Sufferings and Death of the Meffiah, have invented two Meffiabs; one Ben-Jofeph, of the Tribe of Ephraim, who is to be the fuffering Meffiah; the other Ben-David, of the Tribe of Judah, who is to triumph gloriously; and fhall raife from the Dead all the Ifraelites, and among them the first Meffiah, Ben-Jofeph.

DE. Does the Scripture speak of two Meffiahs, and the one raising the other?

CHR. No, not a Word; but only of the Meffiah; which fhews it fpoke only of one. But it mentions the twofold State of this Meffiah; the first suffering, the second triumphing: Whence the modern Jews have framed to themselves these two Meffiahs.

DE. This is fhameful! and plainly to avoid the Prophecies against them.

CHR. This of Isaiah is fully explained, Dan. ix: 24, &c. where it is faid, that the Meffiah the Prince fhould be cut off, but not for himself, but for the Tranfgreffions of the People, to make an End of Sins, and to make Reconciliation for Iniquity. And that this was to be within four hundred and ninety Years after the Building of the Second Temple, which I have mentioned before.

DE. I cannot imagine how the Jews get clear of this. CHR. They cannot. But, in Spite to it, they feek now to undervalue the whole Book of Daniel: though they dare not totally reject it, because it was received by their Forefathers who preceded Chrift. But, about a hundred Years after Chrift, they made a new Diftribution of the Books of the Old Teftament, different from their Fathers, and took the Book of Daniel out of the Middle of the Prophets, where it was placed before, and put it laft of all. But more than this; to leffen the Credit of this Book, they adventured to shake the Authority of their whole Scriptures: For they took upon them to make a Distinction of the Books of the Scripture, and made them not all infpired or canonical; but fome of them they called 'Ayyapa, that is, boly or pious Books, though in a lower Clafs than thofe called infpired or canonical Scriptures: And they put the Book of Daniel into the inferior Clafs. But in that

"

Book Daniel fpeaks of himself as having received thefe Prophecies immediately from an Angel of God. Wherein if he told us the Truth, it must be put in the highest Clafs of canonical Scripture: But, if he told us falfe, then this Book is quite through all a Lie, and blafphemous too, in fathering it all upon God! So that the Diftinction of our modern Jews confounds themselves. And, fince they allow this Book of Daniel a Place among the Ayiyeapa, or holy Writings, they cannot deny it to be truly canonical, as all their Fathers owned it before the Coming of Chrift. And, if they throw off Daniel, they must discard Ezekiel too: For he gives the highest Atteftation to Daniel that can be given to mortal Man; he makes him one of the

three moft righteous Men to be found in Ezek. xiv. 14, all Ages; and the very Standard of Wif- 20. xxviii. 3. dom to the World.

DE. What do they fay to Hag. ii. 7, 9. where it is faid, that Chrift was to come into the second Temple ? CHR. Some of them fay, That this must be meant of a Temple yet to be built.

DE. This is denying the Prophecy: For it is faid, ver. 7, I will fill THIS HOUSE with Glory, &c. And, ver. 9. The Glory of THIS latter House And in THIS PLACE will I give Peace, &c. But I am not to defend the Caufe of the Jews: It seems to me very defperate: I own you Chriftians have the Advantage of them in this.

CHR. And I hope it will have so much effect with you, as to make you confider seriously of the Weight of this Argument of Prophecy we have discoursed.

DE. Let us at prefent leave this Head of Prophecy. Have you any further Evidence to produce for your Chrift?

(VII.) CHR. I have one more, which is yet more peculiar to him than even that of Prophecy. For whatever weak Pretence may be made of fome Prophecies among the Heathen, as to fome particular Events, of little Confequence to the World, yet they never offered at that Sort of Evidence I am next to produce: Which

is, not only Prophecies of the Fact, and that from the Be ginning of the World, but also Types, Refemblances, and Exhibitions of the Fact, in outward fenfible Inftitutions, ordained as Law from the Beginning, and to continue till the Fact they prefigured fhould come to pafs.

(1.) Such were the Sacrifices inftituted by God immediately upon the Fall (and upon his Promife of the Life-giving Seed, Gen. iii. 15.), as Types of that great and only propitiatory Sacrifice for Sin which was to come, whofe Blood they faw continually shed (in Type) in their daily Sacrifices.

These were continued in the Heathen Pofterities of Adam, by immemorial Tradition from the Beginning. Though they had forgot the Beginning of them, as they had of the World, or of Mankind, yet they retained fo much of the Reason of them, as that they had univerfally the Notion of a vicarious Atonement, and that our Sins were to be purged by the Blood of others fuffering in our Stead: As likewife, That the Blood of Bulls and Goats could not take away Sin, but that a more noble Blood was neceffary. Hence they came to human Sacrifices; and, at last, to facrifice the Greatest, most Noble, and moft Virtuous: And fuch offered themselves to be facrificed, for the Safety of the People; as Codrus, King of the Athenians, who facrificed himself on this Account: The like did Curtius for the Romans, as fuppofing himself the bravest and most valuable of them all. So the Decii, the Fabii, &c. Agamemnon facrificed his Daughter Iphigenia for the Greek Army: And the King of Moab facrificed his eldeft Sou that should have reigned in his Stead, 2 Kings iii. 27. Thus the facrificing (not their Servants or Slaves, but) their Children to Moloch, is frequently mentioned of the Jews; which they did in Imitation of the Heathen, as it is faid, Pfal. cvi. 35, 36, 37, 38. They were mingled among the Heathen, and learned their Works; and they Jerved their Idols-Yea, they facrificed their Sons and their Daughters unto the Idols of Canaan, &c. Pursuant to which Notion, the Prophet introduceth them arguing thus, Wherewith fhall I come before the Lord, and

bow

bow myself before the high God? Shall I come before him with burnt Offerings, with Calves of a Year old? Will the Lord be plafed with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my Firft-born for my Tranfgreffion, the Fruit of my Body for the Sin of my Soul? Micha vi. 6, 7. They were plainly fearching after a complete and adequate Satisfaction for Sin: And they thought it neceffary.

DE. No doubt they thought fo. But that did not make it necessary.

CHR. The Doctrine of Satisfaction is a Subject by itself, which I have treated elsewhere, in my Answer to the Examination of my laft Dialogue against the Socinians. But I am not come fo far with you yet: I am now only speaking of Sacrifices, as Types of the Sacrifice of Chrift.

(2.) And befides Sacrifices in general, there were afterwards fome particular Sacrifices appointed, more nearly expreffive of our Redemption by Chrift: As the Pallover, which was inftituted in Memory of the Redemption of the Children of Ifrael (that is, the Church) out of Egypt (the Houfe of Bondage of this World, where we are in Servitude to Sin and Mifery) in the Night when God flew all the firft-born of the Egyptians: But the Deftroyer was to pass over thofe Houses where he faw the Blood of the pafchal Lamb upon the Door-pofts; and it was to be eaten with unleavened Bread, expreffing the Sincerity of the Heart, without any Mixture or Taint of Wickedness: And thus it is applied, 1 Cor. v. 7, 8. Purge out therefore the old Leaven, that ye may be a new Lump, as ye are unleavened. For even Chrift our Paffover is facrificed for us. Therefore let us keep the Feaft, not with old Leaven, neither with the Leaven of Malice and Wickedness, but with the unleavened Bread of Sincerity and Truth.

(3.) There was a double Exhibition of Chrift on the great Day of Expiation, which was but once a Year: On which Day only the High Priest entered into the Holy of Holies (which reprefented Heaven, Exod. xxv. 40. Wifd. ix. 8. Heb. ix. 24.) with the Blood

of

of the Sacrifice, whofe Body was burnt without the Gamp; to fhew God's Deteftation of Sin, and that it was to be removed far from us; and that we must go out of the Camp, that is out of this World, bearing our Reproach for Sin, before we can be quite freed from it. See how exactly this was fulfilled in Chrif, Heb. xiii. 11, 12, 13, 14. For the Bodies of thofe Beafts whofe Blood is brought into the Sanctuary by the High Prieft for Sin, are burnt without the Camp. Wherefore Jefus alfo, that he might fanctify the People with his own Blood, fuffered without the Gate. Let us go forth therefore unto him without the Camp, bearing his Reproach; for here we have no continuing City, but we feek one to come.

The other lively Reprefentation of Chrift's bearing our Sins, and taking them away from us, which was made on the fame Day of Expiation, was the Scape Goat, Lev. xvi. 21, 22. And Aaron shall lay both his Hands upon the Head of the live Goat, and confifs over him all the Iniquities of the Children of Ifrael, and all their Transgreffions in all their Sins, putting them upon the Head of the Goat, and fhall fend him av:ay by the Hand of a fit Man into the Wilderness. And the Goat fhall bear upon him all their Iniquities, into a Land not inhabited: And he shall let go the Goat in the Wilderness. This is fo plain that it needs no Application.

(4.) Another exprefs Reprefentation of Chrift was the brazen Serpent in the Wilderness, by looking upon which the People were cured of the Stings of the fiery Serpents. So in looking upon Chrift by Faith, the Sting of the old Serpent, the Devil, is taken away. And the lifting up the Serpent did reprefent Chriff's being lifted up upon the Crofs. Chrift himself makes the Allufion, Joh. iii. 14. As Mofes lifted up the Serpent in the Wilderness, even fo muft the Son of Man be lifted up; that whosoever be lieveth in him fhould not perish, but have eternal Life.

(5.) He was likewife reprefented by the Manna. For he was the true Bread that came down from Heaven to nourish us unto eternal Life, Joh. vi. 31 to 36.