tius imagines. That tranfient and particular Deliverance which happened in his Days, does by no means come up to the Prophet's Defcription; for the Redemption and Reftauration here mentioned, are much more univerfal and durable. Nor would I have these things reftrained to the Jews only, for I believe that all thofe are likewife comprehended whom God fhall at length fet free from their Tribulations, and on whom he will beftow the abovementioned Bleffings. But in what Age, in what Generation of Men fhall we find thefe golden Times, this happy State of Things? We have hitherto feen nothing like it, nor have our Ancestors given us an Account of any Time that can equal it. This illuftrious Reftauration and magnificent State, refpect fome Days of the Meffiah, as we before obferved: But it is doubted to what particular coming of the Meffiab they refer. Now if they were not fulfilled at his firft Appearance, we may reasonably expect the Completion of them at his fecond. And if they refer to the Jews (not excluding others) as the Words themselves, and the whole Tenor of the Prophecy abfolutely demonftrates, we must conclude, that they are to be restored, at Chrift's second coming, to a holy and bleffed Estate.

In the following Chapters (xxxvi, xxxvii, xxxviii, & xxxix.) we have the Hiftory of Hezekiah and Sennacherib, which being finished, the Prophet returns to his former Subject (which he had already mentioned above ten times) about the Kingdom of the Meffiah. If you confult thefe Places (c. xli. 8, 9, 10, &c. xlii. 13, 14, &c. xliii. 3, 4, 5, 6, 7, & 18, 19. xliv. 1, 2, 3, & 21, 22.) you will find many Arguments interwoven; the coming of the Meffiah, the Confufion of Idols, the Declaration of the divine Omnipotence, and the Reftaurations of the Jews. I fay Reftaurations, for, I think,

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the Prophet has a farther Reference than to their Deliverance from Babylon.

We point out thefe Places of Scripture that they may be confidered by others, and they manifeft how much Care and perpetual Affection God expreffes towards the Children of Ifrael. And in the forty ninth Chapter, to which we are now come, he repeats the most paffionate Expreffions of the deareft Love, and difplays his Affection more vehemently.

This Chapter contains an illuftrious Prophecy about the coming of the Meffiah, as well to Jews as Gentiles. In the thirteenth and following Verfes, God feems particularly to regard the Jews. Now what does he fay? Let us hear the Words of the Prophet: (v. 13, 14, 15, 16.) Sing, O Heavens, and be joyful, O Earth, and break forth into Singing, O Mountains! for the Lord hath comforted his People, and will have Mercy upon his afflicted. But Sion faid, the Lord hath forfaken me, and my Lord hath forgotten me. Can a Woman forget her fucking Child, that he Should not have Compaffion on the Son of her Womb? Tea they may forget, yet will I not forget thee. Behold I have graven thee upon the Palms of my Hands; thy Walls are continually before me,

It here expreffes the Fears and Complaints of the Jews, left they should be entirely forfaken by God. God replies, this can never be, fince I have a greater Affection for Ifrael than any Woman has for her fucking Child. I have graven thee upon the Palms of my Hands, that fo I might never forget thee. Now fince God has faid this, fhall we perfift to affert the contrary? Shall we affirm, that the Jews are utterly forfaken and caft off without all Hopes of a Return or Reftauration? This would betray great Boldness and Prefumption; efpecially fince the Prophet in the following Verfes does not only speak of their Enemies being fubdued, or reconciled, but

alfo

also represents the Ifraelites complaining for want of room for themselves and their Friends (v. 19. and c. liv. 2.) For thy waste and thy defolate Places, and the Land of thy Destruction fball even now be too narrow by reason of the Inhabitants; and they that swallowed thee up fhall be far away. Many fhall gather together, and thou fhalt wonder at the Number of thy Children, which by the aufpicious Influence of the Almighty, fhall fuddenly return from all Parts of the World. Thefe Subjects the Prophet pursues to the End of the Chapter.

Every Reader will eafily obferve, that this Chapter contains an Account of a Dereliction and a Reftitution, and that both of them, in fome Measure, refpect the Ifraelites. Some refer these Prophecies to the Babylonifh Times, and others will have them to regard the Days of the Meffiah; and this last Opinion is the more probable fince the Kingdom of the Meffiah is treated of throughout this whole Chapter. Befides, if we compare that State which the Prophet here foretels, with the Return from Babylon, we fhall foon find that they will not agree with each other. A univerfal Redemption and Recollection from all Parts of the Earth is here promifed; (v. 12.) but the other was neither univerfal, with respect to the Children of Ifrael, nor the Places from whence they returned. Moreover thefe Ifraelites which returned, are here brought in as complaining of the Straitnefs of their Country; but in their Return from Babylon, they found a defolate Land, and there were fcarce Hands fufficient for the Cultivation of it. In a Word, that Deliverance from Babylon was brought about without Slaughter and Blood; but here their Enemies are drenched, or made drunken with their own Blood, and proftrate at the Feet of the Ifra lites, they lick the Dust of the Earth (v. 26. compare it with Rev. xvi. 6.) Thefe

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These things are foreign to the Deliverance from the Babylonish Captivity, and muft be fought for in after Ages. But it is in vain to look for them in any Generations already paft, as we have feveral times fhewed; therefore the Jews may rejoice in Hope, and wait for the future Accomplishment of thefe glorious Prophecies.

Let us accompany the Prophet to the fifty firft Chapter, where we meet with the fame or greater Teftimonies concerning the flourishing Eftate of the Jews after their Reftitution, The Prophet commands them to look to Abraham (v. 2.) their Father; and as God had promifed to be his God, it follows that he would be mindful of his Covenant. (v. 3.) For the Lord fhall comfort Sion: he will comfort all her wafte Places, and he will make her Wildernefs like Eden, and her Defart like the Garden of the Lord: Joy and gladness fhall be found therein, Thanks giving and the Voice of Melody.

And to confirm this, whatsoever Changes should happen, he fays, (v. 7.) that tho' the Heavens and Earth fhould vanifh away, yet his Salvation should for ever endure towards Ifrael.

In the following Verfes the Prophet encourages the Jews by putting them in mind of their Deliverance from the Egyptian Bondage, and other Miracles performed by the Divine Omnipotence, and then adds, (v. 11.) Therefore the Redeemed of the Lord fhall return and come with Singing unto Sion, and everlasting Foy Phall be upon their Head: they shall obtain Gladness and foy, and Sorrow and Mourning Spall flee away. What could they poffibly defire more? But before this full and entire Redemption the Prophet fhews that Ifrael muft drink the Cup of the Divine Fury. That is, must suffer most severe and bitter Punishments, Defolation, Deftruction, Famine and the Sword. But at length having for

their

their Parts drank thefe Calamities, the bitter Cup is delivered into the Hand of their Enemies, that they may drink the remainder: For thus fays the Prophet, (v. 21, 22, 23.) Therefore hear now this, thos afflicted and drunken, but not with Wine, thus faith thy Lord, and thy God that pleadeth the Caufe of his People; Behold, I have taken out of thine Hand the Cup of Trembling, even the Dregs of the Cup of my Fury, thou Shalt no more drink it again. This feems to be prophefied concerning the laft Affliction. But I will put it into the Hand of them that afflict thee, who have Said to thy Soul, bow down that we may go over: and thou haft laid thy Body as the Ground, and as the Street

to them that went over.

Some refer all these Things to Chrift, and rightly indeed to Chrift the Deliverer. But the Question is about the People to whom the Prophet here foretels Deliverance; for he does not here treat about any fingle Perfon, but fome Nation, and if I mistake not the Ifraelitish one, as appears from the whole Chapter. For there we find that the Jews, after a moft fevere Affliction, were to be favoured with the greatest Deliverance.

As for those who improperly apply thefe Prophecies to the adverfe State of the Jews in the Babylonish Captivity, and their profperous Condition after their Return, they feem to compare great things with fmall.

Certainly the Jews did not drink the Cup of the Divine Fury to the utmost in that Captivity: There remained one to be drank much larger, and more bitter; when many more Jews perifhed by Famine, Sword and Peftilence, at the Siege and Destruction of Jerusalem, than formerly returned from Babylon*.

* Compare Nehem, c. vii, with Jofephus's Wars of the Jews Book VII. c. 17.

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Befides