by the general Subverfion of the four great Ma narchies of the World. Herein 'tis impoffible to be mistaken; fo ftrange and fignal Revolutions as these were, being too certain Epochaes, to give us the least occafion to fear any Deceit or Illufion in this refpect.

The State and Condition of the Jews, after the Coming and Death of the Meffias, is again another of thofe Marks and Signs which may make a deep Impreffion on our Senfes, but can never impose upon them. In effect, 'tis very manifeft, it was not left at the Prophet's disposal, to bring in the Defolation of Jerufalem, and to fettle the Abomination in the holy Place, after a Man who called himself the Christ, fhould be cut off out of the Land of the Living.

The erecting an Everlasting Dominion, which fhould be joined with Reconciliation for Sin, and the Everlafting Righteoufnefs, and a People of juft and holy Men, is a Thought of that Nature, as could never come into any Man's Mind of it felf, but muft of neceffity proceed from a Prophetical Spirit. Who was it that fo distinctly foretold Daniel, there fhould be fuch a Kingdom which fhould have none but Saints for the Members of it? And who taught him that this Spiritual King fhould have Dominion over all Nations, Tribes and Languages?

It fometimes happens, that we may foresee very great Events, by our own Penetration and Judgment, accompanied with Experience: But to foretel that a Stone cut out of a Mountain without Hands, fhould break the Statue in pieces, which reprefented the four great Monarchies of the World, or that from a very inconfiderable Caufe fhould fpring the moft ftrange and furpri

zing Effects that ever were heard of, is fuch a Conjecture as is not eafy for any Man, by the natural ftrength of his Imagination to make.

Daniel having been bred up at the Court of the most magnificent Kings of the World, might perhaps have his Mind filled with lofty and exalted Thoughts, anfwerable to the Glory and Grandeur of thofe Kings: But whence could he borrow this Notion of an heavenly, fpiritual and everlafting Kingdom,and confequently fo different from those he had then before his Eyes? And wherefore fhould he speak only of a Propitiation for Sins, and of a Nation of Saints, in a time in which he himfelf, with all the reft of the Jews, were longing after nothing fo much as the Land of Canaan, and their temporal Deliverance? &c.

He might perhaps flatter himself with the thoughts there would come a Deliverer to refcue the Jews from the Tyranny of the Nations; and fo far indeed his natural Light, aflifted by his Defires, might lead him. But to foretel the Death of that Deliverer, and fo exactly to declare he Thould not fuffer Death for himself, is a Circumftance fo ftrange and furprizing, as muft needs open our Eyes to perceive that Daniel did not fpeak like an ordinary Man,

He might very well forefce, by the meer information of common Sense, that Jerufalem would be razed a fecond time to the Ground, and fore afflicted. But who told him it should be brought to pass by the overspreading of Abominations, or of abominable Eagles, which is the Expreffion he uses to reprefent the Roman Armies,as if he had had them before his Eyes? How could he forefee,that the Defolation that should follow the cutting off of Chrift, fhould be fo extream as to extend

to

to a Confummation? And that the Abominatio fhould be fet up in the Holy Place? These are fuch Circumstances, a humane Understanding can never pretend to foresee; and which 'tis not to be fuppofed that Divine Wisdom would be so careful to accomplish, meerly out of complaifance to a pitiful Impoftor.

CHA P. IX.

Where we shall prove, by the 53d Chapter of Ifaiah, that Jefus Chrift is the true Meffias.

THE

HE Prophecy contained in the 53d Chapter of Ifaiah, is fo exact, fo coherent, and gives fo particular an Account of the Humiliation and Death of our Lord Jesus Christ, that there's no reason to wonder if the Rabbies do all they can, to rob us of this great Column of our Faith.

Some of them pretend that this Oracle concerns either Jeremiah, or fome other Prophet: Others affirm that Ifaiah understands the Ifraelites in this place, where he foretels how great the Humiliation and Mifery of that People would be, during this last Captivity they now groan under. Another fort of them are compelled to pretend,there were to be two Meffias's; the first the Son of Manaffeh, who was to fuffer many things, and be at length overcome in a Fight by Gog and Magog And the other the Son of Judah, who was to be glorious and triumphant, and to

raife his Nation to the utmost pitch of Profperity and Grandeur; and that in this Oracle, Ifaiab foretels us the coming of these two Meffias's. But nothing can more abfurdly be imagined than all these Evasions.

For to apply it to Jeremiah, would doubtless be very abfurd. For to what purpose should the Holy Ghoft take fo great a care to inform us of the Birth, Life and Death, Humiliation and glorious Exaltation, Burial and Refurrection of a Prophet, who was much inferiour, even to several of his Predeceflors? Wherein did his Duration or Generation, differ from an ordinary Duration or Generation, that it should oblige the Prophet thus to cry out of him, Who fhall declare his Generation, or Duration? (for either of these words may be ufed.) How could it properly be faid of Jeremiah, And with his Stripes we are healed? Was the Propbet, after his having been abused by the Jews, to procure them Peace and Health by his Wounds? Was it not on the contrary their ill Ufage to him, that was to bring down God's Judgments upon that People? Can it be faid of Jeremiah, that he justified many by the Knowledg they had of him? Was it not on the contrary, by the Name of God, or of the Meffias, that this Prophet might be faid to Sanctify and Juftify Mankind? And, laftly, who durft prefume to affirm of Jeremiah, that he made his Soul an Offering for Sin; that he faw his Seed after his Death; that he bore the Sins of Men, and made Interceffion for the Tranfgreflors? with many other the like Circumftances expressed in this Prophecy, and which 'tis evidently manifeft, cannot without abfurdity be applied to Jeremiah, or any other of the Prophets that lived fince Ifaiah;

Ifaiak; and that to infift any longer on them, would be altogether needlefs and fuperflu

ous.

They are not a whit more reafonable, that apply this Oracle to the People of the Jews, confidered with respect to their prefent Condition; and who affirm, that by this vile and wretched State of a Man of Sorrows, and acquainted with Griefs, he is intended only to reprefent the forrowful Captivity and Bondage they have groaned under for fo many Ages together: For they pretend, that the Prophet introduces here the Gentiles fpeaking, as it were, of the People of Ifrael, and faying, We bid, as it were, our Faces from bim; he was defpifed, and we esteemed him not. Surely he has born our Griefs, and carried our Sorrows: That is, according to their Interpretation of it, he was afflicted with thofe very Evils we had deferved to fuffer. But we need but carefully confider all the Words of this Prophecy, to be plainly convinced that this Oracle is by no means to be imputed to the Jews, and to be able to refute á Speculation of the Rabbies; which is however their strongest Hold, and laft Post of Refuge as 'twere in this respect.

Who has believed our Report? fays the Prophet; Or to whom is the Arm of the Lord revealed?

Thefe words cannot reasonably be applied to the Gentiles, who neither Preach, nor much lefs reveal the Arm of the Lord.

For, fays he, he shall grow up before him as a tender Plant, and as a Root out of a dry Ground. He hath no Form nor Comeliness; and when we fhall fee him, there is no Beauty that we should defire him; He is defpifed and rejected of Men, a Man of Sortous, and acquainted with Grief: and we hid, as it

werez