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chinah, or divine prefence, and the spirit of
prophecy, will be again restored to Jerufa-
lem; as is faid. verse 23d.
"The LORD

bless thee, O habitation of Juftice, O moun-
tain of holiness." And which agrees with
the eighth principle of Ifaiah.

for

Fourth, that after the future redemption, they will not go into captivity any more; that God will circumcife 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 Jerufalem will be greatly enlarged in circumference: and which is an addition to what the Prophet Ifaiah had'prophecied concerning the future redemption, and happiness of the nation.

He has alfo fhewn in this prophecy, that God will never caft off, nor reject the feed of Ifrael; and which agrees with what our Legiflator Mofes foretold upwards of three thousand years ago, "And yet for all that, when they be in the land of their enemies, I will not caft 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. VOL. II. A a

44.)

*

44.) And in his prophetic Poem he ha also clearly pointed out to us the mercy God in the preservation of the nation; fhewn in Vol. Ift. page 21. &c. And whi hath been fo exactly accomplished to this v ry day, that we cannot but confider it one of the most signal and illuftrious acts Divine Providence. And yet, Deifts ar modern philofophers, fcruple not to call M fes and the Prophets liars and impoftor When I thus fee infidelity stalking abroad, i open day, I am loft in amazement and won der, at the depravity of human nature, tha can shut its eyes against the conviction truth against what we all know to be true and are ourselves eye witneffes of; I mea the preservation of an handful of people scattered all over the face of the globe, and perfecuted by both kings and people: by Heathens, Chriftians, and Mahometans, wh all have confpired to ruin and extirpate thi nation; and yet have not been able to effec it. For this, it is impoffible for human wif dom to affign an adequate caufe; but that i is the will of God, who watches over, and

See Thomas Paine's age of Reafon, part IId.

pre

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preferves them for the great end of their redemption and falvation, by the hands of the true Meffiah, according to the promises delivered by the mouths of his fervants the Prophets.

I must now observe that, none of the aforementioned fundamental principles contained in this prophecy, have hitherto been accomplished: not at their return from Babylon; for thofe 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 of Ifrael alfo; meaning the ten tribes that were carried away long before, by Shalmanefer king of Affyria, 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 fuch as fell to them, and those not of the most respectable. But according to the terms of this prophecy, we are entitled to expect, not a partial, but a complete and univerfal restoration of both the kingdoms of Ifrael

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and Judah; when God will manifeft hin felf, as aforetime, by the return of his divi presence to the temple. Again, it is wo known, that the circumference of the ci of Jerufalem that was built when they re turned from Babylon, did not by any mean accord with the defcription here given there of by the Prophet. Moreover, it is promif ed, that after this restoration, they should not go into captivity more; neither fhould Jerufalem be plucked up, nor thrown down any more. And that "they fhould not teach any more, every man his neighbour, and every man his brother, saying, Know ye the LORD; for they fhall all know me, from the least of them, unto the greatest of them." But, it is well known, that 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 wickednefs, was the cause that Jerufalem and the temple were plucked up, and thrown down by the Romans; and they were carried into this long and dreadful сарtivity, where they have continued to this day; without either king or prince. From all which, it is manifeft, that these great and glorious

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glorious promifes were not fulfilled at their return from Babylon. And, it is equally clear from the aforefaid reasons, that they never were accomplished by, or in the perfon of Jefus ; whence it is manifeft, that they remain to be accomplished by the hands of the true Meffiah.

As to what the generality of Chriftian Writers affert, that it denotes the spiritual call of the Gentiles at the coming of Chrift; is futile, and highly fallacious; because, the Prophet fays, verfe 9th, that those that are to be redeemed, are of the kingdom of Ifrael; emphatically, ftiled Ephraim; because their first king (Jeroboam) was of that tribe. And that those that were scattered in captivity, are those that are to be gathered; ver. 10th. "He that scattered Ifrael will gather him." Whence it is clear to demonftration, that these promises cannot at any rate be applied to the Gentiles, who never went into any fuch captivity.

The fifth prophecy, commences verse 36th, chapter xxxii, and is continued to verse 41ft, of the fame.

The subject of this prophecy, is to affure us of the complete restoration of the nation in

the

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