a corresponding manifestation of Branch over Israel in the Holy Land. Now the use made of this fact in chap. iii. might not, at the moment, have appeared so convincing as I think it must, now that the identity of all the prophecies of Branch and King is so clearly established. I maintained there must be yet a bringing forth of "Joshua, the Branch," within the borders of the Holy Land, over a competent representation there of at least Judah and Benjamin, accompanied by some members of all the tribes, after a restoration, and that such manifestation of the true "Joshua, the Branch," would be a peculiar manifestation of Him in his character of High Priest; in short, in his atoning capacity; in short, as the Well-beloved Word; in short, in his eternal power and Godhead; that that manifestation of Branch would be the signal for conversion, for it would be an epiphany of God-man-Messiah, it would be the moment of recognition of Messiah's High Priesthood, which means conversion; and that, therefore, that conversion which Scripture foretels, as the conversion properly so called, will take place then, and not before, and in the Holy Land, i.e., after the restoration. This very same idea is contained, and imparted, in the predictions that, when David's Branch shall appear, Israel shall hail Him as "The Lord our Righteousness." (Jerem. xxiii. 6.) He should be a He should be a "Shepherd and King" (Ezek. xxxvii.); He should be a Priest upon his throne" (Zech. vi. 13); and that the children of Israel should "appoint themselves one Head" (Hosea i. 11). One, extraordinary in his priesthood, and kingship, and divinity; and that Israel, when serving the Lord their God, should, by that very act, be serving also David their King (Jerem. xxx. 9 ; Hos. iii. 5), who should then, and not before, be "raised up unto them;" because in. (Ezek. xxxiv. 24, xxxvii. 25.) All of which means the same thing as returning and seeking "the Lord their God, and David their King," and fearing "the Lord and his goodness in the latter days." (Hos. iii. 5.)

[5.] This division of places, comprising Jerem. xlviii. 47, xlix. 39, does not involve the merits of the question. Some would say the captivities of Moab and Elam were brought back in the early conversions to Christianity; we deny it; but all admit the passages are to be taken of a spiritual Moab and Elam, in which very spiritual meaning of Moab and Elam lies the impossibility of fixing these prophecies to any particular part of the latter days. I shall therefore

only add to this long chapter on the following definition of the period so denoted, given by one of Professor Lee's most approved authorities. Noldius says, when rendering the phrase at Isa. ii. 2 by ultimis temporibus-"Ità interpretes quotquot vidimus omnes, excepto Grotio, qui vertit posthàc. Sed præterquam quòd fæderum periodi sic fiant dubiæ, et confundantur eorum distincta tempora; confluxus hic gentium ad mentem ecclesiæ (tempus novi fœderis) appellatur disertè éσxárai μépaι (Acts ii. 17 ; 2 Tim. iii. 1 ; Heb. i. 1) ; ὑστέροι καιροι (1 Tim. iv. 1); τέλη τῶν αἰώνων (1 Cor. x. 11); éσxáτo xpóvo (1 Pet. i. 20); quin éσxárŋ wpa (1 John ii. 18). Quæ his verbis prophetæ congruunt. At quare; quum tempus sit multorum seculorum? Dicent qui aliam causam sciunt, quàm quòd inter hæc fœdera illud ultimum sit, quod Christum exhibet in corpore, non per umbras; et post quod proximè erit mundi consummatio. Ità complectitur illud totum tempus, quod est inter adventum Christi primum et secundum." ("Concord. Annot. et Vind.," 813.) The italics belong to Noldius. "So embraces that whole time,

which is between the first and second advent of Christ."

This extract forms at once an excellent summary to the chapter, entirely confirms the explanation of the latter days advanced in it, and overturns Professor Lee's theory by arraying one extraordinary Hebraist, Noldius, against himself, another.

CHAPTER VI.

"FROM THAT DAY AND FORWARD."-EZEK. XXXIX. 22.

THE prophecy we are next about to consider is contained in Ezek., chaps. xxxviii. and xxxix., of which it may be observed, that although the predictions they contain are wonderful indeed, it can scarcely be said they are not distinctly delivered. All they require is patient and unprejudiced examination. We shall venture upon no speculations; but whatever part of these two chapters seems comprehensible, by fair investigation, and comparison of Scripture with Scripture, we shall endeavour to set out plainly, in humble dependance upon the blessing and acceptance of the Almighty. We shall also, at chap. ix., infrà, make this prophecy the basis of our proof that the opinion adopted by Bishop Horsley, and followed by Mr. Faber, that some conversion of Israel previous to restoration is the subject of certain scriptural predictions, is erroneous. In undertaking which I venture to say that Mr. Faber's misapprehension of these chapters, Ezek. xxxviii. and xxxix., shall become manifest to all.

[1.] It is plain that these two chapters contain a minute and progressive account of one and the same astonishing series of events, for, in each, Ezekiel is addressed similarly :-" Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him." (Chap. xxxviii. 1.) And, "Thou, Son of man, prophesy against Gog, and say, Thus saith the Lord God, Behold I am against thee, O Gog, the chief prince of Meshech and Tubal." (Chap. xxxix. 1.) Each chapter is distinctly prophetic against the same person, nation, or power, styled "The chief prince of Meshech and Tubal." A perusal of the chapters at length will shew that the second is a continuation of the preceding. On the present occasion we have nothing to do with determining the particular person, nation, or power against whom these predictions are recorded; we carefully avoid that question for the present, and intend treating it in a chapter by itself, in order that the rest of the

subject may not be prejudiced by considerations affecting one part of it, which some people might consider speculative. All we have to do now is to mark the fact, that some person or power is prophesied against as at war with Israel in the Holy Land, and to set out the character and results of such predictions.

[2.] For, whoever may be intended by the names Ezekiel employs, it is plain he foretels a combination of people for purposes of war against God's people Israel :-" I will turn thee back, and put my hook in thy jaws, and I will bring thee forth, and all thy army, horses, and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords." (Chap. xxxviii. 4.) From this extract, and others which the reader can select, it is manifest that the prophet describes a combination of peoples for purposes of war, under the chief leadership of one whom he personally addresses. And, from the following, that this combination of people is for purposes of war against the sons of Jacob in their own land :-" Thou shalt come from thy place out of the north parts, thou and many people with thee, all of them riding upon horses, a great company and a mighty army; and thou shalt come against my people Israel as a cloud to cover the land; it shall be in the latter days; and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes." (Chap. xxxviii. 15.) The warlike confederacy here described, in language peculiarly adapted to the time at which Ezekiel spake, is clearly a confederacy of people against Israel, come up into the land, or "upon the mountains of Israel" (chap. xxxix. 2), described as perishing there under judgments from the Most High, in the latter days. And an important additional fact is announced: this combination of people is out of countries north of Babylonia, where Ezekiel was prophesying :-" Thou shalt come from thy place out of the north parts." Elsewhere in Scripture the Babylonian invasion is described from the north, because they entered the Holy Land by the north; but here Ezekiel prophesying in Babylonia describes the place, or country, where the confederates against Israel resided, to be "of the north parts."

From [1] and [2] it is undeniable that, whoever the people may be, or whenever such events are to happen, the prophet, by influence of the Holy Ghost, did foretel that, in times subsequent to his own, a

combination of many people for purposes of war against Israel should be entered into; that it should also be under the leadership of one, whom he individualises as Gog, and should actually go against the people Israel, within the land of Israel, and there be destroyed. But Ezekiel prophesied during the Babylonian captivity, and we, therefore, inquire naturally when, since that captivity, and subsequent restoration, have any such events as these taken place within the land of Israel? If never, then, as God is true, these events have yet to happen. But let us not anticipate our subject.

[3.] Again, without undertaking at present to determine either the persons, or the times, here prophesied of, it is none the less evident that the destruction of this military combination of many people will be miraculous, for the language employed will bear no meaner interpretation "I will plead against him with pestilence and with blood, and I will rain upon him and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone." (Chap. xxxviii. 22.) "Seven months shall the house of Israel be burying them, that they may cleanse the land. Yea, all the people of the land shall bury them, and it shall be to them a renown the day that I shall be glorified, saith the Lord God." (Chap. xxxix. 13, xvii. 21.) Surely without the least risk of refining upon Scripture, it is plain from these quotations that, although the operation of second causes is admitted, the slaughter here referred to of those armies will be so extensive and prodigious, so simultaneous and immediate, that the direct interposition of Providence will be seen and acknowledged :-"I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them." (Ver. 21.) Thus far we see that Ezekiel foretels, at some time or other, a combination of some military people or other, under some chief leadership or other, against the people Israel, to be miraculously, and utterly, overthrown in the land of Israel. So Scott :-"The language here used seems to imply that the army of Gog will be cut off by miracle, as that of Sennacherib had been; for the people are described as going forth, not to fight and conquer, but merely to gather the spoil" (and, we may add, to bury). On chap. xxxix. 9, 10.

[4.] But the prophet supplies further particulars. He declares that