cept that about the coming of the Meffiab) than that which concerns the Preservation and future Restanration of the Jews.

Having thus premised and expounded these things, it remains that we enquire, by what Right and Authority Expositors transfer the Kingdom of the Meffiah, promised in the prophetical Writings to a mere Spiritual Reign. Now Christ nor the Prophets, neither the Angel nor the Apostles, as far as we can yet perceive, have ever afferted any fuch thing. What Rules of Interpretation do they then rely on? It is a received Rule among Expositors, whether Jews or Christians, that we must not depart from the Letter, but where we are obliged to do so by some Absurdity or Contradiction in the Nature of Things. That Christian-Interpreters are agreed. about this Rule is, I suppose, past doubt; and the Jews * have appointed themselves the very fame Rule of Expounding. And this is what we have observed in our Exposition of the Writings, as well of the Old as of the New Testament. We do not much resent it, if you contrive to weaken the Force of one or two particular Places by Allegories; but you take away the very Foundations if you affert that these Promises contain nothing eminent and particular, with respect to the Jews. By this means you not only wrest a particular Prophecy, but strive against the whole Stream of the prophetic Writings. We grant there is sometimes Room for

• Menaffah Ben Ifrael, of the Resurrection. Be it known that the Scripture must always be understood and explained according to the Letter, unless such an Explication contains something that implies a Contradiction. Also the fame Author in his Treatife of the Team of Life, &c. fays, the Jews believe the Letter as often as it contains no Absurdity. But they admit of Allegories when the strict Sense, according to the Propriety of the Words, would be against right Reafon,

Allegories

Allegories and figurative. Expofitions, when the Nature of the Subject calls for them. But I think it is dangerous to diffolve famous and repeated Prophecies to Allegories when there is no neceffity, by this means we shall make them vanish and come to nothing.

When God promises Heaven and a celestial Life to pious Men, with Crowns and Rivers of Pleasure, and on the other Hand, threatens the wicked with a Worm which shall never die, we readily grant that we must a little depart from the Letter in the Interpretation of these Places, yet so as that the Substance of the Matter must be still retained; namely, that the one Sort shall partake of the highest Felicity, and the other fuffer the utmost Torment. Even in Allegories, Parables, Hyperboles themselves, and fuch like figurative Speeches, there are (if we may so call them) certain Stamina which must not be violated.

The Promises concerning the coming and Kingdom of the Meffiah were given to the Fathers, and Ifraelites, by way of Confolation, and that they and their Pofterity for ever might have Cause to rejoice and triumph. But by this method of interpreting the Prophets, you cut off all Hope from Ifrael, and destroy both Root and Branches, as if the Counsels of God were variable, or his Oaths of an uncertain Signification. For hitherto the Jews, instead of enjoying peculiar Blessings, fince the coming of the Meffiah, have fuffered the greatest Calamities. And, unless like Persons returning from the Dead, they receive again the Land of their Fathers so often promised, they are wholly cut off from those Blessings which are so often promised them in the sacred Writings. The blessed Virgin seemed to expect other things, namely, that the should bring forth one who would be a Friend and a Benefactor to Ifrael, (Luke i. 54, 55.) when being

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being divinely inspired, and bearing Jesus in her Womb she thus sung, He hath holpen his Servant Ifrael in Remembrance of his Mercy. As he spake to our Fathers, to Abraham and his Seed for ever.

Moreover Zacharias, being filled with the Holy Ghost when he prophefied about the Birth of Chrift, faid thus, (Luke i. 68, &c.) Blessed be the Lord God of Ifrael, for he hath visited, and redeemed his People. And hath raised up a Horn of Salvation for us in the House of his Servant David. As he spake by the Mouth of his holy Prophets, which have been fince the World began. That we should be saved from our Enemies, and from the Hand of all that hate us. perform the Mercy promised to our Fathers, and to remember his holy Covenant. The Oath which he fware to our Father Abraham, that he would grant unto us, that we being delivered from the Hands of our Enemies, might serve him without Fear. In Holiness and Righ teousness before him, all the Days of our Lives.

To

In this facred Hymn Zacharias offers to God the first Fruits of his Speech after his Tongue was loosed. He in a particular manner praises his Name for the Meffiah that was foon to be born, and triumphs in the Contemplation of those good things, which should come from thence to Ifrael. He pronounces Salvation, Peace, and Freedom from all Enemies on Ifrael, and produces the Fathers and Prophets as Witneffes from the earliest Ages; nor did he do it unadvisedly, he has Abraham, Ifaac, Jacob, Mofes, David, Ifaiah, and the rest of the Prophets, as well greater as leffer, to confirm his Opinion. This Promise comprehends the sacred Faith of all Ages, ancient and later times, the Oracles of both the Old and New Testament, even from the Days of Abraham to our Saviour's Birth, Death, Refurrection, and Afcenfion into Heaven. All Authorities agree and conspire in this Series; I say they

all

all consent in these general Conclufions, That God will never finally forsake his People Ifrael. Secondly, That the Promises which were given to the Ifraelites, are not as yet fulfilled. Lastly, That the Jews shall yet enjoy some great Felicity by means of the Messiah, when the times of Refreshing shall come; which we pray that God would haften for his own Glory thro' the same Jesus the MESSIAH.

THE END.

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