
 He then goes on to inform us, that the 
 number will be so great, that all the people 
 of the land will be engaged seven months in 
 burying of them: (verse 12 IS.) " And seven 
 months shall the house of Israel be burying 
 them, that they may cleanse the land. Yea, 
 all the people of the land shall bury them; and 
 it shall be a renown to them in the day that I 
 shall be glorified, saith the Lord God." 
 
 lie farther informs us, that they will be so 
 diligent in cleansing the land, that even after 
 the seven months, they will make strict search 
 after the carcases that yet remain unburied: 
 (verse i4 15.) " And they shall set apart 
 men of continual employment, passing through 
 the land to bury with the passengers those that 
 remain upon the face of the earth to cleanse it; 
 after the end of seven months shall they search. 
 And the passengers that pass through the land, 
 when any secth a man's bone, then shall he set 
 
 up
 
 on the P? % ophecies, 305 
 
 up a mark by it, till the buriers bury it in the 
 valley of the multitude of Gog. Also the 
 name of the city shall be multitude. Thus 
 shall they cleanse the land. 
 
 The prophet then, in bold figurative language, 
 goes on to shew that, there will also be another 
 event that will greatly contribute to the cleans- 
 ing of the land, by a general invitation given 
 to the birds, and beasts of prey, to the sacrifice 
 on the holy mountains of Israel: (verse 17 
 20) " And thou, son of man, thus ssith the 
 Lord God: say unto every winged bird, and 
 unto every beast of the field; assemble your- 
 selves, and come, gather yourselves from every 
 side, to my sacrifice which I make for you, 
 even a great sacrifice upon the mountains of 
 Israel : and ye shall eat flesh and drink blood. 
 The flesh of the mighty shall ye eat, and the 
 blood of the princes of the earth shall ye drink ; 
 of rams, of lambs, and of he-goats; of bulls, 
 all of them fallings of Bashan, And ye shall 
 eat fat till ye be full, and ye shall drink blood 
 till ye be drunken, of my sacrifice which I have 
 made for you. Thus shall ye be filled at my 
 table with horses and with their riders, with 
 mighty men and with all warriors, saith the 
 
 Lord God,"
 
 506 Dissertations 
 
 And here, the honour of God, my veneration 
 for his holy word ; and my feeling for the honour 
 of our naion; will by no means permit me to 
 omit taking notice of the infamous charge 
 brought by that arch infidel Voltaire, against 
 the Jews; that they were a nation of cannibals 
 and man-eattrs. This he has asserted ; not 
 once, or cursorily, but in twenty places; in 
 jest and in earnest; and in proof of which, he 
 quotes this prophecy of Ezekiel; but with how 
 little truth, the reader will see from his own 
 words; as follows. "Ezekiel promises the 
 Jews, by way of encouragement, that they shall 
 eat human flesh." ( Treatise of Toleration.) 
 
 " And the prophet Ezekiel promises the 
 Hebrews from God, that if they exert them- 
 selves well against the king of Persia, they shall 
 cat the flesh of horses and of the riders." (Page 
 22, of the additions to the Universal History.) 
 
 And our enemies accuse us of having offer- 
 ed up men, and even of having eaten them, as 
 Ezekiel says." (Sermon of the Rabin Akib.) 
 
 <; And it is certain that the Jews must have 
 used human flesh for food in the time of Ezekiel, 
 since he foretels to them, in the xxxixth chap- 
 ter, that if they defend themselves well against 
 
 the
 
 on the Prophecies, 807 
 
 the king of Persia, they shall eat not only the 
 horses but besides the horsemen, and the other 
 men of war. This is positive." (Article 
 Antropophages, Philosophical Dictionary) 
 
 Thus, this grave historian and philosopher, 
 who is in love with truth, has the confidence to 
 assert that it is positive, that Ezekiel invites the 
 Jews to a feast of human flesh. Good God I 
 is this possible? Can any man that is a lover 
 of truth, assert such falsity, and so often? 
 For it is manifest to demonstration from the 
 whole text here quoted, that the invitation is 
 entirely confined to the ravenous animals, the 
 birds and beasts of prey ; and by which bold 
 figure, the prophet describes the dreadful slaugh- 
 ter that is then to take place. And it is equally 
 clear, that no other eyes but those of Mr. de 
 Voltaire could see in this text, that Ezekiel 
 promises to the Jews to give them human flesh 
 to eat. Hence, it is manifest, what little credit 
 is due to those Deists and Infidels, when they 
 $peak of the Jews; of their laws, and their 
 prophets; and which, perhaps, they have never 
 read. If they can but caluminate them, it 
 matters not what kind of argument or reasoning 
 
 they 
 VOL. 2. P P
 
 308 Dissertations 
 
 they make us of; their admirers will greedily 
 swallow all without examination; if they did 
 not think so, they would scarcely argue in the 
 manner they do. As an instance of which, I 
 ahall just take notice of what this philosopher 
 has advanced as another proof of this charge. 
 
 " Even Moses threatens the Jews that they 
 shall eat their children, if they transgress the 
 law." (Additions.) 
 
 *' They are not commanded in any place to 
 eat human flesh; they are only threatened with 
 it; and Moses tells them that if they do not 
 observe his ceremonies, the mothers shall eat 
 their children." (Philosophical Dictionary.) 
 
 This proof is certainly very strong; who can 
 deny the force of such reasoning ; Moses 
 threatens the Jews that they shall eat their 
 children, 8$c, Therefore they were man-eaters ! 
 This is a consequence nobly deduced ! Other 
 people would naturally have drawn a quite con- 
 trary conclusion : but every philosopher has his 
 peculiar way of reasoning; and the logic of 
 modern enlightened philosophers is very differ- 
 ent from that of the vulgar. Again : the Jews 
 are not commanded in any place to eat human 
 fiesh ; they are only threatened with it. Now, 
 
 since
 
 on the Prophecies. 309 
 
 since they are threatened with it, it is a certain 
 proof that this kind of food was not in common 
 use amongst them, neither was it very agreeable 
 to them. If a cannibal was threatened with 
 being compelled to eat human flesh, he would 
 smile at such punishment. People can only be 
 threatened with the eating of such food as they 
 nauseate and detest. Thus it is manifest that 
 his very expressions contradict his arguments* 
 
 It is also somewhat curious to see how these 
 modern philosophers can reconcile contradic- 
 tions ; for as they are threatened by Moses with 
 being obliged to eat human flesh, so they are 
 promised it, as an indulgence by Ezekiel. But 
 how one and the same thing ^.au serve both for 
 a threat and an indulgence^ is really above my 
 comprehension; I must therefore leave is to be 
 reconciled by these enlightened philosophers; 
 who with a facility peculiar to themselves, can 
 easily prove that right is wrong; and truth 
 falsehood. 
 
 To return : the prophet having foretold the 
 great and dreadful slaughter that is to take place 
 for the punishment of the nations; shews us, 
 that we should not think, that by the destruction 
 of the nations^ the glory of God will be dimin- 
 ished ;
 
 $ ] Dissertations 
 
 ished; as, " in the multitude of the people is 
 the king's honour:" (Prov. xiv. 28.) No. On 
 the contrary, his glory will be then more ex* 
 alted: (verse 2i 24.) "And I will set my 
 glory among the nations; and all the nations 
 shall see my judgment which I have executed, 
 and mine hand which I have laid upon them. 
 So the house of Israel shall know that I am the 
 Lord their God, from that day and forward. 
 And the nations shall know that the house of 
 Israel for their iniquity were carried into 
 captivity : because they trespassed against me| 
 therefore hid I my face from them, and gave 
 them into the hand of their enemies; and all 
 of them fell by the swoiJ. According to their 
 defilement, and according to their transgression, 
 I did unto them, and hid my face from them." 
 The prophet thus shews how the glory of God 
 will then be established among all the nations; 
 that Israel will no more return to sin; and that 
 all the nations will be brought to the knowledge 
 of the true word of God; because they will 
 then be fully convinced, that the nation was 
 punched by God for the tiansgression of his 
 law; and not for crucifying the son of God, as 
 Christians assert; and by which, his holy name 
 hath been profaned; as above shewn.
 
 on the Prophecies, 311 
 
 The prophet then proceeds to shew that, after 
 God shall thus have taken vengeance on the 
 enem:es of the nation; and thereby vindicated 
 his holy nam. ; he will restore them to their own 
 land; (verse 25 2<*." " Therefore thus saith 
 the Lord God now will I bring again the 
 captivity of Jacob, and have mercy upon the 
 whole house of Israel, and be jealous for mine 
 holy name : and they shall forget their reproach, 
 and all their trespasses whereby they trespassed 
 against me: when they shall dwell securely in 
 their land, and none shall make them afraid: 
 when I bring them back from the people, and 
 gather them from the lands of their enemies, 
 and am sanctified through them in the sight of 
 many nations. And they shall know that I am 
 the Lord their God, in that I caused them to 
 be carried captive among the nations, and 
 afterwards collected them into their own land, 
 and none of them will I leave there any more: 
 neither will I hide my face any more from them, 
 when I have poured out my spirit upon the 
 house of Israel, saith the Lord God." 
 
 From the explanation here given of this 
 prophecy, the following fundamental principles 
 aire deducible, First, the vengeance which 
 
 God
 
 315 Dissertations 
 
 God will take on all those nations, that have 
 persecuted Israeli: of which number is Gog, 
 Sec. And which agrees with the first principle 
 contained in the prophecies of Isaiah. 
 
 Second, the salvation, and entire redemption 
 of the fiation : as is said, (verse c 2b.) ' Now I 
 will bring again the captivity of Jacob, and 
 have meicy upon the whole house of Israel. 
 And none of them will I 1 ave there any more.'* 
 And which agrees with the third principle of 
 Isaiah. 
 
 Thiid, that Israel shall not return to captivity 
 any more : and which agrees with the eleventh 
 principle of Isaiah. 
 
 Fourth, the nations will all then acknowledge 
 the true Unity of God, and serve him in truth: 
 as is said, (verse 21.) And I will set my glory 
 among the nations ;- and all the nations shall 
 know, &c. And which agrees with the twelfth 
 principle of Isaiah. 
 
 Fifth, the return of the divine presence, and 
 the spirit of prophecy : (as is said, verse 29.) 
 ' When I have poured out my spirit upon 
 the house of Israel: and which agrees with 
 the eighth principle of Isaiah. 
 
 But were these great and important promises 
 
 fulfiied
 
 on the Prophecies. 3UJ 
 
 fulfilled at their return from Babylon ? Certainly 
 not. For then, no such vengeance was inflicted 
 on their enemies: the whole house of Israel 
 was not collected, and brought to their own 
 land ; so that not one of them remained behind : 
 the nations did not come to the knowledge of 
 the true Unity of God : neither was the divine 
 presence, or spirit of prophecy, restored to the 
 second temple. And, it is well known, that 
 they were again carried captive, into this long 
 and dreadful captivity. From all which, it is 
 manifest, that these promises were not then 
 fulfilled. And it is equally clear, from the 
 aforesaid arguments, that they never were 
 fulfilled by, or in the person of, Jesus: and 
 it would only be wasting of time to no purpose, 
 to shew that, they can not in any manner be 
 applied to the spiritualizing scheme of the 
 Christians : they, consequently, remain to be 
 fulfilled at the restoration of the nation, by the 
 hands of the true Messiah ; whom we pray God, 
 in his great mercy, may be pleased to send 
 speedily, to redeem his chosen people. Amen. 
 
 END OF VOL. II. 
 
 I.. Alexander, Printer, 
 40, Whitcchaj.cl Road.
 
 J> 
 
 
 V
 
 Uni\, 
 
 return this material tfu' CA 9 024-i 3R o 
 
 
 *J*NZ3 m 
 
 m 
 
 1 1/ 
 
 
 S8< 
 
 JVkF 
 
 
 
 RfCe n
 
 II I II 
 
 L 006 447 922 3 
 
 UC SOUTHERN REGIONAL LIBRARY FACILITY 
 
 AA 000 092 069 4