Exercitation on Hebrews

2. namely, the Angel of the Covenant, the great Angel of the Presence of God, in whom was the Name and Nature of God; and he thus appeared, that the Church might know and consider who it was, that was to work out their spiritual and eternal salvation, whereof that deliverance which then he would affect was a Type and Pledge. Ibn Ezra would have the Angel mentioned, v. 2. to be another from him who is called the Lord God, v. 6. But the Text will not give countenance unto any such distinction, but speaks of one and the same person throughout without any alteration; and this was no other but the Son of God.

Exod. 19. v. 18, 19, 20. And Mount Sinai was altogether on a smoke; because the [§ 15] Lord descended upon it in Fire; and the smoke thereof ascended as the smoke of a Furnace, and the whole Mount quaked greatly. And when the voice of the Trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice: And the Lord came down upon Mount Sinai, on the top of the Mount. The Jews well interpret those words concerning the descent of God, to be by way of the manifestation of his Glory, not change of place. And thence Ibn Ezra interprets that expression, Chap. 20. v. 22. Ye have seen that I have talked with you from Heaven ; God was still in Heaven, when his Glory was on the Mount. Yet those words 〈 in non-Latin alphabet 〉 , do rather refer to his descent before described, then denote the place where he spake. For in giving the Law God spake on Earth, Heb, 12.25. That God in this glorious manifestation of his presence on Mount Sinai, made use of the ministry of Angels, both the nature of the thing declares, and the Scripture testifies, Psalm 68.17. The voices, fire, trembling of the Mountain, smoke and noise of the Trumpet, were all effected by them. And so also was the forming of the words of the Law conveyed unto the ears of Moses and the People. Hence the Law is not only said to be received by them, 〈 in non-Latin alphabet 〉 , Acts 7. v. 53. by the disposition, or orderly ministries of the Angels, and to be disposed by them into the hand of Moses, Gal. 3. v. 19. but is also called, 〈 in non-Latin alphabet 〉 , Heb. 2. v. 2. the word spoken or pronounced by Angels, that is outwardly and audibly. As to him that presided and ruled the whole action, some Christians think it was a created Angel, representing God, and speaking in his name. But if this be so, we have no certainty of anything that is affirmed in the Scripture, that it may be referred directly and immediately unto God; but we may when we please substitute a delegated Angel in his room. For in no place, not in that concerning the Creation of the world is God himself more expressly spoken of. Besides, the Psalmist in the place mentioned, affirms that when those Chariots of God were on Mount Sinai, Jehovah himself was in the midst of them. And this Presence of God, the Hebrews call 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , whereby they now understand a Majestaticall and Sanctifying Presence; indeed it intends him who is the Brightness of the Fathers glory, and the express image of his Person, who was delegated unto this work as the great Angel of the Covenant, giving the Law in the strength of the Lord, in the Majesty of the name of the Lord his God.

Exod. 23. v. 20, 21, 22. Behold I send an Angel before thee to keep thee in the way, and [§ 16] to bring thee into the place that I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then will I be an enemy unto thine enemies, and an adversary unto thine adverse • ries. The Angel here promised, is he that went in the midst of the People in the Wilderness, whose Glory appeared and was manifested among them. And moreover another Angel is promised unto them, v. 23. For mine Angel shall go before thee, and bring thee into the Amorites, and I will cut them off ; It is a ministering Angel to execute the Judgments and vengeance of God upon the enemies of his people. And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2, 3. compared with v. 13, 14, 15, 16. of the same Chapter, v. 2. I will send an Angel before thee, and I will drive out the Canaanite and the Amorite; which is the Promise; and the Angel of Chap. 23. v. 23. But saith he, v. 3. I will not go up in the midst of thee ; which he had promised to do in and by the Angel of v. 20, 21. in whom his name was. This the people esteemed evil tidings, and mourned because of it, v. 4. Now God had not promised to go in the midst of them any otherwise than by the Angel mentioned; which both Moses and the People were abundantly satisfied withal. But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence, in the Angel of v. 20. For which Moses reneweth his request, v. 13. whereunto God replies, My presence shall go with thee, v. 14. concerning which Presence or Face of God, or which Angel of his Presence, we must a little more particularly inquire.

[§ 17] First, It is said to the People concerning him 〈 in non-Latin alphabet 〉 ; beware of him, or rather take heed to thyself before him; before his Face, in his Presence, v. 21. 〈 in non-Latin alphabet 〉 in Niphal, is sibi cavit; cave tibi. And this is the caution that is usually given the People, requiring that Reverence and awe, which is due unto the Holiness of the Presence of God. 2. 〈 in non-Latin alphabet 〉 ; and obey his voice. This is the great Precept which is solemnly given, and so often reiterated in the Law with reference unto God himself. 3. 〈 in non-Latin alphabet 〉 provoke him not ; or rebel not against him. This is the usual word whereby God expresseth the Transgression of his Covenant; a rebellion that can be committed against God alone. 4. Of these Precepts a twofold Reason is given, whereof the first is taken from the Sovereign Authority of this Angel; for he will not pardon your transgressions ; that is as Joshua afterwards tells the same people, he is an holy God, he is a jealous God, he will not forgive your transgressions, nor your s • ns ; Joshua Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant. And who can forgive sins but God. To suppose here a created Angel, is to open a door unto Idolatry; for he in whose power it is absolutely to pardon and punish sin, may certainly be worshipped with Religious Adoration. The second Reason is taken from his Name; for my Name is in him. A more excellent Name, than any of the Angels do enjoy. Heb. 1. v. 4. He is God, Jehovah, that is his Name, and his nature answereth thereunto. Hence v. 22. it is added, if indeed thou obey his v • ice, and do all that I speak. His voice is the voice of God; in his speaking doth God speak; and upon the Peoples obedience thereunto, depends the accomplishment of the Promise. Moreover, Chap. 33. v. 14, 15. God says concerning this Angel, 〈 in non-Latin alphabet 〉 my presence, my Face shall go with thee; which Presence Moses calls his Glory, v. 18. his essential Glory, which was manifested unto him, Chap. 34. v. 6. though but obscurely in comparison of what it was unto them, who in his human nature, wherein dwelt the fullness of the Godhead bodily, Col. 2. v. 9. beh • ld his Glory, the Glory as of the only begotten of the Father. John 1. v. 14. For this Face of God is he, whom who so seeth, he seeth the Father, John 14. v. 19. because he is the Brightness of his Glory, and the express image of his Person, Heb. 1. v. 3. who accompanied the people in the Wilderness, 1 Cor. 10. v. 4. and whose Merciful Good Pleasure towards them Moses prayed for, Deut. 33.16. that is the Father of Lights from whom descendeth every good and perfect Gift, James 1. v. 17. These things evidently express God and none other; and yet he is said to be an Angel sent of God in his Name and unto his Work; So that he can be no other but a certain Person of the Deity, who accepted of this Delegation, and was therein revealed unto the Church, as he who was to take upon him the seed of Abraham, and to be their eternal Redeemer.

[§ 18] Josh. 5. v. 13, 14, 15. And it came to pass whilst Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand, and Joshua went unto him, and said unto him, art thou for us, or for our adversaries? and he said Nay; but as Prince of the Host of the Lord am I now come. And Joshua fell on his face to the earth and did worship, and said unto him, what saith my Lord unto his servant. And the Prince of the Lord's Host said unto Joshua loose thy shoe from of thy foot, for the place whereon thou standest is holy. The appearance here is of a Man, v. 13. A man of War, as God is called, Exod. 15. v. 3. armed with his sword drawn in his hand, as a token of the business he came about. At first sight Joshua apprehends him to be a Man only, which occasioned his enquiry, art thou for us or for our adversaries ; which discovers his courage and undaunted magnanimity, for doubtless the appearance was august and glorious. But he answers unto his whole question, 〈 in non-Latin alphabet 〉 , I am not; that is a man either of your party, or of the enemies, but quite another Person 〈 in non-Latin alphabet 〉 , the Prince of the Host of the Lord. And this was another illustrious manifestation of the Son of God unto the Church of old, accompanied with many instructive circumstances. As (1.) From the shape wherein he appeared namely of a man, as a pledge of his future incarnation. (2.) The Title that he assumes to himself, the Captain of the Lord's Host, he unto whom the guidance and conduct of them unto rest, not only temporal, but eternal was committed; whence the Apostle in Allusion unto this Place and Title, calls him the Captain of our Salvation, Heb. 2. v. 10. and (3.) The Person unto whom he spake when he gave himself this Title was the Captain of the People at that time, teaching both him and them that there was another supreme Captain of their eternal deliverance. (4.) From the time and place of his appearance, which was upon the first entrance of the people into Canaan, and the first opposition, which therein they met withal; so engaging his Presence with his Church in all things which oppose them in their way unto eternal Rest. (5.) From the Adoration and Worship which Joshua gave unto him, which he accepted of, contrary to the duty and practice of created Angels, Rev. 19. v. 10. Chap. 22. v. 8, 9. (6.) From the Prescription of the Ceremonies expressing Religious Reverence, put off thy shoo's, with the reason annexed, for the place whereon thou standest 〈 in non-Latin alphabet 〉 , it is holiness, made so by the Presence of God, the like Precept whereunto was given to Moses, by the God of Abraham, Isaac, and Jacob. Exod. 3. v. 5. By all these things was the Church instructed in the Person, Nature, and Office of the Son of God; even in the Mystery of his eternal distinct subsistence in the Deity, his future Incarnation and condescension unto the Office of being the Head and Savior of his Church.

These Manifestations of the Son of God unto the Church of old, as the Angel or [§ 19] Messenger of the Father subsisting in his own Divine Person, are all of them Revelations of the Promis • d Seed, the great and only Savior and Deliverer of the Church in his eternal Pre-existence unto his Incarnation, and pledges of his future taking flesh for the accomplishment of the whole work committed unto him. And many other instances of the like nature may be added out of the former and later Prophets, which because in most important Circumstances they are coincident with these need not here particularly be insisted on.

Some of late would apply all these Appearances unto a created delegate Angel; [§ 20] which conceit as it is irreconcilable unto the sacred Text, as we have manifested, so is it contrary unto the sense of the ancient Writers of the Christian Church. A large Collection of Testimonies from them is not suited unto our present Design and Purpose, I shall therefore only mention two of the most ancient of them; one of the Latin, the other of the Greek Church. The first is Tertullian, who tells us, Christus semper egit in Dei Patris nomin • ; ipse ab initio conversatus est & congressus cum Patriarchis & Prophetis. adv. M • r • . lib. 2. Christ always dealt ( with men) in the name of God the Father; and so himself from the beginning conversed with the Patriarchs and Prophets. And again, Christus ad colloquia humana semper descendit, ah Adam us{que} ad Patriarchas & Prophetas, in vision, in somno, in speculo, in aenigmate, ordinem suum praestru • ns semper a • initio; & Deus in terris cum hominibus conversatus est, non alius quam sermo qui caro erat futurus. Adv. Praxeam. It was Christ who descended into communion with men, from Adam unto the Patriarchs and Prophets, in Visions, Dreams, and Appearances, or Representations of himself, instructing them in his future condition from the beginning; And God who conversed with men on earth, was no other but the Word who was to be made flesh. The other is Justin Martyr, whose word needs not be produced, seeing it is known how he contends for this very thing, in his Dialogue with Trypho.

That which is more direct unto our purpose, is to inquire into the Apprehensions [§ 21] of the Jewish Masters concerning the Divine Appearances insisted on, granted unto the Patriarchs and Church of old, with what may thence be collected for their conviction, concerning the Person of the Messiah. The most part of their Expositors do, I confess, pass over the difficulties of the places mentioned, (I mean those which are such unto their present Infidelity) without taking the least notice of them. Some would have the Angel mentioned to be Michael, whom they assign a Prerogative unto above the other Angels, who preside over other Countries. But who that Michael is, and wherein that Prerogative doth consist they know not. Some say that Michael is the High Priest of Heaven who offers up the prayers of the Righteous; so R. M • nahem ; The Priest above, that offereth or presenteth the souls of the Righteous saith another, more agreeably unto the Truth then they are aware of. One signal instance only, of the evidence of the Truth insisted on, in the words of Moses Nechmanides Gerundensis, on Exod. 23. which hath been taken notice of by many, shall at present suffice. His words are; l • te Angelus si rem ipsam dicamus, est Angelus Redemptor, de quo Scriptum est quoniam nomen meum in ipso est. Ille inquam Angelus, qui ad Jacob dicebat, Gen. 31.13. Ego Deus Bethel. Ille de qu • dictum est, Exod. 3.4. & vocabat Mosen Deus de ruho. Vocatur autem Angelus quia mundum gubernat. Scriptum est enim Deut. 6.21. eduxit vos Jehovah ex Aegypto; & alibi Numb. 20.6. misit Angelum suum & eduxit vos ex Aegypto. Praeterea scriptum est Isa. 63.9. & Angelus facici ejus salvos fecit ipsos. Nimirum ill Angelus qui est Dei facies; de quo dictum est Exod. 33.14. Facies mea praeibit, & efficiam ut quiescas. Denique ill Angelus est de quo vates Mal. 3.1. & subito veniet ad templum suum dominus quem vos quaeritis, & Angelus foederis quem cupitis. And again to the same purpose. Animadver • e attente quid ista sibi velint. Facies mea praeibit. Moses enim & Israelitae semper optaverunt Angelum primum, caeterum quis ill esset vere intelligere non potuerunt. Neque enim ab aliis percipiebant, neque prophetica notione satis assequebantur; Atqui Facies Dei, ipsum Deum significat, quod apud omnes interpretes est in confesso. Verum ne per somnium quidem ista intelligere quisquam possit, nisi sit in mysteriis legis eruditus. And again, Facies mea praecedet, h. e. Angelus foederis quem vos cupitis in quo videbitur facies mea: de quo dictum est, tempore accepto exaudiam te; nomen meum in eo est. Faciam{que} ut quiescas; sive efficiam ut ipse tibi sit lenis & benignus; neque te ducat per rigidum, sed placide & clementer. This Angel, if we speak exactly, is the Angel the Redeemer, concerning whom it is written, my Name is in him ; Exod. 22.21. that Angel who said unto Jacob, I am the God of Bethel, Gen. 31.13. He of whom it is said, and God called unto Moses out of the Bush: Exod. 3.4. And he is called an Angel because he governeth the world. For it is written, Deut. 6.21. The Lord our God brought us out of Egypt; and elsewhere, Numb. 20.6. He sent his Angel and brought us out of Egypt. Moreover it is written, Isa. 63.9. And the Angel of his Face (Presence) saved them. Namely, that Angel who is the Face of God; of whom it is said, Exod. 33.14. My Face shall go before thee, and I will cause thee to rest. Lastly, it is that Angel of whom the Prophet speaks, Mal, 3.1. And the Lord whom ye seek sh • ll suddenly come unto his Temple, the Angel of the Covenant whom ye delight in, His following words are to the same purpose. Mark diligently what is the meaning of 〈◊〉 words, My Face shall go before thee. For Moses and the Israelites always d • sired the chiefest Angel, but who that was, they could not truly understand. For neither could they learn it of my others, nor obtain it by Prophecy. But the Face of God signifieth God himse • f; as a • l Interpreters acknowledge. But no man can have the least knowledge hereof unless he be 〈◊〉 in the M • steries of the Law. He adds moreover; My Face shall go before th • e, th • t is the Angel of the Covenant whom ye desire; in whom my Face shall be seen; of wh • m it is said, in an acceptable time have I heard thee; my Name is in him; I will cause the • to re • i; or cause that he shall be gentle or kind unto thee, nor shall lead thee with rigor, but quietly and mercifully.

[§ 22] This Ra. Moses •• r Nachman ; wrote about the year of the Lord, 1220. in Spain, and died at J • rusal • m, An. 1260. and is one of the chiefest Masters of the Jews. And there are many things occurring in his Writings, beyond the common rate of their present Apprehensions. As in the Places cited, he doth plainly evert one of the principal foundations of their present Infidelity. For he not only grants, but contends and proves that the Angel spoken of, was God, and being sent of God as his Angel, he must be a distinct Person in the Deity, as we have proved. The Reason indeed he fixeth on why he is called an Angel, namely, because he governeth the world, although the thing its self be true, is not so proper. For he is so called because of his eternal designation, and actual delegation by the Father, unto the work of saving the Church in all conditions from first to last. And as he acknowledgeth that his being called the Face of God, proves him to be God, so it doth no less evidently evince his Personal distinction from him whose Face he is; that is, the Brightness of his Glory, and the express image of his Person. And what he adds of the Mercy and Benignity which by the appointment of God he exerciseth towards his People, is signally suitable unto the tenderness and mercy which the great Captain of our Salvation exerciseth by God's appointment towards all those whom he leads and conducts unto Glory.

[§ 23] It is also not unworthy consideration what some of them write in Tanchuma, an ancient Comment on the five Books of Moses, speaking of the Angel that went before them from Exod. 23. v. 20. God, say they, said unto Moses, behold I send my Angel before thy face. But Moses answered, I will not have an Angel, but I will have thyself. But when Joshua the Son of Nun first saw the Angel, he said, art thou for us, or for our adversaries? then the Angel answered, I am the Captain of the Lord's Host; and now I co • e; as if he had said, I am come a second time, that I may lead the Israelites into their Possession. I came when Moses thy Master was the Ruler, but when he saw me, he would n • t have me to go with him, but refused me. As soon as Joshua heard this, he fell on his face and worshipped, saying, what speaketh my Lord unto his servant.

Answerable hereunto in the Talmud. Tractat. Saned. cap. 4 Echad dine M • mono • h they have a gloss on those words, Exod. 23. v. 21. 〈 in non-Latin alphabet 〉 , he will not pardon your transgressions ; 〈 in non-Latin alphabet 〉 . He cannot spare or pardon your transgressions: what then doth he do, or could he do; wherefore he said unto him, (to God) we believe that he cannot pardon our Transgressions, and therefore we refuse him, and will not accept of him; no not for a leader to go in and out before us. They greatly mistake in supposing that the Angel whom alone Moses refused, was he that afterwards appeared unto Joshua ; for he was the same with him, in whom was the name of God, and who was promised unto them under the name of the Face or Presence of God. But herein they were right enough; that, not Moses, but their Church under the Law, refused that Angel of God's Presence, who was to conduct them that obey him into everlasting rest. And the Church of Believers under Joshua, which was a Type of the Church of the New Testament, adhering unto him found rest unto their souls.

And this Angel of whom we have spoken, was he whom the Talmudists call [§ 23] 〈 in non-Latin alphabet 〉 , Metatron. Ben Vzziel in his Targum on Gen. 5. ascribes this name unto Enoch. He ascended, saith he into Heaven by the Word of the Lord, 〈 in non-Latin alphabet 〉 ; and his name was called Metraton the great Scribe. But this Opinion is rejected and confuted in the Talmud. There they tell us that Metatron is 〈 in non-Latin alphabet 〉 , the Prince of the world. Or as Elias calls him in Tishbi, 〈 in non-Latin alphabet 〉 , the Prince of God's Presence. The mention of this name is in Talm. Tract. Saned. cap. 4. where they plainly intimate that they intend an uncreated Angel thereby. For they assign such things unto him as are incompetent unto any other. And as Reuchlin informeth us from the Cabbalists, they say 〈 in non-Latin alphabet 〉 , Metatron was the Master or Teacher of Moses himself. He it is saith Elias who is the Angel always appearing in the Presence of God, of whom it is said my name is in him. And the Talmudists add that he hath power to blot out the sins of Israel, whence they call him the Chancellor of Heaven. And Bechai a famous Master among them affirms, that his Name signifies both a Lord, a Messenger, and a Keeper, on Exod. 23. A Lord because he ruleth all. A Messenger, because he standeth always before God to do his Will; and a Keeper, because he keepeth Israel. The Etymology I confess which he gives unto this Purpose of that name is weak and foolish. Nor is that of Elias one jot better, who tells us that Metatron is 〈 in non-Latin alphabet 〉 , in the Greek Tongue, One sent. But yet it is evident what is is intended by these obscure intimations, which are the corrupted relicts of ancient Traditions, namely the increated Prince of Glory, who being Lord of all appeared of old unto the Patriarchs, as the Angel or Messenger of the Father. And as for the word its self, it is either a corrupt expression of the Latin Mediator, such as are usual amongst them, or a more Gematrical Fiction to answer unto 〈 in non-Latin alphabet 〉 , the Almighty, there being a coincidence in their numerical signification of their Letters.

And this was another way, whereby God instructed the Church of old in the Mystery of the Person of the Messiah who was promised unto them.

Exercitatio XI.

[§ 1] WEE have proved the Promise of a Person to be born, and anointed unto the Work of relieving mankind from sin and misery, and to bring them back unto God. And what kind of Person he was to be we have also shown. It remains that we consider what was the Faith of the Antient Church of the Jews concerning him, as also what are, and have been for many Generations the Apprehensions and Expectations of the same People, about the same object of faith, with the Occasions and Reasons of their present Infidelity and obstinacy.

[§ 2] For the faith of the Antient Church it hath been already sufficiently discoursed. What God revealed, that they believed. They saw not indeed of old clearly and fully into the sense of the Promises, as to the way and manner whereby God would work out and accomplish the Mercy and Grace which they lived and died in the Faith and hope of. But this they knew, that God would in his appointed time, in and by the nature of man in one to be born of the seed of Abraham and house of David, caused Atonement to be made for sin, bring in Everlasting Righteousness, and work out the Salvation of his Elect. This was abundantly revealed, this they steadfastly believed, and in the faith thereof obtained a good report, or Testimony from God himself, that they pleased him, inherited the Promises, and were made partakers of Life eternal; and farther at present, we need not inquire into their Light and Apprehensions, seeing they must be considered in our Exposition of the Epistle itself, which now way is making unto.

[§ 3] For the Jews, as divested of the Privileges of their Fore-fathers, we may consider them with reference unto two Principal Seasons. First, From the time of the actual exhibition of the promised seed, or the coming of the Messiah, to the time of the composition of their Mishnae, and Talmuds, that ensued thereon. Secondly, from thence, unto this present day; and in both these seasons we may consider the prevailing Opinions amongst them concerning the promised Messiah, his coming, and the work that he hath to do. That towards the close of Prophesy in the Church of old, the hearts and Spirits of men were intently fixed on a desire and expectation of the coming of the Messiah, the last of the Prophets clearly testifies, Mal. 3. v. 1. The Lord whom ye are seeking, the Angel of the Covenant whom you are desiring, shall come suddenly. As the time of his coming drew nigh, this expectation was increased and heightened, so that they continually looked out after him, as if he were to enter amongst them every moment. No sooner did any one make an appearance of something extraordinary, but instantly they were ready to say, is not this the Messiah. This gave advantage unto sundry seditious Impostors, as Theudas and Judas of Galilee to deceive many of them unto their ruin. John the Baptist also they inquired about. John 1. v. 19, 20. Yea, and they had divulged such a report of their expectations, with the Predictions and Prophesies that they were built upon, that the whole world took notice of it; as hath been elsewhere manifested out of the best Roman Historians. This was the state of the Judaical Church not long before the destruction of the Second Temple. And so fixed were they in their Resolutions, that he was to come about that season, that during the last desolating Siege of the City, they looked every day when he would come and save them.

But together with this earnest desire and expectation, they had utterly lost the [§ 4] Light and Faith of their Fore-fathers, about the Nature, Work, and Office of the promised Messiah. For being grown carnal, and minding only things earthly and present, they utterly overlooked the Spiritual Genealogy of the seed of the Woman from the first Promise; and wresting all Prophesies and Predictions to their ambitious, covetous, corrupt inclinations and Interests, they fancied him unto themselves, as one that was to deliver them from all outward trouble, and to satisfy them with the glory and desirable things of this world, without respect to sin, and the curse, or deliverance from them. And hence the Saaducees who denied the immortality of the soul, and consequently all Rewards and Punishments in another world, yet no less desired and expected the coming of the Messiah, then the Pharisees and their Disciples. And the Truth is, they had brought their Principles unto a better consistency than the others had done. For if the Promised Messiah was only to procure them the Good things of this world, and that whilst they lived in it, it was in vain to look for another world to come, and the blessings thereof. To look for eternal life, and yet to confine the Promise of the Seed to the things of this life only, there was neither ground nor Reason. So that the Pharisees laid down the Principle, which the Sadducees naturally drew their Conclusion from. Some in the mean time among them, God's secret ones, as Simeon, Anna, Joseph, Zechariah and Elizabeth, but especially the Blessed Virgin with many more, retained no doubt the ancient Faith of their Fore-fathers. But the Body of the People with their Leaders, being either flagitiously wicked, or superstitiously proud fancied a Messiah suited unto their own lusts and desires, such an one as we shall afterwards describe. And this prejudicate opinion of a terrene outward glorious Kingdom, in and of this world, was that which working in them a neglect of those spiritual and eternal purposes for which he was promised, hardened them to an utter rejection of the True Messiah when he came unto them.

That this was the Ground on which they rejected the Promised Messiah, is evident [§ 5] from the Story of the Gospel, and we shall farther prove it upon them in our ensuing Discourses. How they did that, and what was the End thereof, is well known. But after they had done this, and murdered the Prince of Life, to justify themselves in their wickedness and unbelief, they still with all earnestness looked after such a Messiah as they had framed in their own imagination. And herein they grew more earnest and furious than ever. For they had not only their own false pre-conceived Opinion, strengthened by their carnal Interests and desires of earthly things to act and provoke them, but also their Reputation and pretence unto the Love and favor of God, to heighten them in their Presumptions; because they could not retain the least sense of them, if it might be supposed, that they had rejected the true Messiah, because in his way and work he answered not their Expectation. For this is the course of Pride and carnal Wisdom, to pursue those miscarriages with violence wherein they have been wickedly engaged; and to lay hold on any pretence that they may seem to justify them in what they have done. And on this account they exposed themselves as a prey unto every Seducer, who made the least appearance of being such a Messiah as they thought meet for them to receive. This at last cast them on a second shipwreck, in the business of Barchocheba who pretending himself to be their Messiah sent to deliver them from the Roman Yoke, and to set up a Kingdom amongst them, drew them all the world over, into that Sedition, Outrage and War, which ended in an almost universal extirpation of the whole Nation from the face of the Earth.

Now because in the business of this Barchosba they met with a sore disappointment [§ 6] that turned the stream of their imaginations and expectations for a long season, it may not be amiss, to give in our passage, a brief account concerning him, and the things which befell them in those days. Some of the Jews affirm that there were two of that name, both Heads of Sedition amongst them. One of these they place under Domitian, and the other who was his Grandchild under the Reign of Trajan and Hadrian. So do the Authors of Schalschelet Hakabala, and of Tzemach David. But the Stories of those times with the condition of the Jews under Domitian will allow no other place unto the former, but in their own imaginations. The latter was well known in the world, and hath left himself a Name, such as it is, in the Writings of Christians, and the Histories of the Romans. For H • drian the Emperor provoked by seditious Tumult and Rebellion of the Jews in the second year of his Reign, which he suppressed • y M • rtius Turbo, as Dio, Eusebius, and Orosius declare, drove them from Jerusalem, and built a Temple to Jupiter in the place where the Old Temple stood. This proved a great provocation to the Jews all the world over; yea, turned them into rage and madness. And they were in those days exceedingly prone unto Tumults and Vproars, as being poor and needy, not having as yet given themselves to scrape wealth together, the love whereof, hath been the great means of keeping them in quietness in succeeding, Ages. In this condition Barcosba shows himself amongst th • m, pretending that he was their Messiah, as they confess in the Talm. Tract. Saned. Dist. Cheleck. He reigned, th • y say, three years and an half, a fatal period of time; and 〈 in non-Latin alphabet 〉 ; he said to the Rabbins I am the M • ssiah. Immediately one of their famous Masters, whose memory they yet much Reverence, Rabbi Akiba became his Armor-bearer ; and so far his Trumpeter also, as to proclaim him to be their King Messiah. For this is their way; when they get a false Messiah, they have also a false Prophet to usher him in, or to set him off unto the People. And this Akriba, as M • im • nides informs us, 〈 in non-Latin alphabet 〉 , was a great Wise Man, and one of the Wise Men of the Mishnae, as his sayings in it manifest; so that all the Wise men of that Generation followed him, and took this Barcosba for their King and M • ssiah. And He first applied unto him the Prophesy of Balaam; Num. 24. v. 17. concerning the Star that should arise out of Jacob, whereon they changed his name, and called him Barchocheba, or the Son of the Star ; or as some say, that was his name at first whence the blind Rabbin took occasion to apply that Prediction unto him. Concerning him also they interpreted the Prophesy of the Shilo, and that also in H • ggai about the shaking of the Heavens and the earth, as they acknowledge in the Talmud in the place fore-cited. This man therefore, a Magician and a bloody Murderer by the common advise and Counsel of their Doctors and Wise men they gathered unto in multitudes, and embraced as their Deliverer. So soon as he had got strength and power, he set himself to the work which they expected from their Messiah ; namely to conquer the Romans, and to extirpate the Christians, which last, as Justin Martyr who lived near those days informs us, he endeavored with all Cruelty. In the pursuit of this design, he continued for three years and an half, obstinately managing a bloody War against the Romans, until the Impostor himself was slain, their great Rabbi taken and tortured to death with iron Cards, and such a devastation made of the whole Nation, as that to this day they could never gather together in great numbers in any place of the world.

Maimonides tells us of this Barcosba whom they all received for their Messiah; 〈 in non-Latin alphabet 〉 , that the Wise men required of him neither Sign nor Wonder ; that is no miracle; but others of them, report that he caused Fire to come out of his mouth, with other diabolical delusions, fit to deceive a poor blinded credulous multitude And the Opinion of Maimonides that they look for no Miracles from the Messiah seems to be vented on purpose to obviate the plea of the Christians from the Miracles wrought by the Lord Jesus; and is contrary unto the constant persuasion of most of their Masters, and his own judgment declared in other places. And the Targum its self in H • b. 3. v. 18. hath these words, 〈 in non-Latin alphabet 〉 , because of the Miraculous Signs and Redemption that thou shalt work for or by thy Messiah. So they call the Miracles wrought at their coming out of Egypt : 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , see Hos. 2.15. Targum. And on this ground do they studiously and wickedly endeavor to stain by any means the Glory of the Miracles of the Lord Jesus; But the end of this Impostor, who probably was intended in those words of our Savior, John 5.43. if another come in his own name him will ye receive, hath proved the shame and reproach of their hopes and expectations unto all Generations.

From this time forward the remaining Jews with their Posterity utterly rejected [§ 7] the faith of their Father Abraham, and of the rest of their Progenitors who thereby obtained a good report, and this Testimony that they pleased God. A Messiah that should be promised unto Adam the common Father of us all, one that should be a Spiritual Redeemer from sin and misery, a Goel, or Redeemer from Death and Wrath, a Peace-maker between God and man, one that should work out everlasting Salvation, the great blessing wherein all the Nations of the Earth were to have an interest, a spiritual and eternal Prophet, Priest and King, God and man in one Person, they neither looked for anymore, nor desired. A temporal King and Deliverer, promised unto themselves alone, to give them Ease, Dominion, Wealth and Power, they would now have, or none at all. They would not think it thankworthy towards God himself, to send them a Messiah to deliver them from sin. And in their expectations of such a one, after they had been well wearied with many frustrations, they were, as was said, in their adherence unto Barcosbi almost extirpated from the face of the earth, only God in his Providence who hath yet another work to accomplish towards them, hath preserved them a Remnant unto his Glory.

In this condition some of them began to deny that there was any Messiah to be expected [§ 8] or looked for. This opinion is ascribed in the Talmud unto Rabbi Hillel. lib. Sand. C • p. Chelek. This was not that Hill • el whom they call 〈 in non-Latin alphabet 〉 the Elder, the famous Master of Traditions, who with Shammai lived under the second Temple, but another of whom some say that he was the Son of Gamaliel, others more probably that he lived a long time after those days. But when ever he lived they say of him, 〈 in non-Latin alphabet 〉 , Rabbi Hillel said, A Messiah shall not be given unto Israel, for they enjoyed him in the days of Hezekiah, This was a fruit of their applying that Prophesy of Isaiah, Chap. 9. v. 5, 6. unto Hezekiah ; for if he was intended therein, he was unquestionably the only Messiah. But it doth not appear that this opinion was much followed; for a great dispute arose amongst them whither Hillel were not to be esteemed an Apostate, and to have lost his interest in the world to come by this Opinion. Those who following Maimonides, make the Article of the coming of the Messiah one of the Fundamentals of the Law, are greatly offended at him; but he is more gently treated by Joseph Albo, Sepher Ikkarim, Orat. 1. on the account that this Article is not fundamental, but only one branch of the great Root of Reward; and Punishments. Abarbinel goes another way to excuse him, but generally they all condemn his Opinion. In this Perswasion then, that a Messiah is promised and shall come, they all continue. But whereas, as was before observed, they have utterly rejected the Faith and Light of the Church of old, they have in their Talmuds, and Ages ensuing their Composition, coined so many foolish imaginations concerning Him, his Person, Work, Office, Kingdom, Life, Continuance, and Succession, as are endless to recount. But yet that the Reader may in them consider the woeful condition of men rejected of God, cast out of his Covenant, and bereaved of his Spirit, and withal of how little use the Letter of the Old Testament is unto the vain minds of men, wholly destitute of Divine Illumination and Grace, and also learn what is that present Perswasion of the Jews, which they prefer before the faith of their Fore-fathers, and what they conceive of that Messiah for whose sake they reject him in whom alone there is Salvation, I shall give an account of the most important heads of their Opinions, and conjectures about him, as also of the principal occasions of their being hardened in their impenitency and unbelief.

Our Apostle tells us, 1 Tim. 3. v. 16. That without Controversy great is the Mystery of [§ 9] Godliness, God was manifest in the flesh, justified in the Spirit, seen of Angels, Preached unto the Gentiles, believed on in the World, received up into Glory. All things which concern the Messiah, his Person, Office and Work, are exceedingly Mysterious, as containing the principal effect of the Eternal Wisdom and Goodness of God, and the sacred depths of the counsel of his Will. Hence the things spoken of him in the Old Testament, are unto carnal Reason full of seeming inconsistencies. As for instance, it is promised of him that he should be the seed of the Woman ; Gen. 3. v. 15. of the seed of Abraham, Gen. 22. v. 18. and of the Posterity of David ; And yet, that his name should be, the Mighty God, the Everlasting Father, the Prince of Peace, Isa. 9. v. 6. and of him it is said, Thy Throne O God, is forever and ever, Psal. 45. v. 6. that he is the Lord our Righteousness ; Jer. 23. v. 6. that he is the Lord of Hosts ; Zech. 2. v. 8. Moreover it is declared, that he shall sit upon his Throne forever, and reign, whilst his enemies are made his footstool, Isa. 9. v. 7. Psalm 2.7, 8. Psalm 45.6, 7. and yet, that he shall be cut off, Dan. 9. v. 26. that he shall be pierced in his hands and feet, Psalm 22. v. 16. slain by the sword of God, Zech. 13. v. 7. and that in his death he shall have his grave made among the wicked and with the rich, Isa. 53. v. 9. Al • o, That he shall come with great Glory, and the clouds of Heaven, Dan. 7. v. 13, 14. and that he shall come lowly, riding on an Ass, and a Colt the Foal of an Ass, Zech. 9. v. 9. That the soul of the Lord was well pleased with him and always delighted in him, Isa. 42. v. 1. and yet, that it pleased him to bruise him and put him to grief, Isa. 53. v. 10. to forsake him, Psalm 22. v. 1. That he was to be a King and a Priest upon his Throne, Zech. 6. v. 13. and yet these things were inconsistent, the Kingdom being annexed unto the family of David, and the Priesthood to the Posterity of Aaron by Divine Constitution: That he should be honored and worshipped of all Nations, Psal. 45. v. 11, 12. Psal. 72. v. 10, 11, 15. and yet that he should be rejected and despised as one altogether undesirable, Isa. 53. v. 3. That he should stand and feed, or Rule in the Name and Majesty of God, Micah 5. v. 4. and yet complains, I am a worm and no man, a reproach of Men, and despised of the People, Psal. 22. v. 6. All which, with sundry others of the like nature concerning his Office and Work, are clearly reconciled in the New Testament, and their concurrence in the Person of our Lord Jesus Christ openly and fully declared.

[§ 10] At the time of his coming, the Jews were generally as ignorant of these things, as Nic • demus was of Regeneration ; they knew not how they might be. And therefore when ever our Savior intimated unto them his Divine Nature, they were filled with rage and madness, John 8. v. 58, 59. They woe • ld stone him because being a man, he declared himself to be God: John 10. v. 30, 31, 33. and yet, when he proved it to them that the Messiah was to be so, inasmuch as that being David's Son, yet David in Spirit cal • ed him Lord, they were confounded, not being able to answ • r him a word; Matth. 22. v. 42, 43, 44, 45, 46. when he told them, that the Son of Man the Messiah must be lifted up, that is in his death on the Cross, they obj • cted unto him out of the Law, that Christ abideth forever, John 12. v. 34. and they knew not how to reconcile these things. Hence some of his own Disciples thought he could not be the M • ssiah when they saw that he died, Luke 24. v. 20, 21. and the b • st of them seemed to have expected an outward temporal Kingdom. But of all these difficulties, as was said, and seeming inconsistencies, there is a blessed Reconciliation revealed in the G • spel, and an Application made of them to the Person of the Lord J • sus, the Office he bare, and the Work that he accomplished. This the Jews refusing by unbelief, they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements. Some things they deny to be spoken concerning the M • ssiah ; some things they wrest and pervert to their own apprehensions, and somewhat they allow and look for, that is truly promised.

[§ 11] First, For his Person and the things spoken concerning it, they apply thereunto the Principal Engine which they have invented for their relief. For whereas the Scripture hath declared unto us such a Messiah, as should have the natures of G • d and man in one Person, which Person should in the nature of man suffer and die, and reign for spiritual ends and purposes; th • y have rejected the Divine Nature of this Person, and split that which remaineth, into two Persons, to the one where • of they assign one part of his work, as to sorrow, suffer, and die, to the other, another part, namely to Conquer, Rule and Reign according unto their carnal Appr • hensions of these things. They have, I say, feigned two Messiah's between whom they have distributed the whole work of him that is promised, according unto their understanding of it. And one of these, is to come, as they say, before the other, to prepare his way for him.

This first they call Messiah Ben Joseph, because he is to be of the Tribe of Ephraim ; the other Messiah Ben David, of whom afterwards. Both of them are mentioned together in the Targum on Cant. 4.5. 〈 in non-Latin alphabet 〉 ; Thy two Deliverers which shall deliver thee, Messiah the Son of David, and Messiah the Son of Ephraim; are like to Moses and Aaron. The same words are repeated again, Chap. 7. v. 3. And in those places alone in the whole series of Targums, is there any mention of this fictitious Messiah ; the Author of that Paraphrase on the Canticles being Josephus Caecus, who lived after the finishing of the Talmuds whereof he maketh mention. In other parts of the Targum he appeareth not. But in the Talmud he is fr • quently brought on the Stage. So Tractat. de F •• to T • berna • ul. Distinct. Hachalil Chamesha. It is a Tradition of our Masters, that the Holy Blessed God shall say unto Messiah the Son of David who shall redeem us, (let him do it suddenly in our days) ask somewhat of me, and I will give it thee: as Psal. 2. And when he shall hear that Messiah the Son of Joseph is ssain, he shall say before the Lord, Lord of the world, I only ask life of thee ; for it seems that he shall be much terrified with the death of Ben Joseph. Unto this Messiah they assign all things that are dolorous, and include suffering in them, (which they call 〈 in non-Latin alphabet 〉 ) that are in the Scripture assigned to the M • ssiah ; especially that Prophesy, Zech. 12. v. 10. They shall look upon me whom they have pi • r • ed. And hereby they sufficiently discover the Occasion of the whole figment to have been that before intimated; namely, a necessity of an evasion from those Testimonies of Scripture, and ancient Traditions which assign sorrows and sufferings unto the M • ssiah, which they will not allow to belong unto the Son of David.

A brief account may be given of what it is, that they now ascribe unto this [§ 12] Messiah, and what it is that they expect from him. The whole of his story depends on that of one Armillus against whom he shall fall in Battle, whose Legend we must therefore also touch upon. And this is given us at large in 〈 in non-Latin alphabet 〉 in the seventh sign of the coming of the M • ssiah, and with some variation in 〈 in non-Latin alphabet 〉 , or the Colloquy between Zerubbabel, and Michael the Archangel. A Fable it is of no small Antiquity ; for we have mention of him, not only in the latter Targums on the H • giographa, but in that of Jonathan also on the Prophet, Isa. 11.4. 〈 in non-Latin alphabet 〉 , and by the word of his mouth he shall slay the wicked Armillus. And yet this invention is not older then the Talmud, however it came into that Targum, which for the main of it, was certainly written long before. The Mother of this Armillus, is they say, to be a St • tua of stone at Rome, wrought into the similitude of a beautiful Woman. This, saith the Dialogue of Zerubbabel, is the Wife of Belial ; and Armillus that shall be born of her, is to be the head of all Idolatry. 〈 in non-Latin alphabet 〉 , Armillus the Son of the Stone which is in the house of filth of the Scorners, (that is the Churches of the Christians) shall be the Tenth King that sh • ll afflict Israel.

The Author of Abkath R • chel, gives us somewhat another account of his Nativity. The People of all Nations, saith he, allured with the beauty of the Image, shall come to Rome, and commit fornication with it, from whose uncleanness at length Armillus shall be born. The same Author after a description of his stature and bigness, (for he shall be twelve Cubits high, and as broad as he is long) with his hair, eyes, and whole complexion, gives us also an account of his Actions and proceedings. First, therefore he shall give himself out to the 〈 in non-Latin alphabet 〉 Heretics, (that is Christians) to be their Messiah, who gave them their Law; saying unto them, 〈 in non-Latin alphabet 〉 I am Messiah, I am your God ; and they shall presently embrace him, and give him their 〈 in non-Latin alphabet 〉 , or Prayer Books, acknowledging him to be the Author of them. After this by the h • lp of the Edomites (Romans) he shall conquer many Nations, until coming unto the Jews, he shall require of them to receive him as their M • ssiah, and the Author of their Law. But these good Jews shall with one consent oppose him, under the Conduct of Messiah Ben Joseph, and Nehemiah the Son of Husiel says one, of Menachem the Son of Ammiel says another. And in this War shall Messiah Ben Joseph be slain, as it is written, Zech. 12. v. 10.

I shall stay a little by the way to unriddle this aenigmatical Fable, it having not been [§ 13] by any attempted. The named Armillus some suppose to be formed of 〈 in non-Latin alphabet 〉 , a Waster of the People, for such they intend he shall be. But the Truth is, as Broughton first observed, and sundry others have assented unto him, it is no other then Romulus with the usual Chaldee formation by Aleph. For whereas he contends that it should be read Romulus, and not Armillus, or Armilus, there is no necessity for it. For the Coyners of the Fable might either ignorantly mistake the name, as is usual with these Masters, or on purpose obscure it, that it might not at first view be known by the Christians, of whom they were afraid. And by Romulus who was the first Founder of the City and Empire, they intend a Prince of Rome, for such they declare their Armillus to be. And the whole story of him is compounded out of some Prophetical passages and expressions in the Revelation of St. John ; or is feigned by themselves from the Event of things, mixing their own conceits with the Opinions of some Christians concerning Antichrist. For they plainly say that this Armillus is called by the Christians, 〈 in non-Latin alphabet 〉 , Antichristus. Image Worship in the Revelation, as in the Old Testament is expressed by the name of Fornication ; and Rome because of her abounding therein, is called the Mother of Harlots. Hence the Image at Rome in the Church, is become the Mother of Armillus ; and that by the People of all Nations committing Fornication with it, which is the rise assigned unto Antichristian Power in the Revelation. This then is that which in their way they aim at; The Worship of Images in Churches, b • gun and promoted at Rome, furthered by the consent of the Nations shall bring forth that Roman Power which shall seek to destroy the Israel of God.

[§ 13] And I am the rather inclined unto this conj • cture, because I find that they are some of them not utter strangers unto the Book of the Revelations ; as those of them who are Cabbalistical have a great desire to be enquiring into things Mystical which they understand not, which they wrest and corrupt unto their own imaginations. B • sides, it may be they are pleased with that description that is in it of the New Jerusalem, which some Judaizing Christians of old wrested unto a restauration of the earthly City of Jerusalem, and the renewed observation of the Law of Moses. Thus the Author of the Questions and Answers published by Brenius, Qu. 26. enquires how Christians interpret those words of the Revelation, Chap. 13. v. 18. here is Wisdom, let him that hath understanding count the number of the Beast, for it is the number of a man, and his number is 666. to which he adds, I have heard of none who hath clearly interpreted this place, but I can give a good interpretation of it. It is very likely he had considered it, though possibly his interpretation, which he was not pleased to declare, was little worth. And the Visions of Rabbi Joshu • about the Heavenly Paradise, with the gates of it made of precious stones, wherein are mixed many Fables • ot unlike those about M • homets entrance into Heaven in the Al • or • n, were originally taken from the A • egorica • description given us of the N • w Jeru • alem in that Book, and abused to their superstitions. And from the same fountain it is that they have got a great Tradition among them, that they shall not be delivered until Rome be destroyed. For understanding Rome by Babylon in that Prophesy, they apply that unto themselves which is foretold upon its destruction, concerning the Church of Christ. So Rabbi in 〈 in non-Latin alphabet 〉 , or Bundle of Myrrh, a Commentary on the Law, says more than once 〈 in non-Latin alphabet 〉 , upon the destruction of Rome, our Rede • pti • n shall ensue out of hand ; And it is by many observed that an Alteration is made in the later Editions of the Commentary of David Kimchi, on O • ad. 1. in those words; 〈 in non-Latin alphabet 〉 . That whi • h the Prophets spea • concerning the destruction of Edom in the latter days, they spake it of Rome; as I have expounded it on that of Isaiah; draw nigh ye Nations to hear, (Chap. 34. v. 1.) for when Rome shall be destroyed then shall be the Redemption of Israel; but the name of Rome is left out in the latter Editions, though it abide in that of Robert Stephens, which he published on the Minor Prophets. Sayings also unto the same purpose are cited out of Rabbi B • chai in Cad Hakkemach, Rabbi Solomon on Levite. 6. and sundry others.

[§ 14] And this will yet farther appear, if we consider the account they give concerning the Original and first building of Rome its self. Mention is made of it, in the Talmud, Tract. Saned. and more largely de • lared in Midrash Rabba Canti • . Canti • o cap. 1. v. 6. as it is from thence reported by Buxtorfe in his Lexicon Talmud. Rad. 〈 in non-Latin alphabet 〉 . And their words are to this purpose. Rabbi Levi said, that on the day that Solomon was married unto the Daughter of Pharaoh, Micah • l the great Prince descended from Heaven, and fixed a reed in the Sea, so as that mud and dirt might on all sides be gathered unto it. And this place afterwards bec • ming a wood, was that place where Rome was afterwards built. For at the time that Jeroboam the Son of N • bat made the two Golden Calves, there were two small Houses built at Rome, which presently fell down; and being again set up, immediately they fell down again. But there was then present an old man whose name was 〈 in non-Latin alphabet 〉 Abba Kolon, who said unto them, that unless you bring water hither out of the River of Euphrates, and mix it with this clay and build the houses therewith, they will never stand. They said therefore unto him, and who shall bring it unto us; He answered that he would. He went therefore and took on him the habit of one that carries Wine to sell, and so went from one City unto another, from one Country unto another, until he came at length unto Euphrates. When he came thither, he took water out of the River; which when he had brought unto them they mixed it with their Clay, and therewith built up the houses, which stood firm and stable. From that time it was a Proverb amongst men; Every City or Provin • e where there is not Abba Kolon deserves not the name of a City or Province, or a Metropolitical City; and they called that place Rome, Babylon; and the Gloss adds, this is the place where Rome that afflicteth Israel was • uilt. Cartwright in his Mellificium Hebraicum lib. 1. cap. 9. reporting this story out of Buxtorf, adds; h • nd dubi • andum vi • etur, eos sub isto verborum involucro Romam tanquam alteram Babylon • m perstringere voluisse, quod nimirum quae prius a Babyloniis, eadem atqu • etiam gr • viora postea a Romanis passi fuerint. Quin & Romanam Idololatriam in eo perstringi arbitror, quod e • d • m die quo Jeroboamus filius Nebat vitulos aureos constituit, Romae (1. in loco ubi post • condita est Roma) duo tiguria aedificata esse dicunt. So He; who alone hath conjectared at the intendment of this aenigmaticall story, and that to good purpose; I shall therefore make it more fully to appear. Rome they have learned to call Babylon out of the Revelation as was declared; and thence conclude that upon the destruction of Rome they shall be delivered. Two things were eminent in Babylon ; First, that it was its self the beginning of all false Worship and Idolatry in the World; and therein the Mother of Harlots ; the other, that God made use of it to punish the Idolatries of the Jews. Hence they say that Rome this New Babylon had its foundation when Solomon married Pharaohs Daughter; and that it began to be built when Jeroboam set up his Calves: which they look upon as the two first fatal instances of the declension of Israel into false Worship and Idolatry. And hereby they intimate, partly that Rome should set up Idolatry, as Solomon and Jeroboam did, and partly that God had then provided a New Babylon to punish and destroy them. The Abba Kolon is a Monster, whom no man hath as yet set upon. But it is no other but Capitolium, as they will easily grant, who know how usual it is with them strangely to Metamorphise things and words; instances whereof I shall elsewhere give. Thence is the Proverb they speak of; no Abba Kolon, no Capitol, or Temple of Idolatry, no City; the Capitol answering the Tower of Babel which was a Temple of Belus. Neither is that Proverb anything but an allusion to that in the Roman History; Capitolium est ubi quondam Capite humano invento, responsum est eo loco caput rerum, summamque imperii sore: Tit. Liv. lib. 5. And the tempering of the clay of Rome with the water of Euphrates by the help of Abba Kolon, is nothing but an expression of the succession of Rome into the stead of Babylon whic was built on that River, by the means of the Capitol that great Seat of Idolatry. Nor do they at all distinguish between the present Idolatry of Rome and that of old. So that although all things are confounded by them with monstrous Fictions and Expressions, which it may be they invented on purpose to obscure their intention, yet their aim in the whole is manifest.

But to return; for the remaining part of the story concerning this Armillus, I [§ 14] know not whether they have borrowed it from those of the Roman Church, or these from them; but evident it is that they strive to impose the odium of Antichrist upon one another. The Papists say that Antichrist shall be a Jew, of the Tribe of Dan, and that he shall persuade the Jews that he is their Messiah ; that by their help, and others joining with them, he shall conquer many Nations, destroy Rome, slay Enoch and Elias, and afterwards be destroyed himself by fire from Heaven, by the power of Christ. The Jews, that their Armillus shall be a Roman, born of Idolatrous Fornication, that he • hall persuade the Roman Christians, that he is the Head of their Religion and Author of their Prayer Books ; that he shall conquer many Nations, fight against Jerusalem, slay Messiah Ben Joseph, and afterwards be consumed with fire from Heaven, through the power of Ben David. To whether party the Glory of this invention is to be assigned, I am uncertain; the story for the substance of it, is the same on both sides, only variously fitted unto their several interests.

And this shall be the End of Messiah Ben Joseph, or Ephraim; Armillus having received [§ 15] a defeat by Nehemiah Ben Husiel, 〈 in non-Latin alphabet 〉 , he sha •• gather the forces of all the Nations of the world into the vall • y of decision, 〈 in non-Latin alphabet 〉 , and shall fight with Israel; 〈 in non-Latin alphabet 〉 , And they shall slay of them (of Armillus his Army) heaps (or multitudes) on heaps, and they shall finite a few of Israel, and they shall slay the Messiah of the Lord. 〈 in non-Latin alphabet 〉 ; And the ministering Ang • lls shall come and perfuming his body shall lay it up with the ancient Fathers ; where it is to be kept many days without putrefaction, as H • ctors Body was (in Homer ) after he was slain by Achilles. And it is not unlikely but that they may allude somewhat to the Prophesy of the two Witnesses, Rev. 11. who were to be slain and afterwards called up to Heaven. Thus do they at their pleasure dispose of this creature of their own; for having framed him themselves he is their own to do with him what they will, alive and dead. But that which is the poison and sting of this Fable is, that the death of this fictitious Messiah, must amongst them bear all that is spoken in the Scripture, or continued by Tradition concerning the Humiliation, suffering, and death of the true Messiah of the Lord.

[§ 16] We need not stay long in the removal of this Mormo out of our way. Should they invent twenty other Messiahs, as they have done this, and which on the same grounds, and with as good Authority they may, the case would still be the same. Who gave them power to substitute themselves in the place of God, to give New Promises, to appoint New Savior's, and to invent new ways of Deliverance? The Scripture is utterly silent of any such person, nor have they any Antetalmudical Tradition concerning him. And what their Masters have invented in the Talmuds, is of no more Authority, then what they coin every day themselves; The truth is, this whole story of Armillus and Ben Joseph is a Talmudical Romance, the one the Giant, the oath • the Knight. But these fictions seria ducunt. Poor creatures are hardened by them unto their eternal destruction. But is the world bound to believe what everyone whom they are pleased to call Rabbi can imagine, though never so contrary to the Principles of that Religion which themselves pretend to own and profess? so indeed some of them say, that if their Masters teach the right hand to be the left, yea, Heaven to be Hell, yet their Authority is not to be questioned; and as I remember others say some such things of the Pope. But God I hope of his Goodness, will not suffer poor mankind to be always so deluded. All the Promises of God, all the Prophesies from the found • tion of the world, concern only one Messiah, of the Seed of Abraham, of the Tribe of Judah, and of the family of David. All the faith of the Church of old as we have proved respected that one only. And who will lay any weight upon what is spoken, foretold, or promised concerning him, if the Jews have power to invent another at their pleasure?

[§ 17] Again, Their Masters have not only dealt dishonestly and blasphemously, but foolishly also in this matter, in that they have not suited their own creature unto the Ends for which they have made him. The End as was shown before, why they advanced this imagination, was to give countenance unto what is spoken in the Scriptures or retained by themselves in Tradition, concerning the sufferings of the Messiah. And it is somewhat strange to me, that having raised up this Ben Joseph, they did not use him worse then they have done, but by a little foolish Pity have spoiled their own whole design. They have a Tradition among themselves that the Messiah must bear a third part of all the afflictions, or persecutions, that ever were, or shall be in the world. And what proportion doth a man's being slain in battle where his Army is victorious, which is all the hardship this Ben Joseph is to meet withal, bear unto the Afflictions which befall the Church in every Age? And for the Scripture it is mere lost labor to compare the death of this Warriour, with what is delivered therein concerning the sufferings of the Messiah. Everyone not judicially blinded must needs see that there is no affinity between them.

The fifty third Chapter of Isaiah is acknowledged by their Targum and sundry of the principal Masters of their faith to be a Prophesy concerning him, and we shall afterwards undeniably prove it so to be. Now the Person there spoken of, is one, whom the Jews are to reject and despise, whom God is to a • flict and bruise, by causing the sins of the whole Church to meet upon him. One who by his sufferings is to fulfill the pleasure of the Lord, making his Soul an Offering for sin, justifying the Elect, and conquering Satan by his Death. This ficti •• ous Messiah is to be honored of all the Jews, to raise Armies, to fight a Battle, and therein after the manner of other men to be slain. So that a story was never worse told, nor to less purpose. No other use can be made of it, that I know of, but only to consider in it the blindness of poor obstinate sinners given up unto hardness of heart, and a spirit of folly, for the rejection of him whom God sealed, anointed, and sent to be the Savior of the world. Leaving them therefore in the embraces of this cloud, we may consider the other expected Messiah, whom they call Ben David, in whom principally they place their confidence.

[§ 18] The Endless Fables of the Jews about their Messiah, as they have been in part discovered by others, so I design not here at large to recount them. The chief Masters of them in the Talmud are full of disputes and contradictions about him, and those of after Ages succeed them in their uncertainties. Such will the conceptions of all men be, when they take up fancies and opinions of their own in matters of Divine Revelation. But some things there are wherein they all generally agree, and those relating unto his Person, Work and Office▪ which it shall suffice to give an account of, as answering our present Design. First, Therefore they contend that he shall be a mere man ; and there is nothing that they strive to avoid more then the Testimonies of Scripture which show that the promised Messiah was to be God and man in one Person, as hath been already evidenced. They contend also that he shall be born after the manner of all men, not of a Virgin, but of a married Woman begotten by her Husband. About the place of his birth they are not fully agreed; for although they all acknowledge the Prophesy of Micah about Bethlehem to relate unto him, Chap. 5.2. yet knowing, that Town now to have been desolate for many Generations, and waste without inhabitant, which would seem to prove that he is come already, they contend, that it is said he shall be born at Bethlehem, because he is to spring of David who was born there; for of the Tribe of Judah and Family of David he must proceed; although they have neither distinction of Tribes, nor succession of Families left in the world amongst them. To relieve themselves from that difficulty, they feign that he shall restore unto them all their Genealogies.

About the time of his coming, they are woefully perplexed, as we shall see afterwards. But many tokens they have of it when it doth come; for they heap up, out of some Allegorical passages in the Scripture, such stupendous Prodigies as never were nor shall be in the world. One of the principal of them is the sounding of the great Trumpet which all Israel shall hear, and the world tremble at; from Isa. 27. v. 13. The finding of the Ark and Sacred Fire, which things were talked of in the late Rumours about them, are indeed a part of their Creed in this matter. His Office, when he comes, is to be a King, which he shall be anointed unto by them, when they are gathered together. And the work he is to do, is in War, to fight with Armillus, Gog and Magog, to conquer the Edomites and Ishmaelites, that is the Romish Christians, and Turks or Saracens, and in so doing to erect a glorious Kingdom at Jerusalem: in Peace, he is to Rule righteously, not only over Israel, but also all the Nations of the world if they have any difference amongst them, shall refer all unto his determination and Vmpirage. In Religion, he shall build the Third Temple mentioned by Ezekiel, restore the Sacrifices, and cause the Law of Moses to be most strictly observed. But that which is the head of all, he shall free the Jews from their Captivity, restore them to their own Land, make Princes and Lord's of them all, giving them the wealth of all Nations, either conquered by him, or brought voluntarily unto him; feast them on Behemoth, Zis, and the Wine of Paradise, so that they shall see want and poverty no more.

This is the substance of their persuasion, concerning his Coming, Person, Office and Work. When he shall come, whether he shall live always, or die at an hundred years old, whether he shall have Children, and if he have, whether they shall succeed him in his Throne, whether all the Jews that are dead shall rise at his coming, and their Galgal, or rolling in the earth from all parts of the world into the Land of Canaan shall then happen or no, whether the general Resurrection shall not succeed immediately upon his Reign, or at least within forty years after, or how long it will be to the end of the world, they are not at all agreed. But this, as hath been declared, is the substance of their persuasion and expectation; that he shall be a mere man, and that the Deliverance which he shall effect, shall be by mighty Wars, wherein the Jews shall be always victorious, and that in the Dominion and Rule which they shall have over all Nations, the Third Temple shall be built, the Law of Moses be observed by him and them, and the Noachichal Precepts be imposed on all others. As for any Spiritual Salvation from sin and the curse of the Law, of Justification and Righteousness by him, or the procurement of Grace and Glory, they utterly reject all thoughts about them.

With these Opinions, many of them have mixed prodigious fancies, rendering their [§ 19] estate under their Messiah in this world, not much inferior unto that which Mahomet hath promised unto his followers in another. And some of them on the other hand endeavor to pare off what superfluities they can spare, and to render their folly as plausible as they are able. Wherefore that it may appear what is the utmost height of their conceptions in this matter, and that which the most contemplative persons amongst them fix upon, I shall subjoin a description of him and his Kingdom, in the words of Maimonides, one of the wisest and soberest persons that hath been amongst them since their last fatal dispersion. This man therefore in his Exposition of the tenth Chapter of Tractat. Saned. observing the fond and frivolous imaginations of their Talmudical Masters about the Messiah, gives many rules and instructions about the right understanding of their sayings, to free them from open impieties and contradictions. And hereunto he subjoins, as he supposeth the true Notion of the Messiah and his Kingdom in the ensuing words. As to the days of the Messiah, they are the time when the Kingdom shall be restored unto Israel, and they shall return unto Palestine. And this King shall be Potent, the Metropolis of whose Kingdom shall be Zion; and his Name shall be famous unto the uttermost parts of the Earth. He shall be greater and richer then Solomon, and with him the Nations shall make peace and yield him obedience, because of his Justice, and the Miracles that he shall perform. If any one shall rise against him God shall give him up into his hand to be destroyed. All the Scripture declares his Happiness, and the Happiness we shall have by him. Howbeit nothing in the nature of things shall be changed, only Israel shall have the Kingdom; for so our Wise men say expressly, there is no difference between these days, and the days of the Messiah, but only the subduing of the Nations under us. So indeed says Rab. Samuel, and others of them; 〈 in non-Latin alphabet 〉 : He goes on, In those days Victuals shall be had at an easy rate, as if the earth brought forth Cates and Clothes ; And afterwards, The Messiah shall die, and his Son, and his Sons Son shall reign after him; but his Kingdom shall endure long, and men shall live long in those days; so that some think his Kingdom shall continue a thousand years. But the days of the Messiah are not so much to be desired, that we may have store of Corn and Wealth, ride on Horses, and drink Wine with Music, but for the society and conversation of good men, the Knowledge and Righteousness of the King, and that then without wearisomeness, trouble, or constraint, the whole Law of Moses shall be observed.

[§ 20] This is the sum of the Creed of the most sober part of the Jews concerning the Messiah whom they look and long for; if any are so sober as to embrace it; For the same Author tells us, that there were very few so minded, it may be scarce anoth • r in an Age besides himself; generally they look after nothing but Rule, Dominion, Wealth, and Pleasure. But he, and they all own him as a temporal King, a mighty Warriour, subduing the Nations unto the Jews, a Furius Camillus, or an Alexander, or a Caesar's of Redemption from sin, death and Hell, of Pardon of sin, Justification and Righteousness, of eternal Salvation by him, they know, they believe nothing. Maimonides thinks indeed, that his Kingdom shall long continue, not like Manasseh of late, who supposeth that it might not abide above forty years, and those immediately preceding the Day of Judgment.

[§ 21] It is sufficiently evident that this Opinion and Perswasion of the Jews which is Catholic unto them, and hath been so ever since they rejected the true Messiah, contains an absolute renunciation of the faith of the Church of old, and an utter rejection of all the ends for which the Messiah was promised. I shall not therefore enter here upon a particular refutation of it, for it will occur in our ensuing Discourses. Neither is this the Person about whom we contend with them: nor have we any concernment in him. When he comes, let them make their b • st of him; we have already received the Captain of our Salvation. What also they plead for themselves as the ground of their obstinacy in refusing the True Messiah, must afterwards be particularly discussed. At present therefore, I shall only reflect on those depraved habits of their minds, which in concurrence with occasions and Temptations suited unto them, have seduced them into these low, carnal, and earthly imaginations about the Promised Seed, his Person, Office, and Work that he was to perform.

[§ 22] In things therefore of this kind, Ignorance of their miserable condition by nature, both as to sin and wrath, justly claims the first place. For although, as was by instances before manifested, the Evidence of Truth, and Power of Traditions amongst them, have prevailed with some, to avow the notion of the Sin of Adam and the corruption of our nature thereby, yet indeed there is not any of them, that have a true sense and conviction of their Natural Condition, and the misery that doth attend it. The Messiah, as we have proved at large, was first promised to relieve mankind from that state whereinto they were cast by the Apostasy of Adam the Common Root and Parent of them all. Such as are men's apprehensions of that condition, such also will be their thoughts concerning the Messiah, who was promised to be a Deliverer from it. They who know themselves cast out of the favor of God thereby, made obnoxious unto his eternal displeasure, and disenabled to do anything that shall please him, as being cast into a state of universal Enmity against him, must needs look on the Messiah promised in the Grace, Goodness and Wisdom of God for a Savior and Deliverer, to be One that must by suitable ways and means free them from Sin and Wrath, procure for them the favor of God, enable them to serve him again unto Acceptation, and so bring them at length unto their chief End, the everlasting enjoyment of him. As these things answer one another, and are on both sides fully revealed in the Scripture, so the Church of old who had a due Apprehension of their own condition, looked for such a Messiah as God had promised. Ignorance therefore of this condition, is no small cause of the present Judaical misbelief. What ever may be the estate of other men, about which they do not much trouble themselves, for their parts they are Children of Abraham, exempted from the common condition of mankind by the Privilege of their Nativity; or at least they are relieved by their circumcision, by the pain whereof, they make sufficient satisfaction for any ill they bring with them into this world. That they are dead in Trespasses and Sins, standing in need to be born again ; that they are by nature children of wrath, obnoxious unto the curse of God; that the sin of our first Parents is imputed unto them, or that if it be, that it was of any such demerit as Christians teach, they believe not. Upon the matter they know no misery but what consists in Poverty, Captivity and want of Rule and Dominion. And what should a spiritual Redeemer do unto these men? What beauty or comeliness can he have in him, for which of them he should be desired? What Reason can they see, why they should understand the Promises concerning him in such a way and sense, as that they should not be concerned in them? And this blindness had in a great measure possessed their minds at the first promulgation of the Gospel. See John 8. v. 33, 34. Chap. 9. v. 40, 41. And therefore our Apostle in his Epistle unto the Romans, wherein he deals both with Jews and Gentiles, before he declares the Propitiation that was made, with the Justification that was to be obtained by the blood of Christ, convinceth them all of their miserable lost condition, on the account of sin, Original and Actual, Chap. 1, 2, 3. Untill therefore this Pride, self-fullness, and Ignorance of themselves be taken from them, and rooted out of their hearts, all Promises of a spiritual Redeemer must needs be unsavory unto them. They stand in no need of him, and why should they desire him. An Earthly King that would give them Liberty, Wealth, Ease and Dominion, they would gladly embrace, and have long in vain looked for.

Secondly, Ignorance of the Righteousness of God, both as to what he requireth [§ 23] that a man may be justified before him, and of his Judgment concerning the desert of sin, hath the same effect upon them. Rom. 10. v. 3, 4. The great End for which the Messiah was promised, as we have in part declared, and shall afterwards farther evince, was to make Atonement for sin, and to bring in Everlasting Righteousness, Dan. 9.24. A Righteousness was to be brought in, that might answer the Justice of God, and abide its trial. Of what nature this Righteousness must be, the Scripture declares; and that as well in the Revelation it makes of the Holiness of God, Psal. 5. v. 4, 5. Joshua 24. v. 19. Hab. 1. v. 13. as of the purity and severity of his Law, Deut. 33. v. 2. Chap. 27. v. 26. and the absolute Perfection of his Justice in the Execution of it, Psalm 50. v. 21. An Universal spotless innocence, with a constant unerring Obedience in all things, and that in the highest degree of Perfection, are required to find Acceptation with this Holy and Righteous God. Of the Nature and necessity of this Righteousness the Jews are ignorant and regardless; They and their Masters were so of old, Matth. 5. v. 20. An outside, partial, hypocritical Observance of the Law of Moses, they suppose will serve their Turns. See Rom. 9. v. 31. And indeed there is not anything that more openly discovers the miserable blindness of the present Jews, then the consideration of what they insist upon, as their Righteousness before God. The Faith and Obedience of their Fore-fathers, the Privilege of Circumcision, some outward Observances of Mosaical Precepts, with anxious scrupulous abstinencies, self macerations in fasts, with prayers by tale and number, Sabbath rests from outward labor with the like bodily exercises, are the sum of what they plead for themselves. Now if these things which are absolutely in their own power, will compose and make up a Righteou • ness acceptable unto God, cover all the sins whereof they know themselves to be guilty, to what end should they look for a Redeemer to bring in Everlasting Righteousn • ss, or to make Atonement for sin? Why should they look out in this case for Relief, seeing they have enough at home to serve their turns? Let them that are we •• y and heavy laden seek after such a Deliverer, they have no need of him or his Salvation. According therefore as this building of Self-Righteousness went on and prospered amongst them, Faith in the Messiah, as to the true Ends for which He was promised, decayed every day more and more, until at length it was utterly lost. For as our Apostle tells them, if Righteousness were by the Law, the Promise of the Messiah was to no purpose; and if the Law made things Perfect, the bringing in of another Priesthood and Sacrifice was altogether needless.

[§ 24] So is it also with them as to their Apprehension of the Judgment of God concerning the Desert of sin. The natural notion hereof the vilest Hypocrites amongst them were sometimes perplexed withal. See Isa. 33. v. 14, 15. Micah 6. v. 8. But the generality of them have long endeavored by prejudicate Imaginations, to cast out the true and real sense of it. That God is angry at sin, that in some cases an Atonement is needful they will not deny. But so low and carnal are their thoughts of his severity, that they think anything may serve the turn to appease his Wrath, or to satisfy his Justice, especially towards them whom alone he loves. Their Afflictions and Persecutions, the Death of their Children, and their own Death, especially if it be of a painful distemper, they suppose to make a sufficient Propitiation for all their sins. Such mean and unworthy thoughts have they of the Majesty, Holiness, and Terror of the Lord. Of late also, lest there should be a failure on any account, they have found out an invention to give their sins unto the Devil by the Sacrifice of a Cock, the manner whereof is at large described by Buxtorfius in his Synagoga Judaica. And this also hath no small influence on their minds to pervert them from the Faith of their Fore-Fathers. Let the Messiah provide well for them in this world, and they will look well enough unto themselves, as to that which is to come.

[§ 25] And hence ariseth also their Ignorance of the whole Nature, Use and End of the Mosaical Law, which also contributes much to the producing of the same Effect upon them. To what End the Law was given, whereunto it served, what was the nature and proper use of its Institutions shall be declared as occasion is offered in the Exposition of the Epistle its self. For the present it may suffice unto our purpose, to consider their Apprehensions of it, and what influence they have into their misbelief. In general they look on the Law and their observance of it, as the only means of obtaining Righteousness, and making an Atonement with God. So they did of old, Rom. 9. v. 32, 33, 34. In the observation of its Precepts they place all their Righteousness before God, and by its Sacrifices they look for Atonement of all their sins. That the Law was not given, that the Sacrifices were not appointed for these Ends, that the Fathers of old never attended unto them absolutely with any such Intention, shall be afterwards declared. In the mean time it is evident that this Perswasion corrupts their minds as to their thoughts about the Messiah. For if Righteousness may be obtained, and Atonement made without him, to what End serves the Promise concerning him? But having thus taken from him the whole Office and Work whereunto of God he was designed, that he might not be thought altogether useless, they have cut out for him the work and employment before mentioned. For looking on Righteousness and Atonement with the consequent of them Eternal Salvation, as the proper Effects of the Law, they thought meet to leave unto their Messiah the work of procuring unto them Liberty, Wealth, and Dominion, which they found by experience that the Law was not able to do. But had indeed their Eyes been opened in the knowledge of God and themselves, they would have found the Law no less insufficient to procure by its self an Heavenly than an Earthly Kingdom for them. And against their Prejudicate obstinacy in this matter, doth the Apostle principally oppose himself in his Epistle unto them.

[§ 26] But here by the way, some may possibly inquire, how the Jews, if they look for Atonement and the Remission of sins by the Sacrifices of the Law, can now expect to have their sins pardoned, without which they cannot be eternally saved, seeing they are confessedly destitute of all Legal Sacrifices whatever? Have they found out some other way, or do they utterly give over seeking after Salvation? This very Question being put unto one of them, he answers; that they now obtain the pardon of their Sins, by Repentance and Amendment of Life ; according to the Promises made in the Prophets unto that Purpose; as Ezek. 18. v. 20. And concludes, Quamvis jam nulla sint sacrificia quae media erant ad tanto facilius impetrandam remissionem peccatorum, eadem tamen per poenitentiam, ac resipiscentiam declinando a viis malis impetratur. Although there are now no Sacrifices which were a means the more easily to obtain the forgiveness of sins, yet it may be obtained by Repentance, and a departure from ways of evil. This is their Hope which like that of the Hypocrite is as the giving up of the Ghost. For (1.) It is true, Repentance and Amendment of Life, are required in them who seek after the forgiveness of their sins, and many Promises are made unto them; But is this all that God required, that sin might be forgiven? They are sufficient indeed in their own way and place, but are they so absolutely also? Did not God moreover appoint and require, that they should make use of Sacrifices to make atonement for sins, without which they should not be done away? See Levite. 16. And (2.) What is the meaning of that Plea, that by Sacrifices indeed Remission of sins might more easily be obtained, but obtained it may be without them? Doth this more easily respect God or man? if they say it respects God; I desire to know, if he can pardon sin without Sacrifice, why he cannot do it as easily as with them? or what is he eased of by Sacrifices? If it respect themselves, as indeed it doth, then it may be inquired what it is that they shall be eased of in the obtaining of the Pardon of sins, by the use of Sacrifices; when that is again restored unto them? this can be of nothing but of that which they are now forced to make use of, for that end and purpose, and what is that? Why Repentance and Amendment of Life. If then they had their Sacrifices these might be spared, or at least much in them abated which at present is necessary. This then it seems was the End why God instituted Sacrifices, namely that these Jews might obtain pardon of sin, without either Repentance or Amendment. And this is that which they love as their souls; namely that they may live in their sins, and be acquitted of all Danger by Sacrifices and outward services. (3.) Atonement for sin is expressly necessary, or all the Institutions of Sacrifices for that End of old were vain and ludicrous. At the same time when Sacrifices were in use, Repentance was also required, and therefore not to be a cause or means for the same End, in the same kind with them. And therefore notwithstanding their Pretence of Repentance, no Jew upon his own Principles, can now in the total Cessation of all Sacrifices, obtain either Pardon of sin here, or Salvation hereafter. But to proceed.

Their corrupt carnal Affections have moreover greatly contributed, and yet do so [§ 27] unto their Obstinacy in their Unbelief. Hence have they coined their self-pleasing imaginations about the Messiah, and the work that he hath to do, That He should be a King, and reign gloriously, that his Dominion should be over all the world, and endure throughout all Generations, was promised concerning him from the Beginning. They think much therefore what Advantage this Kingdom may afford unto them, comparing it in their minds with those other Empires which they see in the world. Wealth, Ease, Liberty, Dominion, or a share in Power and Rule are the things that please their carnal minds, and evidently fill them with Envy and Wrath against them by whom they are possessed. These things they look after and hope for; as the only things that are desirable, the only Pledges indeed of the favor of God. No Persons on the Earth have their thoughts more fixed on them then they. As their Oppressions increase, so do their Desires after Liberty and Rule; and they have learned nothing by their Poverty, but to grow in a greedy fierceness after Riches. And when they would at any time set out the care of God towards their Nation, they declare that such a one in such a place was worth so many thousand Crowns, or drove such a Trade, or was in such favor as that he rode in a Coach or Chariot ; as may be seen in the Address of Manasseh unto the English. This Covetousness, and Ambition with Revengefull thoughts against their Oppressors possessing their minds, makes them desire, hope and believe that the Kingdom of their Messiah shall be of this world, and that therein their Enjoyments shall be as large, as what ever now their Fancy can reach unto. And so perfectly are they under the Power of these lusts and earthly desires in this matter, that take away their Hopes of satisfying of them in the good things of this world, that they will on very easy terms bid adieu unto their Messiah, or grant that he is already come. But whilst they are obstinately fixed in the expectation of them, to tell them of a Spiritual and Heavenly Kingdom, wherein the poorest and most persecuted Person on the Earth may have as good an Interest, and enjoy as much Benefit by it, as the greatest Monarch in the world, and you do but cast away your words into the wind.

Secondly, Since the Propagation of the Gospel and its success in the world, Envy, [§ 28] another corrupt Lust, against the Gentile Believers, hath exceedingly perverted their minds, in their Notions about the Messiah. And this they are filled withal upon a twofold account.

First, Upon that of the Spiritual Privileges which they saw claimed by them. That the Gentiles, or Nations of the Earth distinct from Israel, should be Fellow-Heirs in the Promise with the Posterity of Abraham according unto the flesh, was declared by all the Prophets of old. But yet, as we have shown, this was done by them in that obscure manner, in comparison of the Revelation made of it in the Gospel, that the Grace and Counsel of God therein is called a Mystery hid from the Ages that went before. Wherefore when this Design of the Love and Wisdom of God was brought to Light, it filled the Jews who had lost the faith of it with Envy and Wrath. See Acts 13. v. 45, 46, 47, 50. Chap. 22. v. 21, 22, 23. 1 Thess. 2. v. 15, 16. The Stories of all Ages from thence unto this Day testify the same, nor do they yet stick to express these corrupt Affections, as occasion is offered. And this Envy being greatly predominant in th • m hardens them in their imagination of such a Messiah, as by whom the Gentiles may receive no Benefit, but what may accrue unto them by becoming their Servants. They cannot endure to hear unto this Day that the Gentiles should be equal sharers with themselves in the Promise of the Messiah. They would have him unto themselves alone, or not at all. And this keeps up their Desires and Expectations of such an one as they have fancied for their own Ends and Purposes.

[§ 29] Again, Their Envy against the Gentiles is greatly increased and excited by the Oppressions and Sufferings from them which they undergo. This adds hatred and desire of Revenge unto it, which render it impotent and unruly. I speak not now of their present and past sufferings from Christians, which in many places have been unrighteous and inhumane, and so undoubtedly a great occasion of hardening them in their obstinacy, but of their long continued oppressions under the Power of the Gentiles in general. Having been greatly harrased and wasted by them in most Ages, and having a Deliverer promised unto them, they are strongly inclined to fancy such a Deliverance as being peculiarly th • irs, should enable them to avenge themselves on their Old Enemies and Oppressors. And this they think must be done, not by an Heavenly Spiritual King, ruling in the things concerning Religion and the Worship of God, but by one that having a •• ghty Kingdom in this world, shall by force and Power subdue their Enemies under them. Such an one therefore they desire and look for; and how hard it is for them to depose these thoughts unless they are freed by the Grace of God from the •• rn • l Aff • ct •• ns mentioned, is not hard to ghess. And these are some of those especial occasions w • ereby the Jews through their own blindness are hardened in their unbeli • f, and diso •• dience unto the Gospel, whereunto others of the like kind may be added.

[§ 30] This is the Faith and Expectation of the present Jews all the world over concerning the Messiah in whom they place th • ir Confidence. A mere man he is to be; a King over the Jews at Jerusalem, who shall conqu • r many Nations, and so give Peace, Prosperity and Plenty unto all the Israelites in their own Land. But what great matter is in all this? Have not other men done as much or more for their Citizens and People? Can they fancy that their Messiah should be more victorious or successful then Alexander? they dare not hope it. At a Disputation before the Pope and Cardinals at Rome which they have recorded in Shebat Jehuda, they openly professed that they never expected so great glory by their Messiah, as that which they saw them attended withal. And Manasseh confesseth that it is no great or extraordinary matter which they looked for by him. De Resur. lib. 2. cap. 21. Non est, saith he, tantum miraculum si Messias veniat subjugatum regna sibi & imperia multa, cum non raro accidisse videamus ut humiles aliqui abjectique ad regna & imperia pervenerint, terrarumque multarum Domini fierent. It is no such Miracle that the Messiah should come and subdue many Kingdoms and Empires unto himself, seeing it often falls out that men of mean and abject condition, do come unto Kingdoms and Empires, and are made Lord's of many Countries. It is so indeed; they say nothing of him, but what may be paralleled in the Stories of the Nations of the world, especially considering the shortness of his reign which they begin to think shall not be above forty years.

[§ 31] But do these things answer the Promises made concerning him from the foundation of the world? Is this the meaning of the Promise given unto Adam? Was this the End of the Call and Separation of Abraham? This the intendment of the Promise made unto him, that in his seed all the Nations of the Earth should be blessed? Is this only the importance of it, that towards the end of the world, many of them shall be conquered? Was this the intent of the Oath made unto David, and of the sure mercies confirmed unto him, and his, thereby? Do all the Promises in the Prophets, set out in words glorious and magnificent, end in a Warri • ur, inferior it may be unto many of those whose destruction they Prophesied of? Or is not this rather a way to expose the whole Old Testament unto scorn and reproach, as making the Promises thereof not to extend unto that Glory, which in others the Penmen of it despised; or at least to regard only things of the same nature with them? Was this the Expectation of the Fathers of old? Is this that which they desired, prayed for, longed for, esteeming all the Glory of their present Enjoyments as nothing in comparison of it? What is in this Messiah that he should be the Hope and Desire of all Nations? Did God set him forth as the great Effect of his Love, Grace, Goodness and Faithfulness towards them, and then bring forth a Military King, in whose exploits they were not all to be concerned? Was the Church in travail for so many Generations to bring forth this Fighter? Had they no Eye of old unto Spiritual and Eternal things in the Promise of the Messiah ? Of late indeed Josephus Albo tells us that the Doctrine of the coming of the Messiah is not fundamental; And Hiliel of old maintained that Hezekiah was the M • ssiah ; He should have been so, saith another, had he composed a Song unto God. Barcosba a seditious Negromancer is the Messiah, says R. Akiha ; He shall come, it may be, immediately before the Resurrection saith Manasseh. But do these thoughts suit the Faith, Hope, Prayers, and Expectations of the Church of old? Do they answer any one Promise of God concerning him? No man not utterly unacquainted with the Scripture can give the least countenance unto such imaginations.

What all this while is become of the work everywhere in the Scripture assigned [§ 32] unto the Messiah? Who is that cast off unto? Who shall break the Serpents Head? Who shall take away the curse that entered on Sin? Who shall be a blessing unto all Nations? To whom shall the Gentiles be gathered to be saved by him? Who shall be a Priest after the Order of Melchizedek? Who shall have a Body prepared him to offer instead of the Sacrifices of the Law? Who shall have his hands and feet pierced in his suffering, and his Vesture parted by Lot? Who shall make his Soul an Offering for sin? Who shall be bruised, grieved, and afflicted by God himself, because he shall bear the Iniquities of his People? Who shall make Atonement for Transgressors and bring in everlasting Righteousness? Who shall forever make Intercession for Transgressors? And who shall sit at the Right Hand of God in his Rule over the whole world? All these things and sundry others of the like kind, are openly and frequently promised concerning the true Messiah, whereof not any of them is to be accomplished in or by him whom they look for. But these men indeed take a way to destroy all Religion, and to turn the whole Bible into a story of earthly things, without either Life, Spirit, or Heavenly Mystery in it.

It is acknowledged that there are many Promises of Mercy and Glory unto the [§ 33] Church in the Days of the Messiah expressed in Words, whose first literal sense represents things outward and temporal. And there is a threefold Interpretation of them contended for. The first is that of the Jews, who would have them all understood according unto their literal importance, without the allowance of any Figure or Allegory in them. But nothing can be more vain then this imagination; nor do they make use of it, but where they suppose that it will serve their present design. For whereas the Wisest of them do grant, that in the days of the Messiah the Nature of things shall not be changed, but only their use, many of these Promises in their first literal sense, import a full and direct alteration in the Heavens and Earth and all things contained in them. So Isa. 11. v. 6, 7, 8. Lions, Bears, Leopards, Cockatrices, Asps, Calves, and young Children are said all to live, feed, and play together. And Chap. 60. v. 7. That the Flocks of Kedar, and the Rams of Nebaioth should minister unto the Church; ver. 16. that they sho • ld suck the Milk of Kings ; and ver. 19. that the Sun should no more give light by day; and yet ver. 20. that it should no more go down. Chap. 65. v. 17. That new Heavens, and a new Earth shall be created, and that the old shall be remembered no more; that Trees and Fields shall rejoice and clap their hands for gladness; with other things innumerable in the same kind. Now if they grant, as they must, unless they intend to expose all Sacred Truth to the scorn and contempt of Atheists, that these expressions are figurative and Allegorical, they must do the same in all other Promises of earthly things, as of Peace, Plenty, Victory, long Life, Dominion, Wealth and the like, being set out in the same kind of Allegorial Expressions. At least they cannot make them in the strict literal sense of the words the object of their Faith and Expectation, unless they can by some infallible rule declare, what is figuratively to be understood in them, what properly, or which Promises are expressed Allegorically, which not. And this they can never do. The Event therefore is the only infallible Interpreter of the meaning of such Prophetical Predictions; what ever precedes that, is but conjecture. Wherefore,

[§ 34] Secondly, Some interpret all these Promises and Prophesies Spiritually, without the least respect unto those outward terrene things, which are made use of in figurative Expressions only to shadow out those spiritual, heavenly, and eternal things which are intended in them. And indeed this way of Interpretation which Calvin follows in all his Commentaries, is attended with great probability of Truth. For the main Ends and work for which the Messiah was promised, being as we have proved Spiritual and eternal, and whereas it is evident, that many promises of things relating unto him, and the condition of them that believe in him are Allegorically expressed (it being the constant way of the Old Testament to shadow out spiritual and heavenly things, by things earthly and carnal,) this way of interpreting the Promises, seems to have great countenance given unto it, both from the nature of the things themselves, and the constant tenor of the Prophetical Style. According unto this Rule of Interpretation, all that is foretold in the Psalms and Prophets, of the Deliverance, Rest, Peace, Glory, Rule and Dominion of the Church, of the subjection and subserviency of Nations, Kingdoms, Rulers, Kings and Queens thereunto, intends only either the Kingdom of Grace, consisting in Faith, Love, Holiness, Righteousness and Peace in the Holy Ghost, with that spiritual Beauty and Glory which is in the Worship of the Gospel; or the Kingdom of Heaven its self where lies our Happiness and Reward. And indeed this Interpretation of the Promises, as in respect of many of them it is evidently certain, true, and proper, they being so expounded in the Gospel itself; so in respect of them all, it is safe, and satisfactory to the souls of Believers. For they who are really made partakers of the spiritual good things of the Messiah, and are subjects of his spiritual Kingdom, do find and acknowledge, that Liberty, Rest, Peace and Glory, those durable Riches therein, as they are abundantly content withal, what ever their outward condition in this World may be. And unto this Exposition, as to the main and prime intendment of the Promises, the whole Doctrine of the Gospel gives countenance.

[§ 35] Thirdly, Some acknowledging the Kingdom of the Messiah to be Heavenly and Spiritual, and the Promises generally to intend spiritual and heavenly Glory and Riches, that is, Grace and Peace in Christ Jesus, do yet suppose moreover that there is in many of them an intimation given of a blessed, quiet, peaceable, flourishing estate of the Church through the power of the Messiah, to be in this world. But this they do with these limitations. (1.) That these Promises were not made unto the Jews as they were the seed of Abraham according unto the flesh, primarily and absolutely, but unto the Church, that is the children of Abraham according unto the Promise, Heirs of his Faith and Blessing. That is, they are made unto all them who receive and believe in the promised Messiah, Jews and Gentiles, with whom as we have proved, the Privilege of the Church, and interest in the Promises was to remain. (2.) That the Accomplishment of these Promises is reserved unto an appointed time when God shall have accomplished his work of severity on the Apostate Jews, and of Trial and Patience towards the called Gentiles. (3.) That upon the coming of that season, the Lord will by one means or other, take off the Veyl from the eyes of the Remnant of the Jews, and turn them from ungodliness unto the Grace of the Messiah ; after which, the Jews and Gentiles being made one Fold under the great Shepherd of our souls, shall enjoy Rest and Peace in this world. This they think to be intimated in many of the Promises of the Old Testament, which are brought over unto the use of the Church as yet unaccomplished, in the Book of the Revelation. And herein lies all the Glory which the Jews can or may expect, and that only on such terms, as yet they will not admit of. But these things must all of them be spoken unto at large, when we come to answer the Objections which they take from them, unto our Faith in Jesus Christ.

That which above all things manifests the Folly and Irreligion of the imagination [§ 36] of the Jews, about the Person and Work of the Messiah, is the Event. The true Messiah is long since come, hath accomplished the work assigned unto him, made known the nature of the first, and consequent Promises, with the Salvation that he was to effect, no way answering the expectation of the Jews, but only in his Genealogy according unto the flesh. And this is that which is the second Supposition, on which all the Discourses and Reasonings of the Apostle in his Epistle to the Hebrews is founded, and which being absolutely destructive of the Judaical Infidelity, shall be fully confirmed in our ensuing Dissertations.

Exercitatio XII.

[§ 1] THE second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them, and which he lays as the foundation of all his Arguments, is, that the Messiah whom we have proved to have been promised from the foundation of the world, was actually come, and had finished the work appointed for him, then when he wrote that Epistle. This the Jews pertinaciously deny unto this very day, and this denial is the center wherein all the lies of their unbelief do meet; and hereupon in a miserable deplorable condition do they continue crying for, and expecting his coming, who came long since, and was rejected by them. Now this being the great difference between them and Christians, and that such an one as hath a certain influence into their Eternal condition. As they have endeavored to invent evasions from the force of the Testimonies and Arguments, whereby our Faith and Profession is confirmed; so are we to use diligence in their vindication and establishment; which we hope to do unto the satisfaction of the sober and godly wise in our ensuing Discourse.

[§ 2] The first great Promise of the Messiah at large insisted on before, declared only his coming; and the end of it in general. This Promise was recorded 〈 in non-Latin alphabet 〉 , Psalm. 40.8. or, as our Apostle, Heb. 10.7. 〈 in non-Latin alphabet 〉 ; in the beginning, head, or first roll of the Book of God, namely, Gen. 3. as a stable foundation of all the rest that ensued. And it respected all the posterity of Adam, that they might have a refuge whereunto to repair in all their distresses. When the care of it, and respect unto it, and faith in it were rejected by the world, 〈 in non-Latin alphabet 〉 , Acts 14.16. God left it unto the ways of its own choosing, to shift for its self; and in his Sovereign Grace and Pleasure renewed the Promise unto Abraham with a restriction and limitation of it unto his Family, as that which was to be separated from the rest of mankind, and dedicated to the bringing forth of the Messiah in the appointed season, as we have declared. Upon the giving of that Promise, with the Call and Separation of Abraham, wherein the Church became in a special manner visible, there wanted nothing to confirm the faith, and fix the expectation of those that desired his coming; but only the determination of the time wherein he should so do.

And this was necessary upon a double account: (1.) That those who were to live before his Advent, or appearance in the flesh, might not only by faith, see his Person afar off, and be refreshed, as Cant. 2.8. but also, Behold his Day, or the time limited and prefixed unto his coming, and rejoice therein; and that not only as Abraham who knew that such a day should be▪ John 8.56. but also those who had a certain day so limited, as that by diligent enquiry, 1 Pet. 1.11. they might take some especial prospect of it. (2.) To guide them who were to live in the days of the accomplishment of the Promise, unto a more earnest expectation of him, and desire after him, as Daniel had for the return of the People from the Captivity, when he understood by Books, that the time limited for it was accomplished, Dan. 9.2, 3. Accordingly it came to pass, for from hence it was, that at that season when he was to be exhibited, all men were in expectation of him, and prepared thereby to inquire after him, Luke 3.15.

Now this determination of time inquired after, was first made by Jacob, Gen. 49.8, [§ 3] 9, 10. accompanied with a signal demonstration of one especial person, from whom the Messiah was to proceed, even in the Family of Abraham himself; such another restriction also, and but one, ensued, when that privilege which originally rested in Abraham and his family, and afterwards restrained unto Judah and his posterity; and lastly, confined unto David and his offspring, was ever after left at large unto any branch of that Family. And this I mention by the way, to prevent any difficulties about his Genealogy. For as in the very first instance of the Regal Succession in the house of David there was no respect had to the Primogeniture, 1 Kings 2.22. So there was no necessity that the Messiah should spring from the reigning Family, although he did so; but only that he should be of the Seed of David. For as after the Promise given unto Abraham, the Messiah might have sprung from any Family whatever of his posterity by Isaac, until the limitation made by Jacob unto the person of Judah ; and after that limitation, might have done so from any Family of his Tribe or Posterity, until the confienment of that privilege to the person of David ; so no restriction or limitation being afterwards added, his production by any person of his Posterity, whether in a nearer or further alliance, to, or from the Reigning Line, was all that was included in the Promise. To return, the words of the place above quoted are, Judah thou art be whom thy Brethren shall praise; thine hand shall be in the neck of thine enemies; Thy Fathers children shall bow down before thee. Judah is a Lions whelp from the prey, my Son, thou art gone up, he stooped down, he couched as a Lion, and as an old Lion who shall rouse him up, 〈 in non-Latin alphabet 〉 ; The Scepter shall not depart from Judah, nor a Law-giver, or Scribe, from between his feet until Shilo come; and to him the gathering of people ; These last words are the seat of our Argument, the former therefore we shall no otherwise consider, but as they give light and evidence to their interpretation.

The great Masters among the Jews are exceedingly perplexed with this Testimony, [§ 4] and have therefore invented endless ways for the enervating of it, openly and loudly contradicting one another, almost about every word in the Text: Some would evade the sense of it, by interpreting 〈 in non-Latin alphabet 〉 , to be only a Rod, of correction, say some, of supportment say others; and 〈 in non-Latin alphabet 〉 , they would only have to be a Scribe, such as they fancy their present Rabbins to be. Some by 〈 in non-Latin alphabet 〉 , understand the person of Judah unto whom they ascribe I know not what pre-eminence, and not his Family and Tribe. Some would have 〈 in non-Latin alphabet 〉 to be separated from 〈 in non-Latin alphabet 〉 , that follows, because of the accent Jethib, and to signify forever. Some by the Shilo would have David intended, some Ahijah the Prophet, some the City Shilo, and most know not what. 〈 in non-Latin alphabet 〉 , some would have to be destruction, some instruction and obedience: And on everyone of these cavils, do they build various interpretations, and provide various evasions for themselves, all which we shall either obviate or remove out of the way in the ensuing Discourse.

It were endless to consider all their several Expositions, and useless, because they are [§ 5] fully confuted by one another. And what ever seems of importance, in any of their exceptions, will be fully answered in our Exposition and vindication of the Text and Context. Only to give the Reader a specimen of their Sentiments, I shall briefly consider the sense and Exposition of one of them; and he of such reputation that he hath generally obtained the name of 〈 in non-Latin alphabet 〉 , the Wise. And this is R.A.B. Meir, Ibn Ezra. And that we may the better see the perverseness of this man, and therein of his followers, I shall briefly give an account of the Exposition of Rashi his Companion in Annotations on the Pentateuch, in their Rabbinnical Bibles. First, By 〈 in non-Latin alphabet 〉 , Scepter, he understands Rule and Government ; as he doth Scholars in the Law, by 〈 in non-Latin alphabet 〉 , from these words 〈 in non-Latin alphabet 〉 , from between his feet ; expressing as he conceived the posture of Disciples. By Judah, he understands the House of David, the Ruling Family amongst them, the Authority whereof was preserved in the 〈 in non-Latin alphabet 〉 , or Heads of the Captivity whilst they were in Babel ; And on these words, 〈 in non-Latin alphabet 〉 , waving all the former trivial exceptions, he adds expressly 〈 in non-Latin alphabet 〉 , Untill the Shilo come, that is Messiah the King, to whom that Kingdoms belongs, as the words are interpreted by Onkelos in his Targum, and in Midrash Agadah, and 〈 in non-Latin alphabet 〉 , he expounds 〈 in non-Latin alphabet 〉 , the collection or gathering together of the people so agreeing with the Targum, and the the truth in the most material passages of the Text.

[§ 6] But Ibn Ezra, as we observed, is otherwise minded; and in him, we have an example of the willful blindness of the residue of them, who will not endure the light of that Conviction which is tendered unto them in this Testimony. First, By Shebet, he grants Rule to be intended, or preeminence above others, being then somewhat more modest then their latter Masters. This saith he, shall not depart from Judah, 〈 in non-Latin alphabet 〉 until David come ; and why David? 〈 in non-Latin alphabet 〉 for he was the beginning of the Kingdom of Judah. So that it seems the meaning of the words is, that the Scepter shall not depart, until the Scepter come ; that is, they should have rule, until they had rule, For as himself well observes, the Kingdom of Judah began in David. But what Scepter had the House of Judah before? Four hundred years the people were ruled under Judges, of which but one was of that Tribe. At length a Kingdom was set up in the House of Benjamin ; where was all this while the Scepter of Judah, If that was the space of time designed for its continuance? Two instances he gives hereof. First, 〈 in non-Latin alphabet 〉 , The Standard of Judah marched first in the Wilderness ; 〈 in non-Latin alphabet 〉 , Again, God said, Judah shall go up first. But what was this to a Scepter and a Law-giver? The first belonged only unto the order of the Tribes in the Wilderness, whilst Moses was Prince of the Tribe of Levi, and afterwards Joshua of the Tribe of Ephraim ; nor was that privilege, if any it were, peculiar unto Judah, but common to the other Tribes joined with him. The other was only an occasional Expedition, wherein the especial concernment of Judah lay; which gave him no power nor Sovereignty amongst his Brethren. So that we have here no small instance, how the Wisest of their Masters do befool themselves, in seeking evasions from this Testimony. Of the sense of the following words, abstracting from the design of the whole, he gives a tolerable account, Nor a Law-giver from between his feet. 〈 in non-Latin alphabet 〉 , Mechochek is a Scribe, who engrosseth anything on a Roll or Books, 〈 in non-Latin alphabet 〉 and that expression of from between his feet, is taken from the common custom of such Scribes, to sit at, or between the feet of the Prince ; namely, to record and enroll the Laws of his Kingdom. Although the phrase of speech seems to incline to another sense, but about this we will not differ with him.

[§ 7] He next proceeds to the interpretation of the word Shilo, which before he applied unto David ; and to show the uncertainty and wanderings of all them who reject the true and only intendment of the Holy Ghost in this expression, he gives us the various opinions of his Masters, not knowing, himself what to adhere unto. 〈 in non-Latin alphabet 〉 ; some, he says, there are who interpret it from the Syriac, as it were as much, as 〈 in non-Latin alphabet 〉 unto him, or cujus omnia. But this yields him no advantage. Sundry learned men suspect some such sense in the word, or derivation of it; 〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉 ; and the Translation of the LXX. reading 〈 in non-Latin alphabet 〉 , seems to have had respect thereunto. But then the Messiah is signally denoted, whose the Kingdom was; whom the Promises especially respected, and to whom the gathering of the people was to be. Some, he adds, derive it from 〈 in non-Latin alphabet 〉 , which signifies the Embryo in the Womb ; and in allusion hereunto many interpret the word his Son ; from 〈 in non-Latin alphabet 〉 , which is as much as 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 the second Birth, or certain Membranes of the Womb: and he adds afterwards, that 〈 in non-Latin alphabet 〉 , may be as much as 〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉 . But yet neither can he hence obtain anything towards his design. Wherefore, he proceeds, some expound it of the City Shilo, and then they interpret 〈 in non-Latin alphabet 〉 shall come, 〈 in non-Latin alphabet 〉 , as that, the Sun cometh ; that is, sets, or goes down, Eccles. 4. that is, 〈 in non-Latin alphabet 〉 until the end of Shilo come; for so it is written, he rejected the Tabernacle at Shilo; and chose David his servant. But it is evident unto all who use the least attention unto these things, how forced, indeed foolish this Exposition is: until Shilo come ; that is, until the City Shilo be deserted, or forsaken, or destroyed, so that, until it comes, signifies, when it shall be no more : The application of that word to the setting of the Sun, 〈 in non-Latin alphabet 〉 and the Sun goeth down, is clearly from the nature of the thing itself; and the preceding words, 〈 in non-Latin alphabet 〉 , the Sun riseth, but thence to draw it here to express the destruction of a City ; in which sense it is never used, is a Conceit purely Rabbinical. Besides, we have shown already that Scepter and Law-giver could in no sense be said to abide with Judah until David came; for before his days that Tribe had no especial interest in Government at all. But this catching at relief from a word, no way suited to contribute the least assistance in the case in hand, is as strong an Argument of a desperate sinking cause, which rather than men will forego, they will reach after helps from the shadow of the least twigg that seems to be nigh unto them. I shall not contend with him about what he nextly asserts, namely that this until ; doth not prove the ceasing of Rule and Government when the Shilo comes. Its enough for us, that it was not to cease before it came, as shall further be manifested in our ensuing Explication and Vindication of this Prophesy. I have only by the way more particularly considered the Evasions of this man, who is called amongst the Masters of the present Judaical Profession, the Wise, that the Reader may know what thoughts to entertain concerning the Expositions and Objections of others of them, who have not attained that reputation.

The subject here spoken of is Judah ; and that not as merely declaring the person of [§ 8] the fourth Son of Jacob ; but the Tribe and Family that sprang, and was to spring from him. So are the whole Tribes everywhere called in Scripture by the name of him from whom they sprang; and that principally from the Prophesy and Blessing in this Chapter, wherein the common stream of Patriarchal blessing, hitherto running in one channel, is divided into twelve branches ; each Son▪ of Jacob being constituted a distinct spring of Benediction unto his posterity.

Now that the Tribe of Judah and not his person, but only as from him the whole received its denomination, and as he is included therein is intended in this Prophesy, is evident. For (1.) The things mentioned in this great Patriarchal Benediction were such, as should befall the Posterity of his Children, to whom he spake 〈 in non-Latin alphabet 〉 in the latter days ; or in the end of the days, as were all the blessings of them that went before Jacob also. Now that expression in general signally denotes the times of Messsiah, as we shall afterwards declare, and as hath in part already been made manifest. And as it relates in particular unto any of the Tribes, it denotes the whole continuance of their times until that season should be accomplished. So that it cannot be restrained unto the persons of any of them. (2.) Nothing that is spoken of any of the rest of the Sons of Jacob, belonged unto them personally, no though it had its foundation in their persons, or in an allusion unto their personal Actings. Thus the dividing of Simeon and Levi in Jacob, and the scattering of them in Israel, belonged not unto their persons, though what befell their posterity of that nature, had a special eye unto their personal miscarriage, v. 5, 6, 7. Neither was anything here spoken of Judah in any measure fulfilled in his person, who spent his days in Egypt, without any pre-eminence among his Brethren, or Rule with Conquest, and terror like a Lion over others. It is then the Family, Tribe, or Posterity of Judah that by that name is here intended.

Now this Tribe of Judah may be considered either absolutely in its self, as it was in [§ 9] its separated stations and condition in the Wilderness, without the mixture of any not of his posterity, or with respect unto that accession which was afterwards made unto it occasionally from the other Tribes. And this was fourfold: First, From the Lot of Simeon falling within its lot in the first inheritance of the Land, Josh. 19.1. whence that Tribe, though still keeping its distinct Genealogy, was reckoned unto Judah, and became one people with them. Secondly, By the cleaving of the Tribe of Benjamin, whose lot lay next unto it, and mixed with it in the very City of the Kingdom, to the reigning house of David in the fatal division of the people, 1 Kings 12.20, 21, 27. upon which both those Tribes were after called by the name of Judah, v. 20. and the people of both 〈 in non-Latin alphabet 〉 Judaei or Jews. Thirdly, By the falling off of the Tribe of Levi, with multitudes of other good men unto it out of all the Tribes of Israel, upon the Idolatries and persecution of Jeroboam, 2 Chron. 11.13, 14, 15, 16, 17. verses, by which means that one Tribe quickly became more numerous and potent then all the rest. Fourthly, By the mixture and addition of those great numbers which out of all the Tribes of Israel joined themselves unto them upon their return from Babylon, and the restitution of the Worship of God amongst them in its proper place. Now it is Judah with all these accessions that is intended in this Prophesy and Benediction, yet so, as that in many things, as namely, in the production of the Messiah, the natural Genuine Off-spring of Judah was still to have the pre-eminence.

[§ 10] That which is foretold concerning this Judah is that it should have 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a Scepter, and Law-giver, or a Writer of Laws for others observation. That Rule, Power and Government are hereby intended, shall be afterwards evinced. What time this should come to pass, is not limited, only after it did so; it was not to cease until the Shilo came. The foundation of the execution then of this Promise, in the erection of Polity and Government in that Tribe, was not laid until about six hundred and twenty years after this time. So certain is that which we before observed, that this Patriarchal Benediction concerned not the persons of his Sons, and their then present condition, but that of their posterity in the latter days. And this was done, when the Kingdom was given to David of the Tribe of Judah. Neither is the kind of Government or Rule, which should be erected in that Tribe, expressed in the words; only a Rule and Polity is promised unto it; or that they should be a people having the Principle of Rule or Government in and among themselves. Whilest they continued such, the Scepter and Scribe departed not from them; and this they did as with great variety in the outward form of Goverment, though the Law and Polity amongst them were still the same: so not without some intercision of Rule until the time specified was accomplished. And where the Law and Polity are still the same; Accidental alterations in the Modes and manner of Governing, make no Essential Change in the State of the people, or nature of the Government. Thus the first Constitution of Rule in that Tribe, was in a way of Government absolutely Monarchical ; This being imprudently managed by Rehoboam, lost the ten Tribes who would never afterwards submit unto the Regal Family of Judah. Its retrival after an intercision made of it in the Babylonish Captivity was Ducal, or by an honorary President, with a mixture both of Aristocracy, and of the power of the p • ople. Upon the ceasing of these Rulers extraordinarily called, the Aristocracy in the San ••• drin prevailed; whereunto succeeded a mixed Monarchy in the Hasmonaeans into their power and place, their interest being ruined by intestine Divisions, Herod by craft and external force intruded himself.

Neither did his Usurpation make any Essential Change in the Rule or Polity of the Nation; Although in his own person he were a Forreigner: for even during the turbulent Government of the Herodians, with the interposition of the Roman Arms, the Nation with that which constitutes a people, its Laws and Polity, was still continued though the Administration of Superior Rule was not always in the hands of Jews. In this state things continued amongst them until the destruction of the Commonwealth by Vespasian, and of the City and Temple by Titus ; only as a presage of the departure of Scepter and Scribe, the power of Judgment as to the lives of men was some years before taken from the Sanhedrin, John 18.31.

[§ 11] By this fixation of Rule in general in Judah, we are freed from any concernment in the Disputes of Learned men, about the precise time of the departure foretold. And indeed if anything be more intended in this prediction, but only that the Tribe of Judah should continue in a National Political State, with Government in its self, it will be utterly impossible to determine exactly and precisely upon the accomplishment of this Prophesy. Some would fix it on the conquest of Jerusalem by Pompey, during the time of Hircanus, and Aristobulus the Hasmonaeans ; not many years after which the Shilo came; which small remnant of time as they suppose, impeacheth not the truth of the prediction, for in that action of Pompey, Cicero declares the Nation conquered: Orat. pro Flacc. victa est, elocata, servata. But if this might suffice for the departure of Scepter and Scribe, much more might the former Conquest by the Babylonians do so; which yet by all men's consent it did not. Besides, the Nation was left free by Pompey unto its own Laws and Policy, as were many other Nations subdued by him 〈 in non-Latin alphabet 〉 , says Appianus, he left some of the conquered Nations free to their own Rule and Laws ; among whom were the Jews. Some fixed the period in Herod an Idumaean, a stranger to Judah, only a Proselyte; on which account we have many contests managed by Baronius, Scaliger, Casaubon, Bulinger, Montacue, Pericus, A Lapide, Cappel, Scultetus, Rivet, Spanhemius, and others innumerable.

But granting Herod to have been an Idumaean, as he was undoubtedly by Extract, and that Nation not to have been incorporated into Judah upon the Conquest made of it by Hircanus, only that he was in his own person a Proselyte, why the Scepter should anymore depart from Judah, because of his reign, then it did in the days of the Hasmonaeans before him, who were of the Tribe of Levi, I see no reason. The Government and Polity of the Nation was that of the Jews, whoever Usurped and enjoyed the place of Supreme Rule. As in the Roman Empire the Rule and Government was that of the Romans, though Philip an Arabian, Maximinus a Thracian, and sundry others Foreigners, were Emperors amongst them. One would salve the difficulty of the Hasmonaeans and Herodians by affirming that the supreme power of the Nation in their days was in the Sanhedrim ; the greatest number of the persons whereof it was constituted, being always of the Tribe of Judah, as the Talmudists constantly affirm. But neither are we concerned herein. The Government as hath been manifested was still in and of the Tribe of Judah, with the fore-mentioned accessions denominated from it, until the destruction of the Country, City and Temple by Vespasian and Titus, which is all that in the prediction is intended. And that was the precise season aimed at, especially if we suppose as rationally we may, that 〈 in non-Latin alphabet 〉 , is to be repeated, 〈 in non-Latin alphabet 〉 , and to respect the last clause of the prediction, and to him the gathering of the Nations ; which was accomplished signally before the final ruin of the Church and State of the Jews according as Christ himself foretold, Mat. 24.14.

Now because some fix the departure of the Scepter and Law-giver unto the removal of [§ 12] the Sanhedrin, it may not be amiss to declare in our passage, what that Sanhedrim was, and what the power wherewith it was entrusted, and this briefly, Because it is a subject that many Learned men have labored in. The name 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 Sanhedrin or Sanhedrim is taken from the Greek, 〈 in non-Latin alphabet 〉 sometimes signifies the place where the Senators meet, the same with 〈 in non-Latin alphabet 〉 ; as in Herodian, 〈 in non-Latin alphabet 〉 . They assembled not in the accustomed Council House, but in the Capitol, the Temple of Jupiter. But most frequently it is taken for cons • ssus Judicum, an Assembly of Judges. A court made up of many Assessors ; whence the Areopagum, that is, the Court of Judges, is so called in Aeschines. 〈 in non-Latin alphabet 〉 is an Assessor in such a Court; and 〈 in non-Latin alphabet 〉 , is such an Assembly of Magistrates or Princes, as they call corona considentium, such as the Sanhedrim was. And this name of Sanhedrim though it be plainly a Greek Word, a little corrupted as is the manner of the Jews in their use of them, is frequently used in the Targum of the Hagiographa, which places are collected by Elias in Tishbi. Some of the Jewish Masters would have it to be a word of their own language, whence they invent strange Etymologies of it, which are some of them mentioned by Buxtorf. Lex. Tal. Coll. 15 13. in Aruth they would have derived from 〈 in non-Latin alphabet 〉 ; haters of gifts ; not knowing doubtless that doronoth was a Greek, and no Hebrew, word.

The first appointment of this Court, the Original of this Consessus Judicum is recorded, [§ 13] Numb. 11.16. where by God's order, LXX. Elders are called and designed to join with Moses in the rule of the people, and are instructed with Gifts to fit them for that purpose. The continuance of this with the institution of other Courts depending thereon is enjoined the people, Deut. 16. Some say the first LXX. were of them who had been Officers over the people in Egypt, and had suffered for them; whom thou knowest to be the Elders of the people and Officers over them. 〈 in non-Latin alphabet 〉 ; and 〈 in non-Latin alphabet 〉 , in the New Testament, Elders and Elders of the people. Others think these had been Elders and Officers of the people, before in Criminal and Civil Causes; But now were absolutely joined with Moses in all. These with him made up LXXI. which was the constant number afterwards.

The principal things recorded concerning this Court of Elders, or Judges ; are [§ 14] (First,) Their Orders, namely, that there was one that always presided amongst them, whom they called 〈 in non-Latin alphabet 〉 , the Prince, and 〈 in non-Latin alphabet 〉 , the Excellent, who supplied the place of Moses. And on his right hand sat he, whom they called 〈 in non-Latin alphabet 〉 , the Father of the House of Judgment, or consistory, who gathered the suffrages of the Assessors. By whom stood two Scribes 〈 in non-Latin alphabet 〉 , Scribes of Judgments, one on the right hand of the Prince, the other on his left; one whereof wrote down the sentences of them who condemned, the other them who absolved the persons that were to be judged. There belonged also to the Courts two Criers, and two who received the Alms that was given by them who were absolved. Before them at some distance sat these wise men, out of whom the number of the Sanhedrim when any died, or were removed, was to be supplied.

Secondly, The place of their meeting ; which usually and ordinarily was at Jerusalem, [§ 15] 〈 in non-Latin alphabet 〉 , in a Chamber of hewed stones, where the Judges are sometimes called by them 〈 in non-Latin alphabet 〉 , The Wise men of the stone Chamber. Although it may be, no more is intended in that expression but that it was a Magnifick Stately Place, or building, such as usually are made of stones hewed and carved. And they tell us that this place was built nigh the Temple, part of it being on the Holy Ground, and part on that which was profane and common. Whence also it had two doors, one on the sacred side, by which the Prince and the Assessors entered, the other on the profane, by which criminal persons were brought in before them by their Officers. So Talmud in Joma. And this some take to be the place where our Lord Christ was judged, John 19.13. They sat down in the Judgment Seat in the place that is called 〈 in non-Latin alphabet 〉 ; that is 〈 in non-Latin alphabet 〉 , the place built and raised up with hewed or squared stones. For that 〈 in non-Latin alphabet 〉 doth not signify merely the pavement, as we translate it, or the floor of the place, the Apostle manifests by adding that in the Hebrew it is called Ga • batha, 〈 in non-Latin alphabet 〉 , in the Hebrew ; for although the word have a Syriac termination according to the corrupt pronunciation of the Hebrew in those days among the people, yet the Original of it is Hebrew ; and the Syriac renders it here, 〈 in non-Latin alphabet 〉 , and reads not 〈 in non-Latin alphabet 〉 , now this signifies an High-Place, or a place built up on all sides and exalted, such as the Roman 〈 in non-Latin alphabet 〉 , or Judgment Seats were placed in. But this might be an alike place to the other; for I much question whether the Roman Governor sat in Judgment in the meeting place of the Sanhedrim.

[§ 16] Thirdly, The Jews treat much of the Qualification of the persons, who were to be of the number of the Assessors of this Court. For First, They were to be of the Priests, Levites, or Nobles of Israel ; that is principal men in the Common-wealth: yet none were admitted into their number merely on the account of their Dignity or Offices; not the King, not the High Priest, unless they were chosen with respect unto their other qualifications. For they, Secondly, Were to be 〈 in non-Latin alphabet 〉 , men of stature, and 〈 in non-Latin alphabet 〉 , men of countenance, or good Appearance to keep up, as they say, a Reverence unto their Office: and they were also to be 〈 in non-Latin alphabet 〉 , men of Wisdom, and 〈 in non-Latin alphabet 〉 men of Age, according to the first institution; and this carried the common Appellation, Elders of the People. They add in Dine M • month, that they were to be 〈 in non-Latin alphabet 〉 , men skilled in the Art of Incantations and Charms to find out such practices; which the Talmudist thought good to add, to countenance themselves, many of whom were professed Magicians. And lastly, they were to be 〈 in non-Latin alphabet 〉 skilled in LXX. Tongues, that they might not need an Interpreter; but fewer I suppose served their turn. They treat also in general that they ought to be men fearing God, hating Covetousness, stout and courageous to oppose Kings and Tyrants if need were.

From this number they exclude expressly persons over old, deformed, and Eunuchs whom they conclude to be cruel and unmerciful, as Claudian doth,

[§ 17] The power of this Court was great, yea, supreme many times in all things among the people; and at all times in most things of concernment. All great Persons and weighty Causes were judged by them. When a whole Tribe offended, or an High Priest, or a King of the House of David, by these were their Causes heard and determined. They had power also to determine about Lawful War. They had two sorts of War, 〈 in non-Latin alphabet 〉 , Commanded War. Such they esteemed War against the Nations of Canaan, against Amalek, against any Nation that oppressed Israel in their own Land; and this kind of War, the King at any time of his own accord might engage in. And they had 〈 in non-Latin alphabet 〉 , War permitted only; as War for security and enlargement of Territories, which could not be engaged in at any time, but by consent, and upon the Judgment of this Court. The Enlargement of the City of Jerusalem, the reparation of the Temple, and the Constitutions of Courts of Judicature in other Cities, belonged also unto them. In a word they were to judge in all hard Cases upon the Law of God.

This sentence extended to life and death ; which last they had power to inflict [§ 18] four ways; 〈 in non-Latin alphabet 〉 , four deaths, (four kinds of death) were committed to the House of Judgment, to Stone, to Burn, to slay with the Sword, and to strangle. These were they who in the days of the Restauration of the Church by Ezra, who by reason of the excellency of the persons (many of them being Prophets, and men divinely inspired) are usually called 〈 in non-Latin alphabet 〉 , the men of the great Congregation. And the power of this Court was continued, though not without some interruption and restraint unto the time of the last destruction of the City by Titus.

Besides this greater Court, they had also two lesser in other places; one of the twenty [§ 19] three Assessors, which might be erected in any City or Town where there was an hundred and twenty Families or more, but not less, and these also had power over all Causes Criminal and Civil which happened within the Precincts of their Jurisdiction, and over all Punishments unto Death itself.

Hilary on the second Psalm tells us, that, Erat a Mose ante institutum in omni Synagoga LXX. esse Doctors. Moses had appointed that in every Synagogue there should be LXX Teachers. He well calls them Teachers because that was part of their duty, to teach and make known the Law of God in Justice and Judgment; And he adds, Cujus doctrinae dominus in Evangeliis meminit dicens. Whose teaching our Lord mentions in the Gospel saying, the Scribes and Pharisees sit in Moses Chair. So referring the direction there given by our Savior to the Judicial determinations of these Judges, and not to their ordinary Teachings or Sermons to the people. But herein his mistake is evident, that he supposeth the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described. For besides this Judicature of twenty three in the greater Towns, there were also in the lesser Towns appointed a Court of three Ass • ssors, who might Judge and determine in many cases; about money, debts and contracts, but had nothing to do in transgressions that were capital.

In this Courts judging and determining according to the Law of Moses, consisted the [§ 20] Rule and Polity of the Nation; and it is evident that they were continued amongst them until the coming of the Shilo. For themselves constantly aver that the power of Judging capital • y, was taken from the Sanhedrim about forty years before the destruction of the second Temple; though I suppose it will be found, that their power was rather occasionally sometimes suspended by the Romans, then absolutely taken away until the final destruction of the City.

Unto this Judah, that we may return, upon the grant and during the continuance [§ 21] of this Scepter and Law-writer, it is promised that the Shiloh should come; that is the Messiah, and that unto him shall be the gathering of the people. So was the Promise unto Abraham, namely that in his seed, all people, or all Nations of the Earth should be blessed. 〈 in non-Latin alphabet 〉 , Shilo is a word used only in this place; and it comes from 〈 in non-Latin alphabet 〉 , Shalah, to prosper, or save. So that the most probable denotation of the word is a prosperer, a deliverer, a Savior, as we shall afterwards more fully manifest. The promise of the continuance of Scepter and Law-writer is 〈 in non-Latin alphabet 〉 , until this Shilo should be come.

The Jews, as was intimated before, lay a double exception to the sense and interpretation [§ 22] which we give of the Particles 〈 in non-Latin alphabet 〉 until. First, That 〈 in non-Latin alphabet 〉 signifies forever : So that the meaning of the words is, that the Scepter and Law-writer shall not depart from Judah forever. The reason whereof is given in the next words, because the Shilo shall come, 〈 in non-Latin alphabet 〉 being often causal. But though 〈 in non-Latin alphabet 〉 may sometimes signify as much as forever, though mostly it doth but adhu • , yet, or, as yet ; yet it doth not, nor can so, when it is joined as here with 〈 in non-Latin alphabet 〉 , which limits the duration intimated by the subject matter treated on, and sense of the ensuing words that they have respect unto. They except again, that 〈 in non-Latin alphabet 〉 is burdened with the accent Jethib, which distinguisheth the sense, and puts a stop upon it. But this they can give no instance in the confirmation of, especially when it hath Athnac immediately preceding it, as in this place it hath. Besides 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Scepter and Law-writer are long since actually departed from Judah, and in their Judgment the Shilo not yet come; which perfectly destroys the verity of the prediction.

Having taken this brief view of the words, we may draw our Argument from them, [§ 23] which is this. The Messiah according to this prediction, must come while the Rule and Government of Judah was continued, or before it was utterly removed or taken away; but they are long since departed, and taken away. They have been so at least ever since the destruction of the Nation, City and Temple by Titus. And therefore the Messiah is long since come, which was proposed unto confirmation. To manifest the uncontrollable evidence of this Testimony and our Argument from it: There is no more necessary but that we demonstrate; First, That by Scepter and Law-writer, Rule and Government are intended. Secondly, That the promised Shilo is the Messiah. Thirdly, That all Rule and National Polity was utterly long since taken away from Judah, even in the destruction of the City and Temple. Now the Proof of the two former, we shall take First, From the Text and Context. Secondly, From the confession of the Antient Jews themselves. The last being matter of fact, must be evinced from Story; and the state of things in the world from those days, whereon there will be no rising up against this Testimony by anything but that pertinacious obstinacy which the Jews are Judicially given up unto.

[§ 24] The first thing proposed, namely that by Scepter and Law-giver, Rule and Government are intended is evident, not only from the words themselves, which are plain and expressive, but from the Context also; neither was it ever denied by any of the Jews until they found themselves necessitated thereunto by their corrupt interest. Amongst other things, the dying Patriarch foretelling the erection of a Rule and Government amongst his posterity, whereas it might have been expected that of course it should have been fixed in Reuben his first born, according to the line of its descent from the foundation of the world, he deprives him of it, v. 4. Though he was in the ordinary course of nature, 〈 in non-Latin alphabet 〉 , the excellency of his dignity, and the excellency of his strength, v. 3. Yet saith he, 〈 in non-Latin alphabet 〉 , thou shalt not excel ; not preserve that Excellency in thy posterity; nor have the pre-eminence of Rule, for the reason which he there expresseth. In like manner he passeth by the next in order, Simeon and Levi, taking from them all expectation of that privilege, by foretelling that they should be divided in Jacob, and scattered in Israel, v. 7. Coming to Judah there he fixeth the seat of Rule, v. 8. Judah, thou art he whom thy Brethren shall praise, alluding unto his name, 〈 in non-Latin alphabet 〉 ; thou shalt be exalted unto that Rule amongst them, from the right whereunto the others fell by their transgression. And this rule, saith he, shall consist as all prosperous Dominion doth in two things. First, In the regular obedience of those who de jure are subject unto it, Thy Fathers Children shall bow down before thee ; thou shalt have the Authority among, and over the rest of my posterity. Secondly, In the conquest of the enemies and adversaries of the Dominion itself; Thy hand shall be in the neck of thine enemies; as a Lions whelp thou art gone up from the prey ; whereunto the words insisted on are subjoined; The Scepter shall not depart ; that is the Scepter of Rule amongst thy Brethren, and prevalency against thine enemies, however it may be weakened or interrupted, shall not utterly depart or be removed until the Shilo come. The Context is clear and perspicuous: the Jews only as we shall see cavil at words and syllables ; the reason of the Scripture, and the coherence of the Context, they take no notice of.

[§ 25] Secondly, The Targumists have with one consent given us the same account of the sense and importance of these words; and some of them are acknowledged by the Jews in Shebet Jehuda to have been composed by Divine Inspiration, or assistance of the 〈 in non-Latin alphabet 〉