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vity, together with the Deliverance of the Ifraelites from it. Now the Prophet in treating on these Matters, fometimes takes a long Profpect to the Days of the Meffiah, with regard both to his firft and fecond Appearance.

Neither in my Opinion can several Paffages in this Prophet be fully made good in their proper Senfe. And we shall particularly point out thofe Places which concern the Ifraelites.

We will begin with the twenty third Chapter: (v. 5, 6.) I make no doubt but he here difcourfes about the Meffiah: But fome difpute what coming of the Meffiah he refers to, whether his firft or fecond. For my part I am willing to take in both. In the fixth Verfe we find thefe Words, In his Days, Judah fhall be saved, and Ifrael fhall dwell fafely. Now this cannot be understood concerning the first coming of the Meffiah; for prefently after that time the Jews were difperfed, and greatly afflicted, Ferufalem being deftroyed and their Polity diffolved. So that to preferve the Truth of this Prophecy, it is neceffary that it should be referred to fome other coming of the Meffiah.

It is yet more unreafonable to reftrain thefe Words to the Babylonifh times; fince the Prophet obferves, that this Redemption of Ifrael will be so great, that they fhall no more commemorate their Deliverance out of Egypt. Now their Deliverance from the Egyptian Bondage was incomparably greater than that from Babylon, whether you confider the Number of the Perfons redeemed, or the mighty Miracles and Wonders worthy to be remembred throughout all Ages; now it feems unreasonable that a leffer Benefit fhould exclude the Remembrance of a greater. Upon which Confiderations it follows, that there is yet fome future and illuftrious Reftauration of the Jews to be expected.

In the twenty fifth Chapter he fpeaks again of the pouring out of the Cup of God's Fury (v. 15.) upon all People, as well Jews as others, and on all the Kings of the Earth. I fay again, since this is the fame Cup mentioned by Ifaiah (c. li. 17.) and the Pfalmift, (Pf. lxxv. 8.) from whence we may draw the Explication of this forrowful Prophecy, which I only note by the way.

In the thirtieth Chapter the Reftitution of Ifrael and Judah to the Land given their Fathers, that they may poffefs it, is again promifed. (v. 3.) To poffefs it indeed, but after Afflictions and Sorrows, fharp as thofe of a Woman in Travail, (v. 6, 7, 8, 9.) from which, notwithstanding, they fhall be delivered in the great Day, the Yoke of Strangers being broken, and their Chains burft affunder; neis ther, fays he, shall they ferve them any more, but they Jhall ferve the Lord their God, and David their King, whom he shall raise up unto them. By David I un derftand the Meffiah, as moft Expofitors alfo do. Therefore in fome time of his, the Jews fhall fhake off the Yoke and Bands, which have been impofed on them by Foreigners. Now this did not fall out at the first coming of the Meffiah; on the contrary, their Yoke was at that very time made heavier, and their Bands more fevere. Hear what follows in this Prophet; Therefore fear not thou, O my Servant Facob, (v. 10.) neither be dismayed, O Ifrael. For lo I will fave thee from afar, and thy Seed from the Land of their Captivity, and Jacob fhall return and be in reft and quiet, and none shall make him afraid. He is here as yet difcourfing about the times of the Meffiah, not the Babylonifh ones; for Ifrael was not in that Captivity, nor reckoned among the Number of the People who were brought back. Moreover the Prophet fpeaks of thofe things which were to come to pafs (v. 23, 24.) in the latter Days, and concern

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ing the last Captivity of the Jews, out of which when they were once delivered, they should never more be brought under Bondage to any Strangers. (v. 8.) And lastly of a devouring Fury and impetuous Whirlwind, which fhall consume the Enemies of God and his People. (v. 16, 23. compared with c. xxiii. 19, 20.)

In the thirty first Chapter the Prophet discourses at large about the Revocation of Ifrael and Ephraim, in Words denoting the utmost Affection and Tenderness. But he lets them know that Repentance muft go along with it, and the new Law be written in their Hearts, that fo they may all fincerely and inwardly know the Lord. Moreover God declares that his Promises are no less firm than the Ordinances of Heaven, or the Nature of Things. (v. 35, 36, 37. See c. xxxiii. 20, 21. and Isaiah liv. 10.)

In the thirty third Chapter, the Prophet returns to the fame Argument about the Reftauration of fudah and Ifrael, and that in the Days of the Meffiah, (v. 15, 16.) which I fhall leave to the Reader's Confideration, that I may not too often repeat the fame things. Alfo this Prophet in another Place promifes (c. xlvi. 27, 28.) the Ifraelites, that after they have been defervedly punished for their Sins, they fhall at length be reftored to Peace and Tranquillity, the Nations whither they were driven. being diffipated. Compare Ifaiah xli. 13, &c. xliii. 5. &c. and Ixiv. 2. Jer. xxx. 10, 31.

Having made thefe brief Obfervations, with reference to Jeremiah's Prophecies, about the Restauration of the Jews, we fhall proceed to Ezekiel. Now this Prophet being carried away to Babylon, prophefied in that Captivity; nor have any other of the Prophets uttered ftrange Vifions or Prophecies. But we fhall only touch upon those which feem to refer to fome Reftitution of the Ifraelites,

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after their Deliverance from Babylon. For which Reason, and that we may avoid Difputes, we shall pafs directly to the thirty fourth Chapter, which treats of the Restauration of the Jews, under the Government and Reign of the Meffiah (v. 8, 23, 24.) or David the King. We find that

under his Protection the Yoak of the Gentiles being thrown off, the Jews fhall live fafe and happy, without being molested with noxious wild Beafts, or Enemies of any Sort; and fhall pass their Days in the profoundest Peace, and the utmost Plenty. The Prophet mentions all thefe Circumftances in this Chapter from the twenty fifth Verfe to the End, in the moft fignificant and copious Expreffions. Compare them with chap. xvi. 60, 61, &c. XX. 33,

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In the thirty feventh Chapter we have an Account of the Refurrection, and quickning of the dry Bones; in which Representation the Prophet gives a very lively View of the Reftauration of the fews, being as it were a Refurrection from the Dead. Compare Ifaiah xxvi. 19. with Rom. xi. 15. Alfo a real and literal Refurrection is here fhadowed only; and if you understand it of the firft, I think it will not be far diftant from the Time of the Jewifh Reftauration. For both thefe times feemed to be connected by Daniel, (c. xii. 1.) where Michael is faid to deliver the Children of Ifrael from their extremeft Troubles; the great Prince who ftandeth for the Children of thy People.

These Words were spoken to Daniel about the Restauration of the Jews; and then a proper and literal Resurrection is fubjoined, as immediately to follow, (v. 2.) And many that fleep in the Duft of the Earth fhall awake, &c. Thus far Daniel. But we muft enquire concerning what Restauration of Ifrael, Ezekiel is here difcourfing, according to the exprefs

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exprefs Tenor of his Words; he fays that at that time Judah and Ifrael fhall be united, and this Union was prefigured by the joining of two Sticks together. (v. 15.) He adds, that this Union will hap pen under David their King. (v. 24.) This denotes, if I mistake not, fome time which is yet future. And if you are defirous of knowing the State and Characters of that future time, under the Reign of David the King, hear what follows in the fame Prophet, (c xxxvii. 25, 26, 27, 28.) And they (he is fpeaking of the Ifraelites) fhall dwell in the Land that I have given unto Jacob my Servant, wherein your Fathers have dwelt, and they shall dwell therein, even they and their Children, and their Children's Children for ever, and my Servant David fhall be their Prince for ever. Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them, and I will place them and multiply them, and will fet my Sanctuary in the midst of them for evermore. My Ta bernacle alfo fhall be with them: yea I will be their God, and they shall be my People. And the Heathen Shall know that I the Lord do fanctify Ifrael, when my Sanctuary fhall be in the miast of them for ever

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The Land of Canaan is here promifed to the Jews, for an Habitation under David the Servant of God, and their Prince. And then a Covenant of perpetual Peace is made with them; and the Tabernacle and Sanctuary of God placed in the midft of them And hence the Heathens will know that God does for ever fanctify Ifrael.

The Jews may expect thefe mighty Privileges, in the Reign of the Meffiah, fince they have not as yet been fulfilled. That they are not come to país is evident to all who by David the King understand the Meffiab. And St. John in his Defcrip tion of the new Jerusalem (Rev, xxi. 3.) repeats

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