"masterly manner, has drawn an exact picture "of the state of the (Jewish) nation during this "dreadful captivity; for, on account of the great troubles they have undergone, they

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may be said to be blind; their sight being

darkened, as it were, by the excessive "afflictions which they have suffered; dark"ness being an emblem of affliction."

In his remarks upon Isaiah xlii., (Dissert. Vol. I. page 256.) and particularly on that part of the Messiah's office which relates to his opening the blind eyes, (see ver. 7,) Levi has, however, adopted a very different explanation of the blindness there mentioned, and which he, very properly, refers to the Gentiles. "Here" (says Levi,) "the proper office of the Messiah "is clearly shown, in respect to the nations,

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(Gentiles,) who may justly be said to be in "a state of spiritual blindness, on account of "their not having a clear idea of the truth and

unity of God: he is therefore to enlighten "them, and open their eyes to the truth.'

It thus appears, that when blindness is pre

dicted of his own nation (the Jews) in the prophetical writings, David Levi explains the term as denoting the "effects of the excessive "afflictions they have undergone; darkness "being an emblem of affliction; " but when blindness is predicted of the Gentiles, he explains it as denoting a state of spiritual blindness, on account of their not having "a clear idea of the truth and unity of God!"

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We of the Gentiles have no objections to this interpretation, in so far as it respects ourselves. We acknowledge, with the deepest gratitude to God, that we were blind, and did sit in darkness, worshipping the works of our own hands, and devils; but, blessed be God, that the Day Spring from on high hath visited us, to give light to us who did sit in darkness, and in the shadow of death; to guide our 'feet in the way of peace.' We acknowledge that Jesus, the Messiah, did open our blind eyes by the light of his glorious gospel, whereby he hath called all who believe in his name from darkness into his marvellous light ;

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and we produce this, as an incontrovertible argument, that He is the true Messiah. But we demand of David Levi, upon what principles of just and fair interpretation of the prophetical writings does he understand blindness, when predicted of the Jews, to mean one thing; and, when predicted of the Gentiles, to mean quite a different thing? If this be allowable, then we may make any thing we please of prophecy, and turn and twist it just as it suits our purpose! If this be allowable, it destroys every principle of certain interpretation, and we degrade the word of Jehovah himself to a level with the abominable quibbles of the Delphic oracles!

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David Levi complains, I think with great reason, (Dissert. Vol. I. page 129.) of the unfairness of those interpreters, among Christians, who explain the prophecies which "foretel the calamities of the Jews, in a literal "sense, and those which speak of their future felicity, in a spiritual, and mystical sense."

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"It is not a little pleasant," (says Levi,).

"observe the great kindness of Christians "towards us in this respect; for they are

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extremely ready and willing to grant us the "entire and undisturbed possession of all the "evils foretold us; which, indeed, we have

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fully experienced for upwards of seventeen "hundred years; whilst they, with equal gene"rosity, apply to themselves all the glorious

promises, which, with equal certainty, pre"dict our future happiness in the latter days. "This is kind indeed! and for which, I am

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sorry to say, our nation in general, and my "self in particular, are not quite so thankful, "as, perhaps, might be expected of us!" &c.

The writer of these pages is happy to be able to express his perfect concurrence with the learned Jew in the above sentiments; but he would put it home to every candid Jew, whether Levi, in his interpretation of the term blindness, as applied to the Jews and Gentiles respectively, has not been guilty of a want of fairness and candour, not unlike that of the above spiritualizing interpreters among the

Christians.

To be consistent with himself, the Jewish writer must admit, that, whether the term blindness be applied to the Jewish nation or the Gentiles, it has one and the same signification, viz. spiritual blindness; ignorance of God and his law; of ourselves, our duty, and true happiness. Indeed, I should have thought that David Levi would have found no difficulty in admitting this interpretation; since, in his remarks upon the very same prophecy of Isaiah, he represents the prophet as upbraiding the Jews" with

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acting as deaf and blind persons; since they "would neither hear the words of the prophet, "nor see and consider the wonderful works of "God: on the contrary, they scoffed and "mocked the prophet." (Vide Dissert. Vol. I. page 260.)

The blindness, therefore, which is denounced by Moses against Israel, as one of the judgments brought upon them by their sins; and which is so great, that they are to

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grope at

noon day, as the blind gropeth in darkness;?