is this, if it be compared with the Number of the People, taken by David's order, (2 Sam. xxiv. 9.) or with that indefinite Eftimation, which the Prophet here ufes when he fays, And the Number of Judah and Ifrael fhall be as the Sand of the Sea, which cannot be measured nor numbred, and they shall come up out of the Land together: that is, whither they were difperfed. Now fifty thousand Men may eafily be numbred; nor is it probable that the Prophet would have compared fo fmall a Number to the Sand of the Sea, by which we used to denote innumerable Multitudes. Thus God faid, that he would multiply the Seed of Abraham as the Sand of the Sea, (Gen. xxii. 17.) to which Place the Prophet here feems to allude, ufing the fame Phrafeology.

Thus much as to the Number and Tribes. There remains a third Obfervation, And they shall appoint themselves one Head. Some here would have Zerubbabel to be understood, who was the Captain of the People, who returned from Babylon. But this interpretation leans on a falfe Hypothefis, or at least on what is not granted, viz. that the Prophet has here nothing in his Eye, beyond the Restauration from Babylon. Now we have fhewed, if I miftake not, that That Reduction does not answer or prove adequate to the Words or Defign of this Prophecy, and Zerubbabel died before any other Deliverance happened to the Jews. We readily grant that Zerubbabel was a Type of the Meffiah, and that Deliverance a Figure of a greater and future one under the Meffiah; but it was not the only and ultimate Article which the Prophet defigned to point out :" The Chaldee Paraphraft adds here by way of Interpretation, they fhall appoint themfelves one Prince of the Houfe of David, which Expreffion ufually denotes the Meffiah, by way of Eminence. And

the

the generality of Expofitors, as well Jewish as Christian, agree in the fame Expofition.

Some of those who refer this Promife to the times of the Meffiah, are of Opinion, that it was fulfilled in the calling and Converfion of many Jews at Chrift's first Appearance, and in the Beginning of the Gospel. But I think there are many Confiderations which may hinder us from believing that this Prophecy then met with its full Completion. For what Affembly of the Jews do we find at this time? What folemn and joyful Meeting? Where was their Afcenfion to the Land of Judea or Fernfalem? Or where fuch great Multitudes as to be compared to the Sand of the Sea?

As to what concerns the Multitude, perhaps fome may say, that all the Faithful were then reckoned Ifraelites, and the Seed of Abraham, altho' they were originally Foreigners and Heathens. I answer, it is true that as to the Divine Acceptance all fuch were accounted Ifraelites; but the Prophet principally Speaks concerning the native Hebrews, concerning Judah, and Ifrael, the ten Tribes, and the two Tribes, and the Union of them. In a Word, he speaks about a People deftitute and forfaken, which is not fo agreeable to the Gentiles; yet we do not intend to exclude the Gentiles (fince Part of this Prophecy is accommodated to them by St. Paul) (Rom. ix. 25, 26.) nor do we imagine that every particular Perfon among the Jews is included, but only as many of them as fhall acknowledge Jefus of Nazareth to be the true Meffiah (either at his firft or fecond Appearance) and fhall cleave unto him. In fine, Hofea here treats about fome notable Reftauration of Judah and Ifrael, (not to be brought about gradually, and minutely, but at once, fince great shall be the Day of Jezreel) which for the Reafons above

mentioned

mentioned feems very probably not to be accom→ plished.

The Prophet in the fecond Chapter (from the 14th Verfe to the End) pursues the fame Subject of the Jews Reftauration, and adorns it with fo many Privileges, that we cannot well refer it to any paft Eftate of the Jews. The Prophet promifes the profoundeft Peace and Security, abundance of all things, and that Heaven and Earth fhall be propitious to them; and laftly, that God the Fountain of all Bleffings, will be their Friend and Director. The Prophet's Difcourfe on thefe Heads is too long to transcribe here, and may better be confulted by the Reader at his Leifure.

The fame Prophet thus defcribes the defolate Condition of the Ifraelites, when they were deftitute of Government, and facred Rites for many Days, (c. iii. 4.) For the Children of Ifrael fhall abide many Days without a King, and without a Prince, and without a Sacrifice, and without an Image, and without an Ephod, and without Teraphim.

However you understand the latter Part of thefe Words, they must be referred to facred Things, as the former to Political. You fee the Jews were for a long time deprived of both, but what follows? Shall this Defolation continue for ever? by no means, for the Prophet adds (v. 5.) Afterward shall the Children of Ifrael return, and feek the Lord their God, and David their King, and fhall fear the Lord, and his Goodness in the latter Days.

The more celebrated Expofitors, as well among the Jews as the Christians, by David the King, here understand the Son of David, by way of Eminency, namely, the Meffiah, who is by the Prophets frequently styled David, or King David, as we have before obferved. Now this being laid as a Foundation, the Confequence will be, that the Jews

will

will at laft return and embrace the Meffiah; and that in the latter Days, after long Delays and Miferies. Now if thefe things are fo, what have we to do with Zerubbabel inftead of the Meffiah? or how can these Prophecies be reftrained to the Babylonish Captivity and Deliverance? This indeed has been done by the very learned H. Grotius, defervedly famous for his Comments on the Evangelical Writings, but lefs difcerning (in my Opinion) in his Expofition of the Prophets: He often puts Zerubbabel in the Room of the Meffiah, and endeavours to accommodate the Babylonish Tranfactions to every Place and Time, whether past or future; contrary to the Tenor of the Prophecies, as we have before fhewed. It seems also that thofe things which the Prophet mentions in the eleventh Chapter (v. 8, 9, Io, II.) are to be preferred to the Reftauration of Ifrael: As alfo what he fpeaks in the fourteenth Chapter (v. 4, 5.) about their flourishing Estate, and being watered with the Dew of Heaven.

Thus much for Hofea. Joel follows in Canonical Order: But Amos is esteemed more ancient; and he is chiefly taken up in denouncing Slaughter and Punishment, as well against Gentiles as degenerate and (as it were) defecrated Jews. Yet in the End of his Prophecy, he promifes after the great Defolation, that the Tabernacle of David fhould be reftored, and the Breaches thereof clofed. And that they should extend their Poffeffions thro' the Land of Edom, and of all the Heathen: And laftly a perpetual Peace, and Plenty of all things. The Words of the Prophet are thefe. (c. ix. II, 12.)

In that Day will I raise up the Tabernacle of David that is fallen, and close up the Breaches thereof; and I will raife up his Ruins, and I will build it as in the Days of old, that they may poffefs the Remnant of Edom, and of all the Heathen which are called by Name, faith the

Lords

Lord, that doeth this. (He then difcourfes about Peace, and Plenty of good Things.)

Behold the Days come, faith the Lord (v. 13, 14, 15.) that the Plow-man fall overtake the Reaper, and the Treader of Grapes, him that foweth Seed; and the Mountains fhall drop fweet Wine, and all the Hills fhall melt. And I will bring again the Captivity of my People of Ifrael, and they shall build the wafte Cities, and inhabit them; and they shall plant Vineyards, and drink the Wine thereof; they shall also make Gardens, and eat the Fruit of them. And I will plant them upon their Land, and they shall no more be pulled up out of their Land which I have given them, faith the Lord thy God.

Behold here a happy Portion, and noble Promises! like a perpetual Spring after a fharp Winter. But we muft enquire to whom thefe Promises belong; and then at what time they have been fulfilled, or yet remain to be accomplished. Now it is plain that they principally concern the Jews, under which Name I comprehend both Ifrael and Judah. The Prophet delivered this Sermon to the People of the Jews, to them he directed his Difcourfe, and treated about their Affairs. Thefe Bleffings here promifed belong to the fame Perfons against whom he had before denounced Judgments in the former Part of the Chapter. And the Captivity and the Redemption are foretold of the fame People, where the Wound was given, there alfo was the Remedy applied.

Now if thefe illuftrious Promifes belong to the Jews, fay, at what time were they accomplished. Not at the Deliverance from the Babylonifh Captivity; for then there was no fuch joyful Face of things, as the Prophet here delineates, either with refpect to Nature or Fortune. The Jews were for a long time hindered and interrupted, while they

were