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that any such distinct prophecy can be found; but it appears rather that, while a state of righteousness, far transcending the present, is to be expected, that state, whenever it shall arrive, will be only the more perfect fruit of principles already developed, and necessarily producing in their operation, "the effect of righteousness," which is " quietness and assurance for ever," and this is all, perhaps, that seers ever saw, and certainly all that Jew or Gentile needs. "This only kingdom, raised up without hands by the eternal God, cannot be shivered with any violence, or wear old with any process of time, nor be subdued by any force or policy of men, but with His imperishable perpetuity shall crush in pieces and wear out all other kingdoms, and itself persist, nevertheless, unvanquishable, for ever and ever." It is possible, indeed, the Prophets might not have looked so far as the objects contemplated by the spirit within them would have warranted, and, in consequence, might have

Extract from a Sermon, by John Foxe, preached at the baptism of a Jew.

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couched their dark sayings in phraseology more liable to secular construction than they might otherwise have done, But this short-sightedness might have been permitted for wise and influential ends, tending greatly to keep alive the expectations of the Jews of a favourable change in their circumstances, and thereby preventing their total despair, and lapse into infidelity and abandonment of all that holds them still in the bonds of a jealous nationality, until the veil shall be taken away, the day dawn, and the day-star arise in their hearts, and the prophecy of national deliverance be illustriously accomplished, when "there shall come out of Sion the Deliverer, and turn away ungodliness from Jacob," "for THIS (this deliverance, this turning away from ungodliness) is my covenant unto them when I shall take away their sins."

Since then the Prophets were moved by the spirit of Christ, and prophesised of the glory that should follow his sufferings, when they predicted the future glory of Israel, the accordance between the genius, or spirit of Christianity, and the spiritual

(not the literal) application of the Old Testament prophecies to the circumstances of the Christian Church, is estab

lished.

Yours, &c.

LETTER V.

Three objections to the doctrine, besides those already stated.— Observations on some particular Phrases-Mountain-All nations-No more-For ever.

MY DEAR FRIEND,

BESIDES What has been already advanced, there appear to me to be three objections more to the doctrine of a literal restoration, each deserving a distinct notice.

First, There are phrases, terms, and passages in the Old Testament prophecies, which cannot be taken literally, or without qualification, and which yet have an equal claim to be so taken, with the phraseology adduced in support of a literal restoration; and the literal meaning of others is negatived, some by New Testament authority, and some by the mode of their

collocation, or the sense expressly attached, or otherwise attaching to them.

Secondly, After the last reformation by Nehemiah, there was only one prophet (Malachi) until the Christian æra, and he does not predict any future deliverance of the Jewish nation; thus leaving us to conclude that the predictions of former prophets were fulfilled, as to their literal import, on the return from Babylon and the subsequent prosperity, and had no reference to the present dispersion.

Thirdly, The doctrine of a literal restoration is encumbered with certain difficulties which are not necessary to be encountered because obviated by an interpretation more simple, and more in harmony with the general tenor of the word of God, than that upon which the said doctrine is founded.

First, There are phrases, &c.

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Isa. ii. 2, "It shall come to pass in the last days, that the Lord's house shall be established in the top of the mountains, and shall be exalted above the

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