acknowledged it to be their Opinion, that the third Temple mentioned in the Prophecy of Ezekiel, which is to be built in the Days of the Meffiah, is to be in Heaven; and is therefore to be understood as emblematically descriptive of the Grandeur of the Kingdom of the Meffiah, in another World, and not in this. As appears from the exprefs Declarations of R. Abba, in that Part of the Talmud entitled Shanedrim, Section Helec, where he declares "That the "City mentioned in Ezekiel xlviii. 30. "Sc. as being eighteen Thousand Mea"fures about, ought to be spiritually un"derstood of that City which is in the "Prefence of God. And the Glofs of R.. Solomon faith" That the City mentioned "towards the End of Ezekiel is to be un

derstood of that Jerufalem which is a"bove. Which City is not to be inhabi❝ted by mortal Men, but by those Saints. "and holy Perfons, who having finished "their Courfe in this Life, fhall be raised out "of their Graves by the Power of the Mesfiah to partake with him in the Glory

D 3

"and

"and Happiness which is prepared for them "in his heavenly Kingdom.

And to the fame Purpofe you will find it expreffed in the Midras of R. Mofes Hadarfan upon Gen. ii. 9. And out of the Ground made the Lord God to grow every Tree, &c. Where the Glofs faith, "All our Fathers, and Mofes and Aaron, "and David and Solomon, and all the

Kings of the Houfe of David, and all "the Prophets fhall fay unto the Meffiah, "the End is near; to you it belongeth to "raife us from the Dead, as it is faid in "Hofea vi. 2. After two Days will he "revive us, in the third Day he will raife “ us up, and we shall live in his Sight. "Even Corah and his Company, and Ab"falom fhall come to the Meffiah, and fay, "how long will it be to the End of these "wonderful Things? And when will you "return and reftore us to Life? As it is "faid in Pfal. lxxxv. 5, 6.Wilt thou be an

gry with us forever; Wilt thou draw out "thine Anger to all Generations; Wilt thou not revive us again; that thy People may rejoice in thee? Which certain

ly

1

ly feems to be a much more rational Scheme than to suppose Abraham, Ifaac and Ja cob, to whom the Promises were made, not to be Partakers of the Bleffings of the Reign of the Meffiah, the Benefits of which should be referved only for a few of their Pofterity here upon this Earth, at the Distance from them of fome Thousands of Generations.

But then it may be asked; Is not the Meffiah to appear in a triumphant State upon Earth? Is he not to be born of the Seed of Abraham, and the Offspring of David? He is. But then at the Time of his first coming, when he comes upon Earth, as the Son of Man, he is not to appear in his State of Exaltation and Glory, but in a State of Humiliation and Abasement, of Poverty and Diftrefs. According to the Description given of him by the Prophet Jeremiah, O the Hope of Ifrael, the Saviour thereof in the Time of Trouble, why fhouldst thou be as a Stranger in the Land, and as a way-faring Man, that turneth afide to tarry for a Night? Why shouldst

* Jer. xiv. 8, 9

thou

thou be as a Man aftonifhed, as a mighty Man that cannot fave? Or as he is defcribed by the Prophet † Zechariah, When he faith, Rejoyce greatly, O Daughter of Zion; Shout O Daughter of Jerufalem; Behold thy King cometh unto thee; he is juft, and having Salvation, lowly, and riding upon an Afs, and upon a Colt the Foal of an Afs. Which Texts are almoft univerfally acknowledged by the Jews, to refer to the Meffiah.

Which also corresponds with the Sentiments of R Mofes Hadarfan and R Abba, who suppose the Messiah to have voluntarily undertaken the Redemption of Mankind, and upon that Account to be fent here upon Earth in a State of fuffering and Tribulation, as a Trial of his Obedience to God, and his Love to Mankind. As will appear manifeftly by quoting the Words of R Mofes Hadarfan, on Gen. i, 3. And God faid let there be Light and there was Light. "Which, faith he, correfponds "with what we find written in the xcvii « Pfalm,

+ Zach. ix. 9.

แ

Pfalm, Light is fprung up to the Righte ous. which R Abba faid, was also couch"ed in the Words of Daniel ii, 22. Where "it is faid, And the Light dwelleth with "bim. The Light which is meant thereby "being the Light of the King Meffiab. fo "alfo is it faid of him Pfalm xxxvi, 9. For "with thee is the Fountain of Life, and "in thy Sight fhall we fee Light; which "is to be understood of the Light of Mef

fiah the King. He also teacheth that "God hid the Meffiah and his Generation - "under the Throne of his Glory. upon "which Satan faid unto God, Lord of the "World what Light is that which lieth "hid under the Throne of thy Glory? "And God faid, it is the Light of the

Meffiah and his Generation. Then

"Satan replied unto God, Lord of the "World permit me and I will oppose "Mefsiab and his Generation. And God, " said thou canst not prevail against him, "And Satan answered permit me and "I fhall be able. Then faid the holy and "blefsed God, if you are fet upon this at"tempt, I will deftroy you Satan out of

"the