the Ægyptians fhall know

the Lord in that Day, and shall do Sacrifice and Oblation, yea they shall vow a Vom unto the Lord, and perform it. And the Lord fhall (mite Egypt, he fhall Smite and Heal it, and they shall return even to the Lord, and he shall be entreated of them, and shall Heal them.

From these words, we infer the three following ! Truths. 1. That they mention an oppreffion and a Ideliverance, which cannot be understood of Ifrael according to the flesh; it being meant of the Ægyptians, who fhould cry unto the Lord, because of the oppreffors. Befides, the Ifraelites were never Captives in Egypt I fince God was pleafed to free them from that Bondage by his Servant Mofes. 2. That about the time of the deliverance there mentioned, God was to be known to the Egyptians; fo that the distinction of places being no longer obferved, nor the public Worship fettled only in Jerufalem, God might be served as well any where I elfe. This Truth we plainly find laid down in thefe Words, in that day fhall there be an altar in the midst of the Land of Ægypt, &c. and the Ægyptians fhall know the Lord, and fhall do facrifice &c. as there was no true Religion befides the Jewish, fo Efajah, to give us a clearer notion of the new Covenant, uses Ideas borrowed from thence, which muft undoubtedly be taken in a myftical Sense; notwithstanding they alfo litterally fignifie, that the public Worship should no more be confined to a particular place, and confequently that the Covenant of Mofes fhould give place to another. 3. And lastly, We infer from thence, that God was to fend a Meffiah, or a Saviour, to enlighten and heal the Egyptians, by delivering them likewife from the Bondage they then groaned under, he shall fend

them, faith the Prophets, a Savi and be fhall deliver them.

eat one,

Divinely qualified than the firft. Thus Mofes was the Meekeft of Men; but the Mediator we speak of was to be quite without Sin. Mofes went up a Mount to receive Gods Ordinances, but the new Mediator was to bring down his Revelation from Heaven it felf. Mofes gave a Law to the Jews in general, and appointed Levites to expound and teach it the People throughout all Ages: But the New Mediator was to bring a Law to all Mankind, he was to give it them by the Mediation of his Servants the Prophets, and to Preferve it amongst them by a perpetual Succeffion of Paftors and Teachers. Thus Reafon does not take us off from the Knowledge of the Meffiah; but ra ther makes a way for us to examin feriously the Manifold Prophecies, by which he was promised unto Men.

For 'tis true, that the Scripture joyns the Calling of the Gentiles, together with the Coming of the Meffiah, who was to Operate that great Work, a an effect that is joyned with 'its proGen. 49. 10. per Caufe. And Though, those Words of Jacob, unto him shall the gathering of the People be, fhould have a dubious Senfe, and tho other places of Scripture, which denote the calling of the Gentiles, fhould not give it a fufficient Illuftra tion; yet this Truth cannot but appear from those remarkable Words of Efajah saying, Chap. 19, v. 19, In that Day fhall there be an Altar to the Lord, in the midst of the Land of Egypt, and a Pillar at the Border thereof to the Lord, and it shall be for a Sign, and for a Witness unto the Lord of Hoft in the Land of Egypt: For they fall Cry unto the Lord, because of the Oppreffors, and be fall fend them a Saviour, and a great one, and be shall deliver them. And the Lord fhall be known to Ægypt, and

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20, 21, 22.

the

the Egyptians fhall know the Lord in that Day, and shall do Sacrifice and Oblation, yea they fhall vow a Vom unto the Lord, and perform it. And the Lord shall smite Ægypt, he fhall Smite and Heal it, and they shall return even to the Lord, and he shall be entreated of them, and shall Heal them.

From these words, we infer the three following [Truths. 1. That they mention an oppreffion and a deliverance, which cannot be understood of Ifrael according to the flesh; it being meant of the Ægyptians, who should cry unto the Lord, because of the oppreffors. Befides, the Ifraelites were never Captives in Egypt fince God was pleafed to free them from that Bondage by his Servant Moses. 2. That about the time of the deliverance there mentioned, God was to be known to the Egyptians; so that the distinction of places being no longer obferved, nor the public Worship fettled only in Jerufalem, God might be served as well any where elfe. This Truth we plainly find laid down in these Words, in that day fhall there be an altar in the midst of the Land of Ægypt, &c. and the Ægyptians shall know the Lord, and shall do facrifice &c. as there was no true I Religion befides the Jewish, fo Efajah, to give us a clearer notion of the new Covenant, uses Ideas borrowed from thence, which muft undoubtedly be taken in a mystical Sense; notwithstanding they alfo litterally fignifie, that the public Worship should no more be confined to a particular place, and confequently that the Covenant of Mofes fhould give place to another. 3. And lastly, We infer from thence, that God was to fend a Meffiah, or a Saviour, to enlighten and heal the Egyptians, by delivering them likewife from the Bondage they then groaned under, and he shall fend them, faith the Prophets, a Saviour, and a great one, and he shall deliver them.

In the 49. Chap. of the faid Prophet, we find like wife the calling of the Gentiles effected by the Ministry of the Meffias, And he said, it is a light thing that thou Shouldeft be my Servant to raise up the Tribes of Facob, and to restore the preferved of Ifrael: I will also give the for a light to the Gentiles that thou mayst be my salvation unto the end of the Earth. Nothing can be more clearly expreffed than thefe Word:. For 1. It is a Savi our that shall reftore the Tribes of Facob.

2. He is not to stop there, for his employment is much greater and his office extends much further, Is it a light thing. faid God, that thou fhouldeft be my Servent to raise up the Tribes of Jacob &c. and restore the defolation of Ifrael &c. 3. He is defigned to run over all Nations unto God. I will also give thee for a Light to the Gen tiles, that thou mayeft be my salvation unto the End the World. Where will you find that obfcurity here, that is ufually found in Prophets.

Doubtless the more we take notice of these Prophecies, fo much the lefs reafon fhall we have to doubt of this Truth, examin but Esajah, and you will find it mentioned, almost in every Chapter of his Vifions. Sing O barren, faith he, Chap. the 54. v. 4, 5. thou that didst not bear, &c. for thou shall not be ashamed; neither be thou confounded, for thou shalt not be put to shame; for thou shalt forget the fhame of thy Youth, and feall not remember the reproach of thy Widdowhood any more. For thy maker is thy Husband, the Lord of hofts is bis Name, and thy Redeemer the holy one of Ifrael; the God of the whole Earth shall be be called.

That the Church of Ifrael, according to the Letter, is not to be understood, in this Place, does appear more at large from the force of this Suppofition, for more are the Children of the defolate, than the Children of the married Wife, faith the Lord, for who

does

does not fee that here are understood the Gentiles, in oppofition to the Jews, who indeed were like unto a Woman Married in her Youthful Days, and afterwards left defolate, as the Prophet terms it? For this cause therefore God promises her a Redeemer, who should be called the God of all Nations, by reafon of his converting them all unto him.

Nevertheless, this Teftimony is not to be compared to that he gives of it in the 42. Chap. of the Visions of the fame Prophet, where he brings in God fpeaking to this effect. Behold my Servant whom I uphold, mine Elect in whom my Soul delighteth: I have put my Spirit upon him, he fall bring forth Fudgment to the Gentiles &c. he shall not fail, nor be discouraged, till he have fet Fudgment in the Earth; and the Isles shall wait for his Law. Thus, faith the Lord, he that created the Heavens, &c. I the Lord have called thee in Righteousness, and will hold thine Hand, and will keep thee, and give thee for a Covenant of the People, for a light of the Gentiles; to open the Blind Eyes, to bring out the Prisoners from the Prifon, &c. I am the Lord, that is my Name, and my Glory will I not give to another, weither my Praise to graven Images. Behold, the former things are come to pass, and new things do I declare; before they Spring forth I tell you of them: Sing unto the Lord a new Song, and his Praife from the End of the Earth; ye that go down to the Sea, and all that is therein; the Ifles and the Inbabitants therof, &c. Lift up their Voice, and let them give Glory unto the Lord. &c. Whereupon the defign of this Chapter is first of all to be confidered, which feems only to declare that the Kingdom of Ignorance and Idolatry fhould not always continue. For thus Ends the foregoing Chap. Behold they are all vanity, their Works are nothing; their Molten Images are Wind and Confufion. Which is the occafion of his whole Difcourse

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