and the land of Egypt shall not escape, (whether we understand that country literally called Egypt, or the popish kingdoms, mystically so denominated, and chiefly ITALY AND ROME, the very seat and CATHEDRA OF THE BEAST.) "But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt."-This gives an explanation of the breaking up of the image by the stone (the countries which made up its whole body there, fall here into the hand of the BREAKER ;) and of Isaiah's sCOURGE OF GOD sent against the hypocritical nation and pulling down and setting up kings, and gathering the treasures of the whole earth, or roman empire.*

"But tidings out of the EAST and out of the NORTH shall trouble him: therefore he shall go forth with great fury to destroy and utterly to make away many." It seems while

Isaiah x. 6, 7.

+ There is something very much resembling this, in the high tone and exterminating threats of a celebrated conqueror of modern times, which he hath (happily without effect hitherto,)

he is engaged in this expedition of pillage, news of a revolt in the distant provinces of his empire inflames his ready wrath, and he vows the annihilation of whole kingdoms. Isaiah describes him in the same manner, and says that though he is merely a tool for God to work with, yet his purpose and God's are not alike. Sent against the "sinners, the Amalakites" of modern times, he wishes to make the power entrusted to him subservient to his own views of ambition and revenge. "I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire in the streets. Howbeit be meaneth not so, neither doth his heart think so, but it is in his heart to DESTROY AND CUT OFF NATIONS NOT A FEW."

The booty of the nations deprived of the divine protection, and full success in treading them under his feet, do not content him,

held over the heads of his unconquered and invincible opponents, in a certain Island-et toto remotos orbe Brittannos,

but he will go where he hath NO CALL, and where he is to meet the due reward of his presumption. "And he shall plant the tabernacles of his palace between the seas, in the glorious holy mountain, yet he shall COME TO HIS END, and none shall help him.”*

In Isaiah a like termination to this unauthorised expedition of THE BREAKER is prophesied; and God says,† that when his whole purpose against the corrupt church,-figura

Between the seas," that is, the SALT OR DEAD SEA, and the MEDITERRANEAN. This seems to point out JERUSALEM as the scene alluded to.-JUDEA is called "the glory of all lands," -and MOUNT SION"the holy mountain.”

It may perhaps be deemed too much to admit of even a possibility in the idea that a certain Island lying between the seas, (the GERMAN AND ATLANTIC OCEANS,) may be here meant ; and that the epithets anciently ascribed to the jewish church and nation, while they were the depositaries of the true religion and uncorrupted scriptures, may be, on this occasion, and in these late. times, transferred to their modern defenders; whom God hath covered with genuine glory in the virtuous struggle, while all other nations are sunk in disgrace; and perhaps at this critical period will be leagued in arms with the tyrant against the purpose of God.

tively called "Jerusalem and her idols' shall have been fulfilled, he will then " punish the stout heart of the tyrant, and the glory of his high looks. He will send among his fat ones, leanness, and under his glory he shall kindle a burning, like the burning of a fire; and it shall burn and devour his briars and his thorns in one day."* In another place the prophet speaks of Israel's reconciliation and return, and the death of this new tyrant and oppressor, as coincident events."Return unto him, from whom ye have so deeply engaged in revolt, O ye sons of Israel!-Verily in that day shall they cast away with contempt, every man his idols of silver, and his idols of gold; the sin which their own hands have made. And the Assyriant shall fall by a sword not of man; yea,

See this prophecy explained, Sect, vi. p. 155, &c,

Isai. xxxi. 6, Lowth's translation,-Several circumstances in this prophecy make it inapplicable to SENNACHERIE, The jews did not forsake their propensity to idolatry upon the occasion of the defeat of Sennacherib's army, nor for a long time after, untill the city and temple were destroyed by Nebuchadnezzar, a greater scourge than he, and prophesied of by name.

a sword not of mortal shall devour him. And he shall betake himself to flight from the face of the sword; and the courage of his chosen men shall fail. And through terror he shall pass beyond his strong hold; and his princes shall be struck with consternation at his flight. Thus saith Jehovah, who hath his fire in Sion; and his furnace in Jerusalem.'

Sennacherib fell by the sword of man, even of his own sons, which is another contradiction. Also when he retired from the siege of Jerusalem, it was not "for fear of the sword" of the jews, but of that divine arm which protected them.-This seems therefore to be rather a prophecy of some still future tyrant, often called the Assyrian, who is to meet his ruin on that holy ground, and from an army of converted jews, and to be personally cut off" by a sword not of man," but by some divine judgment. The fire of the divine wrath on this eminent occasion in Sion, and the furnace of Jehovah in Jerusalem; seems to indicate some catastrophe of greater importance than the overthrow of that Assyrian tyrant.

The similar description of GoG in Ezekiel, and of Gods anger against him seems to confirm my application of this prophecy also to an extremely late period.—“Thus saith the Lord God, art thou be !-f whom I have spoken IN OLD TIME by my servants, the prophets of Israel, which prophesied in those days many years (ago,) that I would bring thee against them? and it shall come to pass at the same time, when GoG shall come against the land of Israel, saith the Lord God, THAT MY FURY SHALL COME UP IN MY FACE."-Ezek, xxxviii. 17. &c.