coming near to God, mentioned Daniel vii. 13. The last words of this chapter contain a remarkable hint, that the subject of the preceding prediction would be best confidered or understood in the latter days, which in the prophetic style are the days of the Meffiah.

The 31st chapter, as was proved formerly, gives fuch an account of the new covenant, as implies the future abolishing of the ceremonial law. It con. tains also an intimation, that the Meffiah should be born of a virgin. And the last words of the chapter shew, that the predictions it contains, not only extend to the time of the Meffiah's coming, but to the more remote ages of his kingdom, even the times of the fecond and final restoration of the Jews, when Jerufalem should be rebuilt, so as "not to " be plucked up or thrown down any more for

" ever."

SECT. VI. Of Ezekiel's prophecies.

Though the prophecy in the 17th of Ezekiel is exprefsly called a riddle, y 2.; yet the explication of it, which begins at y 12. makes the feveral parts of it abundantly intelligible, and shews, that the end of the chapter contains a prediction of the Meffiah as the feed of David, who thould rife from a low condition to incomparable exaltation, as King in Zion, and univerfal ruler of God's people in all nations.

In the first part of the chapter, whereas the kings of Babylon and Egypt are compared to two eagles, the house of David, or royal family of Judah, is compared to a cedar; and a chief design of the parable is, to rebuke the king of Judah and his people for violating their oath to the king of Babylon, and for their finful confederacy with the king of E

gypt.

To

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To shew, that the last part of the chapter, from y 22. to the close, is meant of the Meffiah, it is fufficient to confider the following things. Seeing the cedar here spoken of is the house of David, the tender branch of that cedar mentioned y 22. must be a branch of that houfe. "Planting this branch in the mountain of the height of Ifrael" must, according to the prophetic style, imply the planting of it in Mount Zion. When it is faid, that "un" der it shall dwell all fowl of every wing, in the "shadow of the branches thereof shall they dwell," it must signify, that all nations shall serve him, according to the prophetic explication of the like allegorical expreffions, Daniel iv. xii. & xxvi. The character of universal dominion enjoyed by a King of the house of David, is a decisive proof, that it is the Meffiah that is here meant. And this might be farther confirmed, by comparing this passage with others, where the Meffiah is called the Branch. The branch raised to David, who was "to grow up as a tender plant *, and as a root out of a dry ground," and who was "to be cut off out of the " land of the living †."

The 34th chapter contains a prediction concerning the Meffiah, as the myftical David. And whereas that name is given to the Meffiah, sometimes without calling him either a prince or shepherd; both these titles are given him here, y 23. 24. "And "I will fet up one shepherd over them, and he shall " feed them, even my fervant David; he shall feed

them, and he fshall be their shepherd : And I the " Lord will be their God, and my servant David a "Prince among them; I the Lord have spoken it." As to the subjects with which this prediction is mixed, it resembles other remarkable predictions of the Meffiah, particularly those contained in Jer. xvi. & xxiii. in being mixed with threatenings against unfaithful shepherds; which may relate, not only to men of that character in the days of Ezekiel, but to others like them in the days of the Meffiah, who are defcribed in If. lvi. 11. as ignorant and covetous. But besides this, the context in view contains characters of the times of the Meffiah, relating to the fuperior degrees of spiritual bleffings, which in thofe times God would pour down on his church: "I " will make them and the places round about my "hill a bleffing, and I will cause the shower to

come down in his feason; there shall be showers " of bleffing." The whole chapter may justly be confidered as an incomparable paftoral. The character of fuperior measures of spiritual blessings affords an argument for applying to the times of the Meffiah, the chief predictions in the 36th chapter, particularly from y 25. to 33. shewing, that the prophet speaks of the time of pouring down the fpirit of God more plentifully than in former ages.

The 37th chapter contains a prediction, refembling that in the 34th, concerning the Meffiah as the mystical David, y 23. 24. "I will be their God, " and David my fervant shall be King over them; " and they all shall have one shepherd: they shall " also walk in my judgements, and observe my fta

tutes, and do them." Whereas it is foretold in the last verse of this chapter, that "the Heathen or "the Gentiles should know, that God fanctified "Ifrael, when his fanctuary should be in the midft " of them evermore;" these words both contain a hint at the enlightening of the Heathens or Gentiles, and an argument, that it is the fecond and final restoration of the Jews that is foretold.

In the three laft veries of the first chapter of Ezekiel, the prophet fays, that in a vision of a glorious throne, he faw the appearance of a man on

the

the throne; that the brightness about the throne resembled that of the rainbow; and that this was the appearance of the glory of the Lord. Whereas several interpreters are of opinion, that this relates to the Meffiah, who was one day to affume the nature of man, the following things shew, in fome measure, what good ground there is for that opinion. The glory of the Lord, which is here said to appear to the prophet, is the name given anciently to the Shechinah, or cloud of glory that covered the mercy-feat. As the rainbow was confidered as a token of the covenant of peace made with Noah, the covenant of grace is compared to that covenant, If. liv. The Meffiah is called God's covenant and falvation, and the Messenger of the covenant. The whole strain of prophetic doctrine concerning him shews, that he was the Mediator of the new covenant; and in other prophecies, he is faid to be a King and Prieft on his throne, and his throne to continue for ever and ever, Pfal. xlv. Zech. vi.

SECT. VII. Of Zephaniah's prophecies.

In the prophecy of Zephaniah, it is foretold, that God "would famish all the gods of the earth," Zeph. ii. 11. 12.; plainly implying the abolishing of the idolatry of the Heathens, and confequently the conversion of the Heathen or Gentiles themselves; which is more directly asserted in the words immediately following: "And men shall "worship him," every one " from his place, even "all the ifles of the Heathen." It was observed formerly, that fometimes the fame context contains threatenings of awful judgements to be inflicted, either on particular Gentile nations, or on many, or all the nations in general, and, together with these threatenings, gracious promises of the converfion of those nations. The context where the prediction in view is found is an inftance of such a complication of promises and threatenings : for both the foregoing and following predictions relate to judgements to be inflicted on various nations, the Philistines, Moabites, Ammonites, and Affyrians; yea, the very introduction to the promise of conversion is a threatening, that God would be terrible to the nations the prophet speaks of; and then it is added, that all their false gods should be famished, and themselves made to call on the true God. We have the like complication of promifes and threatenings in the third chapter, where it is faid, 8.

My determination is, to gather the nations, that " I may afsemble the kingdoms, to pour upon them " mine indignation, even all my fierce anger; for "all the earth shall be devoured with the fire of my " jealousy." And immediately after this threatening, it is added, "For then will I turn (or restore)

to the people a pure language, that they may all "call upon the name of the Lord, to serve him "with one consent. From beyond the rivers of "Ethiopia, my suppliants, even the daughter of

my difperfed, shall bring mine offering." When God's punishing the nations, whom he was also to convert, is afcribed to the " fire of his jealousy," that expreffion feems naturally applicable to God's regard to his glory, and the interests of true religion, fo highly injured by the idolatry that had overspread the nations. Other things which serve to illustrate this mixing of promises of conversion with threatenings against the Heathen nations, were observed formerly. It is a farther proof that this paffage relates to the times of the Meffiah, that the verse immediately following contains an intimation of the abolishing of the ceremonial law: "Thou "shalt no more be haughty because of my holy " mountain." And the close of the chapter, from 13. contains the characters of the times of the Meffah, relating to the superior happiness and purity

of