whom he mentions by the name of mount Seir: and which agrees with the fecond principle contained in the prophecies of Ifaiah. Second, the falvation and redemption of Ifrael; as mentioned*, " 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 the third principle of Isaiah. agrees with ; Third, the restoration of the ten tribes as is mentioned†, "And I will multiply men upon you, (even) all the house of Ifrael, all of them" &c. and which agrees with the fourth principle of Ifaiah. Fourth, that God will alfo take vengeance on all the other nations befides Edom; as is faid ‡; Surely in the fire of my jealoufy have I spoken against the refidue of the nations," &c. and which agrees with the first principle of Ifaiah. Fifth, that at the time of the future redemption, a king of the houfe of David is to * Chap. xxxiv. 13. Ibid. 5. reign reign over them; as is faid*, "And I will raise up one fhepherd over them, and he fhall feed them, (even) my fervant David: he fhall feed them, and he fhall be their fhepherd." and which agrees with the tenth principle of Ifaiah. Sixth, that the fymbol of the divine prefence, and the spirit of prophecy, will then be restored to them, as aforetime; as is faid†, "And I the LORD will be their God," and which agrees with the eighth principle of Ifaiah. Seventh, that they shall not return to captivity more as mentioned," And they shall be no more a prey to the nations,” and which agrees with the eleventh principle of Ifaiah. Now, it is manifeft from all history, both facred and profane, that not one of these principles have hitherto ever been accomplished: for it cannot be faid, that they were fulfilled at their return from the Babylonish captivity; becaufe God did not then take vengeance on Edom, and the other nations, prior to their redemption; as here defcribed by the Prophet. And it is well known that tribes did not then return. Neither 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 prefence in the faid temple; nor was the spirit of prophecy 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 feventeen hundred years: all which, is a demonstration, that this prophecy was not fulfilled at their return from Babylon. And it is equally clear, from the acts recorded of Jefus in the New Teftament, that none of these principles were accomplished in his perfon; nor during the time of his ministry. And it would only be wasting of time, to no manner of purpose, to prove that they can * The Archbishop of Armagh, thinks it may refer to Chrift; but with how little probability of truth, may be perceived from his Note on Chap. xxxiv. 25. it is as follows. "This prophecy may refer to Zerubabel, to Christ, and to a future defcendant of David, who fhall reign over the Jews after their restoration." not not by any means be applied to the spiritualizing scheme of the Chriftians: whence it is demonftrable, that this prophecy remains to be fulfilled at the appearance of the true Meffiah. The fourth prophecy commences verse 16th, of the chapter we have been treating of; and is continued to the end of the last verfe of the fame. The purport of this prophecy, is as follows. The Prophet having prophefied that God would affemble the outcafts of Ifrael, and restore them to their own land; and knowing that schoffers and unbelievers might fay, if God is fo carnest 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 defiled it by their wickedness; fo that if they were driv -en out, it was on account of their manifold fins; ver. 16 19. "The word of the 營 LORD came alfo unto me, faying: Son of man, when the house of Ifrael dwelt in their own land, they defiled it by their way and their doings: their way was before me as the defilement of a removed woman. Wherefore I poured out my fury upon them for the VOL. II. M m blood blood which they had fhed upon the land, and (because) they had polluted it with their idols. And 1 fcattered them among the nations, and they were difperfed through the countries according to their way, and according to their doings I judged them." It must be observed, that the Prophet's comparing their evil daings to the defilement of a removed woman; is not to fhew the heinousness of their offence; but on the contrary, is highly favourable to them: for under the image of a menftrucus woman, the Prophet fhews, that at no time whatsoever, during their defolations, and captivity, did God ever give a bill of divorcement to the nation; so as to repudiate them: "for Ifrael is not forfaken 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 confume them, and utterly caft them off; fo that they should no more be his people; No: But they were only confidered to be in the fame ftate as a removed woman; who, during |