ing notice of the new meat-offering that was to be offered on the feaft of weeks, and the offerings of the feast of trumpets, and the day of atonement that should fall within the time of the confecration, as he did of the feaft of paffover, and the feast of tabernacles, it is this; that on the feast of paffover, God was pleased to order their offering of these offerings, on account of their great joy of the redemption; for in the month Niffan, they were redeemed from Egypt; and in thè month Niffan the future redemption, will alfo take place; for the future redemption, will in every degree resemble that of Egypt; as has been frequently mentioned in the courfe of this work and on the feast of tabernacles they were ordered to offer those additional offerings, on account of their falvation from the war of Gog and Magog *, which will happen at that season of the year: but as nothing particular is to take place on the feaft of weeks, the feaft of trumpets, and the day of atonement, there is to be no addition made to their offerings, as ordained in the law; and therefore, the prophet made no mention of them.

* See Chap. xxxviii.

Sixth, Of the way that the prophet mentions the prince is to enter; and that " the gate of the inner court, that looketh toward the east, shall be shut the fix days of work ; but on the fabbath day it fhall be opened, and on the day of the new-moon it fhall be opened*." Now, of the opening and shutting of these gates; as alfo of what the prophet said abovet, in the description of the building, concerning the outward gate of the fanctuary that looked toward the eaft: "This gate shall be shut, it shall not be opened, &c.—(It is for) the prince; the prince shall fit in it to eat bread before the LORD:" we have no account of at the building of the fecond temple; nor yet of the following; though the prophet has laid it down as a fundamental principle; "And the prince shall enter by the way of the porch of that gate without-but the gate shall not be shut until the evening." And which God had commanded to be particuliarly obferved at the future restoration: but nothing of this, was accomplished during the fecond temple: nay, it is manifeft from the history of the nation

• Chap. xlvi. 1.

D 2

Ibid. xliv. -2.

du

during the fecond temple, that not one of those fix important events, which the prophet here promises, were ever accomplished for in the first place, neither Jerufalem, nor the temple were of the enlarged dimentions here laid down: fecondly, no such portion as is here mentioned, was ever given to the prince; as will be fhewn more at large in the immediately fucceeding prophecy : thirdly, neither was there any heave-offering given to the prince, of wheat and barley, and oil, &c. Fourthly, no fuch offerings, as are here mentioned, were offered at the dedication of the second temple; nay, they did not seem to pay any attention to the rules here laid down by Ezekiel; for in the book of Ezra it fays, "Then ftood up Joshua the fon of Jozadak, and his brethren the priests, and Zerubbabel the fon of Shealtiel, and his brethren, and built the altar of the God of Ifrael, to offer burnt-offerings thereon, as (it is) written in the law of Mofes the man of God." Whence it is plain, that they offered their burnt-offerings according to the law of Mofes; not according to the rules Chap. iii. 2.

laid down by Ezekiel; because they knew, that the prophecy of Ezekiel reguarded the future restoration of the whole nation. From all which, it is clear to demonstration, that this prophecy, containing those fundamental principles, was not fulfilled at their return from Babylon; nor during the time of the fecond temple: neither were they fulfilled by, or in the perfon of Jefus ; and it would be wafting of time to no purpose, to fhew that, they can not in any manner be applied to the fpiritualizing fcheme of the Chriftians they confequently remain to be fulfilled at the future restoration of the nation, by the true Meffiah.

Note, as these fundamental principles of the future redemption, are not mentioned by the prophet Isaiah, they of course, can not be faid to agree with any of the fundamental principles of that prophet,

The ninth prophecy commences verse 13. Chap. xlvii. and is continued to the end of the book.

In this prophecy, the five following important events, are foretold. First, that at the future redemption of the nation, the whole twelve tribes of Ifrael are to return,

and

and inherit the holy land. This, the prophet has shewn in the most clear and explicit manner; firft, by his faying, "This (fhall be) the border whereby ye shall inherit the land, according to the twelve tribes of Ifrael." And fecondly, in mentioning the names of every one of them distinctly. Chap: xlviii. 1-7. in the following order, first, Dan, then Asher, Naphtali, Manaffeh, Ephraim, Reuben, and Judah; and ver. 23-28. he mentions the other five tribes; viz. Benjamin, Simeon, Iffachar, Zebulon, and Gad: And which is a manifest proof, that all the twelve tribes are to return at the time of the future redemption: and as it is well known that this did not take place at their return from Babylon; for then all the tribes did not return; as has already been fhewn in the course of this work; it is demonftrable, that the prophet did not speak of that return: but that this promife remains to be accomplished at the future restoration of the nation, by the true Meffiah.

Second, of the fubject of their inheritance and which is, that their inheritance at the future restoration, is not to be given to them, as it was at the time of Joshua, by