dence fhould allign any more fenfible Ones, than the alteration of the Covenant, the fubverfion of the four Monarchies that had afflicted God's People, the Conversion of the Gentiles, the Defolation of Jerufalem and of the Sanctuary, that was to follow, the taking away the Scepter, and the Lawgiver from Judah; the Confufion of Genealo gies, and the Lofs of their Liberty; the establishing of an Empire that should comprehend all Nations, Tribes and Languages, the coming of a Nation of Saints which was to people the Earth the Knowledg of God that was to fill it, and the Gifts of the Holy Ghoft that were to be poured on all Flesh, according to the Prophet Joel, that is, on other Nations as well as on the Jews?

5. But if they fhall demand, why God did not exprefs all thefe Events in fo plain and éxact a manner, as that it fhould be impoffible to call them in question? I anfwer; It is not convenient that Prophecies fhould be fo clearly expreffed, as to give Men thereby an occasion to avoid or alter their Events. For if the precife moment of Christ's Nativity had been foretold, Herod would have been thereby directed how to execute with cafe his bloody Delign upon him. And had his Perfon been fo characterized, as that he could not poffibly mistake him, had he been told he was the Son of Mary, married to a Carpenter called fofeph; that he was to lie in a Manger at fuch a Time, and in fuch a Houfe in Bethlehem; but that on a certain Day he was to be carried into Egypt; it would but have afforded Herod the more allured Means to have fatisfied his cruel Ambition, or elfe it would have obliged God's Wisdom to that shift, as to be forced to invent fome other

L14

Means

Means to fave his Son, than those he had decreed, or the Prophets had already foretold and deter mined. This Beam of Light which proceeds from the Hiftory of the Gofpe!, fhews us what neceffity there is that Prophecies fhould be vailed over before their Accomplishment. Befides, what Inconveniences might come of it, if we could dive into the Bottom of the Design, and the Decrees of the Wisdom of God?

6. It may be they will again object, that the Oracles that describe the Coming, and the Kingdom of the Meffiab, fpeak all of them, as of an Event that was to be the Glory of the Ifraelites, and effect the fubjection of the Nations to them, who were to be but their Slaves. I reply, That this is falfe, for the coming of the Meffiah is foretold us, as a Blessing that was defigned, both to the Jews and Gentiles; of whom it is faid, they fhould make but one People. Nay, the Converfion of the Gentiles is ever foretold us as a greater Event than the Reftauration of the Chap.49.6. Jews. For thus Efaiah makes God to speak to the Messiah which was to come; And he said, It is a light thing that thon Shouldeft be my Servant, to raife up the Tribes of Jacob, and to restore the Preferved of Ifrael: I will also give thee for a Light to the Gentiles, that thou mayeft be my Salvation, unto the End of the Earth.

7. But how comes this to pass, that the Prophets prepare the Jews to the Expectation of fo much Glory and Pomp by the Meffiah, fince at his coming they were to be caft out of the Covenant? We anfwer, That the Holy Ghoft made all thefe Promises to Ifrael according to the Spirit, but not to Ifrael according to the Flefh. Now

1

the

Ifa. 51. 3,

4, 5.

the Spiritual Ifrael is compofed of all the Children of Abraham by Faith, whether they be defcended from that Patriarch, or from any other Perfon. In effect, thus God joins the two People together in the Promifes he makes them, faying, For the Lord fhall comfort Zion: He will comfort all her wafte Places; and will make her Wilderness like Eden, and her Defart like the Garden of the Lord: Joy and Gladness shall be found therein; Thanksgiving, and the Voice of Melody. Hearken unto me my People, and give ear unto me Q my Nation: for a Law fhall proceed from me, and I will make my Judgment to rest for a Light of the People. My Righteoufness is near: my Salvation is gone forth, and mine Arms fhall judg the People: the Ifles fhall wait upon me, and on mine Arm jhall they trust.

Thus you fee how both these two different People are equally encouraged to expect that great Salvation. But who are thofe that are so often threatned in the Oracles of the Prophets? Why they are the wicked fort, both of the Jews and Gentiles, who fhould prove rebellious, and disbelieve their words. Obferve therefore how they join together the good fort of both People who fhould be enlightned by the Meffiah, and make the very fame Promises to them all, rendring them equal in all things, and declaring that they were the Children of the Promise, calling them likewife, by the Name of God's People, of Ifrael, Jacob and Fudah; and how they should be found among both People declaring God's Judgments upon their Impenitency, and calling them by the Names of the most deteftable Nations, fuch as Edom,

Edom, Affyria, and Egypt, &c.

But this Truth manifeftly appears by the words next following these we have recited in the fame Chapter just now quoted

Ver.6,7,8. Lift up your Eyes to the Heavens, and look upon the Earth beneath: For the Heavens fhall vanish away like Smoke, and the Earth Shall wax old like a Garment, and they that dwell therein fhall die in like manner: but my Salvation Shall be for ever, and my Righteousness shall not be abolished. Hearken unto me, ye that know Righteousness, the People in rohofe Heart is my Law; fear ye not the Reproach of Men, neither be ye afraid of their Revilings. For the Moth fhall eat them up like a Garment, &c. But my Righteousness shall be for ever, and my Salvation from Generation to Ge

neration.

We cannot chufe but reflect on the bleffed Union of the Elect of both Nations, if we read what God fays himself in the 66th Chapter of the Vifions of Efaiah, verf. 18. For I know their Works and their Thoughts, it shall come that I will gather all Nations and Tongues, and they shall come and fee my Glory.

But we cannot likewife but acknowledg that this fame Prophet fets apart the wicked Sort of both Nations, making of them a separate Body, to which he declares the Judgment of God, when we hear him thus fpeaking to them; But ye are they that forfake the Lord, that forget my holy Mountain, that prepare a Table for that Troop, and that furnish the Drink-Offering unto that Number. Therefore will I number you to the Sword, and ye shall all bow down to the Slaughter, because when I called,

Ifa. 65. 11.

}B

ye did not anjwer; when I partye GLL NOT BEAT, but did Evil before mine Evel, and a confe tuat wherein I delighted not. Torrefers tow lane tre Lord God, Beinia, my Sercan juan ta, DE: YE Shall be hungry : bencia, a Sercan Juall ovens, ve ye fhall be turfy; brust, my Servant fual rejoice, but ye shall be ahamed: Bruce my Servans Shall fing for joy of Han, on y Sill org før Sorrow of Heat, and fall wou Spirit. And ye fall leave you

unto my Che en: for the Los Ca La La tort, and call by Servant: in analon who bleferk kam'ef the Earth has we will in the God of Truck; end ce tum faemek ar to Earb, fball facer by the God of Tan be v bebold, I creme ura Hiasm, and e na žarin; and the former snal not be ceremonie, to come 194 mind. But be you giai quarejate por eser on the which I creme Jerialen a bepuding, and her I've ple a Fry.

Certainly nothing can be more comfort gainst the Error of those who pretend to be ry Ifraline, good or bad, fel partans of the Age to come, as they phraft is then theft voo it For it appears by them, that God fats apore thote he calls his Servants i Elts from dob of wicked Jeas, be tab drady dated the Leles ters of the Lord, who forget is Holy Moves an And befides, face be joins the Neon that were to turn unto Eim, and whole Comet, Les and Salvation the Megas was to be to them. teous fort of the Jeas, and promila then fame Glory and Advantages as to one and fame Body: It follows from thence, that Distinction betwixt fred according to the Fle