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by a continued and closely-compacted chain of prophecy; as we see, first, in the patriarchal history, but, chiefly, in the history of the Jewish state. For, when this people were selected from the other nations, to answer many wise ends of providence, it pleased God to institute a form of government for them, which could not subsist without his frequent interposition; manifested in such a way as might convince them, that they were under the actual and immediate conduct of their divine Sovereign. Hence, it became a part of this singular economy, to be administered in the way of prophecy; by which it would be seen that the hand of God was upon them in all their more important concerns.

Upon this basis of an extraordinary providence, the Jewish government stood: and we are now to see in what manner the prophetic spirit, so essential to that polity, was employed.

1. First, we may observe, that, by means of this provision for their civil regimen, an apt and commodious way was opened for carrying on the divine councils, in regard to Jesus; in whom, indeed, the law itself was to be fulfilled. For, while the civil affairs of the Jewish people furnished the occasion and substance of their prophecies, the divine wisdom, that inspired the prophets, so contrived, as

that their religious concerns should, also, be expressed, or implied in them. The general theme of the prophet, was some temporal success or calamity of the Jewish state: the secret purpose the Inspirer was, occasionally at least, and when he saw fit, to predict the spiritual kingdom of the Messiah.*

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We have innumerable instances of this sort in the Jewish prophets; but few, more remarkable than that of Isaiah's prophecy, addressed to Ahaz, king of Judah, concerning his deliverance from the two kings of Samaria and Damascus. In the primary, but lower sense of this prophecy, the sign given was to assure Ahaz, that the land of Judea should speedily be delivered from its two royal invaders. But it had likewise another, and more important purpose. The introduction of the prophecy, the singular stress laid upon it, and the exact sense of the terms, in which it is expressed, make it probable, in a high degree, that it had some such purpose: and the event hath clearly proved, that the sign given had a respect to the miraculous birth of Christ, and to a deliverance

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* This use and intent of prophecy was seen, and admirably expressed, by the great M. Pascal-" Les propheties sont melees de propheties particulieres, et de celles du Messie, afin que les propheties du Messie ne fussent pas sans preuves, et que les propheties particulieres ne fussent pas sans fruit." Pensees, p. 112.

much more momentous than that of Ahaz from his present distressful situation-Hear ye now, O HOUSE OF DAVID-The Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a Son, and shall call his name Immanuel. Isaiah, vii. 13, 14. Admit that these words are capable of being explained, in some sort, of the child now given to be a sign, to the king of Judea, of his deliverance within two or three years, as expressed in the following verses; still, who sees not that terms so emphatical and energetic are more properly understood of another child, to whose birth and character they are found, in the event, to be exactly suited? And, if more properly, who can doubt that these terms are naturally, that is, reasonably understood of that other child, when we consider with what ideas the mind of the prophet was stored, and what the ultimate end and object was, by supposition, of the prophet's inspiration? The child promised was a sign to Ahaz of his deliverance; yet a sign too, that is, a type, to the house of David, of another deliverance, which they expected, which their prophets had frequently foretold, and which we have here announced in the name of this miraculous child, IMMANUEL, or eminently, The Deliverer.

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There is nothing in this sign, thus interpreted, but what is easy and unforced; I mean, if we bear in mind the genius and character of the Jewish prophecies. The former event, signified in the prophecy, was merely civil: the latter, concerned the spiritual kingdom of Christ. They were both predicted together: and the preceding event, when it came to pass, was, further, to induce an expectation, that the other event would, in due time, follow. For

2. Secondly, it appears, that, to excite attention to these SPIRITUAL predictions, more

*The Lord himself shall give you a sign, Isaiah vii. 14.—This 9IGN (and the extraordinary introduction of it, in the words quoted, indicates no less) had plainly a recondite and even complicated meaning!

1. As addressed to Ahaz, it was simply an ASSURANCE, that his deliverance from his two great enemies was now at hand.

2. As addressed to the house of David-Hear ye now, O house of David-it was a TYPE of Christ.

3. It was, further, a TOKEN, or pledge, that the remote deliverance of the house of David by Immanuel, should hereafter take place, just as the approaching deliverance of Ahaz, by the prophet's Son, would be seen to do.

4. This sign, when fulfilled in the near event, would, thence. forward, become a PROOF, or evidence, that it would be fulfilled in the remote one.

5. Lastly, in the Antitype, the sign was a MIRACLE, properly so called.

So eminently was this Child, a SIGN! A sign, in all the senses of the word, as employed by the Jewish prophets; and to all the purposes, for which signs were given.

obscure than the other, and regarding events more remote, care was taken to secure the authority of the prophet, by the completion of his civil predictions in events, distinctly described, and near at hand. Thus, Moses might be believed by the Jews in what he said, of a prophet to be raised up, in a future age, like to himself; when they saw his prophetic blessings and curses upon them, according to their deserts in the land of Canaan, so speedily and so punctually executed. Thus, too, their prophet, Isaiah, might reasonably expect to find credit with them, for the glorious things predicted by him of the great deliverer, the Messiah; when their deliverance from the Babylonish captivity was seen so certainly to verify his prediction of that event, The prophet himself exults in this argument, as decisive and unanswerable. Behold, says he, in the text, the former things are come to pass, i. e. the prophecies, I have delivered to you concerning your redemption from the Assyrian bondage, will soon be so exactly completed, that I regard them as things past; and therefore new things do I declare; hence I claim your belief of other prophecies, concerning a much greater redemption, to take place hereafter, though there be no appearance, as yet, of any causes tending to produce it; for before they spring forth, I tell you of them. And this appears to be the general method of all God's prophets.

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