Remarks on several very important prophecies: In five parts. ... By Granville Sharp.

A DISSERTATION ON THE NATURE and STYLE OF PROPHETICAL WRITINGS, SHEWING That abrupt Transitions from one Subject to another are frequently found therein. The same being intended to illustrate the foregoing Remarks on the Critical Dissertation, &c.

A DISSERTATION ON THE NATURE and STYLE OF Prophetical Writings, &c.

THE prophecies contained in the seventh, eighth, and ninth chapters of Isaiah seem to have been delivered during the general consternation of the house of David, occasioned by the invasion of Rezin king of Syria, and Pekah king of Israel; because several circumstances relating to the said kings, and their respective nations, are mentioned in each of these chapters* 1.1; notwithstanding that the same chapters

contain prophecies of very distant events, which are so blended with the transactions of the (then) present times, that it would not be easy to dis∣tinguish the real difference in point of chronology, if the apparent accomplishment of these several prophecies did not remove the difficulty. Rezin and Pekah are both particularly mentioned in the 7th chapter, wherein the extraordinary birth of the child Immanuel is given as a sign. The spoiling of their respective cities is promised in the 8th chapter † 1.2, wherein the birth of the child Maher∣shalalhashbaz the son of Isaiah is foretold, as the temporary sign of the same; and notwithstanding that the greatest part of the said chapter relates to those times, yet the prophet introduces in the very midst of it a plain reference to the times of the Messiah, see 13th, 14th, 15th, and 16th verses, which shall be hereafter considered. In the 9th chapter, the presumption of Ephraim and the in∣habitants

of Samaria ‡ 1.3 is reproved, and God's judgments are once more expresly denounced against Rezin; as if these things were to happen after the birth of the child that was to

be called Wonderful, Counsellor, the mighty God, the ever∣lasting Father, the Prince of peace, of the in∣crease of whose government and peace there should be no end, upon the throne of David and upon his kingdom,

&c. for the birth of this divine person is foretold in the former part of the same chapter; and yet I never heard of an attempt to apply this prophecy to a son of Isaiah, or to any other child born about that time.

In the beginning of this 9th chapter the prophet alludes likewise to some other historical circum∣stances, besides what are already mentioned con∣cerning Syria and Ephraim; and these had either then lately happened, or were very shortly to come to pass, notwithstanding that the allusion is

blended with a very distant prophecy concerning the preaching of Christ.

The circumstances, which I speak of, are the Assyrian conquest and captivity of Zebulun and Napthali, which happened in the days of Pekah king of Israel § 1.4. This was the affliction * 1.5 by the

way of the sea, beyond Jordan in Galilee of the nations,

mentioned by Isaiah ix. 1. by which he expresly points out the very spot, Galilee, where Immanuel was chiefly to be manifested by his mighty deeds and miracles: for the prophet immediately proceeds, verse 2.

The people (says he) that walked in darkness † 1.6 have seen a great light: they

that dwell in the land of the shadow of death, upon them hath the light shined.

And after∣wards in the 6th verse he renews the same promises given in the 7th chapter, concerning the birth of a divine child; whose attributes and dignity are here so fully expressed by the prophet, that they can by no means agree with the character of any other child, but that which was truly Immanuel, or God with us. Therefore it is plain that the pro∣phecies of the 8th and 9th chapters were delivered nearly at the same time with those of the 7th chapter, which are further explained and confirmed thereby; so that if Dr. W—ms will carefully ex∣amine all these three chapters, he will find, that it is not unusual ‡ 1.7 in prophetick writings to make quick and abrupt transitions from one subject to

another, nor unnatural that a very distant prophecy should be blended with others that were soon to be accomplished; because it is the nature of prophecy to be delivered in this mysterious manner. For (says Isaiah xxviii. 10)

precept must be (or hath been) upon precept, precept upon precept, line upon line, line upon line, here a little and there a little. For with stammering lips, and another tongue, will he speak (or he hath spoken) to this people.

And again in the 13th verse,

here a little and there a little; that they might go and fall back∣ward, and be broken, and snared, and taken.

The nature and reason of typical writings are strongly expressed in St. Mark's Gospel § 1.8, iv. 11, 12, 13. wherefore it is our duty to ask God's assistance

when we read the scriptures, that we may under∣stand them to our comfort; lest they should be a stumbling block to us, as they were to the un∣believing Jews. But not only the scriptures, even Christ himself became a stone of stumbling to the Jews. For, about the time of his coming, they universally expected a glorious and triumphant Messiah to rule over them; insomuch that Herod the Great was exceedingly alarmed with the appre∣hension of so powerful a competitor for the throne of David. But when "the desire of all nations" (see Haggai ii. 7.) was really come, his humble ap∣pearance, meekness, and disinterested, though in∣teresting, doctrine, did not in the least correspond with their worldly imaginations; so that

he was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not.

John i. 10, 11. For the Jews did not then consider (any more than they do at present) that the humility of the Messiah was as expresly foretold by the prophets as his glory. "Who hath believed our report?" says Isaiah in chap. liii. when he is about to describe the humility, afflictions, and death of the Messiah.

He hath no form nor comeliness; and when we

shall see him, there is no beauty that we should desire him. He is despised and rejected of men,

&c. See the whole chapter * 1.9.

The Jews could not reconcile this unexpected humility with that glorious character which they so long looked for and desired, viz.

a king that should reign and prosper;

whom "the Lord" (Je∣hovah) promised by Jeremiah † 1.10 to

raise up unto

David,

and who is likewise called (as a name the most suitable to the only begotten Son of God) "the Lord," (Jehovah) "our righteousness." This unfortunate misapprehension was plainly foretold by Isaiah, when he warned the people to "sanctify the "Lord of hosts himself (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and (says he)

let him be your fear, and let him be your dread.

Now, what person could the prophet mean by this glorious title (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehovah Sabaoth) if not the Messiah? for he im∣mediately adds,

and he shall be for a sanctuary,

but (or rather and) for a stone of stumbling, and for a rock of offence to both the houses of Israel, for a gin, and for a snare to the inhabitants of Jerusalem. And many among them shall stumble and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples.

Isaiah viii. 13—16.

We have the testimony of St. Paul in his Epistle to the Romans (ix. 33.) ‡ 1.11 that this text re∣lates to Christ; for he has there blended a part of it with another quotation from Isaiah xxviii. 16. § 1.12

St. Peter likewise quotes it in his 1st Epistle ii. 8.* 1.13 and applies it to Christ. And indeed it can mean no other than "Christ crucified," who (as St. Paul informs us) was

to the Jews a stumbling block, and unto the Greeks foolishness,

1 Cor. i. 23. But notwith∣standing these plain testimonies, Dr. W—ms is of a very different opinion.

Isaiah does not seem, (says the Dr. in a note, p. 32) to speak of the Messiah till the ixth chapter.

But though the Dr. here allows that the ixth chapter contains a prophecy concerning the Messiah; yet perhaps he is not aware, that if his reasons against the com∣mon interpretation of the viith chapter (on account of "the present order, and abrupt transition" which he complains of in p. 10.) were at all conclusive, the same would hold good likewise against the com∣mon interpretation of this ixth chapter; wherein the transitions from one subject to another are equally abrupt, and the remote events concerning the birth and preaching of the Messiah are foretold, even before other events

which were immediately, or very shortly to happen.

(See p. 9.)

The Dr. may be right enough in his observation that there are no instances

of remote signs to prove the accomplishment of an event near at hand.

(See pages 9 and 10.) But it is plainly his own mistake which causes the difficulty that he

speaks of; for the sign given by Isaiah of the birth of Immanuel, (viz. behold a virgin shall conceive, &c.) was not a remote sign of an event near at hand (as the Dr. supposes) but a remote sign of a remote event, and therefore not liable to his censure.

The holy scriptures afford a great many other examples of prophecies, which are blended and interwoven with very different subjects; different, I say, both with respect to the matter, and the time of accomplishment.

There are also many instances of passages which bear a double construction, being partly applicable to some particular person expresly mentioned, though they ultimately and chiefly relate to another very different person.

The prophecy of Nathan concerning Solomon is of this kind.

He shall build an house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son.

2 Sam. vii. 13, 14. King David himself ex∣plained this more particularly to his son Solomon, and applied it to him, 1 Chron. xxii. 9. saying, "for his name shall be Solomon (see the margin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 "peaceable" agreeable to Christ's title men∣tioned in the ixth chap. of Isaiah, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prince of peace)

and I will give peace and quietness unto Israel in his days. He shall build an house for my name, and he shall be my son, and I will be his father, and I will establish the throne of his kingdom over Israel for ever.

But where has

the throne of Solomon been established for near 1800 years last past, if not in Jesus Christ the spiritual Solomon, and prince of peace? For though this prophecy plainly related to Solomon, yet it referred to a further acomplishment in the Messiah; by whom alone it could be perfectly fulfilled; and therefore a part of it is applied immediately to Christ by St. Paul in his Epistle to the Hebrews i. 5.

I will be to him a father, and he shall be to me a son.

Of the same kind is the lxxiid psalm, dedicated to Solomon.

They shall fear thee as long as the sun and moon endure throughout all generations.

This is indeed applied to Solomon; but as the reign of that monarch was merely temporal, the prophecy cannot be said to be fulfilled in any other person besides the Messiah himself, the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Solomon) who reigns, according to the Psalmist's expression "throughout all generations."

The prophet Haggai, chap. ii. promises Zerub∣babel governor of Judah, and Joshua the high priest, in the name of the Lord of hosts, that

the desire of all nations shall come,

and that he (the Lord of hosts)

will fill this house (that is, the house which they were ordered to build) with glory.

v. 7. And he adds in the 9th verse,

The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) saith the Lord of hosts.

Nevertheless, in the former part of the same chapter, the prophet appeals to those who had seen the

house in her first glory: and how (says he) do you see it now? Is it not in your eyes in comparison of it as nothing?

v. 3. Thus it is plain that the glory of the second house did not consist either in the grandeur of the building laid out by Zerubbabel and Joshua, or in the presence of those great and holy men; notwithstanding that the prophecy is addressed to them both, and that Zerubbabel is spoken to by God in a very re∣markable manner at the conclusion of the same chapter, viz.

I will take thee, O Zerubbabel my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts.

But the glory was, manifestly, to consist in the "future coming, &c. of the desire of all nations." For as the promise was made to Zerubbabel and Joshua themselves, the prophecy must necessarily be understood to have a more distant accomplishment; which indeed the beginning of the sentence sufficiently proves, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yet once, it is a little while, and I will shake the heavens, &c. Haggai ii. 6, 7.

The prophet Zachariah likewise promises great things to Zerubbabel and Joshua; which he ap∣plies personally to them as builders of the temple;

though the same relate ultimately to Christ. See chap. iv. 6—10.

See also chap. vi. 11, 12, 13. wherein Joshua by his name (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the LXX render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jesus, signifying a Saviour) as well as by his office and dignity of high priest, was plainly set forth as a type of the future Messiah.

The prophet orders him to be crowned, and saluted with the prophetical title of Christ, viz. the branch, of whom he foretold, that he should

grow up out of his place,

and

build the temple of the Lord.

Joshua might, indeed, be said to build the temple, as well as Zerubbabel, but he could only be a type of the branch there promised, because the real branch was yet to grow up out of his place * 1.14.

The crowns were given

for a memorial in the temple of the Lord,

(not of the accomplishment of this prophecy in the person of Joshua, but

for a memorial

) of what should afterwards

come to pass

if the people would diligently obey the voice of the Lord their God † 1.15. Thus we find that Solomon,

Zerubbabel, and Joshua, as builders of the temple, were types of the Messiah, the true builder of the everlasting TEMPLE OF GOD; I mean, the HOLY CATHOLICK CHURCH, properly ‡ 1.16 so called,

built

upon the foundation of the Apostles and Pro∣phets; JESUS CHRIST himself being the chief

corner stone. In whom all the building fitly framed together, groweth unto an Holy Temple in the Lord:

in whom

you (Ephesians) also are builded together for an habitation of God through the spirit.

Ephes. ii. 20, 21, 22.

Compare the above mentioned texts with 1 Cor. iii. 11. John ii. 18—22. Luke xx. 17.18. Acts iv. 11. Psalm cxviii. 22. Isaiah xxviii. 16.

It would make a large volume if I were to col∣lect all the prophecies which absolutely relate to two different and distinct subjects in the type and antitype. Nevertheless, I am particularly obliged to take notice of two more of this kind, because Dr. W—ms has quoted them in favour of his hy∣pothesis, notwithstanding that upon examination they will be found to make much against it. He says (in p. 38.)

it is not possible indeed to reconcile Matthew ii. 15.23. and perhaps some other passages in his gospel, with any particular pro∣phecy now extant in the Old Testament.

As to the 15th verse, wherein St. Matthew quotes the Prophet Hosea xi. 1.

(out of Egypt have I called my son)

the Dr. observes that

the passage in Hosea where these words are found, is not a pro∣phecy of a future event, but a declaration of an event long past, and therefore could not be ful∣filled when the child JESUS came out of Egypt.

Now, in one respect, the Dr. is right, viz. that the passage, with regard to the people of Israel,

is a declaration of an event long past:

nevertheless he has not assigned any reason why the same passage may not, likewise, contain a prophecy of a future event, by being intended, like many other prophe∣cies, to bear a double application.

Erasmus has assigned a reason for the error of Julian the apostate concerning this text; viz.

that he has too much followed the septuagint edi∣tion; nimirum secutus editionem septuaginta

(says he)

qui locum hunc transtulerunt in hunc mo∣dum, quia parvulus Israel, et ego dilexi eum, et ex Aegypta vocavi filics ejus.

(Annot. in Mat∣thaeum, p. 250.)

A misunderstanding of this text is very ex∣cuseable, likewise, in the authors of that Greek version, who could not easily comprehend before the event, that the Messiah should be called out of Egypt, as the children of Israel had been before him; and therefore they rendered the passage in such a manner as they thought would best point out the application of it to the people of Israel only; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

and out of Egypt have I called his children.

But if the prophet himself had intended the same thing, and that only, he would, most likely, have made use of terms more expressive of a nation, or people, than of a single person;

(from Egypt have I called my son,

—) and then the Greek inter∣preters would not have been obliged to leave the literal sense of the original in order to adopt it with propriety to the people of Israel; which proves, that some single person is more particularly pointed at by the prophet, than the people of Israel.

There are, indeed, many passages of Scripture, wherein nations are represented by single persons;

Ezekiel warned the two houses of Israel under the figure of two adulterous women, Aholah and Aho∣libah, &c. But the text in question is very different from many others of that kind; for the people of Israel are not only represented therein under the figure of a single person, but some eminent single person is likewise plainly represented, at the same time, under the name and figure of the people of Israel, of which the particularity of the stile affords evident testimony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

when Israel was a little child, and I loved him, and out of Egypt have I called my Son.

But the following part of the text, where∣in Israel could not be a type of the Messiah (I mean their forsaking God's commandments, and sacri∣ficing to Baal) is immediately expressed in the plural number, as being applicable to the children of Israel only, and not to Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

as they called them, so they went from them: they sacrificed unto Baalim, and burnt incense to graven images.

Hosea xi. 2. Thus it is plain that the text is ap∣plicable, in the first place, to the children of Israel, who were brought by God out of Egypt, when they first began to be esteemed a nation, and there∣fore might, as a type of Christ, be likened to a little child, being young and weak, in comparison of their future state and power. And 2dly, It is un∣doubtedly very applicable to the single person of the

Messiah, who was, also, called by God out of Egypt; when he was really a little child * 1.17, according to the plain literal meaning of the passage referred to by St. Matthew, who quoted the sense of the Hebrew text, and not that of the Septuagint version.

The child mentioned by Hosea as having been called † 1.18 out of Egypt, is indeed expresly named Israel; but this is so far from setting aside the ap∣plication to Christ, that, on the contrary, it affords the strongest confirmation of it: for this name was necessarily given in the prophecy, that the appli∣cation might be double; viz. first to the people of Israel, and lastly to the Messiah.

The Messiah is expresly called Israel by Isaiah (xlix. 3.) in a prophecy which cannot, at all, be ap∣plied to the people of Israel, like the former; but must relate entirely to Christ. viz.

Thou art my servant, O Israel, in whom I will be glorified.

(xlix. 3.)

Indeed the true sense and application of this pas∣sage does not appear without the context: never∣theless, I am not sorry for the necessity of a long quotation from this chapter, because it will convey a very clear and distinct idea of the birth and office of the Messiah, at the same time that it proves the point in question.

"Listen, O isles, unto me, and hearken, ye people from far, the Lord hath called me from the womb ‡ 1.19, from the bowels of my mother hath he made mention of my name § 1.20. And he hath made my mouth like a sharp sword ‖ 1.21, in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me, and said unto me, Thou art my servant, O Israel, in whom I will be glorified. Then I said, I have laboured in vain,

I have spent my strength for nought, and in vain, yet surely my judgment is with the Lord, and my work with my God. And now, saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, though Israel be not gathered" (here is a plain prophecy that blindness in part should happen to Israel) "yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. And he said, it is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles * 1.22, that thou mayest be my salva∣tion unto the end of the earth." "Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth † 1.23, to him whom the nation abhorreth, to a servant of rulers," &c.—Thus far may perhaps be sufficient to shew the nature and design of the prophecy. Isaiah has introduced the important subject as the narrative of a dialogue

between two distinct persons, who are both men∣tioned in this last (the 7th) verse; viz. "the Lord (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Redeemer of Israel," and

his Holy One, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whom man despiseth,

and who is also called Israel in the former part of this chapter. Now it is remarkable, that the people of Israel, or tribes of Jacob, are likewise distinctly mentioned in the same prophecy; so that the person, to whom the Lord said, "Thou art my servant, O Israel," (see 3d verse) cannot mean any other person besides the Messiah himself; he alone being the true

light to lighten the Gentiles, and the glory of his people ISRAEL.

For though the Jewish Religion was for many ages the only true religion, yet the Gentiles were not induced, universally, to acknowledge the truth of the Holy Scriptures by becoming proselytes to Judaism, but by being converts to Christ, by whom alone they have been enlightened according to the Scriptures. If all these things be considered, they will (I doubt not) afford sufficient proof, that the text quoted by St. Matthew from Hosea xi. 1. (though introduced in a context absolutely relating to the people of Israel) was, nevertheless, propheti∣cally intended to be applied likewise to some single person, and that the same was eminently fulfilled in the person of Jesus Christ, the only begotten Son of God, whom the Father called out of Egypt by his angel. Jacob, and the children of Israel, may indeed be called the Sons of God, but it must be in

a very different sense from the former; for they are only types of the true Israel (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Prince of God, who gave this name to Jacob, when he wrestled with him, that he might render him more conspicuously a type of himself; viz. as one that had

power with God, and with men, and had pre∣vailed.

Jacob was sensible of the Divine presence, and therefore called the name of the place Peniel, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or (as it is expressed in the margin) the face of God; for (said he)

I have seen God face to face, and my life is preserved.

Gen. xxxii. 28, 29, 30.

I have already said so much concerning the nature of prophecy in general, and have quoted so many examples of two different subjects being referred to by one and the same prophetical expression, that (I hope) I need not any longer urge the reasonable∣ness of a double application, likewise, of the text quoted by St. Matthew from the Prophet Hosea; especially as Dr. W—ms has not assigned any one reason why it ought to be otherwise; nor any authority whatsoever for his assertion in page 39, that the passage "could not be fulfilled when the child Jesus came out of Egypt;" except, indeed, the autho∣rity of his own bare word: which, nevertheless, seems to have had sufficient weight with the Critical Reviewers, though it is opposed to the express testi∣mony even of an Evangelist.

The other quotation of St. Matthew, which Dr. W—ms has called in question, is given in the

2d chapter 23d verse. viz.

He shall be called a Nazarene.

This is one of the texts concerning which the Dr. affirms in page 38, that "it is not possible to reconcile" (it)

with any particular prophecy now extant in the Old Testament.

But he is greatly mistaken in this; for the text may certainly be reconciled, not only with one prophecy, but with many very particular prophecies

now extant in the Old Testament;

and therefore St. Matthew ap∣peals with great propriety in this case, not to one prophet alone, but to the sense of all the prophets in general. viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that "which was spoken by the prophets."

For though the prophets do not say expresly that "he shall be called a Nazarene;" yet many of them do plainly allude to this appellation. Our Lord was called a Nazarene, notwithstanding that he was born at Bethlehem, the city of David, according to the Scriptures ‡ 1.24. He was sometimes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 § 1.25, and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ‖ 1.26; synony∣mous

terms for a Nazarene or inhabitant of Naza∣reth; which (as Dr. Hammond expounds it) sig∣nifies

The City of the Branch, or where the Messiah (the Branch) should be brought up; an•• accord∣ingly (says the Dr.) this becomes Christ's vulgar title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

—"〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉," &c.

Now the Messiah is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Branch by Isaiah iv. 2. Jeremiah xxiii. 5. and Zechariah iii. 8.

A plant or branch is the usual scripture-emblem for a child.—

Thy children, like olive branches, round about thy table,

says the Psalmist in the cxxviiith Psalm, 3d verse: and in Psalm cxliv. 12. we read—

that our sons may grow up as the young plants.

Therefore the prophets very fitly expressed the childhood and growth of the Messiah by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before-mentioned; for it properly signifies not only a Branch, but Germen, a bud, or young twig, which Isaiah further explains in the liiid chap. 2d verse, by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a tender plant, or sucker; which is not only a fit emblem of the once infant state of the Messiah, but also of his gradual increase in strength and wisdom: for

he shall grow up before him (says the prophet) as a tender plant, and as a root out of a dry ground;

by which he assigns the true reason of Christ's being called the Branch. Indeed this whole chapter con∣tains so perfect a description of Christ's human state upon earth, that no miracle or demonstration what∣soever can be more capable of affording conviction;

and, consequently, those who have read it, and still disbelieve, are inexcuseable. The prophet Zecha∣riah (vi. 12.) speaks of the growth of Christ, the Branch, in the same kind of terms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 "He shall grow up out of his place;" or, as it is properly rendered in the margin, —

he shall branch up from under him.

Moreover, this prophet foretold in the same verse, that he should be named the Branch.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 "Behold the man * 1.27, whose name is the Branch;" plainly alluding by the sense (though not the sound) of this appellation to Christ's being surnamed † 1.28 the Nazarene from Nazareth, the city of the Branch.

But Isaiah, in the xith chap. 1st verse, not only alludes to the sense and meaning of this surname, but to the very sound of it; for he intitles him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Netser, a Branch. Now Christ was really called in the common Syriac dialect— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Netseria, a Netserian or Nazarene, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Netsereth (called

from the Greek Nazareth) where he had been brought up (Luke iv. 16.) and where (according to the true meaning of the appellation Netserian or Nazarene, when interpreted) he grew up as a plant or branch; for St. Luke informs us (ii. 40.) that

they (viz. Joseph and Mary, with the young child) returned into Galilee, to their own city Nazareth, and the child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon him.

And again in the 52d verse.—

Jesus increased in wisdom and stature, and in favour with God and man.

This exactly corresponds with Jere∣miah's prophecy (xxxiii. 15.) viz.

In those days, and at that time (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) will I cause the Branch of righteousness to grow up unto David.

If all this be considered, I think, the fitness of St. Matthew's appeal to the prophets, concerning the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cannot be called in question, unless, like the Critical Reviewers (fol. 357.) we should believe from Dr. W—ms's bare word, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a Nazorite, which interpretation would, indeed, render it impossible

to reconcile Matthew ii. 23. with any particular prophecy now extant in the Old Testament,

according to the Doctor's assertion in page 38.

For the Dr. informs us in the following page (39) that "the word is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Nazarene, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Nazorite:" nevertheless it is certain,

that both these words signify the same thing, viz. a Nazarene (or inhabitant of Nazareth); and like∣wise, that neither of them can signify a Nazarite, or (as he spells it) Nazorite.

For the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 separatus, from whence these last (Nazarite or Nazorite) are derived, is no where in Scripture rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but is distinguished from them by an iota in the second syllable, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Nazarite, Judges xiii. 5. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nazarites, Lamentations iv. 7. Besides, it is very plain throughout the whole New Testament, that Christ was not called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being a Nazarite (for he could not properly be called so according to the law of Moses, though John the Baptist was really such) but on account of his having been brought up at the city of Nazareth, which in the Syriac tongue was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Nezereth, but with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Netsereth: for the word is plainly derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a branch, the name which the prophet Isaiah has given to the Messiah himself, (as is before observed) and there∣fore St. Matthew's appeal to the prophets in this case is very easily reconciled with the prophecies "now extant in the Old Testament," though the Dr. has declared that the same "is not possible."

Even Christ himself condescended sometimes to prophesy in the same kind of style that had before been used by his servants the prophets.

Verily I say unto you, there be some standing here,

which shall not taste of death, till they see the Son of man coming in his kingdom.

Matth. xvi. 28. And again,

If I will that he (John) tarry till I come, what is that to thee?

John xxi. 22. Here our Lord makes use of

the same words and phrases

with which he was wont to express his second coming to judge the world; so that his disciples understood, that John should not die; whereas the event plainly shewed, that he

meant of his coming

(so often mentioned in the New Testament)

in judgment upon the Jews at the final overthrow of Jerusalem, which St. John outlived many years.

See Dr. Cave on the Life of that Disciple, Antiquitates Apostolicae, p. 158.

Our Lord, likewise,

used the same words and phrases

unto these two different subjects, viz. his coming in judgment upon Jerusalem, and his last coming to judge the world,

when occasion was to speak of them together,

according to the obser∣vation before quoted from Assemblies Annotations; insomuch that the day of judgment, and the end of the world were expected to follow immediately after the accomplishment of Christ's prophecies in the xxivth chap. of Matthew, xiiith of Mark, and xxist of Luke concerning God's judgment in the destruction of Jerusalem.

The latter, however, may indeed be considered as a sign, or type, of the great and last day; and the accomplishment of the prophecies concerning it is undoubtedly a sure pledge of God's future judgment:

just in the same manner as the temporary deliverance from Rezin and Pekah, promised to Ahaz and the house of David by Isaiah, was properly the con∣firmation and pledge of the future distant deliverance promised in the person of Immanuel. Therefore if Dr. W—ms supposes (as he hints in the words of Mr. Collins in page 7.) that this sign stood in need of other signs to manifest that God would perform it in time, let him consider the context once more, and he will find, that the sign was not without such a manifestation as Mr. Collins and himself have required. Perhaps it may be said, that I have troubled my readers with a great many more ex∣amples of "types, figures, and secondary senses," than were necessary for the point in question; but I was induced thereto by the too hasty censure passed on these sort of writings by the authors of the Critical Review in page 349, where they seem to condemn all types, &c. whatsoever indiscriminately, without deigning to distinguish the difference between pro∣per types and imaginary ones.

The END of PART II.

Notes

• * 1.1

  Septimum, octavum, et nonum Isaiae caput in eodem fere versantur argumento, &c. P. D. Huetii Demonstratio Evangelica, p. 291.
• † 1.2

  "For before the child (Maher-shalal-hash-baz) shall have knowledge to cry, My father and my mother, the riches of Damascus, and the spoil of Samaria, shall be taken away before the king of Assyria." viii. 4. "Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin, and Remaliah's son: Now therefore, behold, the Lord bringeth upon them the waters of the river, strong and many, even the king of Assyria," &c.—"And the stretch∣ing out of his wings shall fill the breadth of thy land, O Immanuel." viii. 6, 7, 8.
• ‡ 1.3

  "And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and stout∣ness of heart, The bricks are fallen down, but we will build with hewen stones," &c. ix. 9, 10. "Therefore the Lord shall set up the adversaries of Rezin against him," &c. ix. 11. These three verses, 9th, 10th, and 11th, and also the 21st, plainly allude to the subject of the 7th chapter; viz. the evil council and confederacy of Syria and Ephraim, and God's promise that the same should not stand.
• § 1.4

  "In the days of Pekah king of Israel, came Tiglath∣pileser king of Assyria, and took Ijon, and Abel-beth-maa∣chah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Napthali, and carried them captive to Assyria." 2 Kings xv. 29.
• * 1.5

  "Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun, and the land of Napthali, and afterward did more grievously afflict her by the way of the sea, beyond Jor∣dan in Galilee of the nations. Isaiah ix. 1. The people that walked in darkness have seen a great light," &c. ix. 2.
• † 1.6

  This corresponds with the prejudice which the Jews conceived against their brethren the Galilaeans. The chief Priests and Pharisees answered Nicodemus, saying, "Search and look: for out of Galilee ariseth no Prophet." John vii. 52. In like manner answered Nathaniel, when Philip told him, "We have found him, of whom Moses in the law and the Prophets did write, Jesus of Nazareth, the son of Joseph." And Nathanael said unto him, Can there any good thing come out of Nazareth? John i. 45, 46.
• ‡ 1.7

  See Dr. W—ms's comment on the opinion of those who say, that the 14th, 15th, and 16th verses of the viith chap. of Isaiah contain two distinct prophecies. "Is not this (says he) very unnatural? and, if I am not greatly mistaken, very unusual?" p. 9.

  But an experienced writer, who, on many occasions, has given ample proofs of great learning and scripture-know∣ledge, informs us, that

  It is very natural and very usual with the Prophets to make a transition from one great de∣liverance to another, as also from one great destruction to another

  —and he afterwards gives several remarkable in∣stances of it. See Dr. Gregory Sharpe's 2d Argument in Defence of Christianity, p. 255.
• § 1.8

  "And when he (Jesus) was alone, they that were about him with the twelve, asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: that seeing they may see, and not perceive, and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. And he said unto them, know ye not this parable? and how then will you know all parables? The sower soweth, &c." Mark iv. 10—13.
• * 1.9

  Who can read this oracle, and not allow Isaiah to have been, what he is sometimes called, the Evangelical Prophet? Is not this prophecy in every part as applicable to Jesus, as is the account given of him by the holy Evangelists? Could it have been expressed in stronger or clearer terms, if written after the event? And yet it was delivered above 700 years before the birth of Jesus.

  Dr. Gregory Sharpe's 2d Argument in Defence of Christianity, pag. 232.
• † 1.10

  Behold the days come, saith the Lord (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jeho∣vah) that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judg∣ment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, The Lord (Jehovah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) our righteousness.

  —Jeremiah xxiii. 5, 6. See also xxxiii. 16.—where the same title (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is given to the Branch of righteousness mentioned in the preceding verse.—Compare with these chap. xxx. 9.—

  And they shall serve the Lord their God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and David their king

  (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

  whom I will raise up unto them.

  —The comparing of these texts together has occasioned the following remark, which I find wrote with a pencil in the margin of my Hebrew Bible, I suppose by some former owner of it.

  Messias vocabitur David secun∣dum carnem, Jova secundum divinitatem

  —i.e.

  Christ shall be called David with respect to his human nature, and Jehovah with respect to his divinity.

  —The divinity of the Messiah may be clearly proved by a multitude of other pas∣sages even in the Old Testament. Therefore it behoves the authors of the Critical Review seriously to consider how those men can be justified, who refuse the Son of God the honour due unto his name; since

  the Father hath com∣mitted all judgment unto the Son: that all men should honour the Son even as they honour the Father.

  John v. 22, 23.

  A doctrine very opposite to this is approved and com∣mended in the 10th article of the Critical Review for May 1760; whereby it appears, that the author or authors of that recommendatory criticism were not sufficiently armed against the dangerous and pernicious doctrines of the book which they undertook to recommend, viz. The Trinitarian Controversy reviewed; or a Defence of the Appeal to the common Sense of all Christian People.
• ‡ 1.11

  —

  for they stumbled at that stumbling stone; as it is written, Behold, I lay in Sion a stumbling stone, and rock of offence: and whosoever believeth on him, shall not be ashamed.

  Rom. ix. 32, 33.
• § 1.12

  Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste,

  (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, he shall not be sub∣ject to that kind of haste, which is commonly the effect of fear. Therefore the Syriac version has rendered it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not be afraid; which is very expressive of the Prophet's meaning. The LXX have rendered it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and St. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, shall not be ashamed; which is still more expressive of a man's being free from that haste or confusion caused by fear. Not to be ashamed is frequently put for not to fear. They shall not be ashamed in the evil time, says the Psalmist, xxxvii. 19. and again—they shall not be ashamed, but they shall speak with the enemies in the gate. Psalm cxxvii. 5.

  This I hope is sufficient to reconcile the seeming disagree∣ment between the original and St. Paul's quotation.
• * 1.13

  And a stone of stumbling and a rock of offence even to them which stumble at the word, being disobedient, whereunto also they were appointed.
• * 1.14

  "And speak unto him (Joshua) saying, Thus speak∣eth the Lord of hosts, saying, Behold the man whose name is the branch, and he shall grow up out of his place, and he shall build the temple of the Lord, &c." Zech. vi. 12.
• † 1.15

  "And the crowns shall be to Helem and to Tobijah, &c.—for a memorial in the temple of the Lord. And they that are far off, shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) if ye will diligently obey the voice of the Lord your God." Zech. vi. 14, 15.
• ‡ 1.16

  The church of Rome is very improperly called the Catholick Church, because she causes a contradiction in terms, by usurping that general title to herself alone; when at the same time she scarcely seems intitled to be esteemed a part of it. For notwithstanding that many worthy mem∣bers of Christ's Catholick Church may have submitted to her communion for want of better information, serving God by the sincerity of their intentions; yet,

  what agreement hath the temple of God with idols?

  (2 Corinth. vi. 10.) Wherefore "come out of her" (ye people of God)

  that ye be not partakers of her sins, and that ye receive not of her plagues.

  Rev. xviii. 4. She hath perverted the law of God (like the Scribes and Pharisees of old) by her traditions—

  forbidding to marry, and commanding to abstain from meats, which God hath created to be re∣ceived with thanksgiving of them which believe and know the truth

  —which St. Paul (1 Tim. iv. 1.) expresly called doctrines of devils. She hath defiled the Catholick Temple of God, by building upon the true foundation, "wood, hay, stubble;" viz. infallibility, purgatory, osten∣tatious penance, mercenary pardons and indulgencies, in∣vocation of saints, exorcisms ("exorcismus aquae;"—

  ex∣orcismum salis.

  —"Exorcizo te, creatura salis"— "aquae," &c. See the Missale published by the joint authority of the Popes Pius Quintus, Clement the 8th, and Urban the 8th) of holy water and salt; benedictions of candles, table-cloths, towels, &c. baptism of bells, and such other spiritual witchcraft — praying and bowing before images and shrines, reverencing dead mens bones, and other such abominable things, &c. &c. These are no part of the foundation (mentioned above) of the Apostles and Prophets, whose writings warrant no such idolatry, exorcisms, or enchantments: and therefore even the Holy Scriptures themselves are prohibited in the Popish Index Expurgatorius. This last is indeed a precaution necessary to the existence of such doctrines; for if the poor deluded people were permitted to read the Scriptures, they would soon be informed that there is but

  One Mediator between God and man, the Man Christ Jesus;

  (1 Tim. ii. 5.) and that

  there is none other name under heaven given among men whereby we must be saved.

  Acts iv. 12. O that those men who invoke the mediation of all saints and angels (notwithstanding the plain doctrine of St. Peter quoted above) would consider what a gross affront by this execrable service they offer to Christ, who alone is the way, and the truth, and the life! for their daily prayers witness against them that they do not esteem the mediation of Christ sufficient for them, otherwise they would not, like the ido∣latrous Israelites of old, invoke "all the host of heaven." 2 Kings xvii. 16. The Church of Rome has endeavoured to cloak this abominable worship with the subtle distinctions of Latria and Dulia; but the necessity of such sophistical arguments proves the reality of that church's backsliding to idolatry. Heathen Rome was not more guilty of this crime, nor hath shed more innocent blood in defence of such abo∣minations under the old Pagan Emperors, than the present Church of Rome has done, since her Bishops have assumed their seat; that is, have possessed themselves of the temporal, as well as ecclesiastical jurisdiction of that ancient city.— So that the Church of Rome, may, indeed, be said to have mounted the scarlet coloured beast full of names of blasphemy, (Rev. xvii. 3.) and is, accordingly, most truly described by St. John as a woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus.

  Archbishop Cranmer, the Bishops Ridley, Latimer, Hooper, and a great multitude of other worthy Englishmen have suffered under her diabolical tyranny.

  Indeed the histories of all other European kingdoms are fraught with woful examples of it. In Sully's Memoirs (chap. v. p. 9.) we read that a Popish prayer-book (

  livra de grosses heures

  ) served as a passport among the bloody messengers of Popish vengeance at the massacre of the Huguenots at Paris.

  Tuë, Tuë, ô Huguenot, ô Hu∣guenot,

  was the devilish watch-word!

  O that the living members of that Church may discern, and repent of their enormous errors before it be too late!
• * 1.17

  Before he could know to refuse the evil, and chuse the good; the land being then forsaken of both her kings, ac∣cording to Isaiah's prophecy, vii. 16. For the angel's message (or call of Christ out of Egypt) was delivered to Joseph upon the death of king Herod the Great, at which time, precisely, the last of the two monarchies was dissolved.
• † 1.18

  The prophecy was, indeed, delivered in the perfect tense, as a thing already past; but this did not prevent the application of it to the future Messiah, because the perfect tense is, almost, as frequently used by the prophets in de∣claring futurity, even as the future itself.
• ‡ 1.19

  —

  the angel of the Lord appeared unto him (Joseph) in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is con∣ceived in her is of the Holy Ghost. And she shall bring forth a Son, and thou shalt call his name Jesus:

  (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Saviour)

  for he shall save his people from their sins.

  Matt. i. 20, 21.
• § 1.20

  —

  and behold (said the angel) thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus.

  (Luke i. 31.)
• ‖ 1.21

  —

  he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall stay the wicked.

  Isaiah xi. 4. See the context also.
• * 1.22

  I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes,

  &c. Isaiah xlii. 6, 7.

  A light to lighten the Gentiles, and the glory of thy people Israel.

  Luke ii. 32.
• † 1.23

  He is despised and rejected of men, a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs,

  &c. Isaiah liii. 3, 4.
• ‡ 1.24

  But thou Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is, to be ruler in Israel: whose goings forth have been from of old, from everlasting.

  Micah v. 2. Compare this with Matt. ii. 5. and John vii. 42.
• § 1.25

  Mark x. 47. Luke xviii. 37. xxiv. 19. John xviii. 5. xix. 19. and seven times in Acts
• ‖ 1.26

  Mark i. 24. xiv. 67. xvi. 6. and Luke iv. 34.
• * 1.27

  Zechariah commanded that this prophecy should be spoken to Joshua (or Jesus) the high-priest, in the time of Zerubbabel; but I have already shewn, that he was therein only a type of our Lord Jesus the true branch.
• † 1.28

  — secessit (Joseph) in partes Galilaeae,—ibique habitavit in urbe Nazareth, unde et Christus Nazareni cognomentum accepit, (Matt. ii. 22, 23.) et Nazarenorum Christiani. (Acts xxiv. 5.) J. Usserii Annalium Pars poste∣rior, p. 536.