*

them; And they fhall be my people, and I will be their God.

The Prophet then proceeds to speak again of thofe that remained in Jerufalem; and who had fo fhamefully traduced their brethren in captivity; though they were by far more wicked: and therefore tells them, that they shall foon be removed from Jerufalem; ver. 21. &c." But (as for them) whose heart walketh in the true fpirit of their detestable things, and their abominations; their way will I recompenfe upon their heads,

Heb. Unto me for a people.
Heb. Unto them for a God.

This is the real sense of the word the heart of their detestable things; for the Prophet meant to fhew the eagerness and avidity with which they purfued the commiffion of these abominations; even to the very heart and Spirit of them: the which, if those profound critics, who are fo fond of finding corruptions in the poor printed text, had rightly understood, it would have faved them a deal of trouble in forming conjectures; as may be seen from the following Note of Dr. Newcome21. "But if all] I read Mr. Dimock makes the fame conjecture, and refers to v. 18. 1 fignifies fi, quod fi, Nold. §6o. was the original reading of MS. 126. Houbigant obferves that the former manifeft corruption: and propofes N." Thus do thefe critics bewilder themselves, in forming conjectures to murder the printed text. VOL. II.

Ff

is a

faith

the Prophet mentions immediately after, "Then the cherubim raised their wings, and the wheels (were) befide them; and the glory of the God of Ifrael (was) over them above. And the glory of the LORD went up from the midst of the city." For this afcent of the glory of God from the midst of the city, was emblematical that God would defert Jerufalem, in order to deliver it into the hands of the enemy. Thus ended the vision, as mentioned, in the latter member of ver. 24. "And the vision which I had seen went from me." ver. 25. up "Then I fpake unto them of the captivity all the words of the LORD, which he had fhewed me.' Which was, That the inhabitants of Jerufalem,' would foon be removed from thence; for that he had already feen the glory of God, ascend from the midft of the city, which was emblematical of God's deferting Jerufalem, and leaving it a prey to the enemy. But that the ten tribes that were carried captive, as alfo the captivity of Jehoiachin, together with all those that were to be carried captive from Jerufalem &c, fhould nevertheless, all together return in the latter days, to their

own

own land; when God would circumcife their uncircumcifed heart; that they may be his people, in truth, and in justice, and in righteousness.

From this explanation of the prophecy, the following fundamental principles, are clearly deducible. First, The future falvation, and redemption of Ifrael; and which agrees with the third principle contained in the prophecies of Isaiah.

:

Second, that the ten tribes that were carried captive to Affyria, will alfo return and which agrees with the fourth principle of Ifaiah.

Third, that God will circumcife their heart, and give them a new fpirit; fo that they shall not return to fin any more; confequently, they will not go into captivity any more: and which agrees with the eleventh principle of Isaiah.

These principles have never yet been accomplished; not at their return from Babylon; nor yet in the person of Jesus: neither can they by any means be explained accor ding to the fpiritualizing scheme of the Christians whence it is manifeft that, they Ff2 remain

remain to be fulfilled at the appearance of the true Meffiah.

The fecond prophecy commences verse 32. of chapter xxth. and is continued to the end of the last verse of the fame.

This prophecy, (as the learned Abarbanal obferves) is of the utmost importance; and requires our most serious attention: as it contains an account of the greatest part of our fufferings, which we have already undergone; as alfo a true picture of the prefent impious and irreligious behaviour of our nation; although, it is upwards of two and twenty hundred years fince the delivery of this prophecy confequently, there cannot be a stronger proof of the truth and verity of divine revelation, than this.

:

It must be observed, that this prophecy, may be faid, to commence ver. 2d, of this chapter. "Then the word of the LORD came unto me, faying: Son of man, speak unto the elders of Ifrael, and fay unto them, Thus faith the LORD God, Are ye come to inquire of me? (As) I live, I will not be inquired of you, faith the LORD God." For

*Heb. If I will be inquired of.

there

there he begins to relate the hiftory of the Ifraelites from the time that they were in bondage in Egypt; as alfo of the idolatry that they committed there; and how God endeavoured to reclaim them, and lead them into the paths of righteoufnels. That he afterwards brought them out of the land of Egypt, and led them into the defert; and gave them his law, ftatutes, and Judgments: but they were finful in the wildernefs, for which he thought to confume them; but spared them for his name's fake. Yet, after they were brought into the land flowing with milk and honey, the glory of all lands; they again finned, notwithstanding the many ad. monitions of the Prophets, till at last they were doomed to captivity; and for which reafon, God fwore that he would not be inquired of them, when they entreated him: and because the nation faid in their hearts, if we go into captivity, that we may be free from the denunciations which God hath denounced against us; we will entirely renounce his law, and become as the nations as the families of the countries whither we fhall be carried; where we may serve their

;

gods;