Jerufalem, and the diffolution of the Jewish commonwealth by the Romans, the Meffiah was not only come, but great numbers likewife of the Gentiles were converted to him. The very fame thing was predicted by our Saviour himself, (Mat. XXIV. 14.) This gospel of the kingdom fhall be preached in all the world, for a witness unto all nations, and then shall the end come, the deftruction of Jerufalem, and end of the Jewish conftitution. The Jews were not to be cut off, till the Gentiles were graffed into the church. And in fact we find that the apostles and their companions preached the gofpel in all the parts of the world then known. Their found (as St. Paul applies the faying, Rom. X. 18.) went into all the earth, and their words unto the ends of the world. And then the end came, then an end was put to the Jewish polity in church and ftate. The government of the tribe of Judah had fubfifted in fome form or other from the death of Jacob to the laft deftruction of Jerufalem: but then it was utterly broken and ruined; then the fcepter departed, and hath been departed ever fince. And now even the distinction of tribes is in great measure loft among them; they are all called Jews, but the tribe of Judah is fo far from bearing rule, that they know not for certain which

2

which is the tribe of Judah; and all the world is witnefs, that they exercife dominion no where, but live in fubjection every where.

Before we conclude, it may not be improper to add a just observation of the learned prelate before cited. As the tribe of Benjamin annexed itself to the tribe of Judah as its head, fo it ran the fame fortune with it; they went together into captivity, they returned home together, and were both in being when Shiloh came. This alfo was foretold by Jacob, (ver. 27.) Benjamin fhall raven as a wolf; in the morning be fhall devour the prey, and at night be fall divide the poi!. The morning and night here can be nothing else but the (2) morning and night of the Jewish state; for this state is the subject of all Jacob's prophecy from one end to the other and confequently it is here foretold of Benjamin, that he should continue to the very laft times of the Jewish ftate. This interpretation is confirmed by Mofes's prophecy, for the prophecy of Mofes is in truth an expofition of Jacob's prophecy. Benjamin, faith Mofes, (Deut. XXXIII. 12.) fhall dwell in fafety; the

Lord

(2) Thus fome Jewish inter- underftood the expreflion, Mapreters referred to by Bochart, ne, id eft primis Ifraelitici regni

temporibus

Lord fhall cover him all the day long. What is this all the day long? The fame certainly as the morning and night. Does not this import a promie of a longer continuance to Benjamin, than to the other tribes? And was it not moft exactly fulfilled?

To conclude. This prophecy and the completion of it will furnifh us with an invincible argument, not only that the Meffiah is come, but also that Jefus Chrift is the perfon. For the scepter was not to depart from Judah, until the Meffiah should come: but the scepter hath long been departed, and confequently the Meffiah hath been long come. The fcepter departed at the final deftruction of Jerufalem, and hath been departed feventeen centuries; and confequently the Meffiah came a little before that period: and if the Meffiah came a little before that period, prejudice itself cannot long make any doubt concerning the perfon. All confiderate men must say, as Simon Peter faid to Jefus, (John VI. 68, 69.) Lord, to whom fhall we go? thou haft the words of eternal life. And we believe and are fure that thou art the Christ, the fon of the living God.

V. BALAAM'S

temporibus-Sub vefperam, id tempora. Hierozoic. pars prior. eft poft captivitatis Babylonicæ Lib. 3. Cap. 10. p. 828.

VOL. I.

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(1) Saturnal

V.

BALAAM's prophecies.

ON

WOM

ONDERFUL as the gift of prophecy was, it was not always confined to the chofen feed, nor yet always imparted to the best of men. God might fometimes, to convince the world of his fuperintendence and government of the world, difclofe the purposes of his providence to heathen nations. He revealed himfelf to Abimelech, (Gen. XX.) to Pharaoh, (Gen. XLI.) and to Nebuchadnezzar; (Dan. II.) and we have no reafon to deny all the marvelous ftories which are related of

divination among the Heathens; the poffibility and credibility of which is argued on both fides by Cicero in his two books of Divination, his brother Quintus afferting it in the first book, and himself laboring to difprove it in the fecond; but I think all unprejudiced readers must agree, that the arguments for it are stronger and better than thofe urged against it. Neither was there any neceffity, that the prophets should always be good men. Unworthy perfons may fometimes be poffeffed of fpiritual gifts as well as of natural. Aaron and Miriam, who were

infpired

inspired upon fome occafions, yet upon others mutinied against Mofes, and rebelled against God. Jonah for his disobedience to God was thrown into the fea. In the 13th chapter of the first book of Kings we read of two prophets, the one a lier and afterwards infpired, the other inspired and afterwards difobedient to the word of the Lord. Yea our Saviour himself hath assured us, (Matt. VII. 22, 23.) that in the last day many will fay unto him, Lord, Lord, have we not prophefied in thy name? and in thy name have caft out devils? and in thy name done many wonderful works? and yet will be profess unto them, I never knew you; depart from me, ye that work iniquity.

Balaam was a remarkable inftance of both kinds, both of a prophet who was a Heathen, and of a prophet who was an immoral man. He came from Aram or Mefopotamia, out of the mountains of the eaft: (Numb. XXIII. 7. Deut. XXIII. 4.) and the east was infamous for foothsayers and diviners. (If. II. 6.) However he was a worshipper of the true God, (as were alfo Melchizedek, and Job, and others of the heathen nations) and this appears by his applying to God, (Numb. XXII. 8.) I will bring you word again, as the Lord fhall Speak unto me; and by his calling the Lord his God, (ver. 18.) I 2

I