justice in the land." Ifai. fays, Ifai. fays, "And it shall come to pafs in that day, (that) the LORD fhall again put forth his hand a second time to recover the remnant of his people, &c.And he shall gather the outcasts of Ifrael, and the difperfed of Judah will he collect," &c. Jerem. fays, "In his days Judah fhall be faved, and Ifrael fhall dwell in fafety." And which, as I have already fhewn, denotes the union of the two kingdoms of Ifrael and Judah; confequently, the entire restoration of the nation.

To which, Jeremiah adds the name of the Meffiah, that the LORD fhall call him, OUR RIGHTEOUSNESS: as by the example of his virtuous life and actions, he will lead the nation into the paths of righteousness, and thus be the means of their falvation; contrary to the manners of the wicked fhepherds, who destroyed and scattered the sheep.

Secondly, in regard to the redemption of the nation, he fays. "Therefore, behold the days (fhall) come, faith the LORD, when they shall no more fay, (as) the LORD liveth, who brought up the children of Ifrael out of the land of Egypt: But, (as) the LORD liveth, who brought up, and who conducted

the feed of the houfe of Ifrael from the north countries whither I had driven them, that they might dwell in their own land." After their future restoration, they will no more fwear by the LORD as their deliverer from the Egyptian bondage; but as him who had delivered them from a much more calamitous fituation, after they had been dispersed through all countries; and fuffered fuch cruel and dreadful perfecutions, as no nation ever fuffered; and that, for fo many hundred years, as almost to despair of ever being redeemed the latter deliverance will therefore, be fo much the more important and wonderful, as to fwallow up all remembrance of the former redemption.

From our explanation of this prophecy, the five following fundamental principles, are deducible. First, that God will turn the captivity of his people, and assemble his difperfed; as in verfe 3d. "I will gather the remnant of my flock from all the countries whither I have driven them :" And which agrees with the third principle of the prophecies of Isaiah.

Second, that their redemption will not take place, till after they have been greatly

diminished in the captivity: and therefore, the Prophet makes ufe of the expreffion, the remnant of my flock; because there will be but a small remnant of them left; and therefore tells us, that after they are brought back to their own fold, then "They shall be fruitful and shall multiply:" And which agrees with the feventh principle of Ifaiah.

Third, that the ten tribes that were carried away captive by the king of Affyria to the north, will then return, as mentioned verfe 8th. "And who conducted the feed of the house of Ifrael from the north country". Which agrees with the fourth principle of Ifaiah.

Fourth, that at the future restoration, of the nation, a king of the house of David will reign over them; and which agrees with the tenth principle of Isaiah.

Fifth, that they shall not go into captivity "So any more; as mentioned verse 4th. that they fhall not fear any more, nor be dismayed, nor fhall they be mifling, faith the LORD". And which agrees with the eleventh principle of Isaiah.

Now, it is well known from all history, both facred and profane, that none of those

great

great and important promises were ever fulfilled at their return from Babylon; and much less, can it be faid that, they were accomplished in, or by Jefus; for in his days, the ten tribes were not restored; confequently, that great and wonderful deliverance of the whole nation, that is to swallow up all remembrance of their former redemption from Egypt, did not take place: neither did he ever reign over the nation during the short period of his ministry, as it is called; it therefore is demonftrable, that he could not be that king of the houfe of David, that righteous branch, that the Prophet speaks of, that was to reign over them, act wifely, and execute Judgment and justice in the earth.

And, I would willingly be informed, how it is poffible to apply the following great and glorious promises to Jefus ? "In his days Judah fhall be faved, and Ifrael shall dwell in fafety." And as the Prophet fays verfe 4th. "So that they fhall not fear any more, nor be difmayed, nor fhall they be miffing faith the LORD." Which promises, denote the temporal happiness they are to enjoy under the reign of the true Meffiah; and that they

fhould

fhould not go into captivity any more. And now, I must take the liberty to afk the most zealous defenders of Chriftianity, whether they dare affert that, thefe promifes were ever fulfilled by, or in the perfon of Jefus? Nay, fo far were they from being fulfilled in his time? that during his whole life, they were rent by faction: and being in fubjection to the Roman power, great part of their policy was abolished, and the Roman established in* its ftead: the power of life and death was taken out of their hand †; and the High Priest changed year after year, at the arbitrary. will of the Roman Procurator‡.

Ibid.

Thus,

Prideaux's Connect. Part. 2d. Book 9: page 305. Ibid. 312. Where we find that Valerius Gratus changed the high Priests four different times in the small space of four years; for having first removed Annas after he had been fifteen years in the office, he fubftituted Ifmael, the fon of Fabus in his place. But the next year after, being difplcafed with this choice, he removed Ifmael, and promoted Eleazar the fon of Annas whom he had fo lately depofed. In about a year, he removed him alfo, and made Simon the fon of Camith High priest in his ftead: but he continued in this office no longer than his predeceffor., For, the next year, the fame Gratus appointed Jofeph fur named Caiaphas, the fon in Law of Annas above mentioned, to fucceed Camith. See alfo Jofeph, antiq. B. xyiii. C. iiid.

they