A the manifest Signification of the Words, nor could they properly express it by one single Word. As to the second, there are many Marks and Characters in this Description of the new World, which do not agree to the present one. Here is no perpetual Joy, nor are Weeping and Lamentation abfent; here is no such Longevity, nor quiet Dwelling, nor spontaneous Fruitfulness of the Soil; nor lastly 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 present one. We meet with many of these things separately in other Prophecies, which are here heaped together. (See Hosea ii. 18. Amos ix. 13. Foel 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 Testament, repeat and renew this prophetic Doctrine. The latter faw this Prophecy fulfilled in a Vision of the New Jerusalem. (Rev. xxi. 1, 2, 3, 4, 5.) And I saw a new Heaven and a new Earth, for the first Heaven and the first Earth were passed away; and there was no more Sea. And I John saw 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 shall wipe away all Tears, &c. And he that fate upon the Throne faid, behold I make all things new. Ifaiah and St. John speak about the very fame things, as will foon appear by comparing their Difcourses together; they have the fame New Jerufalem in their Eye, full of Joy, and free from all Calamity. Ifaiah says, that the former Heavens and Earth shall be no more remembred; and St. John af firms that all former things are passed away; these Descriptions Descriptions answer as exactly to each other, as two Pictures of the fame Face, or two Representations of the fame State of Nature, not drawn indeed by the fame Hand, but by Pencils of a like Nature. Nor does St. Peter less regard this Place of Ifaiah, when he admonishes us (2 Pet. iii. 13.) to look for new Heavens and a new Earth, according to the Promise of God. Now where has God promifed this new Creation so clearly and fully as in the Prophecy of Ifaiah? And if we thus refer it, we have the Apostle 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 says that the present 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 unanswerably demonstrated in the foregoing Treatife. (c. x.) But to return again to Ifaiah. Here the Holy Spirit, in this and the following Chapter, seems first 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 Beasts should become gentle, and the Earth bring forth Corn without Labour; when a universal Peace and Tranquillity of Life should be established: Lastly, when the Face of the first Paradise should be renewed, and the Golden Age as it were restored. 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 present World. But now if after the Destruction of this World, by the last Conflagration a new one will revive at the second coming of the Meffiah, what hinders but that the new Creation should be according to the Model of the the primæval or paradisaical World? And this being granted there will arise together with the Sun of Righteousness a new State of Things, and that Appearance and Conftitution of Nature which answer to the Phænomena that were foretold, how wonderful foever. Now after what manner they do so, and from what Causes they arife, having already shewed to the utmost of our Capacity in another Place, we shall 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 last Chapter (lxvi.) pursues the fame Path which he had so often trodden before, and farther adds, (v. 7, 8.) that the Restauration of Ifrael would be very fudden, like the furprise of a Woman in Travail. But God affords her his Succour while she is in Labour, and after she has brought forth, all pious Men will rejoice, (v. 10.) who shall be fatisfied with the Breasts of her Confolations. In the mean time God is no less 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 shall always remain, as the new Heavens and the new Earth; the impious Enemies of God being for ever destroyed. And thus I have, as briefly as I could, confidered what Ifaiah has spoken concerning the Restauration of the Jews. Concerning the Prophet Jeremiah. Tis generally agreed All, that the Prophecy of I Jeremiah chiefly regards the Babylonish times; and treats about the Causes and Continuance of that Cap * Theory of the Earth, Book II. D tivity, 4 vity, together with the Deliverance of the Ifraelites from it. Now the Prophet in treating on these Matters, sometimes takes a long Profspect to the Days of the Meffiah, with regard both to his first and second Appearance. Neither in my Opinion can several Passages in this Prophet be fully made good in their proper Sense. And we shall particularly point out those Places which concern the Ifraelites. We will begin with the twenty third Chapter: (v. 5, 6.) I make no doubt but he here difcourses about the Meffiah: But some dispute what coming of the Meffiah he refers to, whether his first or fecond. For my part I am willing to take in both. In the fixth Verse we find these Words, In his Days, Judah shall be saved, and Ifrael shall dwell fafely. Now this cannot be understood concerning the first coming of the Meffiah; for presently after that time the Jews were dispersed, and greatly afflicted, Ferufalem being destroyed and their Polity diffolved. So that to preserve the Truth of this Prophecy, it is necessary that it should be referred to fome other coming of the Meffiah. It is yet more unreasonable to restrain these Words to the Babylonish times; fince the Prophet observes, that this Redemption of Ifrael will be so great, that they shall 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 Persons redeemed, or the mighty Miracles and Wonders worthy to be remembred throughout all Ages; now it feems unreasonable that a leffer Benefit should exclude the Remembrance of a greater. Upon which Confiderations it follows, that there is yet some future and illuftrious Restauration of the Jews to be expected. 4 In In the twenty fifth Chapter he speaks 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, since this is the same Cup mentioned by Ifaiah (c. li. 17.) and the Pfalmist, (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 Restitution of Ifrael and Judah to the Land given their Fathers, that they may poffefs it, is again promised. (v. 3.) Το possess it indeed, but after Afflictions and Sorrows, sharp as those of a Woman in Travail, (v. 6, 7, 8, 9.) from which, notwithstanding, they shall be delivered in the great Day, the Yoke of Strangers being broken, and their Chains burft affunder; neis ther, fays he, shall they serve them any more, but they Shall ferve the Lord their God, and David their King, whom he shall raise up unto them. By David I un derstand the Meffiah, as most Expofitors also do. Therefore in some time of his, the Jews shall shake 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, O Ifrael. For lo I will fave thee from afar, and thy Seed from the Land of their Captivity, and Jacob shall return and be inrest and quiet, and none shall make him afraid. He is here as yet discourfing about the times of the Meffiah, not the Babylonish ones; for Ifrael was not in that Captivity, nor reckoned among the Number of the People who were brought back. Moreover the Pro phet speaks of those things which were to come to pass (v. 23, 24.) in the latter Days, and concern |