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I think there are other Places befides, which bear witness to the fame Truth in a secondary manner, as Types, Preludes, &c. For I verily believe that in the prophetic Style we often meet with a double meaning, which we may call direct and reflex. Now we have already confidered the Force of the primary Significations of the Prophecies; leaving the others to be weighed by every Reader, according to his own Judgment. For we defire not to have the Minds of any prejudiced as to either by the Opinions or Arguments of others. What you would not have done to your felf, never do to another. This is the Golden Rule, which we Christians are upon every Occafion obliged to follow.
Itherto we have taken a View of the prophetic Writings, as they lie in order, and obferved thofe particular Promifes and Prophecies, which concern the future Restauration of the Jews. And this has been the method of our firft Argu ment. But it will be proper to gather these difperfed Discourses together, and bind them as it were in Sheaves, or range them under their proper Heads or Claffes, putting thofe of a like Nature together; that fo thofe Places of the Prophets which are of the fame kind and Virtue being collected in one Place, may difplay their Strength to more Advan tage.
Some Places of the Prophets (to begin here) speak of the future Reftauration of the Jews under Meffab the King. Others do not fo precisely exprefs F 4
the Time, but. join it in the fame Difcourfe with the Prediction of the Meffiah; and laftly, other Places and Prophecies give us fuch famous Marks and Characteristics of that Reftauration, as cannot be adapted to any Reftauration that is yet paft; and therefore fince the Prophets neither could deceive, nor be deceived, they must be referred to some future time.
Thofe Prophecies belong to the firft Head which place this Reftauration under David the King. Such are the following ones in Jeremiah, (c. xxx. 9. and xxxiii. 15, 16. compared with c. xxiii. 5, 6.) Ezekiel, (c. xxxiv. 23, 24, 25, &c. and c. xxxvii. 24, 25, to the End) Hofea, (c. iii. 5.) and Pfalms (Pf. lxxx. 20, &c.)
As to the fecond Order, there are abundance of Paffages in the Prophets which jointly foretel the Peace and Reftauration of the Jews in the fame Difcourfe with thofe Oracles that declare the coming of the Meffiah. Thefe often meet together in Ifaiah, (Chapters ii. iv. xi. xxxii. xxxiv. xlix. Ix. and lxiii.) and Jeremiah; (c. xxiii. 5, 6, &c.) as alfo in Hofea, (c. iii. 11.) Amos, (c. ix. 11.) Micha, (c. iv.) Zachariah. (c. ii. 10.) In a Word all those Scriptures which fall under the firft Head prove fortiori, that the Restauration of Ifrael and the times of the Meffiah are not to be disjoined.
It is evident that the Jews understood these Prophecies concerning their future Profperity, to refer to the Days of the Meffiah; and therefore they did not receive Jefus of Nazareth for the Meffiah, because he brought neither Peace nor Dominion to the Jews, nor other good things internal or external, which they expected at the coming of the Meffiah. Nor fhould I have blamed their Conduct in this, had they not confounded the first and fecond coming of the Meffiah. For Ifaiah ftyles the
the Meffiah, Prince of Peace (c. ix. 6, 7.) and his Kingdom is every where by the Prophets foretold to be pacific. But they too much neglected the Words of St. Peter, who promifed Times of Refrefbment and Reftitution to the Jews and other pious Perfons, but not till Chrift fhould rerurn from Heaven, (Acts iii. 19, 20, 21.)
We proceed to the third Clafs, and thofe Prophecies which make the Restauration of Ifrael famous by fuch Characters as will agree with no other Times but thofe of the Meffiah. Now these Marks are of a threefold Order, Moral, Political, and Natural. Sometimes all these are joined in the fame Prophecy, and at other times are propofed feparately; I call thofe Moral or Divine, which relate to Juftice and Holinefs, Repentance and Converfion to God, and the Effufion of the Holy Ghoft, and other fpiritual Gifts, about which you may confult the following Places in Isaiah, (c. xxxii. 16, 17. Ix. 17. lxi. 10, 11.) Hofea, (c. ii 19.) Foel, (c. iii. 17.) Ezekiel, (c. xxxix. 29.) Zachariah, (c. xii. 10.)
I call thofe Political which have a regard to Peace and an established Condition; without the Noife or Tumults of War. Alfo fuch Bleffings as perfect Liberty without being fubject to any foreign Dominion, or fuffering Captivity, Exiles, or any other Yoke of the Heathen; and laftly, a perfect Security at home and abroad, their Swords being beaten into Plough-sheers, and their Spears into Pruning-hooks.
This is the most noted and common Character of the Reftauration which we meet with in Ifaiah. See alfo Ezekiel, (c. xxxiv. 25, 26, &c.) Hosea, (c. ii. 18.) Zachariah. (c. ix. 10.)
Laftly, among thofe Characters, which I call Natural, I reckon the new Heavens, and the new Earth.
The long Lives of the Inhabitants, the Luxury, or fpontaneous Fruitfulness of the Earth, the Harmleffness of all Beafts, &c. we have taken Notice of thefe Places already in our Survey of the fixty fifth Chapter of Ifaiah, which the Reader may confult if he pleases.
These are the Characters and diftinguishing Ornaments of the restored State of Ifrael, and they are often connected with the times of the Meffiah. If you fay they were paft before those Days, tell in what Reign or Age this joyful State of Ifrael took place. Confult Hiftories, as well facred as prophane, you will find nothing like this, excepting the primitive Times of Paradife. And then it is evident that the Jews have been in a very melancholy Condition from the first coming of the Meffiah unto this Day; fo far have they been from obtaining this flourishing Fortune. So that all our Hope depends on the fecond coming of Chrift, thither we flee, to this we are driven, that fo the truth of the Prophecies may be maintained, and the Honour of the Redeemer established.
Altho' I think it fufficiently appears by these Characters, that these Promifes about the Reftitution of the Jews, are not as yet fulfilled, there yet remains one noble Character, which is ufually joined by the Prophets with the fame Promises; I mean that manifeft glorious and majestic Prefence of God, which the Chaldeans and Hebrews ftile the Schechinah. We have often made this Obfervation from the Chaldee Paraphraft, in our Survey of the Prophets; who wrote his Expofition before the Birth of Chrift, and therefore we efteem him the more, as being free from Prejudices. But the thing speaks for itself, and the very Words of the Prophet make it evident enough; for fince God fays that he will dwell in the midst of them, and place his Tabernacle
. 75 there; that he will be a Cloud to them by Day, and the shining of a flaming Fire by Night. Thefe and fuch like Expreffions, are evident Tokens and Defcriptions of the Schechinah, fuch as was in the Defart, in the Tabernacle, or Temple. (See Ifaiah iv. 5. xii. 6. and lx. 2,---13. Ezek. xxvii. 27, 28. and Rev. xxi. 2, 3.) Thus much with reference to the Characters that belong to this Clafs. Let us pass to Promises of another kind; fuch are those which promife a Union of all the Tribes of Judah and of Ifrael, in the great Day of Reftitution. This Ezekiel exprefly foretold, and as the manner of the Jews was, reprefented it by an external Sign. (c. xxxvii. 15, &c. to the End of the Chapter) Alfo other Prophets join the Union of the Tribes with this Reftauration. (See Ifaiah xi. 13. Jer. xxxiii. 7. Hofea i. 11. Zach. x. 6, 7.) Thefe Prophecies, as you will fee, comprehend the twelve Tribes; but yet not all the People promifcuously, but a felect Body; the wicked being excluded, (Rev. 7.) the Promise is reftrained to the true Ifraelites. Now we have in our Confideration of the abovementioned Places, fhewed that this general Reftauration and Redemption has not as yet happened to the Jews, either in their Deliverance from the Babylonifh Captivity, or any other following. If any doubt it they may revife what we have there written.
Thus much as to the Note of Univerfality. The Perpetuity of the fame Reftauration follows, namely a lafting and endless Freedom, fo that the Children of Ifrael fhall no more be obnoxious to public Banishments, or Slaughters, but enjoy quiet Habitations in the promised Land, and their ancient Country. The Prophets foretel this again, and again, (See Ifaiah Ix. 15. lxvi. 22. Jer. xxx. 8, 9.* xxxi. 3, 25, 40. Ezek. xxxix. 27, 28, 29.