chap. viii. 4.) the enemies of Judah should be destroyed." I have copied the words of Mr. Harmer, as quoted by Bishop Lowth. The Bishop remarks upon it, that it perfectly well explains the historical sense of this much disputed passage," and is “the obvious and literal meaning of the prophecy.' The peculiarity of this sign is thus explained by Mr. Harmer. "That it was the custom in the East for youths that were never married always to marry virgins, and widowers, however young, always to marry widows."

That Isaiah must have been an old man, having begun to prophecy in the reign of the grandfather of Ahaz, and probably a widower.

That the young woman appears to have been called a prophetess, (Is. viii. 3.) meaning a person who devoted herself to retirement and study, and consequently to a single life.

There was, therefore, so great a peculiarity in this marriage, as justly to entitle it to be considered as an extraordi

* Lowth's note in loc.

nary sign.*—The child was to be called Immanuel, denoting the presence of God in effecting the liberation of the Jews.†

The liberation was to be affected before he should be old enough to distinguish between good and evil; but, by the time he arrived at that age, he should eat butter and honey, i. e. live in abundance on the richest food.‡

"For

The next passage is Isaiah ix. 6. unto us a child is born, unto us a Son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace."

Ed.

When I introduced this passage before,§

Harmer's Observations, Vol. IV. p. 410, &c. Clarke's

+ You cannot surely imagine that the nature of this child was to be different from that of other human beings, because he was to be called Immanuel. Else what will you say, when you find the very same name applied to the Land of Judah ? (Is. viii. 8.) " And he shall pass through Judah, he shall overflow and go over; he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

+ See Harmer's Ob. Vol. II. p. 54. § P. 193, 194.

I passed it over slightly, reserving what I principally intended to say for this place. I shall make no remarks upon the application of this prophecy to Hezekiah, to whom some commentators suppose it refers, being of opinion that it has a reference to the Messiah. Only two of the names require enlargement; the Mighty God, and the "Everlasting Father."

Suffer me to call your attention to the following queries.

With what propriety can the great Jehovah, be the subject of a prophecy, as about to become something which he is not already?

Can an immutable being be subject to change?

Can the Omnipotent Creator become a creature?

Can the Self-Existent Jehovah, become a child, an infant born?

Can the Almighty Father of all, with any propriety, be called a Son?

What is to be understood when it is said that Jehovah is a Son given? Who gives Jehovah ?

What consistency is there in the ad

vancement of the great Jehovah to power, increase of his government, &c.

Is it not a degradation to say, that merely a name should be given him, and that he should be called, Counsellor, Mighty God, &c. when he absolutely was so, from all eternity?

What honour is supposed to be conferred upon the Framer and Governor of all worlds and systems of worlds, to sit upon the throne and kingdom of David?

What honour is conferred upon the Judge of All, that he shall establish judgment and justice in Judea?

What is meant, by "the zeal of the Lord of hosts performing this ?"*

I put these questions for your serious consideration. If, consistently with your system, you can give such an answer to them, as shall satisfy your own minds, it is well. I cannot. And if I were reduced to the dilemma, I should feel myself bound, to sacrifice any passage, in any part of Scripture, as unintelligible, rather than yield one attribute, one ray of the

* See J. M's. remarks on Mr. Stone's Sermon. M. Repos. Vol. II. p. 178.

glory of Jehovah my God.-Blessed be the name of Jehovah! to this dilemma we are not reduced.

Let us then proceed to consider the different modes in which these two phrases may be translated. First," the Mighty God." The two already mentioned will not be repeated.

The Greek translation of the LXX appears to be of very material importance, because it was the version, in constant use in the time of our Saviour and his Apostles, to which they referred, and from which they made their quotations.

This therefore appears to me to be decisive evidence of the sense in which they understood the passage. Instead of translating it "Wonderful, Counsellor, the Mighty God," they render it, "Messenger of the Mighty Counsel," or " Angel of the Mighty Counsel."* Such indeed was Christ.

The application of the word Al or El (God), to angels or messengers, will be evident from the termination of almost all