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 shall even now be too narrow by reason of the Inhabitants; and they that swallowed thee up shall be far away. Many shall gather together, and thou shalt wonder at the Number of thy Children, which by the auspicious Influence of the Almighty, shall suddenly return from all Parts of the World. These Subjects the Prophet pursues to the End of the Chapter.

Every Reader will easily observe, that this Chapter contains an Account of a Dereliction and a Reftitution, and that both of them, in some Measure, respect the Ifraelites. Some refer these Prophecies to the Babylonish Times, and others will have them to regard the Days of the Meffiah; and this last Opinion is the more probable since the Kingdom of the Meffiah is treated of throughout this whole Chapter. Besides, if we compare that State which the Prophet here foretels, with the Return from Babylon, we shall foon find that they will not agree with each other. A universal Redemption and Recollection from all Parts of the Earth is here promised; (v. 12.) but the other was neither universal, with respect to the Children of Ifrael, nor the Places from whence they returned. Moreover these Ifraelites which returned, are here brought in as complaining of the Straitness of their Country; but in their Return from Babylon, they found a defolate Land, and there were scarce Hands sufficient 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 prostrate at the Feet of the Ifraelites, they lick the Duft of the Earth (v. 26. compare it with Rev. xvi. 6.)

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

Let us accompany the Prophet to the fifty first Chapter, where we meet with the fame or greater Teftimonies concerning the flourishing Estate of the Jews after their Restitution, The Prophet com. mands them to look to Abraham (v. 2.) their Father; and as God had promised to be his God, it follows that he would be mindful of his Covenant. (v. 3.) For the Lord shall comfort Sion: he will comfort all her waste Places, and he will make her Wilderness like Eden, and her Defart like the Garden of the Lord: Foy and gladness shall be found therein, Thanksgiving and the Voice of Melody.

And to confirm this, whatsoever Changes should happen, he fays, (v. 7.) that tho' the Heavens and Earth should vanish 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 shall return and come with Singing unto Sion, and everlasting Foy ball be upon their Head: they shall obtain Gladness and Foy, and Sorrow and Mourning fhall flee away. What could they possibly defire more? But before this full and entire Redemption the Prophet shews that Ifrael must drink the Cup of the Divine Fury. That is, must suffer most severe and bitter Punishments, Desolation, Destruction, Fumine and the Sword. But at length having for their

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their Parts drank these Calamities, the bitter Cup is delivered into the Hand of their Enemies, that they may drink the remainder: For thus says the Prophet, (v. 21, 22, 23.) Therefore hear now this, thou afflicted and drunken, but not with Wine, thus faith thy Lord, and thy God that pleadeth the Cause of his Peoples 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 last 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 hast laid thy Body as the Ground, and as the Street to them that went over.

Some refer all these Things to Christ, 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 single Person, but some Nation, and if I mistake not the Ifraelitish one, as appears from the whole Chapter. For there we find that the Jews, after a most severe Affliction, were to be favoured with the greateft Deliverance.

As for those who improperly apply these Prophecies to the adverse 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 perished by Famine, Sword and Pestilence, at the Siege and Destruction of Jerufalem, than formerly returned from Babylon*.

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* Compare Nehem. c. vii, with Jofephus's Wars of the fows

Book VII. c. 17.

Besides there was a cruel Slaughter made in other Cities of the Jews, which Titus afterwards fought against and overturned. And when Judea was at length laid waste, and almost turned into a Desart, the Romans carried away above ninety thousand Prisoners, and dispersed them thro' various Countries and Nations. Nor did the Jews only suffer the greatest Evils from the Romans, who were Heathens, but also from the Christians who went under the Roman, or fome other Name. How great these Miseries were, I tremble to recite,

It is with regret I thus far mention these Calamities: But what says the Prophet about the Restauration of the Jews. Let us fee what Face that de folate Country will wear when it shall be restored. It shall be like Eden or Paradise, as Ifaiah informş us; and he foretels that the People who shall be brought back will be free from every kind of Evil, and rejoice with perpetual Felicity. (v. 6, 11.) Now this State of Things here delineated both in a natural and moral Confideration, so far transcends the flender Fortune and Felicity of the Jews after their return from Babylon, that it very much exceeds the present Force of Nature, and Dispensation of Things at this Day. The Prophet speaks concerning the Restauration of Paradise, and planting the Heavens and Earth, as it were, anew. (v. 16.) He describes this not only as a State of Indolence, but of everlafting Joy: All Evils of Mind, Body and Fortune being far removed, when all the Ends of the Earth small fee the Salvation of God. (See c. lii. 9, 10.) Now the Jews never met with such severe Afflictions, nor yet fo great Restaurations before the time of our Saviour. Indeed since that time they have been in the most afflicted Condition, and their Troubles answer to this prophetic Description. which Reafon it is neceffary that there be some fu

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ture Restauration, which may in like manner be agreeable to this promised Felicity. Let us proceed to the fifty fourth Chapter.

God here offers to the Ifraelites some Confiderations to strengthen their Faith, left they should despond in their deferted and oppressed Condition. He mentions his ancient Love under the Character of a Husband, and testifies that whatever chilling Accidents might intervene, this Affection should revive and be perpetual, (v. 4, 5, 6, 7, 8.) and remain unmoved as the Covenant established with Noah. He farther adds, that tho' the Mountains should depart, and the Hills be removed, yet he would never depart from the Stability and Strength of his Promise. (v. 9, 10.) They who would take away these Promises from the Jews, ought ingenuously and openly to tell us, who we are to understand by the Husband here mentioned, and what is the Signification of these Phrases, a Wife of Youth, the Divorce, and the Widowhood here spoken of. Let them farther consider the Apparatus of the returning Bride, and the Promises made to her and her Children; (v. 11, 12.) and lastly, let these be compared with the Words of the Prophet, (c. lix. 20, 21.) as St. Paul expounds them. (Rom. xi, 26, 27.) But we haften to the fixtieth Chapter, wherein many glorious and magnificent Events are foretold; but fome are doubtful to whom they belong, whether to the Jews or the Christians. As for my Part I should willingly include them both as united in the Kingdom of the Meffiah For almost all agree, that the Prophet is here discourfing concerning the State of that Empire. So far, I say, it is generally agreed; but is disputed what Reign of the Meffiah the Prophet has in his view, whether the first or the last. I confess there is a great Difference between these two Kingdoms. And fince St. John has taken many