preffes it by a Governor, that shall rule or feed my people Ifrac!; but here is no repugnancy, and whereas the pronoun to me, is omitted by Matthew, the reafon is, because the words are hiftorically recited by him, GoD himself speaking in his own perfon in the prophecy. Thus have I endeavoured to reconcile the feeming differences between Micah and Matthew: if they had been fuch as would not have admitted of a reconciliation, the Evangelift could not have been justly charged with a perverfion, or mifquotation of the prophet's words, feeing it is not his own verfion but that of the Chief Prieft and Scribes, which he gives us; and therefore had it been ever fo faulty, they, and not he, muft have been chargeable with it. From the whole it appears, that Micah v. 2. is a place where the MESSIAH's birth is literally defcribed; and that it was pertinently and faithfully produced in Matt. ii. 6. for that purpofe; and that JESUS was born at Bethlehem, according to the true purport of this prophecy.

But, to proceed to the next prophecy, which we find in Hab. ii. 2. For the vifion is yet for an appointed time, but at the end it fhall speak and not lie: though it tarry wait for it, because it will furely come, it will not tarry.

Friendly. Wherein does this appear to be a prophecy of the MESSIAH?

Truth. By the title that is therein, by way of eminence, given him in the vifion, well agrees with JESUS, who is called Luke i. 78. the day-spring from on high, or fun rifing. Now as the fun rifing, or as the approach of the morning fun, fcatters the fhades of darknefs, and fhews things in their native brightnefs, fo the appearance of the MESSIAH, as the vision of JEHOVAH's love, difpels not only the Mofaic fhades and darkness under the law, but the darknefs of the mind, Eph. v. 8. For ye were fometimes in darkness, but now are ye light in the

Lord.

Befides, the word vifion, fignifies light or feeing, which may be comprehenfive of the MESSIAH's having all the light of nature, grace and glory in himself, which is confonant with his own words, John viii. 12. Then fpake Jefus again unto them faying, I am the light of the world, he that followeth me shall not abide in darkness, but shall have the light of life. And feeing may denote, that the faints fhall fee all the perfections of the Godhead fhine, with refulgency, in him, and all the prophecies accomplished in his life, death, and exaltation at the right hand of GOD; for as the Prophet David faith 2 Sam. xxiii. 4. He fall be as the light of the morning when the fun rifeth; even a

morning without clouds; which the Targum explains of the King MESSIAH.

Friendly. What might I apprehend by this vision being for an appointed time?

Truth. By the appointed time we may understand the fixed time for the MESSIAH'S appearance, which the Apostle calls the fulness of time, Gal. iv. 4. But when the fulness of the time was come, God fent forth his Son, made of a woman, made under the law, &c. He was fent forth according to this appointed time in this prophecy, which was given to encourage the people of GOD in their faith and expectation of the promised MESSIAH, that he fhould furely come according to the fixed appointed time in JEHOVAH'S counfels, which doubtlefs was very fupporting and encouraging to the juft (as the prophet mentions) to live by faith.

Nothing is more evident, than that there was a fixed and determined time for the MESSIAH's appearance, as fays the Apoftle, who was verily fore-ordained: and we find that not only many Kings and righteous men defired to fee' the time, but that the Prophets were very diligent in their enquiries about it, 1 Pet. i. 11. Searching what, or what manner of time, the spirit of Chrift, which was in them, did fignify; when it teftified beforehand of the fufferings of Christ, and of the glory that should follow. Nor were their fearches vain, for as GOD had pointed out the fixed and precise time of his coming by the Prophets, especially by Daniel, ix. 25. And it is fomewhat remarkable, that at the time when CHRIST came, there was a general expectation throughout all Judea and Samaria of the MESSIAH's coming, John iv. 25, 26. The woman faith unto him, I know that Meffiah cometh, which is called Chrift, when he is come he will tell us all things. Jefus faith unto her, I that speak unto thee am be. This general fatisfaction that he would come, and they then fo fully expecting him, could arife from no other foundation but from the prophefies of him, which were full, comprehenfive, and diftinguishing, as faith the heavenly expofitor, in his divine elucidation of them, Luke xxiv. 27. And beginning at Mofes, and all the prophets, be expounded unto them in all the fcriptures the things concerning himself.

Friendly. What might I apprehend by the Prophet's faying, the vifion at the end shall speak, and not lie?

Truth. It is expreffive of the work of the MESSIAH, who as a Prophet, was to open the mind and will of GOD to his people, by speaking the truth of his counfel, covenant, and promife concerning them, on which account he bears the diffin

guifhing character of, the faithful and true witnefs, for he never deceived a foul that trufted in him, Ifa. xlix. 23. laft clause.

Friendly. What might I apprehend by the Prophet's saying, at the end it will speak?

Truth. This has a reference to the appointed time fixed for his appearance, or rather (as Bp. Chandler obferves) to the end of the Jewish economy, when their civil and church state was near a diffolution, at which the MESSIAH came, which made the Apostle fay, Heb. ix. 26. In the end of the world he appeared to put away fin by the facrifice of himself.

Friendly. But is it not faid, though it wait, tarry for it?

Truth. Yes, but this the Prophet said (under divine infpiration) to encourage the faith and hope of God's people, in the expectation of him, therefore he adds, because it will furely come. Likewise to prevent God's profeffing Ifrael from drawing rafh and hafty conclufions concerning his coming, though he should tarry longer than what they might expect: Befides, I apprehend it was faid, that it might be left as a leffon to the people of GOD in all ages, who are too apt when the mercy they expect is delayed, to write bitter things against themselves; nay, at times to think hard of GOD, as though he had forgotten to be gracious, and was unmindful of his promise; but fays the Prophet (in order to remove or prevent thefe needless fears) though it wait, tarry for it, because it will furely come. Or the words may be thus rendered, because he that is to come; or that cometh, will come; which is fo applicable to the MESSIAH, that when John the Baptift wanted fatisfaction whether JESUS was the true MESSIAH, the interrogation to him was thus, art thou he that fhall come? or do we look for another? and what indifputably proves this to be a character of the MESSIAH, is CHRIST's appropriating the title to himself, Rev. i. 8. Which is, which was, and which is to come.

Friendly. But is it not faid, it shall not tarry?

Truth. That is, not beyond the appointed time; therefore when the fulness of time came, then the MESSIAH came, according to the precife time that he was prophecied of; it was not all the wrath of God, the curfe of the law, the fury of men and devils, that could retard his coming, or keep back his heart from faying, Pfal. xl. 7, 8. Lo, I come! I delight to do tby will, O my God!

But to proceed, Hag. ii. 7. I will shake all nations, and the defire of all nations shall come: and I will fill this house with glory, faith the Lord.

Friendly. Wherein doth this appear to be a prophecy of the MESSIAH?

Truth. From the title given him, which was the defire of all nations; and alfo from the fuper-excellent glory wherewith his prefence was to adorn the temple. His being the defire of all nations is confonant with other predictions of him, which fays, all nations fhall be bleffed in him. And again, all nations fhall call him bleffed; which the Prophet Ifaiah thus explains, all the ends of the earth fhall fee the falvation of our God. So that in whatsoever nation his fame is spread, and his glory made known, he becomes defirable; and well he may, for the MESSIAH hath every thing defirable in him, both as GOD and as man; as GOD, he has naturally all the perfections of the Deity; and as man, he hath all human perfections and beauties, together with all the divine and spiritual qualifica tions of the HOLY GHOST, which muft in an eminent manner, render him defirable; befides what he hath done in laying down his life for us, and what he is now doing, in ever living to intercede; together with what he hath yet promised to do, to receive us to himself, that where he is we may be alfo, cannot but render him defirable to his people in all nations. It is very evident, that this prophecy was given on purpose to encourage the people of GOD (the Jews) to build the houfe of the LORD, whom Cyrus, King of Perfia, granted leave to return from their ftate of captivity, fee Ezra i. 2, &c. but we find that their enemies round about moved with envy against them, and against the work of building the temple, wrote letters to Abafuerus, then King of Perfia, in which they reprefented them as a rebellious people, Ezra iv. 11, &c. which had their defired effect, for the King commanded the work to cease, ver. 24. Then ceafed the work of the house of God, which is at Jerufalem. But as the work was of GOD, he ftirred up the Prophet Haggai, with the rest of the Prophets, to prophecy in the name of GOD to them, fee Ezra v. i, 2. in order to re-engage their hearts and hands to the work; therefore we find the Prophet Haggai faith to them, Hag. i. 4. Is it time for you, Oye, to dwell in your cieled houses, and this boufe lie waste? But they thought from the obftruction of their enemies, and the prohibition of the King, that the time was not come to build the house of the LORD, as they faid, ver. 2. The time is not come, the time that the Lord's houfe fhould be built. But then the Prophets let them know, in the most pathetic and moving manner, that the reafon why GOD withheld the sweetness, marrow, and quinteffence of his providential mercies

from them, ver. 6. Ye have fown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but ye are not warmed, &c. and in ver. 9. he fays, ye looked for much, but it came to little; and then the LORD, by the mouth of the Prophet, gives them the reason of it, which was, that when they did bring it home, that is, the fruits of the earth, I did blow them away; because they were concerned for their own houfes, and families, but not for his temple, the houfe of the LORD. Saith the Lord of hosts, because of mine houfe that is waste, and ye run every man to his own house. Therefore the Heavens over you is ftayed from dew, and the earth is tayed from her fruit. Then faid the Prophet, by way of exhortation to them, ver. 8. Go up to the mountain, and bring wood, and build the house; and I will take pleafure in it, and I will be glorified, faith the Lord. This promife animated the people to renew the work, as it is faid, ver. 12. All the remnant of the people obeyed the voice of the Lord their God, and the words of Haggai the Prophet. ver. 14. And they came and did work in the boufe of the Lord of Hoft their God. But what was their greateft difcouragement appears to be the meanness of this houfe, in comparison to the grandeur and magnificence of the firft temple built by Solomon, Who is left among you that faw this boufe in its first glory? And how do you fee it now? is it not in your eyes, in comparison of it, as nothing? This fo difcouraged them, that though many fhouted for joy, yet the old men, which had feen the glory of the firft temple, wept, Ezra iii. 12. But the LORD, in order to revive their depreffed fpirits, promised a fuper-excellent and additional glory, to this house, above and beyond whatever the temple built by Solomon enjoyed, Hag. ii. 9. The glory of this latter house, shall be greater than the former, as he himself undertook to aggrandife and embellish it, ver. 7. I will fill this houfe with glory faith the Lord of Hofts. Now with regard to human beauty, (though it was afterwards decorated by Herod) yet it was never worthy to be compared for glory, grandeur, and riches with Solomon's temple; which makes it evident, that the glory that was to excel it was to be of another kind, and that this was to be accomplished by the LORD himfelf, by the perfonal prefence of JEHOVAH the MESSIAH, I will fill this house with glory, faith the Lord. Now this glory muft be infinitely great to exceed that of Solomon's temple, which is faid to be wonderfully great. And indeed it was fo when we confider what vaft treasure was dedicated to it, its foundation and ftructure, richness and statelinefs of building, and coftlinefs of the work, being above an