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posed it, to stain the pride of ALL glory, and to bring into contempt ALL the honorable of the earth. It may here be inferred, that Ireland will exercise an especial agency, at a time when the glories, and false splendors, of the world, as it has existed, since the building up of society, after the deluge, are about to fade away; and a new and better state of things to commence. In the two last verses of the prophecy, we have more determinate intimations. We there learn that Ireland will early embrace the social system.

Let not Ireland, then, deem herself forsaken. She is united, in prophecy, with God's chosen people: she has yet a great work to accomplish. She has suffered ills, not unlike those inflicted on the chosen people. I will not say, for her sins alone. But did she not cast from her the blessings of superior civilization? Did not the rivalries and dissensions of her Chiefs, and the general profligacy of manners, contribute, greatly, to the evils, which she has so long endured? But once more, let not Ireland deem herself forsaken. Ireland! I greet thee by thy name, written on the page of inspiration, even thy name, GLORY.

The two last verses of the prophecy in Isaiah, to which we will now return, acquaint us, that after the commerce of Ireland is extended to all the kingdoms of the earth, a remarkable change will take place, in Ireland, in the disposition of property, and in the social arrangements. The question arises, has the commerce of Ireland, at any time been thus extended? Since the union, on the 1st of January, 1801, the commerce of Ireland has been co-extensive with that of England. First, by reason of the union. Second, because considerable numbers of the people of Ireland have been engaged, in every department of English industry, and enterprise, and public employment, at home and abroad.

Irish capital has also been employed, probably, in every branch of English commerce.

An attentive consideration of the various similar passages in Isaiah, and the other prophetical writers, leads to the belief, that the word kingdoms, in the last of verse 17, comprises all nations, having an independent, permanent and responsible, government; that petty tribes, and other aggregates of men, without such a government, are not included. That the commerce of England, during the period mentioned, has extended, in popular language, to all the world, need not be affirmed; but whether it has, in literal strictness, extended to all the kingdoms of the world, as above, I have not the means of determining. If there are exceptions, I should imagine they might be found on the eastern coast, or possibly in the interior, of Africa; though even here, I have supposed that a few English articles might find their way, and perhaps regularly, through the intervention of the Portuguese, Arabs, &c. British traffic, I believe, visits the secluded region of Independent Tartary; and there has been, if I mistake not, during the period in question, at least one commercial transaction, though of a very irregular character, with Japan.*

It appears that it is the merchandise, or wealth, of Ireland, that is acquired, inherited, and held, during the period of the universal commerce, that is to become, as in verse 18, holiness to the LORD. But the transition, as there described, will require time, years, years not a few. It is

* A British ship of war extorted supplies, in a Japanese port. The Japanese suddenly assembled a large number of boats, for the purpose of carrying the vessel by boarding, and made other hostile demonstrations, so that the vessel was compelled to leave precipitately; and it was not mentioned that payment was made for the articles, though this, I conclude, had been intended. The brave Japanese governor, considering himself disgraced by the transaction, according to the custom of Japan, ripped up

his bowels.

not improbable, therefore, that the change may commence, at least, before the commerce has reached the utmost limits assigned. However this may be, we are not left in doubt as to the character of that change. The purport of verse 18, considered merely in its connection with this prophecy, and in reference to the present state of society, in Great Britain and Ireland, and to modern theories on the subject of social organization, will, of itself, be hardly dubious; but considered also, in connection with numerous other passages of scripture, no question can remain, that it describes the adoption of the social system.

Verse 18. And her merchandise and her hire shall be holiness to the LORD-This expression, holiness to the LORD, is found also, in Ex. 28: 36; 39: 30; Jer. 2: 3; and Zech. 14: 20, 21. It is said, Jer. 2: 2, 3, that Israel was holiness to the LORD, after the covenant at Sinai. They were so however, only in a partial or subdued sense; for it was provided that Aaron should wear upon his forehead, a plate of gold, upon which should be engraven holiness to the LROD, that Aaron might bear the iniquity of the holy things, which the children of Israel should hallow, in all their holy gifts.* The passage in Zechariah, like that which we are considering, has reference to later times, and a different state of things. In order to understand the precise import of these verses,† it will be needful to refer to the context, which commences, more determinately, at verse 16. And it shall come to pass, that EVERY ONE that is left, of all the nations which came against Jerusalem, shall even go up from year to year to worship the king, the LORD of hosts, and to keep the feast of tabernacles. Here is obviously a feast, at which all people, of all nations,

* See Ex. 28: 36-38; 39: 30, 31.

+ Zech 14: 20, 21.

.*

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shall assemble ;* but as the literal observance of the feast of tabernacles, at Jerusalem, by such numbers, is out of the question, indeed, its observance at all, it has been supposed, and with considerable appearance of reason, that the feast was that of the eucharist. A little attention however, to the circumstances, will show that such was not the case. Had this been intended, the people would rather have been commanded to come up to the feast of the passover. The feast of tabernacles was a feast of joy and gladness, instituted to commemorate Israel's dwelling in tents transient and fragile habitations - - during the sojourn in the wilderness - a land of deserts, and of pits; a land of drought, and of the shadow of death† — and the subsequent abundance of the promised land. Verses 17-19. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations, that come not up to keep the feast of tabernacles. Why is Egypt only, particularly mentioned, of all the nations? Doubtless, on account of some circumstance, peculiar to Egypt; and, as might be expected, we are not left in doubt what this circumstance is. It is, that in Egypt they have no rain; and it is immediately added, THERE shall be the plague wherewith the LORD will smite the heathen, &c. THIS shall be the punishment of Egypt, &c. Egypt, from time immemorial has had no rain, and yet has been the most fruitful of lands, the granary of surrounding nations.

* See verse 2, &c. The allies of Judah are there excepted, of course. t Jer. 2. 6. What myriads of the human race have found this a true description of the individual form of society.

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Her punishment, then, would seem not severe. It being merely, that she shall enjoy no greater abundance than she had done. It cannot be regarded as a punishment at all, except as the situation of Egypt is contrasted with the far greater abundance of those nations, that come up to the feast. The other nations that will not come up to the feast, by reason of improved husbandry, &c., will enjoy the same abundance as Egypt. Their punishment will be the same as that of Egypt. Verses 20, 21. In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD: and the pots in the LORD'S house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts; and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts. The vast multitudes, that come up to Jerusalem, to keep the feast, as at verse 16, will take, with the utmost freedom, of the cooking utensils, of the ordinary dwellings, for the preparing the sacrifices- But, there are none, who literally come up to Jerusalem, to keep the feast. The feast of tabernacles is not literally observed. The purport, then, of the metaphor, is clear. The people of all nations, assembled in great numbers, will, daily, offer sacrifices, and observe feasts of joy and gladness, by partaking, in a right spirit, with cheerful, humble, thankful, hearts, of the good things of the Lord's bounty. A very considerable, perhaps a decisive argument, that temporal blessings, and a secular feast, were designed with spiritu al blessings — is this. There is, throughout, apparently, a leading reference to temporal blessings. These are promised, at the same time with spiritual blessings, and with equal emphasis, in numerous prophecies. If then, in the present instance, spiritual blessings merely, and a sacred

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