derstood of his second coming; and then all those things are to be fulfilled, which are here foretold by the Prophet. This Prophet continues the same Argument in the following Chapters, even to the End. Thus much for Zachariah. Malachi fucceeds, the last Prophet among the Jews. He upbraids Ifrael for the multitude of their Sins, and in a particular manner reproves the Priests. But, fays he, they being purged and purified, as with Fire, shall again appear beautiful, (c. iii. 3, 4----12, 17.) and shall be called blessed among all Nations, and acknowledged as the peculiar Favourites of God. Now this happy splendid and magnificent Portion did not befal the Jews at the Destruction of Jerusalem, nor has it been their Lot at any time since, even to this present Day. In the third and fourth Chapters, the Prophet difcourses concerning the Meffiah and Elias; and fome are of Opinion that he there points out a twofold coming of them both, and that from thence it appears that the Jews shall be restored in the latter Days. Indeed I believe that a twofold coming of the Meffiah is here designed; and that the second is meant in the following Words, (c. iii. 2.) But who may abide the Day of his coming? and who shall stand when he appeareth? for he is like a Refiner's Fire, and like Fuller's Soap. And then it follows in the fourth Chapter, (v. 1.) For behold the Day cometh that shall burn as an Oven, and all the Proud, yea and all that do wickedly shall be Stubble; and the Day that cometh shall burn them up, faith the Lord of Hofts, &c. I cannot help referring these fiery and terrible Proceedings to the second coming of Chrift; when he shall appear in flaming Fire to confume the wicked, as St. Paul speaks, (2 Theff. i. 7, 8.) and St. Peter's Expressions are equivalent. (2 Pet. iii. 7. See alfo 1 Cor. iii. 12, 13.) Nor can I otherways understand the Words of the preceding Prophet Zachariah (c. xiv. 6, 7.) than with reference to this time of the Conflagration of the World, when Flames mixed with Smoke shall take away the Difference between Day and Night; concerning which State of Things, and Face of Heaven, the Reader if he pleases may confult our Theory of the Earth *. This we may affert as to the second coming of Chrift: But what shall we say as to the coming of Elias? Elias is indeed already come, but not in his own proper Person, but rather in his Type. For John the Baptift seems to have been the Type of Elias. He was the Forerunner of Christ's first Appearance, as another Elias shall be the Harbinger of his second coming. They agree in the same Spirit and Offices, as the Type with the Antetype. There have been many Disputations raised about the future coming of the Prophet Elias: It is a received Doctrine among the Jews that Elias is to come, nor is it any novel Opinion; for we find it prevailed in our Saviour's time, and was taught by the Scribes (Matt. xvii. 10. Mark ix. 11.) who fate in Mofes's Seat, and therefore according to our Saviour's Direction, (Matt. xxiii. 3.) are to be hearkened to, tho' their Manners are not to be followed. The modern Jews are of the fame Opinion, as well as many of the Christians. They who deny that Elias is yet to come, fuppose John the Baptift to be the only Elias, and that we ought not to expect any other: Indeed the Baptist for a time did sustain the Person, and difcharge the Office of Elias; but if he was the only Elias (absolutely and as to all Confideration) foretold by * Book III, Chap. XI, and XII. 1 the Prophet, I think he would not in express Words have denied that he was Elias, when he was asked about that Matter. (John i. 21.) It seems to me more reasonable to suppose (as we have before hinted) that the Baptist was a Type of the prophetic Elias, which does by no means hinder the coming of another Elias in his proper time. Malachi seems to join the coming of Elias with the Day of Judgment, and fecond coming of the Lord. For the Description of that great and terrible Day, which Elias is to precede, does not in my Judgment suit (at least ultimately and fully) the first coming of Christ, which was meek and humble. I am very sensible that this Argument is of no Force with those who think that all the Predictions of Malachi, in these two Chapters (iii. and iv.) were fulfilled at the Destruction of Jerusalem, and the following Slaughter of the Jews; but with others it will be of weight. But the Restriction of these Words of the Prophet to the Destruction of Jerusalem pleases me the less, because I see the same Expofitors extenuate several Places of the New Teftament, which plainly speak about the Day of Judgment and Christ's second Appearance, and wrongfully apply them to the Calamities of those times. Among which are such Places as we have before taken notice of, and others of the like Nature, which carry the fame Sense, and sometimes the very Words alfo. Nor can I perfuade my self that the Prophet meant nothing but the Destruction of Jerusalem, when he foretels that the wicked shall be trodden down like Athes, and the Jews be restored to a happy Estate; fince at the Destruction of Jerufalem, the Jews were fo far from being happy, that all who know any thing of History can tell they were plunged into the severest Calamities. Befides, Befides, Christ himself says, Elias truly ball firft come (denoting future time) and restore all things, (Matt. xvii. 11.) which seems to refer to his fe-cond coming; fince John the Baptift was dead when our Saviour uttered these Words; and that Reftitution of all things will not commence till the fecond coming of Christ. (Acts iii. 21.) Lastly, to conclude this Subject, we have many of the Fathers of the Christian Church concurring with us in our Opinion about the coming of Elias. It would not be worth while to produce them all but we shall fet down the Words of Justin Martyr*. "Must we not understand that the Word of "God has foretold us that Elias is to be the Har" binger of that great and terrible Day, that is the " second coming of the Meffiah? Trypho readily " consents to this. And, I say, our Lord in his "Sermons delivered the fame Doctrine, when he "affirmed that Elias was to come. And we know " that this will be when our Lord Jesus Chrift " shall appear in celestial Glory. Before whose " former Manifestation there went a Herald, St. " John the Baptift, a Prophet of your kind; who was endued with the fame Spirit of God that had " been in Elias." Thus you see how Justin Martyr understood the Words of Christ and Malachi. To him we may add St. Angustint, who says that this Opinion was common in the Hearts and Mouths of the Faithful. " It is (says he) a very common and celebrated " Notion, in the Hearts and Mouths of the Faith * Dial, cum Tryphone. Ουχὶ τῆς φοβερᾶς ὁ μεγάλης έμιδα γας &c. † De Civit Dei Lib. XX. c. 29. : F3 " ful, 1 " ful, that by this Elias we are to understand some great and wonderful Prophet, who in the last "Days, before the Judgment, shall perfuade the " Jews to believe in the true Christ; having ex" plained the Law to them. See Tertullian*, Chryfoftom, Theodoret and others. For these and such like Reasons, they who grant that Elias is yet to come before the dreadful Day of the Lord, will, I suppose, hardly deny that he will appear to convert and restore the Jews (to whom the Prophet says he is to be fent.) For this Converfion and Restauration, than which there cannot be any greater or more illustrious, if it does not principally concern them, that is the Tribes of Jacob, as the Son of Syrach expresses it; (Ecclef. xlviii. 10.) yet at least they will be partakers of the general Salvation. Then at last will the Fathers and Sons confent, and the Patriarchs and their Defcendants, confefs that Jesus of Nazareth is the only Saviour, the alone Meffiah, and common Lord of Jews and Gentiles. And then shall the Christians and Jews be reconciled. The latter being the natural Children of Abraham, and the former his Seed by Faith, as St. Paul speaks in his Epistles to the Romans and Galatians. (Gal. iii. 7.) And to strengthen and confirm their Minds in this double Union and Converfion, there will, I suppose, be occafion for the Prefence of Elias, or fome such Prophet, to bring about this glorious Revolution. Thus we have collected many Testimonies of the Prophets, concerning the Restauration of the Jews, especially the more express ones, and explained them to the utmost of our Ability. But we leave the Knots to be unfolded by the same Elias. Now * De Anim. c. XXXV. & de Resurrect. Carn. c. XXII. I think |