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king of the lineage of David, will reign over Ifrael and Judah together, the fame as David did: And which agrees with the tenth principle of Ifaiah.
Seventh, that after the future redemption, God will circumcife their heart; fo that they all together, both great and small, will fear him in such a manner, that they never will return to fin any more; confequently, they will never be doomed to any other captivity: and which agrees with the eleventh principle
As to the other principles of Isaiah, viz. First, That the future redemption, will exactly resemble that of Egypt. Second, that there is a certain fixed and determinate time, appointed by God, for the redemption of his people for they will not be redeemed for the merit of the nation in that age; as there will be fuch a number of finners, and unbelievers amongst them, that they will not be worthy of being redeemed; but the promife of God, must be accomplished, as shewn in the prophecies of lfaiah. Third, that thofe of the nation, who apoftatized through fear of perfecution; will return to God, with their whole heart, and partake of the happi
nefs of the future redemption. Fourth, that at the time of the future redemption by the Meffiah, the nations will all acknowledge the pure Unity of God, and receive his Law. Fifth, that univerfal peace will then reign in the world: fo that nation fhall not lift up fpear againft nation, nor fhall they learn the art of war any more. Sixth, that the dead fhall live, and rife up out of their graves.
Of those fix principles, mentioned by Ifaiah, Jeremiah did not prophecy, as he did not receive any vifion from God concerning them. But on the other hand, we find in his prophecies, a promise of two future events, not spoken of by Ifaiah. First, the name of the Meffiah; and, fecondly, the enlarged circumference of Jerufalem; as fhewn in the explanation of his fourth prophecy.
The Prophecies of Ezekiel.
THE fifth, who prophefied concerning the redemption, and future happy reftoration of the nation, was Ezekiel, the fon of Buzi; from whofe writings, I shall select fuch prophecies, as in a clear and unequivocal manner, fpeak of their future restoration, and the extraordinary happiness they are to enjoy under the Meffiah, and his fucceffors, the princes of the houfe of David.
The firft prophecy commences verse 14th. of chapter 11th, and is continued to the last verfe of the fame.
For the better understanding of this prophecy, it is neceffary to premise, that Jehoiachin understanding from the prophecies of Jeremiah, which he delivered concerning Jehoiachim, that he had exhorted him to bow his neck to the yoke of Nebuchadnezzar king of Babylon, and live, that the land might not be made defolate: in confequence thereof, when Nebuchadnezzar came up against Jerufalem in the beginning of the reign of Jeho
Jehoiachin, he went out to him, together with his mother, his fervants, his princes, and his officers; and the king of Babylon took him, and carried away all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the veffels of gold, which Solomon king of Ifrael had made. And carried captive all Jerufalem, and all the princes, and all the mighty men of valour,-And carried them all to Babylon. And made Zedekiah king in Jerufalem. When therefore, Jehoiachin, and his princes, and all the people that were carried captive with him, saw, that Zedekiah, and the inhabitants of Jerufalem remained in peace, and that the city was not given into the hands of the Chaldeans; and that they, because they believed the words of the Prophet, and went forth to the king of Babylon, and fubmitted to him, were carried captive; they repented exceedingly, in that they had thus liftened to the words of Jeremiah, and went forth to Nebuchadnezzar. Now, in order to comfort them, this vifion was revealed to Ezekiel, who was among them;
" And I was among
as he himself fays * the captives by the river Chebar, the fifth year of king Jehoiachin's captivity," in which vifion he was informed, that the enemy, and oppreffor, would foon enter the gates of Jerufalem; (as Abarbanal has clearly fhewn in his explanation of that prophecy.) And therefore, in the fecond vifion which he faw in the fixth year, he faw as if the fpirit of God had taken him up, and brought him to the east-gate of the LORD's house; where were fome of the men of Jerufalem; when the LORD faid unto him, Son of man, thefe (are) the men that devife iniquity who fay,—this (city is) the caldron, and we (are) the flesh," By which they meant, that they fhould die in full mature age; even as the choice pieces are not taken out of the caldron, till they are perfectly done. But in oppofition to this, God tells them, true, it shall be as you fay, but not as ye imagine: for if Jerufalem is the caldron, it is the caldron of the flain for many of you fhall perish in it; but ye shall be taken out, and cut to pieces
Chap. i. ver. 1st.
Heb. In the midst of the captivity.