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the manifeft Signification of the Words, nor could they properly exprefs it by one fingle Word. As to the fecond, there are many Marks and Characters in this Description of the new World, which do not agree to the prefent one. Here is no perpetual Joy, nor are Weeping and Lamentation abfent; here is no fuch Longevity, nor quiet Dwelling, nor Spontaneous Fruitfulness of the Soil; nor laftly fuch Gentleness, nor innocent Behaviour of the Beasts. These are the Ornaments and Privileges of the new World, which are entirely different from the Properties of the prefent one. We meet with many of thefe things feparately in other Prophecies, which are here heaped together. (See Hofea ii. 18. Amos ix. 13. Joel ii. 18, 19, &c. Mic. iv. 3, &c.) And thus much may fuffice, as to the Characters of the new World. As for what concerns the third Head of Arguments, St. Peter and St. John, two facred Writers in the New Teftament, repeat and renew this prophetic Doctrine. The latter faw this Prophecy fulfilled in a Vision of the New Jerufalem. (Rev. xxi. 1, 2, 3, 4, 5.) And I saw a new Heaven and a new Earth, for the first Heaven and the firft Earth were paffed away; and there was no more Sea. And I John faw the holy City, new Ferusalem coming down from God, out of Heaven, prepared as a Bride adorned for her Husband. And I heard a great Voice out of Heaven, saying, &c. And God ball wipe away all Tears, &c. And he that fate upon the Throne faid, behold I make all things new.
Ifaiah and St. John fpeak about the very fame things, as will foon appear by comparing their Difcourfes together; they have the fame New Jerufalem in their Eye, full of Joy, and free from all Calamity. Ifaiah fays, that the former Heavens and Earth fhall be no more remembred; and St. John affirms that all former things are paffed away; thefe Defcriptions
Descriptions anfwer as exactly to each other, as two Pictures of the fame Face, or two Reprefentations of the fame State of Nature, not drawn indeed by the fame Hand, but by Pencils of a like Nature.
Nor does St. Peter lefs regard this Place of Isaiah, when he admonishes us (2 Pet. iii. 13.) to look for new Heavens and a new Earth, according to the Promife of God. Now where has God promifed this new Creation fo clearly and fully as in the Prophecy of Ifaiah? And if we thus refer it, we have the Apoftle expounding the Prophet; both of them being divinely inspired. Now the Apostle interprets this Prophecy of Ifaiah, concerning the natural and material World; for he fays that the prefent Heavens and Earth, which are material, being confumed, the World shall be renewed, and different Heavens and Earth appear of a better Form indeed, but no lefs material. Which, I think, I have unanfwerably demonftrated in the foregoing Treatife. (c. x.) But to return again to Isaiah.
Here the Holy Spirit, in this and the following Chapter, feems firft to have opened the Mystery of the new World, and the Prophecies which concern it. As often as Ifaiah and other Prophets had foretold a Time when all wild Beafts fhould become gentle, and the Earth bring forth Corn without Labour; when a univerfal Peace and Tranquillity of Life should be established: Laftly, when the Face of the first Paradife fhould be renewed, and the Golden Age as it were reftored. All these Accounts were Riddles before the Discovery of this new World: Nor as yet have they had any Places, nor can they have in this prefent World. But now if after the Deftruction of this World, by the laft Conflagration a new one will revive at the fecond coming of the Meffiah, what hinders but that the new Creation fhould be according to the Model of the
the primeval or paradifaical World? And this being granted there will arife together with the Sun of Righteousness a new State of Things, and that Appearance and Constitution of Nature which anfwer to the Phænomena that were foretold, how wonderful foever. Now after what manner they do fo, and from what Caufes they arife, having already fhewed to the utmost of our Capacity in another Place, we fhall treat no farther on these Heads here.
And thus much with Reference to the new Heavens and the new Earth, and the Phænomena of them. The Prophet in the laft Chapter (lxvi.) pursues the fame Path which he had fo often trodden before, and farther adds, (v. 7, 8.) that the Reftauration of Ifrael would be very fudden, like the furprise of a Woman in Travail. But God affords her his Succour while fhe is in Labour, and after fhe has brought forth, all pious Men will rejoice, (v. 10.) who fhall be fatisfied with the Breafts of her Confolations. In the mean time God is no lefs wrath with his Enemies, and appears against them in Whirlwinds, (v. 15.) Fury, and Flames of Fire; and in the last Event of things, the Seed of Ifrael fhall always remain, as the new Heavens and the new Earth; the impious Enemies of God being for ever deftroyed.
And thus I have, as briefly as I could, confidered what Ifaiah has fpoken concerning the Restauration. of the Jews.
Concerning the Prophet Jeremiah.
Tis generally agreed by All, that the Prophecy of
treats about the Caufes and Continuance of that CapTheory of the Earth, Book II.
vity, together with the Deliverance of the Ifraelites from it. Now the Prophet in treating on thefe Matters, fometimes takes a long Profpect to the Days of the Meffiah, with regard both to his firft and fecond Appearance.
Neither in my Opinion can several Paffages in this Prophet be fully made good in their proper Senfe. And we fhall particularly point out thofe Places which concern the Ifraelites.
We will begin with the twenty third Chapter: (v. 5, 6.) I make no doubt but he here difcourfes about the Meffiah: But fome difpute what coming of the Meffiah he refers to, whether his firft or fecond. For my part I am willing to take in both. In the fixth Verfe we find thefe Words, In his Days, Judah fhall be saved, and Ifrael fhall duell fafely. Now this cannot be underftood concerning the first coming of the Meffiah; for presently after that time the Jews were difperfed, and greatly afflicted, Jerufalem being deftroyed and their Polity diffolved. So that to preferve the Truth of this Prophecy, it is neceffary that it should be referred to fome other coming of the Meffiah.
It is yet more unreasonable to reftrain these Words to the Babylonifh times; fince the Prophet obferves, that this Redemption of Ifrael will be fo great, that they fhall no more commemorate their Deliverance out of Egypt. Now their Deliverance from the Egyptian Bondage was incomparably greater than that from Babylon, whether you confider the Number of the Perfons redeemed, or the mighty Miracles and Wonders worthy to be remembred throughout all Ages; now it feems unreasonable that a leffer Benefit fhould exclude the Remembrance of a greater. Upon which Confiderations it follows, that there is yet fome future and illuftrious Reftauration of the Jews to be expected.
In the twenty fifth Chapter he fpeaks again of the pouring out of the Cup of God's Fury (v. 15.) upon all People, as well Jews as others, and on all the Kings of the Earth. I fay again, fince this is the fame Cup mentioned by Ifaiah (c. li. 17.) and the Pfalmift, (Pf. lxxv. 8.) from whence we may draw the Explication of this forrowful Prophecy, which I only note by the way.
In the thirtieth Chapter the Reftitution of Ifrael and Judah to the Land given their Fathers, that they may poffefs it, is again promifed. (v. 3.) To poffefs it indeed, but after Afflictions and Sorrows, fharp as thofe of a Woman in Travail, (v. 6, 7, 8, 9.) from which, notwithstanding, they fhall be delivered in the great Day, the Yoke of Strangers being broken, and their Chains burft affunder; nei ther, fays he, fhall they ferve them any more, but they Jhall ferve the Lord their God, and David their King, whom he fhall raise up unto them. By David I un derftand the Meffiah, as moft Expofitors alfo do. Therefore in fome time of his, the Jews fhall fhake off the Yoke and Bands, which have been impofed on them by Foreigners. Now this did not fall out at the first coming of the Meffiah; on the contrary, their Yoke was at that very time made heavier, and their Bands more fevere. Hear what follows in this Prophet; Therefore fear not thou, O my Servant Facob, (v. 10.) neither be dismayed, Ifrael. For lo I will fave thee from afar, and thy Seed from the Land of their Captivity, and Facob fhall return and be in reft and quiet, and none shall make him afraid. He is here as yet difcourfing about the times of the Meffiah, not the Babylonifh ones; for Ifrael was not in that Captivity, nor reckoned among the Number of the People who were brought back. Moreover the Pro phet fpeaks of thofe things which were to come to pafs (v. 23, 24.) in the latter Days, and concern