3. To mind more what is substantial in that good state of things, whereof we speak, than the circumstances that belong thereto; and especially than the time and season, when it may be hoped any such good state of things shall commence. And that we may be taken off from too much II. That, which is reasonable to be designed and ex-busying ourselves about that, I shall shut up all with two pected in discourses of this nature, and concerning such a subject as we have here before us, should be comprised within such particulars as these.

1. To establish the belief of this thing in the substance of it, being a thing so very plain in the Scripture; that there shall be a permanent state of tranquillity and prosperity unto the church of Christ on earth. So much, I doubt not, we have a sufficient ground for, in the word of truth, and even in this very prophecy which this Scripture hath relation to; as we may have occasion further to

referred unto, is plain from the very import of the words of the text. "Neither will I hide my face any more from them." What can we conceive desirable, which these expressions may not be understood to signify? But if we understand them to signify only a state of external prosperity, (and because any further meaning, which the words in themselves might admit of, is fully carried under the other expression of his pouring out his Spirit; and that is made casual of this, and nothing can be a cause to itself; therefore we do understand them only of outward prosperity,) yet surely that must be a very happy and prosperous state, which such an expression is chosen to signify; that God will shine upon them with most benign aspects of providence. What can go amiss with a people, upon whom he doth so ?

Jacob's natural seed; or else the church of God in the
world in common, his universal church, including and
comprehending such of Israel as have been, or at any time
shall be, called, and brought within the compass of the
Christian church. Now take either of these senses of that
compellation, and I suppose it capable of being plainly
enough evinced, that such a happy state of things hath not
been as yet, and therefore is to be looked upon as still
future.
1. If you take Israel in the former sense, it is very plain
that these prophecies have not been accomplished to the
natural seed of Israel. Particularly,

1st, That people have never been entirely restored to their own land. The prophecy concerning the dry bones that should be made to live, in chap. xxxvii. is expressly said to concern the whole house of Israel, ver. 11. But it is plain, that the whole house of Israel in the literal sense hath not been restored. What became of the ten tribes we do not know. This is a thing about which there is much dissentation; but none that I can tell are able to determine where or in what part of the world they are. It is true indeed that we find the apostle speaking of the piety of the twelve tribes, Acts xxvi. 7. Our twelve tribes, instantly serving God day and night, hope to come unto the promise of the resurrection. But that can only be understood to mean, either that Salmanazer, when he carried away the ten tribes, left some; and yet it is plain that he left very few, insomuch that the new inhabitants wanted some to instruct them in the manner of the worship of the God of the land; or that some few might return of the several tribes, here and there one. But that they returned in a body, we have no reason at all to think; and so this prophecy hath not been fulfilled in reference to the main body of the ten tribes, concerning their restitution, and that resurrection that is imported by the enlivening into living men those dry bones.

And if we consider the reference of these words unto what goes before, and the place which they have in that series of discourse with which they stand connected, and wherein they make a part; it will be very evident upon review, that they have reference to a very happy state of things foretold. If you consider the whole book of these prophecies, you will find, that any thing consolatory unto this people, directly and properly said to them, except what is occasionally here and there let fall, doth but begin with the 36th chapter. The former chapters of this book are either full of reprehensions or comminations of the people; the first twenty-four chapters are generally taken up so; or else in predictions of judgments and vengeance upon their enemies; (which doth collaterally and on the by import favour to them;) the Edomites, and the Egyptíans, and the Amorites, the Moabites, the Philistines, the Tyrians, and the Sidonians. Sundry of the following chapters after the twenty-four first are taken up so. But these four lying here all connected together, (the 36th, 37th, 38th, and 39th,) are wholly taken up in comfortable predictions unto this people, speaking of their happy state in themselves; though also the destruction of such ene- 2ndly. That people have never been reunited into one mies, as did most stand in the way of that promised felicity, people, the two tribes and the ten. But that is expressly is here and there interserted. And then all the following predicted in the prophecy of the two sticks made one, chapters, the 40th, and the rest to the end, are a continued Ephraim or Joseph, and Judah. The prophet is directed prophetical and emblematical description of the settled to take two sticks, (chap. xxxvii.) emblematically to signify happy state, wherein they should be, after they were re-that twofold people, of the ten tribes, and the two tribes, stored; as in the description of the meaning and building and these sticks are represented to him as made one: and of the city and temple you see at large. And if we should the Lord tells him the signification of the prophecy is this, go to point out particulars to you, you will find, that such that he would make these two entirely one people. It is as these do properly and fully lie up and down in these plain, whatever there were of the ten tribes that did return chapters that I have mentioned, and which seem to be all from their captivity, they never came into a union with of a piece congenerous unto one another. the two; but they were so much divided from one another, even in the matter of religion, that we see by what is recorded in John iv. that a Samaritan woman made a scru

1. Their reduction from their captivity; that they shall all be brought back and gathered out of the several heathen nations of the world, where they were scattered and dis-ple to give a little water unto one whom she took for a persed to and fro.

2. The reparation of all desolation, the great building of their wasted cities.

3. The great fruitfulness of their land. I will not direct you to the particular passages, where these things are mentioned; but you may at your leisure view over these chapters, and you will find them all.

4. The great multiplication and numerousness of their in habitants.

5. Their most entire victory and conquest over their most potent and troublesome enemies.

6. Their entire union among themselves, under one king; as you may see in the 37th chapter. The making of that scattered people entirely one, that so divided people, so broken from themselves, Israel and Judah, one stick in God's own hand. And,

7. God's owning them visibly as his people, and taking them anew into covenant with himself, having pardoned their iniquities, and cleansed them from all their filthiness and their idols, and so restored the relation between himself and them. Certainly the concurrence of all these things cannot but make a very happy state.

II. That such a state of things is yet future, requires to be somewhat more at large insisted on. And for the evincing of it, it is manifest that such predictions must have a signification in reference unto the people of Israel, according to one understanding or another of that term or "the house of Israel." And we can have but these two senses to reflect upon; either that it must mean

name,

Jew, that is, our Saviour himself. And they were so much divided upon other accounts, consequently upon that division in reference to matters of religion, that, as one of the heathen poets says, they would not so much as show the way to one that was not of their religion; Non monstrare vias, eadem nisi sacra colenti.

3dly, There hath been no such signal destruction of their enemies, as is here foretold, in the chapter where the text lies, and the foregoing; those enemies that are spoken of under the name of Gog and Magog. I shall not trouble you with the variety of opinions concerning the proper signification of those names, and the people designed by them; but whosoever can be understood by them, there hath been no such thing accomplished in reference to the house of Israel literally taken, as the prophecy of so great a destruction doth import. Some have thought the successors of Seleucus, expressly and chiefly Antiochus Epiphanes, to be meant; against whom the people of Israel were successful in their wars at some times. But no such destruction, as comes any whit near the terms of this prophecy, can ever be understood to have befallen those enemies. There is not the least shadow nor footstep of such a way of destruction, as is mentioned in chap. xxxviii. That they should be destroyed miraculously, by hailstones, by fire and brimstone, (ver. 22.) that there should be such vast multitudes destroyed, as that the very weapons should serve this people for fuel seven years together, chap. xxxix. 9, 10. Certainly take Israel in the literal sense, and understand the prediction in a propor

tionable sense, there hath been no such thing ever yet done | and past.

4thly, There hath been no such city built, and no such temple raised, as will answer the descriptions in these prophecies; as is most apparent, if you look from the 40th chapter onward to the end. Especially, that there should be such waters issuing from the temple, rising from the sanctuary, and carried in a great river, till at last it comes, after so vast a course and tract of running, to fall into the Dead sea, and to heal those waters. Take this in the literal sense, and no such thing hath ever been, or, for aught I know, is ever like to be; it is very improbable it should. So little reason there is, either to think there hath been any literal accomplishment of these things, or that the literal sense is that whereunto we are to adhere.

appeared a great deal more eminently in the suffering state and condition of the church; and prosperity was too hard for religion, much more than adversity had been; as all, that know any thing of the history of those times, know. There hath been no such eminent destruction of the church's enemies; no such internal tranquillity and peace within the church itself; no such lively vigorous flourishing state of religion by the pouring forth of the Spirit; there hath been no such concurrence of these, as to make up that measure and degree of happiness to the church, that is here plainly foretold.

2dly, For the permanency and duration of such a happy state of things, it is apparent, that they fall unspeakably short of making any thing out to that purpose, who woud have the things to be past that are here spoken of. It is a duration of a thousand years; that seems referred unto as the measure of that happy state that is here foretold; f you compare these prophecies of Ezekiel with those that seem so very much akin to them in the book of the Reve would have these things to be past, do acknowledge thes prophecies to refer unto one time and one state, unto ce sort of enemies, and unto the church of God considered under one and the same notion, that is, the Christan church. But the difficulty is very great to assign the be ginning, and consequently the period, of such a thousand years.

5thly, It is expressly said, that they should all have David to be their king, chap. xxxvii. 24, 25. This cannot be meant literally. It was impossible he should be their king, that was dead so many hundred years before. Nor can we understand the prophecy to have been accom-lations, especially the 20th chapter. Even those, that plished in reference to Israel literally taken; for suppose you take David to mean Christ, as it must be taken, sure all Israel are not yet become Christians, they are not yet united under Christ. And therefore it is more than evident, that according to the literal sense of Israel, though we should take the things prophesied not strictly in the literal sense, yet they cannot be understood to have had their accomplishment yet.

2. If we go the other way, and take Israel to signify the Christian church, and so not to exclude, but to comprehend, Israel in the proper, natural, literal sense, being become Christians, so many of them as have been so, or shall be so; so these prophecies have not yet been fulfilled. That is, in reference to the universal church, it will appear, that it hath had no such happy state as these prophecies do amount unto; neither in point of degree, nor in point of duration and permanency.

1st, They have not had a happy state unto that degree, that is imported in these prophecies, and which even the text itself doth summarily import. There are especially these three things to concur: 1. The destruction of their external enemies; 2. A very peaceful, composed, united state of things among themselves; and, 3. A very lively, vigorous state of religion. Now a state composed and made up of the concurrence of these three, hath not befallen unto the church of God as yet. There hath been no such destruction of their external enemies, as can be understood to amount to the meaning of what is here predicted concerning that; no such victory obtained, as this destruction of Gog and Magog doth import; no such, as the success and issue of that famous battle of Armageddon, which some would have to be past; though there is, after that, a later destruction of Gog and Magog manifestly spoken of in the 20th of the Revelations. But for such, as would have that famous battle to be already past; that which they pitch upon as most probable, was that great battle between Constantine and Maxentius; the victory of the former over the latter by less than an 100,000 men, against the other opposing him with almost double that number. And it must be acknowledged, that that was a very great victory, and of very great concernment unto the Christian church; but no way at all correspondent, either unto what is foretold concerning the thing itself in these prophecies of Ezekiel; or unto the consequent events upon what is said of the battle of Armageddon, in Rev. xvi. 16. There was no such continued peaceful state, that did ensue to the church after that victory. There was indeed a calm and screnity in Constantine's time, mixed with a great deal of internal trouble within the church itself, and which increased upon it more afterwards, and so still unto greater degrees for several centuries of years; as we shall have occasion to take notice more upon another head. There was no such flourishing state of religion that did ensue, answerable to the expression of the text, "I have poured out my Spirit upon them, saith the Lord God." And so there was not a happy state, made up by the conjunction and concurrence of the things which must concur. There was in Constantine's time, and after, much of tranquillity, by the cessation of persecution from without; but there was less of the life and vigour and power of religion. That

For my own part, I will not assert any of these following things. Either, 1. That that thousand years doth precisely and punctually mean such a limited interval of time however more probable it may seem that it doth so, and though it be confessed to do so by them that would have these things to be past. Nor, 2. That Christ shall personally appear, as some are bold to assert, at the battle of Armageddon; and that he shall personally reign afterwards upon the earth for a thousand years. Nor, 3. That there will be any resurrection, before that time do commence, of the bodies of departed saints. Nor, 4. That the happiness of that time shall consist in sensual enjoyments; which was the conceit of Cerinthus and his followers; and which caused the Millenaries to pass under the name of so odious a sect of old, by those who had taken notice of them, Epiphanius, and Austin after him, and others; for they reckoned the felicity of those times should very much consist in a voluptuous life, that persons should have every thing to the full that should be grateful to their sense all opportunity to indulge appetite, and the like. And least of all, 5. That in this state of things the saints, as such, shall have any power or right given them in the properes of other men; or that there shall be a disturbing and over turning of ranks and orders in civil societies. I dat think, that any of these things are confidently to be assett ed; and for the two last, they carry no other face, than of things to be abhorred and detested.

But I conceive that thousand years to intend a very long and considerable interval or tract of time, wherein the ste and condition of the church shall be peaceful and serene and happy; but especially, (as we shal! have occasion more to show hereafter,) by a large communication of the Holy Ghost, that shall make men have very little mind this world, and very little seek such a thing as serving secular interests, and pleasing and gratifying their senses and sensual inclinations.

And that this state of things is not yet past. So much I think, we may with some confidence assert; that s there is not such a state of things, of such a constitute as that whereof you have heard, that hath been in any sar permanency, as that thousand years, though not strat taken, yet must rationally be understood to signify. T that would have such a thousand years to be already pas are in very great difficulties about the commencement of Some would have it to begin with the beginning of Co stantine's reign, and so to end proportionably from the day to a thousand years strictly; for just so much time And others would place the beginning of that time a c siderable while after; a hundred, or a hundred and for or a hundred and fifty years after; that is, from the te of the taking and sacking of Rome by Alaricus and his Goths; or by Gensericus and his Vandals; until wa destructions, the latter especially, Rome did contin

1. This being a matter revealed in the word of God, our faith ought to have an exercise upon it. We should believe, that there is such a state of things yet to come, and have affections raised in our hearts proportionable unto such a revelation. It would be unreasonable to say, that we are to be affected with nothing but what is present, and comes under our notice by way of experience, our own experience, contrary to the temper which Abraham discovered, who rejoiced in the foresight of Christ's day, than so very far off. Abraham rejoiced to see my day; and he But here some may be apt to say ;-"To what purpose saw it, and was glad, John viii. 56. We should foresee is all this, when no hope is given us of seeing any such such a state of things with gladness; our hearts should good state of things in our days? If we are not encouraged be comforted upon the apprehension of it. If we can have to expect, with our own eyes, to see such a happy state of no enjoyment of future mercies that are designed unto things, had not we as good take all our comforts and enthe church of God, how should there have been any enjoy-couragements from the expectation of a judgment-day to ment of past mercies unto them that have lived long after? We find that to have been the temper of the people of God of old, that they have much enjoyed and lived upon ancient mercies, mercies long ago past; as you may see in such memorials as you have in the 105th and 106th Psalms, and in other places of Scripture. I will remember the years of

that!

1. The exception would lie as much against the putting | thing, if a man should not? What! would I fancy this of any of these things into the Bible, till at least immedi- great world made for me; and that all the mighty wheels ately before the time when they should be accomplished of providence, that roll and are kept in motion from time and fulfilled. And so it is an insufferable reflection upon to time, are all moved with reference to me; to give me a the Divine wisdom, that hath thought fit that such an ac- gratification and content according to the wish of my heart? count of things should be given for so long time previous What an insolent thing is so private and selfish a spirit as unto their accomplishment or actual taking place. And, 2. It is no prejudice at all, against our receiving encou- 2. A just concern for posterity would make such a truth ragement and having our spirits fortified against the athe- savoury. And certainly there is no well-tempered soul desism of a wicked world by this prospect, that we may re- titute of that principle. Grace doth in this, as well as it ceive such encouragement also by the consideration of a doth in many other things, graft upon the stock of nature. judgment to come and an eternal state. For do not we You know it is natural with men, upon a consciousness of know, that sundry uses may be made of many doctrines, mortality and a desire of immortality, when they find they as one and the same truth may be proved by sundry me- can live no longer in their persons, to desire to live in diums? What prejudice doth it do an honest cause, if one their posterity, those that shall come after them: and it is can produce twenty arguments to prove the same truth, a great solace that they naturally take in the hope of doing and so all result into one conclusion? We reckon the truth so. Now when grace comes to graft upon this natural fortified and confirmed by it so much the more. And if stock, would not the spirit of a man be disposed to take a there are sundry truths, if never so great a variety of great solace in the hope and expectation, that those that truths, that all meet as it were in one point, and produce shall come after him shall live in a better state upon relithe same good frame and temper in our hearts, is that a gious accounts, than we have done in our days, or may he prejudice to us? I hope it is so much the more an advan-likely to do? If such a principle as this be not to obtain tage. But that which I shall mostly insist upon is, that- and take place and have an influence, what would you 3. That same question of inquiry, " To what purpose is make of all the promises that were given to Abraham and it, that we should hear of such things, when there is no Isaac and Jacob concerning their seed, so long before the hope given us to see them, or that they should be brought accomplishment of many of them? What can all these proabout in our time ?" This question, I say, there is no seri- mises signify, but upon the supposition of, and in a way ous, considering, well-tempered Christian, but is best capa- of accommodation to, such a principle? You see how sible of answering it out of his own heart. He doth but voury and tasteful what God had told David concerning need to consult with his own heart, when he is himself his house and posterity in aftertimes was to him: he w and in his right mind, and he will see enough even out of not so stupid, as not to be moved with any thing of that his own spirit, from whence to answer the inquiry, and to kind; but he is as a person in an ecstasy, a rapture, upon say all that needs to be said in reference to it. it, 2 Sam. vii. 19, 20. "Thou hast spoken concerning thy To make that out; it is obvious to our notice, that there servant's house for a great while to come; and is this the are two extremes, (and therefore both of them bad enough, manner of man, O Lord God? And what can David say as all extremes naturally are,) from whence any such in- more unto thee?" It was a great solace to good Jacob, old quiry can be supposed to proceed. A man may say, " To Israel, when he was now even next to death, to think of what purpose is it?" either from stupidity and unconcern- what should ensue in reference to his posterity and seed, edness, as thinking they need not concern themselves about when he was gone. "I die, (saith he,) but God shall be any thing that is not likely to fall within the compass of with you," Gen. xlviii. 21. And do not we think it were a their own time; or from fretfulness, a vexatious, discon- good spirit in ourselves, if we could be of the same mind? tentful temper of spirit, upon having a prospect of such Why, though we all die, God shall be with them that snethings set before them, as they have no encouragement it ceed! If they shall come into that land, which our eyes may be to think they shall see. Now a sound and good shall not behold, what! can we so put off man and Christemper and complexion of soul hath that in itself, which ian both together, as to take no complacency in the forewould obviate and avoid both these extremes, and let us thoughts of what good those that may come after may besee sufficient reason for these two things in opposition to hold and enjoy, though we enjoy it not. It was a high them to wit, 1. The entertainment of such a truth with pleasure, that seems to be expressed in the contemplacin due complacency, notwithstanding we have no expectation of the future good of following generations, by the Psalmto see the accomplishment of it in our time, supposing weist, in Ps. cii. 18. A people, which shall be created, shal have no such expectation. And, 2. To admit the delay of praise the Lord. He was very well pleased to think of that accomplishment with composedness and quietude of that, though it were then a time of very great affliction; as mind, so as not to be disturbed in our own spirits with you see the title of that psalm doth import; whether the that delay, though such things may not receive a speedy time present, or the time prophesied and foretold of: fer and sudden accomplishment according to our desire. The the psalm is a prayer of the afflicted, when he pours out his former of these would enable us to make a due use of such soul to God, as there you have it. While they are languisha truth as this; and the latter would keep us from abusing ing in all that affliction and trouble, which they are su it. By the former, we should be enabled to savour and posed then to be under; yet they are pleased to think ofa relish it with complacency, and so as to get good out of it; generation to come, a people yet to be born, yet to be created, and by the latter, to avoid the getting of hurt, have our that shall praise God and rejoice in his great goodness hearts fenced and fortified against any prejudicial impres- 3. A loyal and dutiful love unto the blessed God himse'f sions thereby. Wherefore these two things I shall labour and concern for his interest, tends to make such a truth sato make out to you, that there are certain principles in voury, though the accomplishment of it we may perhas every gracious and well-complexioned soul, that will, first, never see in this world. Was that heart ever touched with enable it to take complacency in such a truth as this, for a dutiful sense of his interest, that would not be pleass: the substance of it; and that will, secondly, compose, so as to think of his being glorified highly, upon the same stage not to admit of disturbance by the delay of its accomplish-where he has been so insolently affronted and provoked for ment; even notwithstanding it to be supposed that we are so long a time? It was an inexpressible pleasure, the never to see it in this world ourselves and with our own eyes. seems to have gone with such expressions, as these te First, There are such principles as these, that have a we sometimes meet with; "Be thou exalted, O God, abort tendency to make such a truth savoury to us; notwithstand the heavens, and thy glory above all the earth;" as we find ing it be supposed, that we shall not see it fulfilled in this in Psal. cviii. 5. and in many expressions scattered up and world ourselves. down the Scripture of like import. A truly pious soul would be mightily concerned, that God should at one time or other have the just attribution and revenue of glory pat him, which is to arise out of this part of his creation, this lower, lapsed part. Considering now, how mean and low and wretched a place soever this world is, yet it is a par of the creation of God, and there is a revenue of glory doe to him out of it; who would not take complacency in the

1. A principle of self-denial. That will signify a great deal to this purpose. And you will know, there is nothing more deeply radical in the whole frame of practical religion and godliness, than that is. But certainly, if a man be of a self-denying spirit, he will be able to take complacency in somewhat else, than what doth respect his own personal concernments. And is it not a most unsufferable