Befides there was a cruel Slaughter made in other Cities of the Jews, which Titus afterwards fought againft and overturned. And when Judea was at length laid wafte, and almoft turned into a Defart, the Romans carried away above ninety thoufand Prifoners, and difperfed them thro' various Countries and Nations. Nor did the Jews only fuffer the greatest Evils from the Romans, who were Heathens, but alfo from the Chriftians who went under the Roman, or fome other Name. How great these Miseries were, I tremble to recite,

It is with regret I thus far mention thefe Calamities: But what fays the Prophet about the Reftauration of the Jews. Let us fee what Face that de folate Country will wear when it shall be reftored. It fhall be like Eden or Paradife, as Ifaiah informş us; and he foretels that the People who shall be brought back will be free from every kind of Evil, and rejoice with perpetual Felicity. (v. 6, 11.) Now this State of Things here delineated both in a natural and moral Confideration, so far tranfcends the flender Fortune and Felicity of the Jews after their return from Babylon, that it very much exceeds the prefent Force of Nature, and Difpenfation of Things at this Day. The Prophet fpeaks concerning the Reftauration of Paradife, and planting the Heavens and Earth, as it were, anew. (v. 16.) He describes this not only as a State of Indolence, but of everJafting Joy: All Evils of Mind, Body and Fortune being far removed, when all the Ends of the Earth fhall fee the Salvation of God. (See c. lii. 9, 10.) Now the Jews never met with fuch fevere Afflictions, nor yet fo great Reftaurations before the time of our Saviour. Indeed fince that time they have been in the moft afflicted Condition, and their Troubles anfwer to this prophetic Description. For which Reafon it is neceffary that there be fome fu

ture

ture Reftauration, which may in like manner be agreeable to this promifed Felicity. Let us proceed to the fifty fourth Chapter.

God here offers to the Ifraelites fome Confiderations to ftrengthen their Faith, left they should defpond in their deferted and oppreffed Condition. He mentions his ancient Love under the Character of a Husband, and teftifies that whatever chilling Accidents might intervene, this Affection fhould revive and be perpetual, (v. 4, 5, 6, 7, 8.) and remain unmoved as the Covenant established with Noah. He farther adds, that tho' the Mountains fhould depart, and the Hills be removed, yet he would never depart from the Stability and Strength of his Promife. (v. 9, 10.) They who would take away these Promifes from the Jews, ought ingenuously and openly to tell us, who we are to understand by the Husband here mentioned, and what is the Signification of these Phrafes, a Wife of Youth, the Divorce, and the Widowhood here fpoken of. Let them farther confider the Apparatus of the returning Bride, and the Promifes made to her and her Children; (v. II, 12.) and lastly, let these be compared with the Words of the Prophet, (c. lix. 20, 21.) as St. Paul expounds them, (Rom. xi, 26, 27.) But we haften to the fixtieth Chapter, wherein many glorious and magnificent Events are foretold; but fome are doubtful to whom they belong, whether to the Jews or the Chriftians. As for my Part I should willingly include them both as united in the Kingdom of the Meffiah For almost all agree, that the Prophet is here difcourfing concerning the State of that Empire. So far, I fay, it is generally agreed; but is difputed what Reign of the Meffiah the Prophet has in his view, whether the firft or the laft. I confefs there is a great Difference between these two Kingdoms. And fince St. John has taken many things

things from this Chapter in his Description of the State of the New Jerufalem, (Rev. xxi. 23, 24, 25, 26, and xxii. 5.) which is not to appear but at the fecond coming of Chrift, the Glory here promifed muft refer to the fame time; efpecially fince we have not as yet feen thefe Promifes fulfilled at his firft coming, or prefent Kingdom; nor does there feem to be room for their Completion fo long as Antichrift reigns. The Prophet fays that all Enemies shall be deftroyed, and all Nations shall come to Sion. He promises that perpetual Peace and Juftice fhall reign there, together with Plenty of all good things.

Thefe moft excellent and noble Promifes are frequently repeated by the Prophets, and are, alas! a long time expected by us.

Farther, the Tenor of this whole Chapter and Argument demonftrates that these things concern the Ifraelites. To pafs by the Names of Sion, Ifrael, the Sanctuary, Jacob, &c. the Prophet fpeaks of the People's returning as Doves to their Windows, (v. 8.) that is, to their accustomed Seats, or Receptacles. Thither they fly like Clouds fo fwift, and numerous, that they cover the Face of Heaven.

The Chaldee Paraphraft feems thus to understand the Words; Who are they that appear like the swifteft Clouds? The Children of Ifrael in their Transmigration, who are gathered together, and come to their own Land, as Doves which return to their Houfes. Now this is not applicable to the Chriftians who have not been driven from their Country, and therefore cannot well be fuppofed to be returning thither. laftly, the Divine Schechinah, which is twice promifed in this Chapter (v. 2, 13.) to return in that future State more glorioufly, has hitherto belonged to the Jews and not to the Chriftians.

And

This Chapter is connected with thofe that immediately follow, which purfue the fame Subject, and tend to make the Glory of the Meftah, and the Reftauration of Ifrael more clear and illuftrious, I fhould be tedious if I fhould take notice of all thofe Particulars which diftinguish Ifrael from other Nations, and prefigure their future Condition. Let the Reader ferioufly confider these three Chapters, and he will foon perceive how far they concern the Ifraelites.

The fixty third Chapter begins thus; (v. 2, 3, 4.) Who is this that cometh from Edom, with died Garments from Bozrah? This that is glorious in his Apparel, travelling in the greatness of his Strength? I that Speak in Righteousness, mighty to fave.

Wherefore art thou red in thy Apparel, and thy Garments like him that treadeth in the Wine Vat?

I have trodden the Wine-Prefs alone, and of the People there was none with me; for I will tread them in mine Anger, and trample them in my Fury, and their Blood fhall be fprinkled upon my Garments, and I will ftain all my Raiment. For the Day of Vengeance is in mine Heart, and the Year of my redeemed is come.

The generality of Chriftian Expofitors, as well as the ancient Jews, rightly affirm that the Prophet here fpeaks concerning the Meffiah. Moreover, the Words themselves (compared with the thirty fourth Chapter) point out fome notable Slaughter. I cannot but compare this Paffage of the Prophet with one of St. John's Visions, (Rev. xix.) where when he had defcribed a glorious General of a great Army, he adds, (v. 13.) And he was clothed with a Vefture dipt in Blood, and his Name is called, THE WORD OF GOD.

Whoever denies that is Chrift himself, muft be very Bold, to fay no worfe. St. John farther fays, (v. 15.) This is he who treadeth the Wine-Prefs of the

Fierceness

Fierceness and Wrath of Almighty God. (Compare this with the twenty fourth Chapter of this Book, 19, 20.)

These Descriptions agree fo well with the Words of Ifaiah, that I must understand the Words of them both to refer to the fame Warrior, and the very fame Slaughter; upon which Account they can by no means be applied to the Babylonish or Maccabean Times, or any other before the Difperfion of the Children of Ifrael; nor do I think it worth while to spend time in confuting fuch Opinions.

But God, or the Prophet moved by his Spirit, asks Chrift the Reafon why his Garments were fo red, and whence there came fo great an Effusion of Blood? This Colour, this Slaughter does not become the mild and immaculate Lamb of God, as being more fuitable to a Wolf, or a Lion; Chrift tacitly anfwers, that he was defervedly wrath with the Enemies of God, with degenerate Rebels and wicked Apoftates: and their Blood was not to be fpared. I will, fays he, revenge the Injuries offered to God, as becomes the Lion of Judah. (Gen. xxix. 8, 9, 11.)

To thefe Sayings the Prophet fubjoins, that God was mindful of the House of Ifrael, (v. 6, 7,) and was afflicted in all their Afflictions. And then he commemorates their Deliverance out of Egypt, by the Angel of his Prefence, (v. 9.) or Face, Mofes being the Sub-adminiftrator, with mighty Miracles and Prodigies; that fo the Ifraelites might not defpair of any future Redemption. Lastly, the Prophet pours out most ardent Prayers for the Welfare of Ifrael, and befeeches God for his tender Mercies fake, together with his Omnipotence, and by all thofe Oaths which he had fworn to their Fathers, that altho' Abraham was ignorant of them, that he would not forget them. Nor is his Zeal against

the