1

cepts, 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 fuperior to the common food of man-
kind. He then addreffes the third class, which
are the Philofophers, and fays, Wherefore
do ye weigh out your filver for that which
is not bread ? and your labour for that which
will not fatisfy?" Wherefore do ye thus
weary yourselves in thefe fpeculative fcien-
ces? Wherefore do ye thus weigh your fil-
ver? for by the weighing of the filver, he
pointed to Philofophy; because it is by
weighing of reasons and arguments, that it
attempts to find out truth: Why therefore
ye thus
weary yourselves in this kind of
reasoning, fince it does not contain that true
food for the foul, which the law of God does;
for that is the real heavenly bread, and divine
food. Moreover, all the labour and pains
that ye take in these researches, will not fa--
tisfy for the foul refts not fatisfied and
contented, with the ftudy of Phyfics; be-
cause, there is always fome doubt remaining
behind fome problem not clearly folved.
Hence,

do

:

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Hence, we frequently find one fet of lofophers contradict another, and main principles diametrically oppofite to each ther, as is fully verified between the op ions of the ancients and the moderns 45 which is the reafon that, the ftudy of Pl fics cannot afford, that full and true fatisf tion, that the sure word of Prophecy does therefore made ufe of the expreffion, “A your labour for that which will not fat fy." And, as that is the cafe, I would adv you, says he, to, Attend, and hearken u to me; and eat that which is truly good' obferve the due performance of the precepts for that is the true heavenly food, that really good and, being thoroughly inftrud ted in the knowledge of the true faith i God, "Your foul fhall then feaft itself with the richest delicacies. Thus, he compare the knowledge of the true faith, to the rich delicacies of milk and wine, which he had before obferved they were to buy withcut price; and which really is above all price.

Having thus fhewn the happiness which thofe who diligently study the word of God are to enjoy in this ftate; he proceeds to in

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form us, that, exclufive of all this, they shall
also obtain eternal life; as in verfe 3d." In-
cline your ear, and come unto me; attend,
and your foul fhall 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 fays, " And I will make
with you an everlasting covenant; I will give
you the gracious promises made to David,
which never shall fail. " Ye fhall enjoy the
covenant of everlasting life; because
ye were
fteady in the true faith, as was David, as the
Pfalmift fays, (Pfalm. lxxxix. 2.) " I will
fing of the mercies of the LORD 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.
"Behold, for a witness to the peoples I have
given him; a leader, and commander to the
nations." He was a witness to all nations of
the truth of God's promises; and as a com-
mander, led them to the truth, by the num-
ber of Pfalms and hymns that he had com-
pofed in honour of the true God.

The Prophet then addreffes the nation, verse 5th. "Behold, the nation, whom thou

VOL. II.

D

knewest

knewest not, thou shalt call; and the na who knew not thee, fhall run unto thee, the fake of the LORD thy God; and for Holy One of Ifrael, for he hath glori thee." That even the nations whom I never knew, as alfo thofe who never k Ifrael, shall all run to them to be inftruc in the true word of God, when Ifrael shall glorified, for their steady faith in the glo ous promises of God; and which will all th be fully accomplished. When therefore, nations will hear of all this, they will all to Ifrael to seek their God, and the Holy C of Ifrael, whose word and promise is eter truth.

The Prophet now proceeds to explain t parabolic language he made ufe of abo when he said, Ho! every one that thirste come ye to the waters! And that hath no f ver, come ye buy, and eat, &c. &c. by telli them what he meant by coming to the w ters, viz, that they fhould feek the LORD, in verse 6th, "Seek ye the LORD, while I may be found; call ye upon him while he near at hand. "He farther explains, what I meant by the expreffion, "Wherefore do weigh out your filver for that which is n

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e nation thee, for

for the

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glori

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bread"? For that falfe 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 verfe 7th. "Let the wicked forfake his way, and the unrighteous man his thoughts; and let him return unto the LORD, for he will receive him with compaffion; 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 philofophy taught by the Heathens, but also an highly finished one of the modern philofophers; fuch as Bolingbroke, Hume, Voltaire, Hobbs &c. who denied Providence, and laughed at Revelation. 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 philofophers, as foon as they become unbelievers. But, Alas! the knowledge of these philofophers, is as much beneath that of true philosophy, as all fpeculative knowledge is beneath the study of the word of God; as the Prophet forcibly obferves verfe