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9iah) had not been bruised, wounded, and sacrificed, they could not be healed, or be forgiven their sins.—And yet, you most inconsistently believe, that they are punished for having sacrificedt hiin. Pray then can you inform us, in what manner they were to be healed, or to obtain forgiveness of their sins, by that.Messiah at his coming? For if they had not sacrificed him, they would not have been healed and forgiven their sins, but would have been punished for them. And as they have sacrificed him, if by it, they were healed of their/ormer sins, you believe they committed a new sin by so doing, and are punished for it! Then, what would you have advised them to do, to avoid punishment, and to obtain forgiveness of their sins, which you say, is promised by Isaiah at the coming of Jesus?

"Ver. 8. 'He was taken from prison, and from judgment; an who shall declare his generation, for he was cut off out of the land of the living.' By the words, ' who shall declare his generation?' we must understand, who shall know who he was, or from whence he came. But if Jesus be meant, and he be Shiloh, and unto him be the gathering of all the nations; of course all the nations will declare his generation.

"It would seem from the words, ' He was cut off out of the land of the living,' that the person alluded to, would be cut off from a place of living to a place where there is no living: for it is not said, put to death, or cut off from the earth, but 'out of the land of the living." And as you belive Jesus to have ascended into heaven, (which is more properly the place of the living, than this earth, which is mortal,) and to live there for ever, you cannot suppose he is the person spoken of by Isaiah.

"Ver. 9th. 'And he made his grave with the wicked and with the rich in his death.'

"The Hebrew word rmaa (bemothov,) here rendered «in his death,' is in the plural number, 'in his deaths,' and we are not told that Jesus died more than once.

"Ver. 10th. 'Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.'

"Not a word about the resurrection is mentioned! nor can I imagine, how an immortal soul can be sacrificed by others! and pray, who is that thou, and who is that his?

The word Dk IM is here improperly rendered "when," the real import is,'t/;' so that this is only a conditional promise—'if thou shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand: or iu other words, 'if thou shalt not make his soul an offering for sin, he shall not see his seed, his days shall not be prolonged, nor shall the pleasure of the Lord prosper in his hand.'—Then if Jesus is spoken of, — Jesus whom you believe to be coequal with God- Is this a language to be made use of to him? or is there any condition with God?

"Ver. 11. 'He shall see of the travail of his soul, and shall be satisfied: by his knowledge, shall my righteous servant justify many: for he shall bear their iniquities.' Here we have again the term servant; which, as before observed, is very inapplicable to God.

"Ver. 12. 'Therefore will 1 divide him a portion with the great, and he shall divide the spoil with the strong, &c.—when, or where was the portion of Jesus with the great, and where, and when, did he divide the spoil with the strong1. You can give no instance of either while he was on earth; and if you should say it would take place on his return to heaven (he, might have said, or from heaven) you make it still stronger against yourself; at least, so far as it affects the attributes and godhead of Jesus, as I proceed so show.

"In the first place, the Hebrew word O'aia Borabim, is improperly translated 'with the great,' the real meaning is with a many. . Taking thft word, in cither sense, it is in the plural number, Then I t&k who are the many or the great? and who are the strong? with whom he is to have his portion divided, and with whom he is to divide the spoil? and what portion or what spoil is to be divided? Admitting the doctrine of the Holy Trinity, we see that God himself is speaking, and as you profess to believe, of Jesus, his only Son; so that the Holy Ghost only remains.—The Holy Ghost could not be spoken of in the plural number, either as, with the many, with the great, or, with the strong. But the word great, or strong, being only in the first degree of comparison cannot be applied to God, who is superlative. Then it must be applied to some inferior to God: in which ease, the power of Jesus would not be only inferior to that of God, but also divided with others, inferior to him. And further, God says, 'I will divide to him ;' which shows superiority in God ; and also, that he is not subtantial with Jesu3, the person you believe to be spoken of. Besides, throughout, could it be more evident, that the person spoken of, is a being inferior to the person speaking? The word servant, is twice made use of, and promises of reward held out, as from a master to a servant."

To the foregoing objections, I take the liberty to add: That in ver. 4. "Surely he hath borne our griefs, and carried our sorrows." Th« word translated, and carried, is in the Hebrew, ahlO Sabalam, plural, and its correct literal translation is, Is THEIR load, or burthen: from which it is evident, that the person spoken of, and reverted to, so •ften in the text, must be such, to whom the singular and plural, will with equal propriety, and grammatical precision apply; and if this agrees with the context, no one single individual can be intended.

We will now proceed to give the Jews' explanation of the prophecy.

To have a correct understanding of any one vision of the prophecies, it would be necessary to have a thorough knowledge of all vision: at all events it is necessary to preserve the context, to take the whole subject of the vision, if possible, into view. When we are to judge of the meaning of any part of it: the whole has a relation which cannot be broken in upon with safety. This being the case, we must, in order to have a right understanding of the vision, or that part of it now under consideration, consider that part of the prophecy or vision, which will give us, as near as possible, the nearest view, of the intention of the whole. In order to which, I shall choose to begin the first verse of the 52d chapter: although, this is not, as I take it, the beginning of the vision; for itself has relation to what went before: but because I presume, by beginning there, we shall be enabled to bring into view the other parts of the vision, necessary to the examination, consideration, and elucidation of the matter in hand.

"Awake, awake, put on thy strength O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth, there shall no more come in unto thee the uncircumcised and the unclean."

"Awake, awake."—The Prophet calls upon the city of Zion and Jerusalem, to awake, and put on her strength and beautiful garments; to clothe herself with her children, who will, as it were, be born to her in a day. Zion is now a desolation, she is full of the fury of the Lord, she sits solitary, and as it were lethargic: she is called on to awake, for the time has now come for her to be clothed with glandness. The city of Jerusalem, the dwelling place of the Jews, who are her legitimate children, is now in possession of her enemies ; she is a captive, removing to and fro. Now the Mahomedans have the possession, then the ians, and at present, she is, as were, in the common possession of both Mahomedans and ians; and we must now suppose, that both parties of her enemies are driven out of her, and her own legitimate children, are gathered from the four quarters of the world to re-reside in her: she is therefore, called on, by the Prophet to awake from her lethargy, and clothe herself with her children, her beautiful garments. And as a more particular reason, the Prophet says, "For from henceforth, shall no more come into thee, the imcircumciaed, and the unclean." "Henceforth," after this, "the uncircum

cised," are the ians, who pretend they are circumcised in heart,

but are not neither in heart, nor in flesh, they are uncircumcised. "The unclean," are the Mahomedans, who use continual ablutions pretending they are clean, but are really unclean: neither of these will any more, be suffered to enter into Zion or Jerusalem. In consequence, this prophecy is not yet fulfiilled, the time has not yet come, and will not come till after the invasion of Gog, when God shall have plead with the enemies of Zion and Jerusalem, by fire and sword; when they who sanctify themselves, and purify themselves continually, together with those who eat swines flesh, the abomination, and the mouse, are consumed together, in their warfare against Jerusalem: then no stranger will pass through her any more; then the uncircumcised, and the unclean, will not enter into Jerusalem; then will the Jews be gathered together into Jerusalem, and Judea, in peace and quiet; then will Messiah come; then will the stone cut out of the mountain without hands, destroy the image, by smiting the feet made of iron and miry clay ; then will the God of heaven, set up a kingdom which shall never be destroyed, and the kingdom shall not be left to other people, only to Israel, who are the people of the saints of the Most High, whose kingdom is an everlasting kingdom; and all dominions shall serve and obey him. But as to the kingdom of Gog, the Judgment shall sit, and they shall take away his dominion, to consume and destroy it unto the end. The seat of the kingdom of the stone, cut out of the mountain without hands, will be Jerusalem and Zion: and therefore—

Ver. 2. "Shake thyself from the dust; arise and sit down, Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion."

Jerusalem lays now in the dust; she will by and by, arise, shake herself, and sit down : she is now at the command of those who say to her, "Bow down, that we may pass over;" and she lays her body as the ground, and as the street to them that went over: in consequence, she is in the dust, but she will arise and shake herself, and sit down. "Loose thyself from the bands of thy neck, O captive daughter of Zion." The captive daughter of Zion is the Jewish nation, who is called on, to throw off the bands from off her neck: as Daniel hath it, "They shall fall by the sword, and by flame, and by captivity, and by spoil, many days ;" or as Jeremiah hath it, "And will burst thy bonds j" when the bonds are burst, they will be easily loosed

Ver. 3. "For thus saith the Lord, ye have been sold for naught; and ye shall be redeemed without money."

By becoming the allies of the Romans, the Jews sold themselves for nought; they got no help of them, but were treated as a conquered country : thus, they sold themselves for nought, and they will be redeemed without money.

Ver. 4. "Forthus saith the Lord God, My people went down aforetime into Egypt, to sojourn there i and the Assyrian oppressed them without cause."

No one will dispute but that the Hebrews, were the people who went down to sojourn in Egypt. "And the Assyrian oppressed them without cause." Who was this Assyrian? Confessedly, Nebuchadnezzar is here intended. And who did he oppress? None but the Hebrews, the Jews, are here intended.

Ver. 5. "Now therefore, what have I here, saith the Lord, that my people is taken away for nought? they that rule over them make them to howl, saith the Lord and my name continually every day is blasphemed."

The Romans took away the Jews from their country for nought. "And my name continually every day is blasphemed." By this very power who took away the Jews from their country, is the name of God blasphemed, by a false and idolatrous joining the Almighty God, in fellowship with a strange god. H

Ver. G. "Therefore my people [the Jews] shall know my name: therefore, they shall know in that day that 1 am he that doth speak, behold it is me."

In that day, that is, in the day of Jacob's trouble, the present d;iy; we mark the promise, and render thanks to thee for all thy tender mercies towards us; and above all for this, that xve know thy name; this is all our hope and solace, in this doleful pit of captivity ; that thou art he, thou art true, and thy promises and sayings sure.

Ver. 7. "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth."

The translators of the Bible have here placed a " H " in order te signify that a new subject is begun ; this is done to mislead : in the original there is no such thing, and in fact, the subject is continued, and continues to the end of the 53d chapter, to wit: the salvation of Israel, fthe Jews,) and their prosperity after the coming of the Messiah: and

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