Exercitation on Hebrews
And these are all the places besides that of the Prophet under consideration, wherein [§ 27] the word is used in the Old Testament. So that as its rise, its constant use also will admit of no other signification, but only that of an unspotted Virgin. Besides, the LXX. render it in this place 〈 in non-Latin alphabet 〉 a Virgin, and the Targum 〈 in non-Latin alphabet 〉 which the other Targums express a Virgin by, Gen. 24.24, 59. Esth. 2.2. chap. 4.4. Ruth 2.23. 1 Sam. 25.42. Neither is any word in the Scripture so constantly and invariably used to express an incorrupted Virgin as this is. 〈 in non-Latin alphabet 〉 hath respect only unto Age, and signifies any one married, or unmarried, a Virgin, or one deflowered, so she be young. 〈 in non-Latin alphabet 〉 also is used for one corrupted, Deut. 22.23, 24. As also for a Widow, Joel 1.8. So that by this word, a Virgin is precisely signified, or the Hebrews have no word denoting exactly that state and condition. And lastly, the prefixing of 〈 in non-Latin alphabet 〉 in this place 〈 in non-Latin alphabet 〉 makes the denotation of the word the more signal. It is but twice more so prefixed, Gen. 24. and Exod. 2. In both which places the Jews themselves will not deny but that unspotted Virgins are intended.
Further, There are other considerations offering themselves from the context, [§ 28] undeniably proving that it is the conception of a Virgin which is here intended and foretold. For first, it is plainly some marvelous thing, above, and contrary unto the ordinary course and operation of nature that is here spoken of. It is called 〈 in non-Latin alphabet 〉 a signal prodigy, and is given by God himself in the room of, and as something greater, and more marvelous than anything that Ahaz could have asked either in Heaven above, or in the Earth beneath, had he made his choice according unto the tender made unto him. The Lord God himself shall give you a sign. The Emphasis used in giving the promise, denotes the marvelousness of the thing promised. Now certainly it was no such great matter that the Wife of Ahaz, which had before born him a Son who was now eight years of age, or the Wife of the Prophet, who was the Mother of Shearj • shub then present with his Father, or any Virgin then present immediately to be married, should bear a Son, so as to have it called a Prodigie, an eminent sign of God's giving a thing that he should take upon his own power to perform, when within the same space of time hundreds of Sons were born to other Women in the same Country. And it is ridiculous what the Jews pretend, namely, that it was great in this, that the Prophet should foretell that Conception, as also that it should be a Son that should be born, and not a Daughter ; for the work and sign intimated doth not consist at all in the Truth of the Prophets prediction, but in the Greatness of the thing itself that was foretold.
The Jews cannot assign either Virgin or Son that is here intended. Some of them [§ 29] affirm that Alma was the Wife of Ahaz, and the Son promised Hezekiah ; but this is rejected by Kimchi himself, acknowledging that Hezekiah was now eight years old, being born four years before his Father came to the Kingdom, in the fourth year of whose Reign this promise was given unto him. Others would have the Alma to be the Wife of the Prophet, and the Son promised to be Maker-shalal-hasbaz, whose birth is mentioned in the next chapter. But neither hath this anymore color of reason: For besides that, his Wife is constantly called 〈 in non-Latin alphabet 〉 , the Prophetess, and could on no account be termed 〈 in non-Latin alphabet 〉 a Virgin, having a Son some years old at that time accompanying his Father, that Son of hers in the eighth chapter, is promised as a sign quite to another purpose, nor could for any reason be called 〈 in non-Latin alphabet 〉 Immanuel, whose the Land should be, which is said to belong unto this promised child. And for what they, lastly, add concerning some Virgin then standing by, who was shortly after to be married, it is as fond as any other of their imaginations; for besides that the Prophet says not 〈 in non-Latin alphabet 〉 this Virgin, as he would have done, had he directed his speech unto any one personally present; it is a more arbitrary invention, no way countenanced from the Text or Context; such as if men may be allowed in, it is easy for them to pervert the sense of holy Writ at their pleasure. On all which considerations it appeareth, that none can possibly in this promise be intended, but he whose birth was 〈 in non-Latin alphabet 〉 a miraculous sign, as being born of 〈 in non-Latin alphabet 〉 a Virgin, and who being born was 〈 in non-Latin alphabet 〉 God with us, both in respect of his person uniting the Natures of God and Man in one, and of his Office reconciling God and Man, that God might dwell with us in a way of favor and grace, and he whose the Land should be in an everlasting Kingdom.
[§ 30] I have insisted the longer on this particular, because it compriseth all that the Prophecy is cited for by the Evangelist, and all that we are concerned in it. This being proved and confirmed undeniably, that it is the Messiah whose birth is here foretold, as also that he was to be born of a Virgin, all other passages, whatever difficulty we may meet withal in them, must be interpreted in answer thereunto. And we have shown before, that by reason of the Typical State and Condition of that people, many of the Promises of the Messiah were so mixed with things of th • ir then present temporal concernment; that it is often a matter of some difficulty to distinguish between them. It is enough for us, that we prove unquestionably, that those passages which are applied unto him in the New Testament were spoken of him intentionally in the Old ; which we have done in this place; and what belonged unto the then present state of the Jews, we are not particularly concerned in. However we shall manifest in answer to the remaining exceptions of the Jews, that there is nothing mentioned in the whole Prophecy that hath any inconsistency with what we have declared, as to the sense of the principal point of it; nay, that the whole of it is excellently suited unto the principal Scope already vindicated.
[§ 31] That then which in the second place is objected by the Jews against our Application of this Place and Prophecy to Jesus Christ, is that the birth of the Child here promised, was to be a sign to Ahaz, and the House of David, of their deliverance from the two Kings who then waged war against them. And this they say the birth of the Messiah so many hundred years after could give them no pledge or assurance of. And (1.) We do not say, that this was given them as a peculiar sign, or token of their present deliverance. Ahaz himself had before refused such a sign: But God only shows the Reason in general why he would not utterly cast them off, although they wearied him, but would yet deliver them as at other times. And this was because of that great work which he had to accomplish among them, which was to be signal, marvelous and miraculous. And this he calls 〈 in non-Latin alphabet 〉 , a sign in its absolute, not relative sense, as denoting a work wonderful, such as sometimes he wrought, to evidence his great power thereby. In this sense 〈 in non-Latin alphabet 〉 , signs, are joined unto 〈 in non-Latin alphabet 〉 , Prodigies, Deut. 26.22. Jer. 32.20. Nehem. 9.10. where the works so called, were great and marvelous, not signs formally of anything, unless it were of the wonderful power of God whereby they were wrought. So the Miracles of our Savior and the Apostles in the New Testament are called 〈 in non-Latin alphabet 〉 , signs for the same, and no other cause. And the Word is thus absolutely used very often in the Old Testament.
Besides, that which is Secondly alleged, that a thing that shall come to pass many ages after, cannot be made a sign of that which was to be done many ages before, is not universally true. The thing itself in its existence it is true cannot be made so a sign; but it may in the Promise and prediction of it. And many instances we have of things promised for signs, which were not to exist in themselves, until after the accomplishment of the things whereof they were signs, as Exod. 3.12. 1 Sam. 11.34. Isa. 37.10. 1 Kings 22.25. God intending by them the confirmation of their faith, who should live in the time of their actual accomplishment.
Thirdly, This sign had the truth and force of a Promise although it was not immediately to be put in execution, and that is the reason, that the words here used, are one of them 〈 in non-Latin alphabet 〉 , conceive, in the preterperfect Tense, the other 〈 in non-Latin alphabet 〉 , in benoni, or Participle of the present Tense, to intimate the certainty of the events, as is usual in the prophetical Dialect. Their assurance then from this sign consisted herein, that God informs them, that as surely as he would accomplish the great promise of bringing forth the Messiah, and would put forth his marvelous power therein, that he should be conceived and born of a Virgin, so certain should be their present deliverance which they so desired.
[§ 32] It is further insisted on by them, that the deliverance promised was to be wrought before the Child spoken of, should know to refuse the evil and choose the good ; or should come to years of discretion, v. 16. and what was this unto him that was to be born some hundred years after? Answ. (1.) That the 〈 in non-Latin alphabet 〉 , mentioned v. 16. is the same with the 〈 in non-Latin alphabet 〉 promised, v. 14. doth not appear. The Prophet by the command of God when he went unto the King with his message, took with him Shear-jashub his Son, v. 3. This certainly was for some especial end in the Word or Message that he had to deliver, the Child being then but an Infant, and of no use in the whole matter, unless to be made an instance of something that was to be done. It is therefore probable that he was the 〈 in non-Latin alphabet 〉 , the young Child designed, v. 16. before whose growing up to discretion, those Kings of Damascus and Samaria were destroyed, or (2.) The Expression may denote the time of any Childs being born and coming to the maturity of understanding, and so consequently the promised Child. In as short a space of time as this promised Child; when he shall be born, shall come to know to refuse the evil, and choose the good, shall this deliverance be wrought.
Their remaining Cavils are of little importance. The Child intended, Chap. 8. [§ 33] was to be the Son of the Prophet and Prophetess, and so not this Child that was to be born of a Virgin. Besides, he is plainly promised as a sign of other things then those treated of in this Chapter: Yea, of things quite contrary unto them. Again this Child they tell us was to be called Immanuel whereas the Son of Mary was called 〈 in non-Latin alphabet 〉 , or, as they maliciously write it 〈 in non-Latin alphabet 〉 . But this name is given to signify what he should be, and do, and not what he should be commonly called. He was to be God and man in one person, to reconcile God and man; to be every way Immanuel. And this kind of expression in the Scripture, when a thing is said to be called that which it is; the name denoting the Being, Nature, and quality of it, is so frequent, that there is nothing peculiar in it as here used. See Isa. 1.26. Chap. 8.3. Chap. 9.6. Jer. 23.6. Zech. 8.2. The like also may be said to that which th • y except in the last place, namely, that they know not that J • sus of Nazareth was brought up with Butter and Honey, which is foretold conc • rning this Child. For the expression signifies no more but that the Child should be educated with the common food of the Country, such as Children were in those places and times nourished withal: It being the especial blessing of that Land that it flowed with Milk and Honey. And thus have we asserted and vindicated the third characteristical note of the true Messiah, he was to be born of a Virgin, which none but only our Lord Jesus ever was from the foundation of the world.
There remain yet other descriptive notes of the Messiah, consisting in what he was to [§ 34] teach, and do, and suffer, all of them guiding the faith of the Church unto our Lord Jesus, who in all things fully answered unto them all. I shall briefly pass through them, according unto our design and purpose; and begin with what he was to teach. This Moses directs us unto, giving that great predescription of him, which we have Deut. 18.18, 19. I will raise them up a Prophet from among their Brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that wh • soever will not hearken unto my words, which he shall speak in my name, I will require it of him. This is that signal Testimony concerning the Messiah, which Philip urged out of Moses unto Nathaniel, John 1.45. which Peter not only applies unto him, but declares that he was solely intended in it, Acts 3.22, 23. and Stephen seals that application with his blood, Acts 7.37. Neither can, or do the Jews deny that the Messiah was to be a Prophet, or that he was promised unto the Church in the Wilderness in these words, but we shall consider the particulars of them.
Sundry things are here asserted by Moses concerning the Messiah ; as (1.) In general, [§ 35] that he should be a Prophet ; a Teacher of the Church, and not a King only. The Jews indeed, who greedily desire the things which outwardly attend Kingly Power and Dominion in this world, do principally fix their thoughts and expectations on his Kingdom. The Revelation of the Will of God which was to be made by him, they little desire or inquire after. But the common faith of their Ancestors from this and other places, was that the Messiah was to be a Prophet; and reveal unto the Church the whole counsel of God, as we shall evince in our Comment on the first words of the Epistle. (2.) That this Prophet should be raised up unto them from among their Brethren ; He shall be of the posterity of Abraham, and of the Tribe of Judah, as was promised of old; or made of them according unto the flesh, Rom. 1.3.9.5. So that as to his original or extract, he was to be born in the level of the people, from among his Brethren was be to be raised up ; Unto this Office of a Prophet and Teacher of the Church. (3.) That he must be like unto Moses. The words are plain in many places, that in the ordinary course of God's dealing with that Church among the Prophets, there was none like unto Moses, neither before, or after him. Hence Maimonides with his followers conclude, that nothing can ever be altered in their Law, because no Prophet was ever to arise of equal Authority with him, who was their Law-giver. But the words of the Text are plain. The Prophet here foretold, was to be like unto him, wherein he was peculiar and exempted from comparison with all other Prophets, which were to build on his foundation, without adding anything to the Rule of Faith and Worship which he had revealed, or changing anything therein. In that, is the Prophet here promised to be like unto him. That is, he was to be a Law-giver to the House of God, as our Apostle proves and declares, chap. 3.1, 2, 3, 4, 5. And we have the consent of the most sober among the Jews to the same purpose.
The words of the Author of Sepher Ikkarim lib. 3. cap. 10. are remarkable. 〈 in non-Latin alphabet 〉 , It cannot be, that there should not at some tim • , 〈◊〉 a Prophet, like unto Moses, or greater then he; for Messiah the King should be like him, •• greater then he: but thus, these words, there arose none like him, ought to be interpreted, not as though none should ever be like him, but that none should be like him, as to some particular qu • lity or accident; or that in all the space of time, wherein the Prophets followed him, until Prophecy ceased, none should be like unto Moses; but hereafter there shall be one like him, or rather greater then he. This is that which we affirmed before, in the whole Series of Prophets that succeeded in that Church building on Moses foundation, there was none like unto him; but the Prophet here promised was to be so, and in other regards, as appears from other Testimonies, far greater then he. This was of old their common faith from this prediction of Moses. And wherein this likeness was to consist, our Apostle declares at large in his third chapter. Moses was the great Law-giver, by whom God revealed his mind, and will, as to his whole Worship, whilst the Church State instituted by him was to continue. Such a Prophet was the Messiah to be, a Law-giver, so as to abolish the old, and to institute new Rites of Worship, as we shall afterwards more fully prove and confirm. (4.) This raising up of a Prophet, like unto Moses, declares that the whole will of God, as to his Worship, and the Churches obedience, was not yet revealed. Had it so been, there would have been no need of a Prophet like unto Moses, to lay new foundations as he had done. Those who succeeded building on what he had fixed, and therefore said not to be like unto him, would have sufficed. But there are new counsels of the Will of God, as yet hid, to be finally and fully revealed by this Prophet. And after his work is done, there is no intimation of any further Revelation to ensue. (5.) The presence of God with this Prophet in his work is set down. He would put his word into his mouth, or speak in him, as our Apostle expresseth the same matter, chap. 1. v. 1. And lastly, his Ministry is further described from the Event, with respect unto them who would not submit unto his Authority, nor receive the Law of God at his mouth. God would require it at their hands, that is, as those words are interpreted by Peter, they should be cut off from among his people, or from being so. And this signal Commination in the accomplishment of it, gives light unto the whole praediction. Some of the Jews from these words have fancied unto themselves another great Prophet, whom they expect as they did of old, before the coming of the Messiah. So in their dealing with John the Baptist, they asked him whethe • • e was Elias, which he denied, because, though he were promised under that name, yet he was not that individual person whom they looked for, that is the soul of Elias the Tishbite, as Kimchi tells us with a body new created like unto the former. Wherein they further demand whether he were 〈 in non-Latin alphabet 〉 , the Prophet promised by Moses, which he also denies, because that Prophet was no other then the Messiah, Joh. 1.21. To this purpose also is it, that the Spirit of the Lord is promised to rest upon the Messiah, Isa. 11.3. to make him of quick understanding in the fear of the Lord, that he might not judge after the sight of his eyes, &c. v. 3, 4, 5. So also cap. 61.1, 2. And from this great Prophet, were the Isles of the Gentiles to receive the Law, chap. 42.1, 2. The sum of all is, the Messiah was to be a Prophet, a Prophet like unto Moses ; that is a Law-giver, one that should finally and perfectly reveal the whole will and counsel of God; all with that Authority, that whosoever refused to obey him should be exterminated, and cast out from the privilege of being reckoned among the people of God.
[§ 36] We are then in the next place to consider the Accomplishment of this promise, in the person of Jesus of Nazareth. Now this the story of him and the event do abundantly testify, that he was a Prophet, and so esteemed by the Jews themselves, until through the envy of the Scribes and Pharisees, and their own unwillingness to admit of the purity and holiness of his Doctrine, they were stirred up to oppose and persecute him, as they had done all other Prophets, who in their several Generations foretold his coming, is evident from the records of the Evangelical story ; see Joh. 1.46. chap. 6.17. Act. 3.22, 23. Their present obstinate denial hereof, is a mere contrivance to justify themselves in their rejection and murder of him. But this is not all; he was not only a Prophet in general, but he was that Prophet who was foretold by Moses, and all the Prophets, who built on his foundation, who was to put the last hand unto divine Revelations, in a full declaration of the w • ole counsel of God, the peculiar work of the Messiah ; and this we shall evince in the ensuing considerations of his Doctrine and Prophesy, with the success and event of them.
First, The Nature of the Doctrine taught by this Prophet, gives Testimony unto our [§ 37] assertion. Whatever Characters of that Truth which is holy and heav • nly can rationally be conceived or apprehended, th • y are all eminently and incomparably imprinted on the Doctrine of Jesus Christ. Whatever tends to the glory of God, as the first Cause, and last End of all things, as the only Sovereign Ruler, Judge, and disposer of all, as the only infinitely holy, wise, righteous, good, gracious, merciful, powerful, faithful, independent Being, is clearly, evidently, and in a heave • lie manner revealed therein. Wha • ever is us • full or suitable to excite and improve, all that is of good in man, in the n • ti • ns of his mind, or inclinations of his will, to discover his wants and defects that he may not • xalt himself in his own imag • nation abov • h • s state and condition; whatever is needful to reveal unto him, his End, or his Way, h • s Happiness, or the Means conducing thereunto, whatever may bring him into a d • e subjection unto God, and subordination unto his Glory; whatever m • y te • ch him to be us • full in all those Relations wherein he may be cast, within the bounds and compass of the moral principles of his nature, as a creature made for society; w • atever is useful the deter him from, and s • ppress in him everything that is evil, even in those hidden seeds and Embrios of it which lie beneath the first instances that Reason can reach unto to discovery of, and that in an absolute universality, without th • l • ast indulgence on any pretence whatever, and to st • r him up, provoke him unto, and direct him in the practice of whatever thing is true, honest, just, pure, lovely, of good report, that is virtuous, or praise-worthy, that may begin, bound, guide, limit, finish, and perf • ct, the whole System of moral actions in him in relation unto God himself, and others; it is all revealed, confirmed, and ratified in the Doctrine of the Gospel of Jesus Christ. It hath-stood upon its trial above sixteen hundred years in the world, challenging the wit and malice of its adversaries, to discover any one thing or circumstance of anything that is untrue, false, evil, uncomely, not useful, or inconvenient in it, or to find out anything that is morally good, virtuous, useful, praise-worthy, in h • bit or exercise, in any instances of op • rations in any degree of intention of mind, any duty that man owes to God, others, or himself, that is not taught, enjoined, encouraged, and commanded by it; or to discover any motives, encouragements, or reasons unto, and for the pursuit of that which is good, and the avoidance of evil that are true, real, solid, and rational, which it affordeth not unto them that embrace it. This absolute perfection of the Doctrine of this Prophet, joined with those Characters of Divine Authority which are enst • mped on it, doth sufficiently evidence that it contains the great, promised, full, final Revelation of the Will of God, which was to be given forth by the Messiah. Add hereunto, that since the delivery of this Doctrine, the whole race of mankind hath not been able to invent, or find out anything, that without the most palpable folly and madness might be added unto it, much less stand in competition with it, and it will itself sufficiently demonstrate its Author.
Secondly, We have declared in the entrance of this discourse, that the Messiah was [§ 38] the means promised for the delivery of mankind from that woeful estate of sin and misery whereunto they had cast themselves. This was declared unto all in general, this they believed whom God graciously enabled thereunto. But how this deliverance should be wrought in particular by the Messiah, how the works of the Devil should be destroyed, how God and Man should be reconciled, how sinners might recover a title unto their lost happiness, and be brought to an enjoyment of it; this was unknown not only unto all the Sons of Men, but also to all the Angels in Heaven themselves; who then shall unfold this mystery which was hid in the counsel of God from the foundation of the world? It was utterly beyond the reason and wisdom of man, to give any tolerable conjecture how these things should be effected and brought about. But all this is fully declared by this Prophet himself. In his Doctrine, in what he taught, doth this great and hidden mystery of the Reconciliation and Salvation of mankind open itself gloriously to the minds and understandings of them that believe, whose eyes the God of this world hath not blinded, and them alone; for although this promise of the Messiah was all that God gave out unto Adam, and by him unto his posterity to keep their hopes alive in their miserable condition in the Earth, yet such was its obscurity, that meeting with the minds of men full of darkness, and hearts set upon the pursuit of their lusts, it was as to the substance of it, utterly lost to the greatest part of mankind. Afterwards the thing itself was again retrived unto the faith and knowledge of some by new Revelations and Promises, only the manner of its accomplishment was still lost, hid in the depths of the bosom of the Almighty. But as we said by the preaching of Jesus, both the thing its self, and the manner of it, are together brought to light, made known, and established, beyond all the power of Satan, to prevail against it. This was the work of the promised Prophet; this was done by Jesus of Nazareth, who is therefore both Lord and Christ.
[§ 39] Thirdly, We have also declared, how God in his Wisdom and Sovereignty restrained the Promise unto Abraham and his posterity, shadowing out among them the accomplishment of it in Mosaical Rites and Institutions. And these also received manifold Explications by the succeeding Prophets. From the whole, a System of Worship and Doctrine did arise, which turned wholly on this hinge of the promised Messiah, relating in all things to the salvation to be wrought by him. But yet the will and mind of God was in this whole dispensation so folded and wrapped up in Types, so veiled and shadowed by carnal Ordinances, so obscure and hid in Allegorical Expressions, that the bringing of them forth unto light, the removal of the clouds and shades that were cast upon them, with a declaration of the Nature, Reason, and Use of all those Institutions, was a work no less glorious then the very first Revelation of the promise itself. This was that which was reserved for the great Prophet, the Messiah ; for that God would prescribe Ordinances and Institutions unto his Church, whose full Nature, Use, and End, should be everlastingly unknown unto them, is unreasonable to imagine. Now this is done in the Doctrine of our Lord Jesus Christ. The spiritual End, Use and Nature of all these Sacrifices, and Typical Institutions, which unto them who were conversant only with their outside. Servile performances were an insupportable yoke of bondage, as the Jews find them unto this day, being never able to satisfy themselves in their most scrupulous attendance unto them, are all made evident and plain, and all that was taught by them accomplished. This was the work of the Prophet, like unto Moses. He fulfilled the End, and unveiled the mind of God in all these Institutions. And he hath done it so fully, that whoever looks upon them through his declaration of them, cannot but be amazed at the blindness and stupidity of the Jews, who rejecting the Revelation of the Counsel of God by him, adhere pertinaciously unto that whereof they understand aright no one title or syllable: for there is not the meanest Christian, who is instructed in the Doctrine of the Gospel, but can give a better account of the Nature, Use, and End of Mosaical Institutions, then all the profound Rabbins in the world either can, or ever could do. He that is least in the Kingdom of God, being greater in this light and knowledge, then John the Baptist himself, who yet was not behind any of the Prophets that went before him. This I say, is that which the promised Prophet was to do; and moreover, to add the Institutions of his own immediate Revelations, even as Moses had given them the Law of Ordinances of old. And in this superinstitution of new Ordinances of Worship thereby superceding those instituted by Moses, was he like unto him, as was foretold.
[§ 40] Lastly, The Event confirms the Application of this Character unto the Lord Jesus. Whoever should not receive the word of this Prophet, God threatens to require it of him, that is, as themselves confess, to exterminate them from among the number of his people, or to reject them from being so. Now this was done by the body of the Jewish Nation ; they received him not, they obeyed not his voice, and what was the end of this their disobedience? they who for their despising, persecuting, killing the former Prophets, were only corrected, chastened, afflicted, and again quickly recovered, out of the worst and greatest of their troubles, upon their rejection of him, and disobedience unto his voice, are cut off, destroyed, exterminated from the place of their solemn Worship, and utterly rejected from being the p • ople of God. Whatever may be conceived to be contained in the commination against those who disobey the voice of that Prophet promised, is all of it to the full, and in its whole extent, come upon the Jews, upon and for their disobedience unto the Doctrine of Jesus of Nazareth ; which added unto the foregoing considerations, undeniably prove him to have been that Prophet.
There is yet another Character given of the Messiah in the Old Testament, namely, [§ 41] in what he was to suffer in the world, in the discharge of his work and office. This being that wherein the main foundation of the whole was to consist, and that which God knew would be most contrary to the appre • ension, and expectation of that carnal people, is of all other notes of him, most clearly and fully asserted. The nature and effects of these sufferings of the Messiah, and how they were to be satisfactory to the Justice of God (without which apprehension of them, little or nothing of the promise, or of Mosaical Institutions can rightly be understood) because we must treat of them in our explication of the Epistle itself, shall not here be insisted on. It is sufficient unto our present intention, that we prove that the Messiah was to suffer, and that as many other miseries, so death itself; and this his suffering is foretold as a Character to know and discern him by, that Jesus of Nazareth by so many other demonstrations, and evident tokens proved to be the Messiah, did also suffer the utmost that could be inflicted on a man, and in particular the things and evils which the Messiah was to undergo, we shall not need to prove; the Jews confess it, and even glory that their forefathers were the instrumental cause of his sufferings. Neither doth it at present concern us to declare what he suffered from God himself, what from man, what from Satan, in his life and death, in his soul and body, and all his concernments; it being abundantly sufficient unto our present purpose, that he suffered all manner of miseries; and lastly, death itself, and that not for himself, but for the sins of others.
The first evident Testimony given hereunto, is in Psal. 22. from the beginning to [§ 42] the 22. verse. that sufferings, and those very great and inexpressible, are treated of in this Ps • lm, the Jews themselves confess, and the matter is too evident to be denied. That dereliction of God, tortures and pains in body and soul, revilings, mockings, with cruel death, are sufferings, is certain, and they are all here fore-told. Again, it is evident, that some individual person is designed as the subject of those sufferings. Most of the Jews would interpret this Psalm of the body of the people, to whom not one line in it can be properly applied; for besides, that the person intended, is spoken of singularly throughout the whole Prophecy, he is also plainly distinguished from all the people, of what sort soever; from the evil amongst them who reviled and persecuted him, v. 7, 8. and from the residue, whom he calls his Brethren, and the Congregation of Israel, v. 22. It cannot then be the Congregation of Israel that is spoken of; for how can the Congregation of Israel be said to declare the praises of God, before the Congregation of Israel, which is the sum of Kimchi 's Exposition. Some of them from the title of the Psalm 〈 in non-Latin alphabet 〉 ; for the hind of the morning, would have it to be a Prophecy of Hester, who appeared as beautiful as the morning in the deliverance of Israel. But as the Title is of another importance, respecting the nature of the Psalm, not the person treated of in it, so they are not able to apply one verse or word in it unto her. Others of them plead, that it is David himself who is intended; and this is not without some shadow of Truth; for David might in some things propose his own afflictions and sufferings, as Types of the sufferings of the Messiah. But there are many things in this Psalm that cannot be applied unto him absolutely. When did any open their lips, and shake their heads at him, using the words mentioned, v. 7, 8? When was he, or his blood poured forth like water, and all his bones dis-jointed, v. 14? When were his hands and feet pierced, v. 16? When did any part his garments, and cast lots on his vesture, v. 18? When was he brought to the dust of death, before his last and final dissolution, v. 15? And yet all these things were to be accomplished in the person of him, who is principally treated of in this Psalm.
This whole Psalm then is a Prophecy of the Messiah, and absolutely of no other, as [§ 43] may further be evidenced from sundry passages in the Psalm itself. For first, it treats of one in whom the welfare of the whole Church was concerned; they are therefore all of them invited to praise the Lord on his account, and for the event and success of his sufferings which they had the benefit of, v. 22, 23, Secondly, it is he, by whom the meek shall be satisfied, and obtain life eternal, v. 26. Thirdly, upon his sufferings, as the event and success of them the Gentiles are to be gathered in unto God, v. 27. All the ends of the World shall remember and turn unto the Lord, and all the kindreds of the Nations shall worship before thee. And this by the confession of the Jews is the proper work of the Messiah, to be effected in his days and by him alone. Fourthly, The preaching of the Truth and Righteousness and Faithfulness of God in his Promise unto all Nations, that is of the Gospel, ensues on the sufferings described, v. 31. which they also acknowledge to belong unto his days: So that it is the Messiah and he alone, who is absolutely and ultimately intended in this Psalm.
[§ 44] Now the whole of what is here prophesied on, was so exactly fulfilled in Jesus of Nazareth, in all the instances of it, that it appears to be spoken directly of him, and no other. The manner of his sufferings is scarcely more cleared, expressed in the Story of it by the Evangelists, then it is here foretold by David in Prophecy, and therefore, many passages out of this Psalm are expressed by them in their Records. He it was who pressed with a sense of God's dereliction cried out, My God, my God, why hast thou forsaken me? He it was that was accounted, a worm and no man, and reviled and reproached accordingly; at him did men wagg their heads, and reproach him with his trust in God, his bones were drawn out of joint by the manner of his sufferings: his hands and feet were pierced, and upon his Vestures lots were cast; upon his sufferings were the truth and Promises of God declared and preached unto all the world: so that it is his suffering alone which is before hand described in this Psalm.
[§ 45] But the Jews except against our Application of this Psalm unto the Lord Jesus, as they imagine from our own principles, and greatly triumph in their supposed Advantage, indeed in their own blindness and ignorance. Jesus they tell us, in the opinion of Christians was God, and how can these things be spoken of God; how could God cry out, my God, my God, why hast thou forsaken me, how could men pierce the hands and feet of God. And sundry of the like Queries are made by Kimchi on the several passages of this Psalm. But we know of how slender importance these things are. He who suffered was God; but he suffered not as God, nor in that wherein he was God; for he was man also, and as man, and in that wherein he was man, did he suffer. But their ignorance of the union of the Divine and Human nature in the Person of Christ, each nature preserving its distinct properties and operations, is a thing which they would by no means be persuaded to part withal, because it stands them, as they suppose, in great stead, as furnishing them with those weak and pitiful Objections that they use to make against the Gospel.
[§ 46] We have yet another signal Testimony unto the same purpose. Isa. 53. as the outward manner of the sufferings of the Messiah, with their actings who were instrumental therein, is principally considered in Psalm 22. so the inward nature, end and effect of them, are declared in this Prophecy. There are also sundry passages, relating unto the Covenant between the Lord Christ and his Father, for the carrying on of the work of Redemption by this way of suffering, which the ancient Jews not understanding his Personal subsistence before his Incarnation, referred unto his soul, which they imagine to have been created at the beginning of the world. Now is there any Prophecy that fills the present Rabbins with more perplexities, or drives them to more absurdities and contradictions. It is not our present business to explicate the particular passages of the Prophecy, or to make Application of them unto the Messiah. It hath been done already by sundry learned men, and we also have cast our mite into this Sanctuary on another occasion. That which we insist on, is obvious to all; namely, that dreadful sufferings in Soul and Body, and that from the Will and good pleasure of God, for ends expressed in it, are here foretold and declared. Our enquiry is alone, after the Person spoken of; for whoever he be, the Jews will not deny, but that he was to suffer all sorts of calamities. That it is the Messiah and none other, we have not only the Evidence of the Text and Context, and nature of the subject matter treated of, with the utter impossibility of applying the thing spoken of unto any person, without the overthrow of the whole faith of the Antient Church, but also all the advantage from the confession of the Jews that can be expected or need to be desired from Adversaries. For,
[§ 47] First, The most Antient and best records of their Judgment, expressly affirm the Person spoken of, to be the Messiah. This is the Targum on the place which themselves esteem of unquestionable, if not of Divine Authority. The spring and rise of the whole Prophecy, as the Series of the Discourse manifests, is in v. 13. of Chap. 52. and there, the words 〈 in non-Latin alphabet 〉 ; Behold my servant shall prosper, or deal wisely, are rendered by Jonathan, 〈 in non-Latin alphabet 〉 ; Behold my servant the Messiah shall prosper. And among others, the fifth verse of Chap. 53. is so Paraphrased by him, as that none of the Jews will pretend any other to be intended: 〈 in non-Latin alphabet 〉 . And he shall build the House of our Sanctuary, which is profaned for our sins, and delivered for our iniquities, and in his Doctrine shall peace be multiplied unto us; and when we obey his word, our sin shall be forgiven us. Wherein though he much pervert the Text, yet to give us that sense, which by their own confession is applicable only to the Messiah: whereby as by other parts of his interpretation, he stopped the way unto the present Rabbinical evasions. The Translation of the LXX, they have formerly avouched as their own. And this also plainly refers the words to the Messiah and his sufferings; though somewhat more obscurely then it is done in the Original.
In the Talmud its self, lib. Saned. Tractat. Chelek : among other names they assign unto the Messiah, 〈 in non-Latin alphabet 〉 , is one; because it is said in this place, 〈 in non-Latin alphabet 〉 , truly he bore our infirmity. We have their ancient Rabbins making the same acknowledgement. To this purpose they speak in Bereshith Rabba on Gen. 24.67. This is Messiah the King who shall be in the Generation of the wicked, and shall reject them, and choose the blessed God and his holy name, to serve him with his whole heart. 〈 in non-Latin alphabet 〉 . And he shall set his heart to seek mercy for Israel, to fast, and to humble himself for them, 〈 in non-Latin alphabet 〉 ; as it is said (Isa. 53.) he was wounded for our Trangressions, 〈 in non-Latin alphabet 〉 . And when Israel sinneth, he seeketh mercy for them, as it is said again, and by his stripes are we healed. So Tanchuma on v. 13. Chap. 52. 〈 in non-Latin alphabet 〉 ; this is King Messiah. And not to repeat more particular Testimonies we have their full confession in Alshech on the place, with which I shall close the consent. 〈 in non-Latin alphabet 〉 ; Behold our Masters of blessed memory with one consent determine according as they received by Tradition, that it is concerning Messiah the King that these words are spoken. And therefore Abarbinel himself, who of all his companions hath taken most pains to corrupt and pervert this Prophecy, confesseth that all their ancient Wise men consented with Ben Uzziel in his Targum. So that we have as full as suffrage unto this Character of the Messiah, from the Jews themselves, as can be desired or expected.
We have strength also added unto this Testimony by the weakness of the opposition [§ 48] which at present they make unto our Application of this place unto the Messiah. It is rather rage then reason, that here they trust unto; and seem to cry, pereant & amici, dummodo & inimici pereant. Let Targum, Talmud, Cabal Tradition, former Masters be esteemed Liars, and deceived; so that Christians may be disappointed. New Expositions and Applications of this Prophecy they coin, wherein they openly contradict one another; yea, the same man (as Abarbinel ) sometimes himself; and when they have done, suggest such things as are utterly inconsistent with the faith of the ancient Church concerning the Messiah, with follies innumerable no way deserving our serious consideration. The chief things which they most confide in, we shall speedily remove out of our way.
First, Some of them say, that this Prophecy indeed concerneth the Messiah, but not Messiah Ben David, who shall be always victorious, but Messiah Ben Joseph, who shall be slain in Battle against Gog and Magog. But (1.) This figment wholly overthrows the faith of the true Messiah ; and they may as well make twenty as two of them. (2.) That Ben Joseph whom they have coined in their own brains, is to be a great Warrior from his first appearance, and after many Victories to be slain in a Battle, or at least, be reputed so to be. But this Prophecy is concerning a man, poor, destitute, despised, afflicted all his life, bound, imprisoned, rejected, scorned, condemned and slain under a pretence of Judgment, no one thing whereof they do, or can ascribe unto their Ben Joseph.
2. Others feign that the true Messiah was born long ago, and that he lived amongst the leprous people at the Gates of Rome, being himself leprous, and full of sores; which as they say, is foretold in this Prophecy. Such monstrous imaginations as these might not be repeated without some kind of participation in the folly of their Authors, but that poor immortal souls are ruined by them; and that they evidence what a foolish thing man is when left unto himself, or judicially given up to blindness and unbelief. We are ready to admire at the senseless stupidity of their forefathers, they do so themselves, who chose to worship Baal and Moloch, rather then the true God, who had so eminently revealed himself unto them; but it doth no way exceed that of those who have lived since their rejection of the true Messiah, nor do we need any other instance then that before us to make good our Observation. And yet neither doth this Prodigie of folly, this leprosy, in anything answer the words of the Prophecy; nor indeed hath any countenance from any one word therein; that single word they reflect upon, signifying any kind of infirmities or sorrows in general.
3. Some of them apply this Prophecy to Jeremiah, concerning whom Abarbinel affirms and that truly, that no one Line or Verse in the whole can with any colorable pretence be applied unto him; which also I have in particular manifested on another occasion. Himself applies it two ways: (1.) To Josia ; (2.) To the whole body of the people; contradicting himself in the Exposition of every particular instance, and the truth in the whole. But it is the whole people in their last desolation that they chiefly desire to wrest this Prophecy unto. But this is (1.) Contrary to the Testimony of their Targum, and Talmud, all their ancient Masters, and some of the wisest of their latter Doctors. (2.) To their own principles, profession and belief; for whereas they acknowledge that their present misery is continued on them for their sins, and that if they could but repent and live to God, their Messiah would undoubtedly come; this place speaks of the perfect Innocency and Righteousness of him that suffers, no way on his own account deserving so to do, which if they once ascribe unto themselves, their Messiah being not yet come, they must forever bid adieu to all their expectations of him. (3.) Contrary to the express words of the Text, plainly describing one individual Person. (4.) Contrary to the Context, distinguishing the people of the Jews, from him that was to suffer by them, among them, and for them, v. 3, 4, 5, 6. (5.) Contrary to every particular assertion and passage in the whole Prophecy, no one of them being applicable unto the body of the people. And all these things are so manifest unto everyone who shall but read the place with attention, and without prejudice; that they stand not in need of any farther confirmation: Hence Johannes Isaac confesseth, that the consideration of this place, was the means of his conversion.
[§ 49] Again, The whole work promised from the foundation of the world to be accomplished by the Messiah, is here ascribed unto the person treated of, and his sufferings. Peace with God is to be made by his Chastisement, v. 5. and healing of our wounds by sin, is from his stripes. He bears the iniquity of the Church, v. 6. that they may find acceptance with God. In his hand the pleasure of the Lord for the Redemption of his people, was to prosper, v. 10. And he is to justify them for whom he died, v. 11. If these and the like things here mentioned may be performed by any other, the Messiah may stay away, there is no work for him to do in this world. But if these are the things which God hath promised that he shall perform, then he, and none other is here intended.
[§ 50] Neither are the Cavils of the Jews about the Application of some expressions unto the Lord Jesus, worth the least consideration. For besides that they may all of them be easily removed, the whole being exactly accomplished in him, and his passion set forth beyond any instance of a Prophetick description of a thing future, in the whole Scripture, let them but grant that the true and only Messiah was to converse among the people in a despised, contemned, reproached condition, that he was to be rejected by them, to be persecuted, to suffer, to bear our iniquities, and that from the hand of God, to make his soul an Offering for sin, by that means spiritually to redeem and save his people, and as themselves know well enough, that there is an end of this Controversy, so the Lord Jesus must and will on all hands be acknowledged to be the true and only Messiah.
[§ 51] But that we may not seem to avoid any of their pretences, or exceptions that they make use of when they are pressed with this Testimony, I shall briefly consider what their latter Masters, who think themselves wiser; in the Authors of their Targum, and Talmud, and all their ancient Doctors who with one consent acknowledge the Messiah to be intended in this Prophecy, and wrest it unto the People of the Jews themselves, unto whom not one line or word of it is applicable, do object unto our interpretation of the place. First, Then they say, it is not the Prophet from the Lord, nor in the Persons of the people of the Jews, but the Kings of the Earth which formerly had afflicted them, who are mentioned Chap. 52. v. 15. who utter and speak the words of this Chapter, in an admiration of the blessed estate that the Jews shall at length attain unto. Answ. Any man that shall but view the Context, will easily see the shameful folly of this evasion. For (1.) Where is there any instance in the whole Scripture of the like introduction of Aliens and Foreigners, and the Prophets personating of them in what they say, and why should such a singular imagination here take place? (2.) How could they say; Who hath believed our report, or the Doctrine that we had heard, and taught, concerning this person, or these persons? Had the Kings and Nations so preached the misery and happiness ensuing of the people of the Jews, that they are forced to complain of the increduli • y of men, that they would not believe them? and who would not believe them? The Jews, they believe it well enough; the Nations and their Kings, they are supposed to be the men complaining that they are not believed; so that the fondness of this imagination is beyond expression. (3.) How do they say, For the iniquity of my people he was stricken, v. 8. Who are they when the people themselves are supposed to speak? In brief, let all the Jews in the world, find out one expression in the whole Prophecy tolerably suited unto this Hypothesis of theirs, and I shall be contented that the whole of it be granted unto them, and be used according to their desires.
Secondly, They add, that the subject of this Prophecy is spoken of in the plural number, [§ 52] and so cannot intend any one singular person. This they endeavor to prove from those words of the Lord, v. 8. 〈 in non-Latin alphabet 〉 which they render, à transgression populi mei plaga illa. Lamo, is of the plural number, and so cannot respect any single person, but must denote the whole people. Answ. But what perverseness is this, whoever be intended in this Prophecy, he is spoken of twenty times as a single person; and such things spoken of him, as can by no artifices be suited unto any collective body of people; and shall one expression in the plural number out-weigh all these, and be made an Engine to pervert the whole context, and to render it unintelligible? (2.) Suppose yet the word to denote many, a people, and not one single person, will it not unavoidably follow, that here is a mention interserted occasionally of some other persons, besides him who is the principal subject of the Prophecy; and so the sense can be no other, but that the people of the Prophet, that is, the Jews, should assuredly be punished for the rejection of him, whose person and work he prophesied about. (3.) The truth is, the word hath not necessarily a plural signification, 〈 in non-Latin alphabet 〉 lamo, is most frequently put for 〈 in non-Latin alphabet 〉 , by the inserting of 〈 in non-Latin alphabet 〉 , whereof we have sundry instances in the Scriptures, Gen. 6.20, 2. Blessed be the Lord of Shem; 〈 in non-Latin alphabet 〉 and Canaan shall be his Servant: Lamo, for Lo, Job 20.23. God shall cast the fury of his wrath upon him, 〈 in non-Latin alphabet 〉 and shall rain it upon him whilst he is eating ; 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . So again, the same word is used, chap. 22. v. 2. Psal. 11. v. 7. The Righteous Lord loveth Righteousness, 〈 in non-Latin alphabet 〉 his countenance doth behold the upright ; 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . And in this Prophet, chap. 44. v. 15. He maketh it a graven Image, 〈 in non-Latin alphabet 〉 and he falleth down to it. Lamo for Lo. And this is so known, that there is scarce any Grammarian of their own, who hath not taken notice of it; so that this Exception also is evidently impertinent.
They yet urge further those words, v. 10. He shall see his seed, he shall prolong his [§ 53] days; This, say they, is not agreeable unto any, but those who have children of their bodies begotten, in whom their days are prolonged. Answ. 1. It were well if they would consider the words foregoing; of his making his soul an offering for sin, that is, dying for it; and then tell us, how he that doth so, can see his carnal seed afterwards, and in them prolong his days. 2. He that is here spoken of, is directly distinguished from the seed, that is the people of God, so that they cannot be the subject of the Prophecy. 3. It is not said that he shall prolong his days in his seed, but he himself shall prolong days after his death, that is, upon his Resurrection he shall live eternally, which is called length of days. 4. The seed here, are the seed spoken of, Psal. 22.30. A seed that shall serve the Lord, and be all accounted unto him for a Generation. That is a spiritual seed, as the Gentiles are called the Children of Zion brought forth upon her traveling, Isa. 66.8. Besides, how the Messiah shall obtain this seed, is expressed in the next verse; By his knowledge shall my righteous Servant justify many ; they are such as are converted to God by his Doctrine, and justified by Faith in him. And that Disciples should be called the seed, the offspring, the children of their Masters, and Instructors, is so common among the Jews, and familiar unto them, as no phrases or expressions are more in use. Thus speaks expressly this Prophet also, chap. 8.18. Behold, I and the Children whom the Lord hath given me ; and who were their Children, he declares, v. 16. bind up the Testimony, seal the Law among my Disciples: These were the Children whom the Lord had given him. And this is the sum of all that which any appearance of Reason is objected against our application of this place unto the Messiah ; which how weak and trivial it is, is obvious unto every ordinary understanding.
[§ 54] We may yet add some other Testimonies to the same purpose. Dan • el tells us, cap. 9. v. 25. 〈 in non-Latin alphabet 〉 , Messiah shall be cut off, that is, from the Land of the Living, and that not for himself. And Zech. 9.9. It is said, he shall be 〈 in non-Latin alphabet 〉 poor ; and in his best condition, riding on an Ass ; which place is interpreted by Solomon, Jarchi, and others, of the Messiah. He was also to be pierced, chap. 12.10. Being the Shepherd, chap. 13.7. The 〈 in non-Latin alphabet 〉 the King as the Targum, that was to be smitten with the sword of the Lord. The Judge of Israel that was to be smitten with the Rod on the cheek, Mich. 4.1. All denoting his persecution and suffering.
[§ 55] Agreeable unto these Testimonies the Jews themselves have a Tradition about the sufferings of the Messiah, which sometimes breaks forth amongst them. In Midrash Tehillim, on Psal. 2. Rabbi Hana in the name of Rabbi Idi, says, that the Messiah must bear the third part of the Affliction that shall ever be in the world. And R. Machir, in Abkath Kocheb, affirms, that God inquired of the soul of the Messiah at the beginning of the Creation, whether he would endure sufferings and afflictions for the purging away the sins of his people, to which he answered, that he would hear them with joy. And that these sufferings of the Messiah are such, as that without the consideration of them, no rational account can be given of any of their services or sacrifices, shall in our Exposition be fully declared. Now upon these Testimonies it is evident, that the great Argument used by the Jews to disprove Jesus of Nazareth from being the true Messiah, namely, his meanness, poverty, persecutions, and sufferings in this world, doth strongly confirm the truth of our faith, that he only was so indeed.
[§ 56] Unto these Characters given of the Messiah, we may also subjoin sundry invincible Arguments proving our Lord Jesus Christ to be he that was promised. I shall add only some few of them, and that very briefly, because they have been by others in an especial manner at large insisted on.
First, Then he testified of himself that he was the Messiah, and that those who believed not that he was so, should perish in their sins. Now because, according unto a general Rule he granted, that although the Testimony which he gave concerning himself, being the Testimony of the Son of God, was true, yet that it might be justly liable to exception amongst them, for the confirmation of his Assertion, he appeals to the works that he wrought, issuing the difference and question about his Testimony in this, that if his works were not such as never any other man wrought, or ever could work, but the Messiah only, that they should be at liberty as to their believing in him. The works, saith he, that my Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me, Joh. 5.36. that is, to be the Messiah. His own Record he asserts to be true, appeals also to the Testimony of John, but shows it withal inferior to those other witnesses which he had; namely, the Scripture and his own works. And so also, chap. 10.37. If I do not the works of my Father, believe me not.
[§ 57] Many things might be insisted on for the confirmation of this Argument; I shall only point at the Heads of them; nor is there more necessary unto our present purpose.
First, All true real Miracles are effects of divine Power. Many things prodigious, marvelous, or monstrous, besides the common and ordinary productions of nature, may be asserted, and brought forth by an extraordinary concurrence of Causes, not usually falling in such a juncture and coincidence; many may be wrought by the great, hidden, and to us unknown power of wicked spirits ; many things may have an appearance of prodigy and wonder, by the force of some deceit, pretence, or delusion, that attend the manner of their declaration. But real Miracles are effects so above, besides, or contrary to the nature and efficacy of any, or all natural Causes, that by no application or disposition of them, though never so uncouth or unusual, they can be produced, and therefore must of necessity be the effects of an Almighty Creating Power, causing somewhat to exist in matter or manner out of nothing, or out of that which is more adverse unto the being or manner of existence given unto it, then nothing its self. Such are the works of raising the dead ; opening the eyes of men born blind, &c. And this Position the Jews will not deny, seeing they make it the foundation of their adherence unto the Law of Moses.
[§ 58] Secondly, When God puts forth his Miracle-working Power, in the confirmation of any word or Doctrine, he avows it to be of, and from himself; to be absolutely and infallibly true; setting the fullest and openest seal unto it, which men who cannot discern his Essence or Being, are capable of receiving or discerning. And therefore when any Doctrine which in its self is such as becometh the Holiness and Righteousness of God, is confirmed by the emanation of his divine Power in the working of Miracles, there can no greater Assurance, even by God himself, be given of the Truth of it.
Thirdly, The Lord Jesus, in the days of his flesh, wrought many great, real Miracles, in the confirmation of the Testimony that he gave concerning himself, that [§ 59] he was the Christ the Son of God. So Joh. 5.20. chap. 7.31. chap. 10.25. chap. 12.37. Greater confirmation it could not have. Now that the Lord Jesus wrought the Miracles recorded by the Evangelists with others innumerable that are not recorded, Joh. 20.30. chap. 21.25. We have in general, all the Testimony, Evidence, and certainty that any man can possibly have of things which he saw not done with his own eyes; and to suppose that a man can have no assurance of anything but what he sees or feels himself, as it overthrows all the foundations of knowledge in the world, and of all human society, yea of everything that as men we either do, or know; so being once granted, it will necessarily follow that we know not the things that we see any longer then whilst we see them; no nor perhaps then neither; seeing the evidence we have of knowing anything by our senses, proceeds from principles and presumptions, which we never saw, nor can ever so do. And as for the Jews, we have all the advantage for the confirmation of what we affirm, that either we are capable of, or need to desire.
First, We plead our own Records, that are written by the Evangelists. And herein we have but one request to make unto the Jews; namely, that they would lay no Exceptions [§ 60] against them, which they know to be of equal force against the writings of Moses, and all the Prophets. If they declare themselves to be such Bedlams, as to set their own houses on fire, for no other end, but to endanger their neighbors; if they will destroy the principles of their own Faith and Religion, to cast the broken pieces of them at the heads of Christians; if they cry, pereant amici dummodo & pereant inimici, they are not fit to be any longer contended withal. I desire then to know what one Exception the Jews can lay against this Record, which mutatis mutandis may not be laid against the Mosaical Writings: And if they have always concluded all such Exceptions, to be invalid as to an opposition unto those grounds and evidences on which they believe those Writings; why will they not give us leave to affirm the same of them, in reference unto those which we receive and believe, on no less certain Testimonies and Evidencies. Unless then they can except anything to the credit of our Writers, or disprove that which is written by them, from Records of equal weight with them, which they can never do, nor do attempt it, they have nothing reasonable to plead in this Cause. To tell us that they do not believe what is written by them, neither did their forefathers, is, as to themselves no more then we know, and as to their forefathers, nothing but what those very Writers testify concerning them; and to look for their consent unto that in any Record, which that Record witnesseth that they dissented from, is to overthrow the Record itself, and all that is contained in it. The Jews then have nothing to oppose unto this Testimony, but only their own unbelief; which for all the Reasons that have been insisted on, cannot be admitted as any just Exception; story or circumstance they have none to oppose unto it.
Secondly, We plead the Notoriety of the Miracles wrought by Christ, and the Tradition delivering them down unto us. This also the Jews plead concerning the Miracles [§ 61] of Moses. They were, say they, openly wrought in the sight of all Israel, and that they were so wrought, the Testimony of Israel in succeeding Ages, is, next the Writings its self, the best and only witness they have of them. And wherein doth our Testimony come short of theirs? Nay, on both accounts, of their first notoriety, and succeeding Tradition, it far exceeds what they have to plead. For as the Miracles of Moses were wrought openly; so the most of them were so only in the sight of that one People whom he had under his own conduct, in a wilderness, remote from any converse with other Nations; and that in those dark times of the world, wherein men were generally stupid and credulous, as having not been imposed on by the delusions, which the following Ages were awakened by. The Jews also lay no greater weight on any Miracles then th • y do on those which were wrought in the wilderness of Midian, which had no witness unto them, but that of Moses himself. But the Miracles of Jesus were all, or most of them, wrought before the eyes of multitudes, envying, hating, and persecuting of him; and that in the most knowing days of the world, when Reason and Learning had improved the light of the minds of men, to the utmost of their capacity, in, and upon multitudes for sundry years together, being all of them sifted by his adversaries, to try if they could discover anything of deceit in them. And although his personal Ministry was confined to one Nation, yet the Miracles wrought by his Disciples in his Name and by his Power, for the confirmation of his being the Messiah, were spread all the world over, so that all mankind were filled first with the report of them, and then satisfied with their truth; and lastly, the generality of them with faith in him, which they directed unto. The notoriety therefore of his Miracles, far exceedeth that of those of Moses. And for the means whereby the certainty of them is continued unto us, whether we respect the number of persons confirming it, or their quality, or their dis-interest as to any carnal advantage, or their suffering for their Testimony, it is notorious that the Jews condition confined merely to themselves, is no way to be compared with it. So that we may truly say, that no Jew can possibly on any rational account, give credit unto the Truth of the Miracles wrought by Moses, and deny it unto them wrought by the Lord Jesus.
[§ 62] But yet there seems somewhat further necessary in this case. Though there were Miracles wrought by our Savior, yet they might be every way inferior unto them wrought by Moses, and so not sufficient to testify unto a Doctrine and Authority removing and abolishing the Laws and Customs instituted by Moses. And this the Jews of old seemed to have had respect unto, in their endless tumultuary Calling after Signs and Miracles. And hence, though the Lord Christ sometimes pleaded with them the works that he wrought, leaving them to stand and fall according unto the evidence of them, Joh. 15.24. chap. 10.37. As also did the Apostles afterwards, Act. 2.22. unto the astonishment of all, and satisfaction of the less obdurate, Job. 7.31. chap. 12.37. Yet both he himself constantly refused to gratify their curiosity and unbelief, when they required any Sign or Miracle of him, Matth. 12.38, 39. chap. 16.4. Luk. 11.29. And the Apostle expressly condemneth the whole principle in them, as that which in the preaching of the Gospel was not to be gratified, nor much attended unto, 1 Cor. 1.22. But yet neither is there any strength wanting unto our Argument on this account also. For although it be not at all necessary, that he who comes with an after-Revelation of the will of God, reversing anything before established, should be attested unto with more Miracles, or those that are more signal, then he or they were, who were the instruments of the first Revelation of things to be repealed (seeing no more is required but that he be sufficiently evidenced to be sent of God, which may be done by one true real Miracle, as well as by a thousand) yet the wisdom of God hath so ordered things, that the Miracles wrought by the Lord Jesus, did on many accounts exceed those wrought by Moses, as by a comparison in some particular instances will appear.
First, The number of them gives them the preeminence. The Jews contend that [§ 63] there were seventy six Miracles wrought by Moses, whereas those of all other Prophets, as they observe, amount but unto seventy four ; for so do they lay hold on every occasion to exalt him, who yet judgeth and condemneth them. To make up this number, they reckon up sundry things that happened about his birth, and death, far enough from Miracles wrought by him, or in the confirmation of his Ministry: They add also every extraordinary work of God that fell out in his days, to the same purpose. Be it so then, that so many Miracles were wrought by Moses, as we are far from diminishing anything of the Glory of his Ministry, yet what are those compared unto those wrought by Christ, and his Apostles, in his Name, and by his Power and Authority? Those that are recorded of his own, are not easily reckoned up, and yet those that are written, are far the least part of what he did perform, and that in the space of three or four years, whereas those of Moses were scattered unto the whole course of his life, for an hundred and twenty years. Thus John assures us, that he did many more signs besides those that are written, chap. 20.30, 31. and that his Testimony is equal unto that of Moses, we have proved before. He adds, that the world could not contain the Books that might be written of his Miracles, chap. 21.25. by which usual hyperbole, a great multitude is designed.
Nor did the Writers of the Story of the Gospel agree to give an account of all the Miracles that were wrought by the Author of it, but only to leave sufficient instances on record of his Divine Power, in the effecting of them. For this end they singled out some works that were occasionally attended with some Disputes or Preachings, tending unto the opening and confirmation of the Doctrine of the Gospel. Thus upon the coming of the Disciples of John unto him, it is said, Luk. 7.21. In that same hour he cured many of their infirmities and plagues, and of evil spirits, and unto many that were blind he gave sight. The particular stories of none of these are anywhere mentioned; nor had that season been at all remembered, but upon occasion of those Persons who were sent unto him; the present works which they saw, being made the ground of that answer which he returned unto their Master; v. 22. Go tell John the things which ye have seen and heard, how that the blind see, &c. Considering therefore what is elsewhere written, of all the Regions about bringing in their sick, weak, and impotent, and of the cures of Persons by the touching of his garment, it is evident that his Personal Miracles amounted unto thousands, which might well give occasion to the Hyperbole used by John in recounting of them. Hence some among the Jews were convinced that he was the Messiah, not only by the greatness, but also by the number of his works, John 7.31. Many of the People believed on him, and said, when Christ cometh will he do more Miracles then these, which this man doeth? And what are the seventy six Miracles of Moses unto those, as to number, which in the first place the Jews glory in? And if we may add those which were wrought by his power by them that preached the Gospel on his Commission: as they are all of the same efficacy unto the end proposed, or confirmation of his being the Messiah, they amount not unto thousands only, but probably unto millions. For of this sort were all the miraculous gifts of the Holy Ghost, that were granted unto the Church all the world over. So that as to the number of Miracles, he was sufficiently by them attested unto, to be the Messiah, the great Law-giver of the people of the New Covenant.
Again, The Jews much insist on this, that all other Prophets wrought Miracles by [§ 64] the Intervention of Prayer, Moses alone without it at his own pleasure. The Rod they say was committed unto him as a Kingly Scepter, to denote that Authority whereunto the whole nature of things gave place. It is true indeed it is not recorded that Moses prayed in words before every Miracle that was wrought by him; or in reference unto his Ministry: but yet this is plain in story, that he wrought no mighty work, but either upon his prayer, or some express command and direction from God in particular; which everts the Judaical pretence of an abiding power remaining with him, enabling him to work Miracles when and how he would. But this which they falsely ascribe unto Moses, was eminently true in the Lord Jesus. Those thousands of miraculous works which he wrought, were the arbitrary effects of a word of command, without any especial direction for every new work; arguing the constant presence of an infinite power with him exerted according to his will. Come forth of him, come out of the grave, I will, be thou clean, be ye opened, and the like expressions he used as signs and pledges thereof. Thus was it not with Moses, as the story manifests; yea, he himself greatly doubted of the greatest effect of the Divine power put forth by him, when he smote the Rock to bring forth water.
The nature of the Miracles also wrought by the one and the other may be compared, [§ 65] and we shall see from thence on which side the pre-eminence will be found. For those wrought by Moses, or by God himself whilst he employed him in the service of giving the Law, and the delivery of the people, they were for the most part portentous Prodigies, suited to fill men with wonder, astonishment and fear. Such were all the signs of the presence of God on Mount Sinai. The effects also of most of them were evil and destructive, proceeding from wrath and indignation against sin and sinners; such were all the mighty works wrought in Egypt ; such those of the swallowing up of Dathan and Abiram in the Wilderness. Those that tended unto the good and relief of mankind, as the bringing of water from the rock, were typical, and occasional. And those kinds of works were suited unto that Ministry of Death and Condemnation, which was committed unto him. But on the other side, the mighty works of the Lord Jesus, were evidently effects of Goodness, as well as of Power, and consisted in things useful and helpful unto mankind. Healing the sick, opening the eyes of the blind, and ears of the deaf, giving strength to the lame; casting out of Devils, feeding hungry multitudes, raising the dead, are things amiable and useful. And though terrible Prodigies may more affect and astonish carnal minds, such as the Jews were filled with, yet these works of Grace and Goodness, do more allure those who attend unto the dictates of right Reason. Evidences they were of a gracious Ministry, tending unto salvation and peace, in every kind; such as that of the Messiah was promised and foretold to be. As Miracles then were the tokens of their several Ministries, and bespake the nature of them, those of the Lord Christ were exceedingly more excellent then those of Moses.
[§ 66] Furthermore, as Moses had not a power of working miracles constantly resident with him, which he might exert according unto his own will; so he was very far from being able to communicate any such power unto others. God indeed took of the Spirit that was on him, and gave it unto the Elders that were to be joined with him in the Government of the people, Numb. 11.25. but yet neither was there a power of working miracles going along with that Spirit, but only ability for Rule and Government; nor yet was that communication of it any act of Moses at all. But now our Lord Jesus, as he had the Divine Power mentioned always with him, so he could give Authority and Power unto whom he pleased, to effect all such miraculous works, as were any way necessary for the confirmation of their Doctrine. Of this nature was the Commission which he gave the Twelve when he sent them forth, Matth. 10.8. Heal the sick, cleanse the Lepers, raise the dead, cast out Devils. As also that unto the LXX. Luke 10.17, 19. yea, he promised them, which also came to pass, that by his power and presence with them, they should do greater things then those which they had seen him to do. John 14.12. Mark 16.17. And this difference is so eminent that nothing can be objected against it. This more evidently confirmed him to be the Master, then all the mighty works which he wrought in his own Person on the earth.
[§ 67] Again, all the miracles of Moses ended with his life. The Jews indeed some of them tell us a company of foolish stories about his death, which as their manner is, they would fix on those words, Deut. 34.5. and Moses died 〈 in non-Latin alphabet 〉 , by the mouth or word of the Lord ; as namely, how he contended with ( 〈 in non-Latin alphabet 〉 ) the Angel of Death, and drove him away with his rod, so that he could not die, until God laid his mouth unto his, and so took out his soul from him. But these figments are shameful, and such as become none but themselves. However these things extended only unto his death; therewith ended his Ministry and Miracles. But now the greatest Miracle of our Lord Jesus, was wrought by him, after the violent and cruel death which he underwent for our sakes. For he took his life again, and raised himself from the dead, John 10.17, 18. This being performed by him, after the dissolution of his human nature in the open visible separation of his body and soul, in which state it was utterly impossible, that that nature should put forth any act toward the retrievement of its former condition, manifested his existence in another superior nature, acting with power on the human in the same Person. And this one Miracle was a sufficient vindication of the truth which he had taught concerning himself; namely, that he was the Messiah the Son of God. And though any should question his being raised again from the dead by his own power, yet the evidence is uncontrollable, that he was raised again by the power of God, without the application of the means and Ministry of any other; whereby the Holy and Eternal God of truth, entitled himself unto all that he had taught concerning his Person and Office, whilst he was alive. And this leaves no room for hesitation in this matter: For this being granted, none will deny, but that he was the Messiah; and what principles we proceed upon for the proof of it unto the Jews, hath been before declared.
[§ 68] Unto what hath been summarily recounted, we may lastly add the continuance of the miracles wrought by his power, after his leaving of this world, and his Ascension into Heaven. And there is in them an additional evidence unto what hath been insisted on. For whereas the miraculous works that were wrought by himself and his Disciples, whilst he conversed with them in the flesh, were confined, as we observed before, unto the Land of Canaan, those who afterwards received power from above by his Grant and Donation, continued to assert the like mighty works and miracles all the world over; so that within the space of a few years, there was scarce a famous Town or City in the world, wherein some of his Disciples had not received the miraculous gifts of the Holy Ghost. And this also distinctly confirms him to be the promised Messiah: for whereas the Isles of the Gentiles were to wait for, and to receive his Law, it was necessary that among them also it should receive this solemn kind of attestation from Heaven.
[§ 69] Now from what hath been spoken it appears, not only that the Miracles wrought by Jesus, were sufficient to confirm the Testimony which he gave concerning himself; namely, that he was the promised Messiah, the Son of God; but also that they were so much more eminent then those wherewith God was pleased to confirm the Ministry of Moses in the giving of the Law, that the Jews have no Reason to doubt or question his Authority, for the reversing of any Institutions of Worship, which they had formerly been obliged unto.
To close this Argument, I shall only manifest, that the Jews of old were convinced [§ 70] of the truth of the Miracles wrought by the Lord Jesus, and therein a little discover the variety of those pretences, whereby they attempt to shield themselves from the natural consequence of that conviction.
1. For those who lived in his own days: see Matth. 18.11, 12, 13, 14. Joh. 7.31. Chap. 19.16, 24. Acts 4.16. Acts 19.13. Neither did they at any time, dispute his works, but only the power whereby they were wrought: of which afterwards.
2. The fame and reputation of them, was such amongst them, that those who made an Art and Trade of casting out of Devils, used the invocation of the name of Jesus over their possessed, which the notoriety of his exerting his Divine power in that kind of works, induced them unto: See Acts 19.13. They adjured the Spirits by the Name of Jesus whom Paul preached, observing the miracles that he wrought in that name. For they being ignorant of the true way and means whereby the Apostle wrought his miraculous works, after the manner of Magicians they used the name of him whom he preached, in their Exorcisms, as it was ever the custom of that sort of men to intermix their charms with the names of such persons, as they knew to have excelled in mighty works. And that this was common among the Jews of those days, is evident from Luke 9.49. which could no otherwise arise, but from a general consent in the acknowledgement of the works wrought by him.
3. We have also hereunto the suffrage of the Talmudical Rabbins themselves, the most malicious adversaries that ever the Lord Jesus had in this world. They intend not indeed to bear witness unto his miracles; but partly whilst they relate stories that were continued amongst them by Tradition, partly whilst they endeavor to shield their unbelief from the Arguments taken from them, they tacitly acknowledge, that they were indeed wrought by him. This I say they do, whilst they labor to show by what ways and means those Prodigies, and wondrou • works which are recorded of him, were wrought and effected. For they who say this or that was the way, whereby such a thing was accomplished, do plainly acknowledge the doing of the thing itself; Greater evidence of their self-conviction, it is impossible they should give in or need we desire.
First, In the Talmud its self they have traditional stories of miracles wrought by the [§ 71] Disciples of Jesus, and by others in his name; which although they are like the rest of their Narrations, foolish and insipid, yet they evidence the Tradition that was amongst them from the forementioned conviction. Thus in Aboda Zara they have a story concerning James (who lived longest amongst them) It happened they say, that Eleacer the Son of Dama was bitten by a Serpent; and James of the Village of Sechaniah ( that is Bethany) came to cure him in the name of Jesus (the son of Pandira ) but R. Ishmael opposed him, and said, it is not lawful for thee thou Son of Dama: So owning that Miracles and Cures were wrought by James in the name of Jesus. And in Sabbat. Hierusal. Distinct. Schemona Scheraticin : they tell us that the Son of Rab. Jose the Son of Levi had swallowed poison; a certain man came and communed with him in the name of Jesus the Son of Pandira; and he was healed; but when he was gone out, one said unto him, how didst thou advice him, he said by such a word ; the other replied, tha • it had been better for him to have died, then to have heard that word. I mention these things, only to show that they were never able to stifle the Tradition that passed among themselves, concerning the Miracles wrought by Jesus and his Disciples.
But this conviction more evidently discovers its self in their endeavors to assign his [§ 72] mighty works unto other causes, so that they may not from them be forced to acknowledge his Divine power, and the presence of God with him. And there are two pretences which they make use of. The first is that of their forefathers, Mat. 12.24. They would have the Devil to be the Author of them, and that he wrought them by Magical Incantations. This they pleaded of old; and this some of them pretend to adhere unto, to this day; the folly of which blasphemy both reflects upon themselves, and is demonstratively removable from him, whom to their eternal ruin, they seek to reproach. For,
1. Do they not know, that their own Moses was generally esteemed by the wisest of the Heathen, to have been skilled and exercised in Magic. So Pliny and Apuleius testify, and that he wrought wonders by virtue thereof, as Celsus contends at large. And can they fix on a readier course to confirm such a suspicion in the minds of Atheistical Scoffers, then by their own taking up the same accusation against the Author of more, and greater miracles then those wrought by Moses? What color of answer can they return unto his reproaches, whilst themselves with more open impudence manage the same accusation against the Lord Jesus? Besides, as is confessed, Egypt was the spring of Magical incantations, the worlds Academy for that diabolical cunning, where, almost alone, it was had in honor and reputation. There in the Kings Court had Moses his education and conversation forty years. How much more just then, though sufficiently unjust, might a suspicion seem concerning him of his being skilled in that falsely called Wisdom, then concerning our Lord Jesus, who was persecuted thither, and returned thence in his infancy, which they childishly object unto him? So that in this whole vain pretence they do nothing but attempt to cast down their own foundations.
2. Neither indeed do they account the skill in, and use of Magical incantations a crime, but an Excellency. Josephus would have us believe that the Art of Magic, and the invention of incantations, was part of the Wisdom of Solomon. And their Talmudical Doctors do expressly approve of that diabolical Art. Nothing then but extreme malice and desperation, would put them upon inventing this Cloke for their infidelity, which not only casts down the foundation of their own Profession, but involves also a contradiction unto those Principles, which at other times they avouch. So that Rabbi Achor was mistaken when he gave out that as a Prophecy, which was indeed an history, namely, that a generation of ungodly men among the Jews would not believe the things that the Messiah should do, but should affirm that he doth them by Art Magical.
[§ 73] For the blasphemy its self, there needs no other answer be given unto it, but what was returned by our Lord Jesus of old. If these things had been done by Magical incantations, and consequently the assistance of the Devil, it must needs be upon a division of those wicked spirits among themselves, and that upon the main design of their Kingdom, Dominion and Interest in this world. The open and proclaimed work of our Lord Jesus in this world, was by all ways and means to overthrow the Kingdom of Satan and his works. This he privately taught, this he publicly declared to be the main end of his coming into this world. The Works and Miracles which he wrought, were very many, innumerable of them exercised on Devils, themselves, to their shame, terror, and dispossession of the habitations they had invaded. In, and during this work, he declares them to all the world, to be evil, wicked, malicious, unclean, and lying spirits, reserved for everlasting destruction in Hell, under the wrath of the great God. For this cause, they on the other side ceased not to oppose him, and to stir up all the world against him, until they thought they had prevailed in his death. If men therefore shall imagine or fancy, that the works of Christ against the interest of Satan, upon his Person, unto his shame; wrought to confirm a Doctrine, teaching all the world to avoid him, abhor him, fight and contend against him, commending everything that he hates, with promises of life eternal unto them who forsake him, and maintain his quarrel against him, threatening everything that he loves, and labors to promote in the world with eternal vengeance, were wrought by his help and assistance, they had more need to be sent unto the place where the maladies of those distracted of their Wits are attended, then to have an answer given unto their folly.
[§ 74] They have yet another pretence to preserve themselves from the efficacy of this self-conviction. But this is so perfectly Judaical ; that is, so full of monstrous, ridiculous figments, that nothing but an aim to discover their present desperate folly, and with what unmanly inventions, they endeavor to cover themselves from the light of their own conviction, can give countenance unto the repetition of it. Besides the Fable its self is vulgarly known, and I shall therefore only give a brief compendium of it, seeing it may not be wholly avoided.
The story they tell us is this; There was a stone in the Sanctum Sanctorum, under the Ark, wherein was written Shem Hamphorash, (so the Cabalists call the Name Jehovah ) He that could learn this Name, might by the virtue of it, do what miracles he pleased. Wherefore the Wise men fearing what might ensue thereon, made two Brazen Dogs, and set them on two Pillars before the door of the Sanctuary: And it was so, that when any one went in, and learned that Name, as he came out, those Dogs barked so horribly, that they frighted him, and made him forget the Name that he had learned. But Jesus of Nazareth going in, wrote the Name in Parchment, and put it within the skin of his leg, and closed the skin upon it; so that though he lost the remembrance of it at his coming out, by the barking of the brazen Dogs, yet he recovered the knowledge of it again out of the Parchment in his leg ; and by virtue thereof, he wrought miracles, walked on the Sea, cured the lame, raised the dead, and opened the eyes of the blind. That alone which from hence we aim to evince, is the conviction that the most stubborn of the Jews had of the miracles of our blessed Savior. Had they not been openly performed, and undeniably attested▪ no Creatures that ever had the shape of men, or anything more of modesty then the Brazen Dogs they talk of, would have betaken themselves to such monstrous foolish figments, for a countenance and pretence unto the rejection of him and them. He that should contend, that the Sun did not shine all the last year, and should give this reason of his Assertion, because a certain man of his acquaintance climbed up to Heaven by a Ladder, and put him in a Box, and kept him close in his Chamber all that while, would speak to the full, with as much probability and appearance of truth, as the grand Rabbins do in this Tale. Every word in their story is a Monster. The stone, the writing of the name of God in it, the virtue of the pronunciation of that name, the Brazen Dogs, the entrance of a private man into the Sanctum Sanctorum ; the barking of the Dogs, are Dreams becoming men under a penal infatuation and blindness, not much distant from those Chains of Darkness wherewith Satan himself is kept bound unto the Judgment of the Great Day.
Fourthly, We must not forget the Testimony of his Disciples who conversed with [§ 75] him, and were eye Witnesses of his Miracles, especially of his rising from the dead. These, with multitudes ascertained of the Truth by their Testimony, to witness it unto the world willingly forewent all temporal interests, exposing themselves to dangers innumerable; and lastly, sealed their Testimony with their blood, shed by the most exquisite tortures that the malice of Hell could invent, all in expectation of acceptance with him, and a reward from him, which depended on the truth of the Miracles, which they asserted him to have wrought and performed. From all these considerations, we may safely conclude, that it is utterly impossible, that the nature of man should be more ascertained of anything that ever was in this world, then we may be of the Miracles wrought by our Lord Jesus. Now all these as we have declared, were wrought by the Divine Power of God to confirm the Truth of his being the promised Messiah. And if this were not so, it is impossible that God should ever more require an Assent unto any Revelation of his mind or Will, none being capable of a more evident and full confirmation so to be, then this hath received, of Jesus being the Christ. The Application of this Consideration in particular unto his Resurrection from the dead, hath been the special subject of so many Writers, that I shall not farther insist upon it.
One Argument more, taken from the success that the Doctrine of Jesus hath had [§ 76] in the world, shall close this Discourse. What was his outward condition in this world, we acknowledge, and the Jews triumph in. The Poverty of it, the Contempt and Reproach that it was exposed unto, was one of the chief pretences that they had, and have to this day for their refusal of him. The time wherein he came, was that as hath been shown, wherein the Jews were in daily expectation of their Messiah, and when the residue of mankind were in the full enjoyment of all that Light, Wisdom and Knowledge, which the Principles of nature could attain unto. In this state of things, a poor man, living in an obscure Village of Galilee, not taught by men so much as to read, begins to Preach and to declare himself to be the Messiah, the Son of God, the Savior of the World. With this Testimony he declares a Doctrine destructive of the Religion and Sacred Worship of all, and every man then living in the world; of the Jews as to the manner of it, which they esteemed above its substance, and of all others, of its very nature and being; and presseth a Course of Obedience unto God, decried by them all. To encourage men to believe in him, and to accept of his Testimony, he gives them Promises of what he would do for them when this life should be ended: No sooner doth he undertake this work, but the Jews amongst whom he conversed, almost universally, at least all the great wise learned, and esteemedly devout amongst them, set themselves to scorn, despise, reproach and persecute him. And this course they ceased not, until conspiring with the power of the Gentiles, they took him out of the world as a Malefactor, by a bitter, shameful and ignominious death. After which he riseth again from the dead, and shows himself neither unto Jews nor Gentiles in common, but only to some poor men chosen by himself, to be his Witnesses and Apostles. These begin to teach both Jews and Gentiles the things before mentioned. The Jews more deeply engaged then formerly, by having slain their Master, immediately persecute them, and that unto death. The Gentiles at first deride and scorn them, but quickly changed their note, and set all their Wit and Power at work to extirpate them, and their followers out of the world. The Jews on many accounts looked upon themselves as ruined and undone forever, if their Testimony were admitted. The Gentiles saw that on the same supposition, they must forego all their Religion, and therewith everything wherewith they pleased themselves in this world. Invisible infernal powers who ruled in the world by Superstition and Idolatry were no less engaged against them. With them was neither human Wisdom or Counsels nor external force ; yea, the use of both in their work was by their Master severely interdicted unto them. Had not the Truth and Power of God been engaged with him, and for him, it is such a madness to suppose that this undertaking could have been carried on, unto that issue and event in the conquest of mankind, which it at length obtained, as no man not utterly forsaken of reason, or cursed with blindness of mind, or made senseless and stupid by the power of his Lusts, can make himself guilty of. Many are the branches of this Argument, many the considerations that concur in a contribution of evidence and strength unto it, all which to examine and improve, is beyond our present design. The bare proposal of it, is sufficient to cause all Jewish Exceptions to vanish out of the minds of sober and reasonable men. From it therefore, with them that went before, we conclude the third part of our general Thesis concerning the Messiah ; namely, That Jesus of Nazareth whom Paul Preached was He.
Exercitatio XVIII.
Objections of the Jews against the Doctrine of Christianity. Their principal Argument to prove the Messiah not yet come. General Answer. Principles leading to a right understanding of the Promises concerning the Messiah. Redemption and Salvation promised by him spiritually. Folly and self-contradiction of the Jews, that expect only temporal deliverance by him. Promises of temporal things, accessory and occasional. Thence conditional. The general condition of them all suited to the nature and duration of the Kingdom of the Messiah. Spiritual things promised in words signifying firstly things temporal. Reasons thereof. Of Peace; with God, and in the world. Seed of Abraham, Jacob, Israel, Zion, Jerusalem. Who and what intended thereby. All Nations; the World; the Gentiles in the Promise who. Promises suited unto the duration of the Kingdom of the Messiah. The calling and flourishing state of the Jews thereon. Particular Promises may not be understood, or understood amiss, without prejudice to the faith. Application of these Principles. Promise of universal Peace in the days of the Messiah : Isa. 2.2, 3, 4, 5. considered. Jews Objection from it, answered. Outward Peace how intended. Promises of the diffusion of the knowledge of God. Of Unity in his Worship, Jerem 31.34. Zeph. 3.9. Zech. 14.9. fulfilled. Jews exception; answered. Promises concerning the restauration and glorious estate of Israel. Fulfilled to the spiritual Israel. To the Jews in the appointed season. Their calling, and peace ensuing thereon.
THat which remaineth for a close unto these Dissertations, is the consideration [§ 1] of those Reasons and Arguments, wherewith the present Jews do endeavor, and their forefathers for many Generations have labored, to defend their obstinacy and unbelief. And this we shall engage into, with as much briefness as the nature of the matter treated of will admit. Many are the Books which they have written among themselves, mostly in the Hebrew Tongue, and some in other Languages; but the Hebrew Character, against Christians and their Religion. Unto sundry of these they give triumphant insulting Titles, as though they had undoubtedly obtained a perfect Victory over their Adversaries; but the Books themselves in nothing answer their specious Frontispieces. Take away willful mistakes, gross Paralogisms, false Stories, and some few Grammatical nicities, and they vanish into nothing. What is spoken by them, or for them, that seems to have any weight shall be produced and examined.
Sundry things they object unto the Doctrine of the Gospel, concerning the Person of the Messiah, or his being God and man, the rejection of the Mosaical Ceremonies, and Law, which they deem eternal, and many exceptions they lay against particular passages and expressions, in the Historical Books of the New Testament. But all these things have been long since cleared and answered by others, and I have also myself spoken to the most important of them, partly, in the preceding Discourses; partly, in my defense of the Deity, and satisfaction of Christ against the Socinians. For what concerns the Law of Moses, and the abolition of it, as to the Ceremonious Worship therein instituted, it must be at large insisted on in that Exposition of the Epistle to the Hebrews, which these discourses are only intended to make way unto. I shall not here therefore enter upon a particular discussion of their Opinions, Arguments and Objections about these things: besides, they belong not immediately to the subject of our present Discourse. It is about the coming of the Messiah simply that we are disputing; this we assert to be long since past; the Jews deny him to be yet come, living in the hope and expectation of him, which at present is in them but as the giving up of the Ghost. The means whereby this dying, deceiving hope is supported in them, comes now under examination; and this alone is the subject of our ensuing Discourse.
To countenance themselves then in their denial of the coming of the Messiah, they do [§ 2] all of them make use of one general Argument, which they seek to confirm in and by several instances. Now this is, that the Promises made and recorded to be accomplished at the coming of the Messiah, are not fulfilled, and therefore the Messiah is not yet come. This fills up their Books of Controversies; and is constantly made use of by their Expositors, so often as any occasion seems to offer its self unto them. The Messiah say they, was promised of old. Together with him, and to be wrought by him, many other things were promised. These things they see not at all fulfilled; nay, not those which contain the only work and business that he was promised for; and therefore they will not • elieve that he is come. This general Argument I say they seek to confirm by instances, wherein they reckon up all the promises, which they suppose as yet unaccomplished, and so endeavor to establish their Conclusion. These we shall afterwards cast under the several heads whereunto they do belong, and return that answer which the Word of Truth its self, and the event, do manifest to be the mind of God in them. For the present unto their general Argument we say, that all the Promises, concerning the coming of the Messiah, are actually fulfilled, and those which concern his Grace and Kingdom, are partly already accomplished, and for the remainder shall be so, in the manner, time and season appointed for them, and designed unto them, in the purpose and Counsel of God: So that from hence, nothing can be concluded in favor of the Jews incredulity. To evidence the truth of this Answer, I shall lay down and confirm certain unquestionable principles, that will guide us in the interpretation of the Promises that are under consideration.
[§ 3] The first is, That the Promises concerning the Messiah do principally respect spiritual things, and that eternal salvation which he was to obtain for his Church. This we have proved at large before; and this, the very nature of the thing its self, and the words of the Promises do abundantly manifest. The Jews, I suppose, will not deny, but the Promise concerning the Messiah, is of the greatest Good that ever God engaged himself to bestow upon them. I do not find, that they anywhere deny it; And it is at present the sum of all their desires, prayers, and expectations, with the hopes whereof they comfort and support themselves in all their calamities. If they should deny it, it may easily be proved against them by innumerable Testimonies of Scripture; many whereof have been already produced. Now there can be no Reason of this, but only because he was to work and effect for them whoever they be, unto whom he was promised, the greatest Good, that they can or may be made partakers of. And if it be only a Good of an inferior nature that he was to effect, and any other means was to be used for that which was more principal and excellent, that means is much to be preferred before him, and above him; Now what is this Chief Good of man? Doth it consist in Riches, Honor, Power, Pleasures? the blindest of the Heathen were never blind enough, to think so; nor can any man entertain any such imagination, without renouncing not only all right reason, but in an especial manner, the whole Scripture. I think the Jews will not deny, but that this Good consists in the favor of God in this world, and the Eternal Enjoyment of him hereafter. Now if the Messiah were promised only to procure those first, outward, temporary, perishing things; and these latter are to be obtained by another means, namely, by the observation of the Law of Moses ; it is evident, that, that is to be preferred infinitely before him; which that it is not, as we said, is manifest from the whole Scripture, and confirmed by the traditional hope and expectation of the Jews. For if they enjoy that which is incomparably the Chiefest Good, to what end do they so miserably bemoan themselves in their present condition, and with so much impatience cry out for the coming of their Messiah? Are they such slaves in their affections unto earthly perishing things, that living in the enjoyment of all that is needful to procure them the love and favor of God, with the eternal enjoyment of him, they can have no rest or quiet, because they enjoy not the good things of this life? Doubtless this great expectation, had a greater rise and cause, then now they will own. I know men are apt to complain under, and to desire relief from outward trouble; but to place the main of their Religion herein, when they have Grace, the pardon of sin and Heaven on other accounts, this is only done by the Jews. But the truth is, although they continue in their desires of the coming of the Messiah ; yet they have lost the reason why they do so; only this they find, that their forefathers from the days of Abraham placed all their happiness in his coming; and therefore they think that they also ought to do so, though why they cannot tell, or will not understand. But this is that which we have proved to be the object of their faith and expectation of old, namely, that the Messiah was promised to be a Spiritual Redeemer, to save them from Sin, Satan, Death and Hell, to procure for them the favor of God, and to bring them to an enjoyment of him. Set this aside, and what have we to do, to contend with the Jews about one that shall come and make War for them, conquer their enemies, and make them rich. Much good may it do them with such an one, when he comes. They say indeed, that having the affluence of all things under him, they shall be the better enabled to keep the Law of Moses, and so the way to Heaven will be easier for them. But I fear that which they manifest their hearts to be set upon as their chiefest end, and aim, will scarcely much farther them unto any other end whatever: the last end will not be made the means to another. Nor was it otherwise with their forefathers; Jeshurun waxed fat and kicked. According to their pasture, they were filled, and forgot the Lord: Prosperity ruined them; nor did they ever reform, but under sore afflictions. The Messiah then that we contend with them about, is a Spiritual Redeemer ; such an one he was promised to be, as we have abundantly proved. And all Promises of that nature are perfectly accomplished. He is come, and hath saved his people from their sins. He hath made an end of sin, and made Reconciliation for iniquity, and brought in everlasting Righteousness. There is not one Promise concerning Grace, Mercy, Pardon, the Love of God, and eternal Blessedness by the Messiah, which contain the whole of his direct and principal work, but they are all yea and ámen in Christ Jesus, are all exactly made good and accomplished. And this is testified unto by millions of souls now in the unchangeable fruition of God, and all that seriously believe in him who are yet alive. And this is firstly to be considered in our enquiry after the accomplishment of the Promises, concerning the Coming, Grace, and Kingom of the Messiah.
Secondly, Hence it follows, That all Promises concerning temporal things, at his coming, [§ 4] or by it, are but accessory and occasional, and such as directly appertain not to his principal work, and main design of his coming. Certain it is, that the whole work for which God of old promised the Messiah, might have been effected and fully accomplished, if not one word had been spoken of any outward advantage to ensue thereon in this world. These Promises then belong not directly and immediately to the Covenant of the Redeemer, but are declarations only of the Sovereign Will and Wisdom of God, as to what he would do in the dispensation of his Providence, at such and such a season. Hence two things will ensue.
First, That all these Promises may be conditional. Those which concerned the sending of the Messiah for the accomplishment of his principal work, were absolute, and depended not upon anything, in any, or all of the Sons of men. The whole of it was a mere effect of Sovereign Grace. He was therefore infallibly to come at his appointed season. But those that concern the dispensation of God's Providence in temporal things, may all of them be conditional. And evident it is, that they have one Condition annexed to the fulfilling of everyone of them; and that is, that those who would partake of them, do submit themselves unto the Law and Rule of the Messiah. For in the midst of the greatest collection of Promises in the whole Old Testament, which at first view seem to express the glory of the Kingdom of the Messiah in outward things, it is added, the Nation and Kingdom that will not serve them shall perish; yea, those Nations shall be utterly wasted, Isa. 60.12. So that all the happiness intimated depends on the condition of men's submitting themselves to the Law of the Messiah, without which they are threatened with desolation and utter wasting. This condition belongs unto them all; and what other particular considerations there may be, on which their accomplishment may be suspended, we know not.
Secondly, It follows also from hence, that as to the times, seasons, and places of their accomplishment, they are left unto the designation of God's Sovereign Will, Wisdom and Pleasure, as are those of all other works of his Providence whatever. It is not necessary that they should all of them be accomplished at the same time, or in the same place, or after the same manner. God may, and God doth fulfill them when, where, how, and towards whom he pleaseth; so that in the issue they shall all have that accomplishment which he hath designed unto them, and which the Church hath ground to expect. And thus hath God provided that they should be a ground of comfort and direction to the Church in all Ages, containing encouragements unto obedience, and consolations in what his Saints may expect to fall upon their persecuting adversaries. The Jews indeed, who know not even how to fancy the Kingdom of their Messiah to be any other, but what the Roman Common-wealth of men only, was like to prove, res unius aetatis the business of one age, would have all these temporal promises to be fulfilled all at once, momento turbinis, all on a sudden. But the real Kingdom of Christ being to continue through many Generations, even from his coming unto the end of the world, and that in such a variety of states and conditions, as God saw conducing unto his own glory, and the exercise of the faith and obedience of his people, the accomplishment of these promises in several Ages, and at several seasons, according to the counsel of the will of God, is exceedingly suited unto the Nature, Glory and Exaltation of it. And this one observation may be easily improved to the frustrating all the objections of the Jews, from the non-accomplishment pretended of these promises.
[§ 5] Thirdly, Whereas spiritual things have the principal place and consideration in the work and Kingdom of the Messiah, they are oftentimes promised in words, whose first signification denotes things temporal and corporeal. And this came to pass, and was so ordered on several accounts. For, first, the very way and manner of the Prophets expression of their Visions and Revelations, wherein after the way of the people of the East, they made use of many Metaphors and Allegories, lead them so to set forth spiritual things. That this was the custom of the Prophets, as they expressly own it, and is manifest in their writings, so it is confessed by the Jews, who, in their Expositions of them, do ever and anon grant, that this and that is to be interpreted 〈 in non-Latin alphabet 〉 that is Allegorically. Now when it is granted, that the subject matter treated on is principally spiritual, all these Metaphors are plain and easily accommodated unto the principal scope and end intended.
Again, as this was the manner of the Prophets, so it is a way exceedingly instructive, and suited to convey an apprehension and sense of the things treated on, unto the minds and understandings of men. All men know the worth and usefulness of the precious things of the Creation, Gold, Silver, precious Stones; of the desirable things of natural life, Health, Strength, long Life; of the good things of men in civil conversation, Wealth, Riches, Liberty, Rule, Dominion, and the like. Men know somewhat of the worth of these things, and commonly esteem them above it. Now what is likely more to affect their minds with, and raise their affections unto spiritual things, then to have them proposed unto them under the names of these things, whose Excellency they are so well acquainted withal, and whose enjoyment they so much desire. For nothing can be more evident unto them, then that God in these condescensions unto their capacities, doth declare, that the things which he promiseth, are indeed the most excellent and desirable that they can be made partakers of.
Thirdly, the state and condition of the Church of old, required such a way of instruction. For as they had then in the Covenant of the Land of Canaan, many Promises of earthly and carnal things, so they themselves were carnal, and received great encouragement to abide in their expectation of the coming of the Messiah, from that outward Glory which they apprehended that it would be attended withal. Besides, the time was not yet come, wherein the veil was to be removed, and believers were with open face to behold the glory of God. And therefore although this way of instruction by Similitudes, Metaphors and Allegories was suited, as we observed, in general, to affect their minds, and to stir up their affections, yet it did not give them that clear distinct apprehension of the things of the Kingdom of the Messiah, which was afterwards revealed. God had other work to do among them, by them, and upon them, then openly and plainly to reveal his whole Counsel in these things unto them. Hence the Prophets themselves, who received the Promises and Revelations treated of, from God, were fain to inquire with all diligence into the nature of the Office, Work, Sufferings and Glory of the Messiah, which they prophesied unto the Church about, 1 Pet. 1.11, 12. and yet all their enquiry came short of the understanding of those mysteries, which he had, who only saw the Messiah come in the flesh, and died before he had acaccomplished his work. But in all these promises, there was provision laid in to compel, as it were, the most carnal mind to look principally after spiritual things, and to own an Allegory in the expressions of them. For many of them are such, or otherwise, have no tolerable signification or sense, nor ever shall have accomplishment unto Eternity. Can any man be so stupidly sottish as to think, that in the days of the Messiah, hills shall leap, and trees clap their hands, and waste places sing, and sheep of Kedar▪ and rams of Nebaioth, be made ministers, and Jews suck milk from the breasts of Kings, and little children play with Cockatrices, literally and properly? And yet those things, with innumerable of the like kind are promised. Do they not openly proclaim to every understanding, that all the expressions of them are Metaphorical, and that some other thing is to be sought for in them. Some of the Jews I confess, would fain have them all literally fulfilled unto a tittle. They would have a trumpet to be blown, that all the world should hear, mountains to be levelled, seas to be dried up, wildernesses to be filled with springs and roses, the Gentiles carrying Jews upon their shoulders, and giving them all their gold and silver; but the folly of these imaginations is unspeakable, and the blindness of their Authors deplorable; neither to gratify them must we expose the Word of God to the contempt and scorn of Atheistical scoffers, which such Expositions and Applications of it would undoubtedly do. Now this rule which we insist upon is especially to be heeded, where spiritual and temporal things, though far distant in their natures, yet do usually come under the same Appellation. Thus is it with the Peace that is promised in the days of the Messiah. Peace is either spiritual and eternal with God, or outward and external with men in this world. Now these things are not only divers, and such as may be distinguished one from the other, but such as whose especial nature is absolutely different; yet are they both Peace, and so called. The former is that which was chiefly intended in the coming of the Messiah; but this being Peace also, is often promised in those words, which in their first signification denotes the later, or outward peace in this world amongst men. And this is frequent in the Prophets.
Fourthly, By the seed of Abraham, by Jacob, and Israel in many places of the Prophets, not [§ 6] the carnal seed, at least not all the carnal seed of them is intended; but the children of the faith of Abraham, who are the inheritors of the promise. Here I acknowledge, the Jews universally differ from us. They would have none but themselves intended in those expressions; and what ever is spoken concerning the seed of Abraham, if it be not accomplished in themselves, they suppose it hath no effect on any other in the world. And from this apprehension an objection was raised of old against the doctrine of our Apostle. For on supposition that Jesus was the Messiah, and that the blessing was to be obtained by faith in him, whereas it was evident that far the greatest part of the Jews believed not in him, it would seem to follow, that the promise of God made to Abraham was of none effect: Rom. 9.1. But the Apostle answers, that the promise did never belong unto all the carnal seed of Abraham ; for whereas he had many sons, one of whom, Ishmael, was his first-born, yet Isaac only inherited the promise. And whereas Isaac himself had two sons, yet one only of them, and he the younger, enjoyed the privilege; and all this proceeded from the especial purpose of God, who takes into that privilege whom he pleaseth. So was his dealing with the Jews at that time; he called whom he pleased to a participation of the promise, and passed by whom he would; whereby it came to pass at last, that all the Elect obtained, and the rest were hardened. Now the seed to whom the promise is given, are those only that obtain it by faith, b • ing chosen thereunto, the residue being not intended in that appellation of Israel, Jacob, the sons and seed of Abraham. Moreover, as those only of the carnal seed of Abraham, who embrace the promise are received in this matter to be his seed, so all that follow the faith of Abraham, and believe unto Righteousness as he did, are his sons and the seed of the promise, although carnally they were not his offspring. The same also is to be said concerning those names of Zion and Jerusalem, of both which such glorious things are spoken. I suppose none can imagine, that it is the little Hill so called, or the streets and buildings of the Town that God did so regard. But one of them having been for a season in the days of David, the special place of his worship, and the other the principal habitation of Church and people, God expresseth his Love and Goodwill to his Church and Worship under those names; and it is a fond thing to suppose, that the respects mentioned should be unto those places themselves, which now for a thousand years have lain waste and desolate. Those promises then which we find recorded concerning Zion, Jerusalem, the seed of Abraham, Jacob, Israel, do respect the Elect of God, called unto the faith of Abraham, and worshipping God according unto his appointment, be they of what People or Nation soever under heaven. And this we have proved before, in our dissertation about the Oneness of the Church, of the Old and New Testament.
Fifthly, By all people, all Nations, the Gentiles, all the Gentiles, not all absolutely, especially [§ 7] at any one time or season, are to be understood; but either the most eminent and most famous of them, or those in whom the Church, by reason of their vicinity, is more especially concerned. God oftentimes charged the Jews of old; that they had worshipped the gods of all the Nations ; whereby yet not all Nations absolutely, but only those that were about them, with whom they had commerce and communication, were intended. Those Expressions then of all Nations, and all Kingdoms who are said to come into the Church, and submit themselves unto the Kingdom of the Messiah, at his coming, do not denote all absolutely in the world, especially at any one time or season, but only such as are either most eminent among them▪ or such as God would cause his light and truth to approach unto. And those which in an especial manner seem to be designed in those prophetical expressions, are that collection of Nations whereof the Roman Empire was constituted, which obtained the common appellation of the whole World, being for the main of them the posterity of Japheth, who were to be persuaded to dwell in the Tents of Shem. The Jews would have all Nations absolutely to be intended; and Kimchi, with Ibn Ezra tells us on Isa. 2.4. in those words of the Prophet, He shall judge among the Nations; that all Nations of the Earth shall live at peace; for what ever controversies they have among themselves, they shall come and refer the determination of them to the Messiah living at Jerusalem. But how this should be done by all the Nations of the Earth absolutely, they are not pleased to declare unto us. Certainly the heat of some of their differences will be much abated, before they have made a full end of their journey.
[§ 8] Sixthly, It must be observed, that what ever is to be done and effected by the Spirit, Grace, or Power of the Messiah during the continuance of his Kingdom in this world, it is mentioned in the Promises, as that which was to be accomplished, at, or by his coming. But here, as we before observed, lieth the mistake of the Jews ; what ever is spoken about his Work and Kingdom, they expect to have fulfilled as it were in a day, which neither the nature of the things themselves will bear, nor is it any way suited unto the Glory of God, or the duration of this Kingdom in the world. The Kingdom of the Messiah is prophesied of, to be set up in the room of the other great Kingdoms and Monarchies that are in the world. And if we take an instance in the last Monarchy of Daniel, namely the Roman, it is spoken of, as that which came forth as it were all at once into the world, and did all its work immediately; when we know that from its first rise to the end of the things there spoken of, there passed above the space of a thousand years. But yet all the things ascribed unto it, are mentioned as attending its rise and coming; and that because they were in process of time affected by its power. And in like manner, all the things that are foretold about the Kingdom of the Messiah are referred unto his Coming, because before that they were not wrought, and they are produced by his Spirit and Grace, the foundation of them all being perfectly and unchangeably wrought in what he did and effected upon his first coming and appearance. It is no wonder then that many particular promises seem as yet to be unfulfilled: for they were never designed to be accomplished, in a day, an year, an age, one place, or season, but in a long tract of time during the continuance of his Kingdom; that is, from his coming unto the end of the world. And as the care of the accomplishment of those promises is upon, so the ordering of the time and season of their being effected belongs unto, the Counsel and Will of the Father; who as unto his Children and Servants, hath engaged unto him, that he should see of the travail of his soul in all Generations: and as unto his Adversaries hath said, Sit thou on my right hand, until I make thine enemies thy footstool.
[§ 9] Again, There are two ways whereby Promises may be said to be accomplished by him who gives them. The one is, when all is done in respect of outward means, helps and advantages, that is needful for that end, and which if men do not embrace and make use of, they are left inexcusable, and have none to blame for their coming short of enjoying the full benefit of the Promises, but themselves alone. And in this sense all the Promises contended about, are long since accomplished towards all the world. There is plentiful provision made in the doings and Doctrine of the Messiah, as to outward means, for the peace of all the Nations in the world, for the Ruin of all false Worship, for the uniting of Jews and Gentiles in one body, in Peace and Unity; and that these things are not actually effected, the whole defect lies in the blindness, unbelief, and obstinacy of the sons of men, who had rather perish in their sins, then be saved through obedience to this Captain of Salvation.
2. God doth sometimes accomplish his Promises, by putting forth the efficacious power of his Spirit and Grace, effectually and actually to fulfill them, by working the things promised in and upon them unto whom they are promised. And thus are all the Promises of God that concern the Messiah, his Work, his Mediation, with the effects of them, his Grace and Spirit, at all Times, in all Ages, absolutely fulfilled in and towards the Elect, that seed of Abraham, unto whom all the Promises do in an especial manner belong. The Election obtaineth the promise, although the rest are hardened. Now if the Jews, or any other Nation under Heaven, shall at any time, or for a long season continue to reject the terms of Reconciliation with God, and of inheriting the promises which are proposed unto them, shall their unbelief make the faith of God of none effect? God forbid. The Truth of God failed not, when he brought only Caleb and Joshua into Canaan, the whole body of the people being consumed in the Wilderness, by reason of their unbelief. God hath done, doth, and always will effectually fulfill all his promises in his Elect; and for the residue of men, they come not short of the enjoyment of them, but upon their own sin, blindness and unbelief.
Moreover, it is granted, that there shall be a time and season, during the continuance [§ 10] of the Kingdom of the Messiah in this world, wherein the generality of the Nation of the Jews all the world over, shall be called and effectually brought unto the knowledge of the Messiah, our Lord Jesus Christ, with which mercy they shall also receive deliverance from their captivity, restauration into their own land, with a blessed, flourishing and happy condition therein. I shall not here engage into a confirmation of this concession, or assertion. The work would be long and great, because of the difference about the time, season, and manner of their Call, their following state and condition, and so is unmeet for us to undertake, in the winding up of these discourses. It is only the thing its self that I assert, nor have any cause as to the end aimed at; to inquire into the time and manner of its accomplishment. Besides, the Event will be the only sure and infallible Expositor of these things, nor in matters of such importance as those before us, shall I trouble the Reader with conjectures. The thing itself is acknowledged, as far as I can understand by all the world, that have any acquaintance with these things. Christians generally do assert it, look for it, pray for it, and have done so in all Ages from the days of the Apostles. Mohammedans are not without some thoughts of what shall befall the Jews before the end of the world. As to the Jews themselves in their false notion of it, it is the life of their hopes and Religion. What is it then that the Jews plead, what do they expect? What promises are given unto them? they say, that they shall be delivered out of their Captivity, restored to their own Land, enjoy peace and quietness, glory and honor therein. We say the same concerning them also; but by whom shall these things be wrought for them, by their Messiah they say at his coming: But shall he do all these things for them, whether they believe in him or no; whether they obey him or reject him, love him or curse him? Is there no more required unto this delivery, but that he should come to them? Is it not also, that they should come to him? Here then lies the only difference between us; we acknowledge that the Promises mentioned, are not yet all of them actually fulfilled towards them; this they also plead: the Reason hereof they say, is because the Messiah is not yet come, so casting the blame on God, who hath not made good his word according to the time limited expressly by himself. We say the reason of it is, because they come not by faith and obedience unto the Messiah, which long since came unto them, and so cast the blame, where sure it is more likely to lie, even on them and their unbelief. They are in expectation that the Messiah will come to them ; we, that they will come unto the Messiah ; and it may be this difference may ere long be reconciled, by his Appearance unto them, so calling them unto faith and obedience.
Lastly, Suppose there should be any particular Promise or Promises, relating unto the Times [§ 11] and Kingdom of the Messiah, either accomplished, or not yet accomplished, the full, clear, and perfect sense and intendment whereof, we are not able to arrive unto; shall we therefore reject that faith and persuasion, which is built on so many clear, certain, undoubted Testimonies of the Scripture its self, and manifest in the event, as if it were written with the beams of the Sun? As such a proceeding could arise from nothing but a foolish conceited pride, that we are able to find out God unto perfection, and to discover all the depths of Wisdom that are in his Word; so it would, being applied unto other things and affairs, overthrow all assurance and certainty in the world; even that which is necessary to a man to enable him to act with any satisfaction unto himself or others. What then we understand of the mind of God, we faithfully adhere unto; and what we cannot comprehend, we humbly leave the knowledge and Revelation of, unto his Divine Majesty.
On these and the like Principles, which most of them are clear in the Scripture its [§ 12] self, and the rest deduced immediately from the same fountain of truth, it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument, whereby they would prove the Messiah not yet to be come, from the non-accomplishment of the Promises that relate unto his Coming and Kingdom. It were a work endless and useless to undertake the consideration of every particular Promise, which they wrest unto their purpose. They are not the words themselves, but the things promised that are in controversy. Now these, though expressed in great variety, and on occasions innumerable, yet may be referred unto certain general heads, whereunto they do all belong. And indeed unto these heads they are usually gathered by the Jews themselves, in all their disputes against Christians. These then we shall consider, and show their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament, the common acknowledged principle between us.
[§ 13] First then, they insist upon that universal peace in the whole world, which they take to be promised in the days of the Messiah. To this purpose they urge the Prophesy recorded Isa. 2.2, 3, 4. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it; and many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. For out of Zion shall go forth the Law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people, and they shall beat their swords into plow-shares, and their spears into pruning-hooks: Nation shall not lift up sword against Nation, neither shall they learn war anymore. This Prophesy is in the same words repeated, Micah 4.1, 2, 3, 4. where there is added unto the close of it, But they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid. And the like things are spoken of, in sundry other places of that Prophesy.
[§ 14] In this we agree with the Jews, that this is a prophesy of the time of the Messiah, of his Kingdom in this world; and do willingly subscribe to that rule of Kimchi on the place, on those words, in the last or latter days ; 〈 in non-Latin alphabet 〉 In every place where there is mention of the last days, the days of the Messiah are intended, which we have formerly made use of. We also consent unto him, that the 〈 in non-Latin alphabet 〉 the teacher that shall from Jerusalem instruct us in the Law and will of the Lord, is 〈 in non-Latin alphabet 〉 Messiah the King, which manifests him to be a Prophet no less then a King ; and he also is the Judge that shall judge among the Nations. Only we differ from them in the Exposition of the Mountain of the house of the Lord, which they take to be mount Moria, we the worship of God itself. And whereas both of us are necessitated to depart from the Letter, and allow a Metaphor in the words, for they will not contend, that the hill Moria shall be plucked up by the roots, and taken and set on the tops of other mountains they know not where, nor can they tell unto what purpose any such thing would be; so our interpretation of the words which admits only of the most usual figurative expression, the place being taken for the worship performed in it, on the account whereof alone it was ever of any esteem, is far more easy and natural, then anything they can wrest the remainder of the words unto, supposing mount Moria to be literally understood. And in this sense we affirm the first part of the Prophesy, to be long since really, and to the full accomplished. For whereas the worship of God before the coming of Christ, was confined unto the Temple at Jerusalem, attended unto by one poor, small, enslaved Nation, and that in such outward contempt and scorn, that it was no way to be compared with the glory of the false worship of the Nations, and the compliance of multitudes of people unto it, the mountains being far more visible, conspicuous and stately then that at Jerusalem, upon his coming and giving out the Law of God unto the Nations of the world, the most, the greatest, and the most glorious of them consented unto the acceptance of it, and with one consent gave themselves up to the worship of the God of Jacob, whereby the worship of the true God was not only exalted and made more conspicuous, then the lofty hills, and high places of the world, wherein they worshipped their Idols, but the most eminent mountains of the whole earth, as that of Diana at Ephesus, and of the Capitol at Rome, were destroyed and deserted, and the glory of the worship of God was lifted up above them. So that what the Jews think to plead for themselves, doth indeed in a manifest and open Event wholly evert their unbelief. But avoiding the consideration hereof, that which they principally insist upon is, the Peace promised under the Kingdom of the Messiah; which, as it seems to them, is not accomplished. Yea, saith one of them, Men are so far from heating their swords into Plow-shares, that within a few hundreds of years, new instruments of war, never heard of in the world before, have been invented among them, who pretend to believe in the Messiah. And this, as they think, makes it appear, that really he is not as yet come into the world; the vanity of which pretence may easily be discovered from our former Rules, which we shall briefly make application of unto its removal.
For, first, The temporal outward Peace of the world, if any such thing be here [§ 15] intended, is not the principal part, matter or subject of the Promise, but only an accessory unto it; the chief part of it which concerns the spiritual worship of God, is evidently and openly fulfilled. That which is temporal, for the times and seasons of it, is left unto the sovereign Will and Wisdom of God for its accomplishment. Neither is it necessary that it should be fulfilled amongst all Nations at once, but only amongst them who at any time, or in any place, effectually receive the Laws of God from the Messiah. What ever then of outward peace is really intended in this promise, as it hath in part already received its accomplishment, as we shall show, so the whole shall be fulfilled in the time and way of God's appointment. 2. That the words are not to be understood absolutely, according to the strict exigence of the letter, is evident from that complement of the prediction of that in Micah, Everyone shall sit under his own vine and fig-tree, there being many, not only persons, but great Nations in the world, that have neither the one nor the other. 3. The Jews themselves do not expect such peace upon the coming of their Messiah. War great and terrible with Gog and Magog they look for, which also the Scripture mentions; and that with Amillus is their own faith or fancy: only it may be they would have nobody to wage war with but themselves. For whereas they tell us, that all Nations shall come with their controversies to be ended by the Messiah at Jerusalem, and by that means prevent war among them: I suppose they will not do so, until they are subdued, and those Nations broken in pieces which will not serve them, which what ever expedition they fancy to themselves, may take up at least half the Reign of their Messiah, if he should live an hundred years, about which they differ, yea plainly and openly, great wars and desolation of the enemies of the children of God are fore-told under the Messiah, Isa. 63.1, 2, 3, 4, &c. 4. I shall not much insist on that universal peace which God gave unto all the known Nations of the world, at the coming of Christ, in the Reign of Augustus ; though it look more like an accomplishment of this Prophecy, then what the Jews imagine therein: but because it was only coincident with, by the Providence of God, and not an effect of his coming, I shall pass it by only as a diagnostick of the season wherein the Prince of peace was to be born, and was so accordingly. But I say, 5. That Christ at his coming wrought perfect peace between God and Man, slaying the enmity and difference which by reason of sin was between them. This alone absolutely and properly is peace ; without this, all other outward quiet and prosperity is ruinous and destructive. And where this is, no Wars nor tumults can hinder, but that the persons enjoying it shall be preserved in perfect peace ; and this if the Jews did believe, they would have experience of. 6. He hath also wrought true spiritual Peace and Love between all that sincerely believe in him, all his Elect, which, although it frees them not from outward troubles, persecutions, oppressions, and afflictions in the earth, and that from some also that may make profession of his Name, (for Judah may be in the siege against Jerusalem, Zach. 12.2.) yet they having peace with God, and among themselves, they enjoy the promise unto the full satisfaction of their souls. And this peace of the Elect with God, and among themselves, is that which singly and principally is intended in this Prediction, though set out under terms and expressions of the things wherein outward Peace in this world doth consist. 7. The Lord Christ by his doctrine hath not only proclaimed and offered Peace with God unto all Nations, but also given Precepts of Peace, and self-denial, directing and guiding all the sons of men, were they attended unto and received, to live in Peace among themselves; whereas the Jews of old had express command for War, and destroying of the Nations among whom they were to inhabit, which gives a great foundation unto the promises of Peace in the days of the Messiah. 8. Let it be supposed, that it is general outward Peace, Prosperity and Tranquility that is here promised unto the world; yet then, 1. The precise time of its accomplishment is not here limited nor determined. If it be effected during the Kingdom and Reign of the Messiah in the world, the word is established, and the Prophesy verified. 2. Our Lord Jesus Christ and his Apostles have fore-told, that after his Law and Doctrine should be received in the world, there should a great defection and Apostasy from the power and purity of it ensue, which should be attended with great persecution, troubles, afflictions, wars and tumults, which after they are all removed, and all his Adversaries subdued, he will give peace and rest unto his Churches and People all the world over; and herein, and in that season which now approacheth, lies the accomplishment of all the promises concerning the glorious and peaceable estate of the Church in this world▪ Take then this Prophesy in what sense soever it may be literally expounded, and there is nothing in it that gives the the least countenance unto the Judaical pretence from the words.
[§ 16] The next collection of promises which they insist upon to their purpose, is of those which intimate the destruction of Idolatry and false worship in the world, with the abundance of the knowledge of the Lord, taking away all diversity in Religion, that shall be in the days of the Messiah. Such is that of Jerem. 31. v. 34. They shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord, for they shall all know me from the greatest of them to the least of them, saith the Lord. And Zeph. 3.9. I will turn to the people a pure language, that they may call on the name of the Lord with one consent. As likewise that of Zach. 14.9. And the Lord shall be King over all the earth. In that day shall there be one Lord, and his Name shall be One. And sundry other predictions there are of the same importance, all which are to be accomplished at the coming of the Messiah. But for the present we see, say they, the contrary prevailing in the world. Idolatry is still continued, and that among the Christians themselves; diversities of Religion abound, so that there are now more sects and opinions in the world; nor can the Jews and Christians agree in this very matter about the Messiah ; all which make it evident, that he is not yet come, who shall put an end to all this state of things.
[§ 17] Answ. It will prove in the issue, that the mention of these, as well as of other Promises, will turn to their disadvantage. Their accomplishment in the sense of the Scripture hath been so plain, evident and manifest, that nothing but Prejudice and obstinate blindness can once call it into question. For the further manifestation hereof, we may observe, 1. That these things are not spoken absolutely, but comparatively ; It is not to be thought, that in the days of the Messiah, there shall be no means of instruction in the knowledge of the Lord used; as that Parents should not teach their children; the Officers of the Church and others, those that stand in need of teaching: for neither do the Jews indeed imagine any such thing, nor can they do so, without the rejection of the Precepts of the Law of Moses, and the Predictions recorded in the Prophets, wherein God promiseth, that in those days he will give the people Pastors after his own heart, Priests and Levites, to teach them his mind and will. But this is that which is signified in these expressions; namely, that in those days there shall be such a plentiful effusion of the Spirit of Wisdom and Grace, as shall cause the true saving knowledge of God to be more easily obtained, and much more plentifully to abound, then it did in the time of the Law; when the people, by an hard yoke, and insupportable burden of carnal Ordinances, were darkly, meanly, and difficultly instructed in some part of the knowledge of God. And that the words are thus to be interpreted, the many promises that are given, concerning the instruction of the Church, in the days of the Messiah, and his own Office, of being the great Prophet of the Church, which the Jews acknowledge, do undeniably evince. 2. That the terms of all people and Nations are necessarily to be understood as before explained, for many Nations, those in an especial manner, in whom the Church of Christ is concerned; neither can any one place be produced, where an absolute universality of them is intended. 3. That the season of the accomplishment of these and the like Predictions, is not limited to the day or year of the Messiah's coming, as the Jews, amongst other impossible fictions, imagine; but extends itself unto the whole duration of the Kingdom of the Messiah, as hath been shown before. 4. That God sometimes is said to do that, which he maketh provision of outward means for the effecting of, though as to some persons and times, they may be frustrated of their effect; and this the Jews not only acknowledge, but also contend for, when they give an account why the promises which concern themselves are not yet fulfilled, the reason whereof they suppose, or at least pretend, to lie in their sin and unworthiness.
[§ 18] These things being supposed, we may quickly see what was the Event, as to those Promises, upon the coming of the true and only Messiah: For, 1. It is known to all, and not denied by those with whom we have to do, that at the coming of Jesus of Nazareth, setting aside that knowledge and worship of God which was in Judea, a little corner of the earth, and that also by their own confession then horribly defiled and profaned the whole world, especially the greatest and most potent and flourishing Nations of it; in particular the whole Roman Empire, especially concerned in these predictions, was utterly ignorant of the true God, and engaged in the Worship of Idols and Devils, and that from time immemorial. 2. That although the Jews had taken great pains, and compassed Sea and Land to make Proselytes, yet they were very few, and those very obscure persons, whom they could at any time, or in any place prevail withal to receive the knowledge, or give up themselves unto the Worship of the God of Israel ; of converting People or Nations unto his obedience, they now entertained the least hopes. 3. It is manifest to all the world, that not only upon the coming of Jesus, but also by virtue of his Law and Doctrine, all the Old Idolatry of the world was destroyed, and that whole fabric of Superstition, which Satan had been so many Ages engaged in the erection of, was cast to the ground, and those God's of the Earth which the Nations worshipped utterly famished. Hence it is come to pass at this day, that no People or Nation under Heaven doth continue to worship those God's, which the Old Empires of the World adored as their Deities, and in whose service they waged War against the God of Israel and his people. And all that knowledge that is at this day in the world of one true living God, and the reception of the God of Israel, for that true God, however abused, as it is by some, Mohammedans and others, it did all originally proceed from the Doctrine of Jesus Christ, whom these ungrateful people hate and persecute. Had it not been for him and his Gospel, the true God, the God of their forefathers, had been no more owned in the world at this day, then he was at his coming in the flesh; and yet these poor blinded creatures, can see no glory in him or in his Ministry. 4. The Lord Jesus Christ by his Spirit and Word, did not only destroy Idolatry and false Worship in the world, but also brought the greatest and most potent Nations of it to the Knowledge of God, that in comparison of what was past, it covered the earth; as the Waters cover the Seas. This the Jews saw and repined at in the flourishing times of the Roman Empire, when the Lord was one, and his Name was one, in the whole earth, as that Expression is used in the Scripture. 5. The Way whereby this Knowledge and Worship of the true God was dispersed over the face of the earth, and spread its self like an mundation of saving waters over the world, was by such a secret energy of the spirit of Christ accompanying his Word and the Ministration of it, that it wholly differed from that operous, burdensome, and for the most part ineffectual way of teaching which was used by the Priests, Levites, and Scribes of old; there being much more of the efficacy of Grace, then of the pains of the Teachers seen in the Effects wrought and produced, according to the Words of the Promise, Jerem. 31.34. 6. In this diffusion of the knowledge of God, there was way made for the Union, Agreement, and joint Consent in Worship, of those that should receive it. For both the partition wall between Jews and Gentiles was removed, and both people did actually coalesce into one body, worshipping God with one lip and shoulder, and also an holy and plain way of spiritual Worship was prescribed unto all, that should, or did embrace the Law of the Messiah. 7. Notwithstanding all that hath been already accomplished, yet there is still room and time left and remaining for the further accomplishment of these predictions, so that before the close of the Kingdom of the Messiah, not one Tittle of them shall fall to the ground. And thus also, the open Event, known to all the world, doth manifest the due and full accomplishment of these Promises, making it unquestionable, that the Messiah is long since come, and hath fulfilled the work that he was designed of old unto.
Neither are the Exceptions of the Jews of any force to invalidate our Application [§ 19] of these Promises. Two things they object unto us. First, the Idolatry that is yet in the world; especially among Christians. Secondly, The differences in Religion that everywhere abound amongst men. For 1. We have shown already, that these and the like Predictions are to have a gradual accomplishment, not all at once, in every place. It is sufficient that there is an everlasting foundation laid for the destruction of all false Worship, which having had a conspicuous and glorious Effect in the most eminent Nations of the world, sufficient to answer the intention of the Prophecy, shall yet further in the appointed seasons root out the remainder of all superstition and Apostasy from God. 2. For what concerns Christians themselves, it cannot be denied, but that many who are so called, have corrupted themselves, and contracted the guilt of that horrible iniquity, which they charge upon them. But this being the crime and guilt of some certain Persons, and not of the whole society of the Professors of Christianity, ought not to be objected unto them. And I desire to know by what means the Jews suppose that themselves and the Nations of the world shall be kept from Idolatry and false Worship in the days of their Messiah : if it be, because their Messiah shall give such a perfect Law, and such full instructions in the mind and will of God, that all men may clearly know their duty, we say that this is already done, in the highest degree of perfection that is conceivable, but what if notwithstanding this, men will follow their own vain, reasonings and imaginations, and fall from the rule of their obedience into Will-worship and Superstition, what remedy have they provided against such backsliding; if they have none, but only the pressing upon them their duty to the Law, Word, and Institutions of God; we have the same, and do make use of it, to the same end and purpose. If they shall say, that their Messiah will kill them and slay them with the sword, we confess that ours is not of that mind, and desire them to take heed, least, in the room of the holy, humble, merciful Kings promised the Church, they look for and desire a bloody Tyrant, that should exercise force over the minds of men, and execute their revenge and lusts on those whom they like not. 3. This Apostasy of some Professors of Christianity, into false Worship, Idolatry and Persecution is foretold obscurely in the Writings of the Old Testament itself, but most plainly in those of the Gospel, or Revelations made by the Lord Christ unto his Apostles concerning the state of the Church unto the end of the world; so that from thence no impeachment can arise against our Interpretation of the predictions insisted on, which have a perfect coincidence therewithal, 4. The same is the state of things in reference unto what they object about the variety of Religions that are in the world, and the multitude of Sects which everywhere spring up: For 1. Although de facto there are at this time sundry false Religions in the world, and amongst them that which is professed by the Jews, yet de jure they ought not to be, there being one true Religion sufficiently declared and promulgated unto the children of men. For whereas the Jews and others do willfully shut their eyes against the light and evidence of truth, the guilt and misery is their own, the Lord Christ having graciously provided, and tendered unto them means of better instruction. And 2. It is a mistake, that the different Opinions and Sects that are amongst Christians themselves do constitute different Religions. For as they all agree in the Worship of the God of Israel by Jesus Christ the Messiah, which contains the sum of their Religion, so their profession its self is not to be measured by the Doctrines and Conceptions of some amongst them, but by the Scripture which they all receive and acknowledge. This is the Religion of them all, and it is one and the same, amongst all that receive Jesus Christ for their Savior. That there are such pertinacious contests about men's different apprehensions of the mind of God in the Word, that they labor to impose their private conceptons one upon another, is the fault of some men, which doth not prejudice the oneness of that Religion which is taught in the Gospel. Upon all which it appears, that the Promises insisted on, have received a glorious and blessed accomplishment.
[§ 20] Thirdly, They insist on the Promises which concern themselves; and these of all others they most mind and urge against their Adversaries. Nothing they say is more certain and evident in the Scripture, then that the People of Israel shall be brought into a blessed and prosperous condition by the Messiah at his coming, and in particular, that by him they shall be brought home into their own Land: And to this purpose, they plead, Isa. 11.13. Chap. 52.54, 60, 61, 62, 63, 66. Jer. 30. & 31. Ezek. 36.37, 38, 39, 40, 41, 42. whereunto sundry other places of a like importance may be added. But now say they, instead hereof, that whole people is scattered over the face of the earth, under great misery and oppression for the most part, without the least interest in the Country promised unto them. And from hence it is, that they most obstinately conclude, that the Messiah is not yet come; for until they are rich, wealthy, and powerful they will not believe that God is faithful.
[§ 21] Answ. It would be too long a work, and not suitable unto our present design, to go over all the Promises in particular, which seem to have an aspect this way, or wherein mention is made of Abraham, the seed of Abraham, Jacob, Israel, and the people of Israel and Judah. Besides, the Exposition of them may readily be sought from many Learned Commentaries extant in all Languages on the Prophecies of the Old Testament. I shall therefore only give such general Answers, as being applied unto the several particular instances, will manifest the insufficiency of the Jews Argument from Promises of this Nature. 1. Then in the consideration of these Promises we must carefully distinguish, between those who had their full, at least principal accomplishment in that return of the people from the Captivity of Babylon, and those which have a direct respect unto the days of the Messiah. It is known that the Prophets do very usually set out that merciful deliverance, in Metaphorical Expressions, so to set off the greatness of the mercy its self. But the present Jews who now look for the accomplishing of all the most strained Allegories in a literal sense, supposing that the deliverance which their forefathers then obtained, because of their ensuing trouble and poverty, did not answer what is spoken of it, do wrest them all to the times of the Messiah, when they hope they shall receive them in full measure. For they reckon of all things according to their outward gain and profit, and not according to the manifestation of the Love and Glory of God therein. These Promises then are in the first place to be set apart, as not concerned in our present business and difference. 2. We have manifested before, that there is mention of a double Israel in the Scripture; the spiritual Israel, that is, all the sons of the faith of Abraham in all Ages and places throughout the world; and an Israel according to the flesh, or the carnal posterity of Jacob, which the present Jews are. This distinction we have elsewhere confirmed. Now many of the Promises pleaded, belong to Israel in the first sense, that is, the Church and people of God, who by faith are admitted into the Covenant of Abraham, and so made inheritors of the Promises. And these also which are by far the greatest number, are to be set aside from our present consideration of them. 3. It hath been proved, that oftentimes spiritual things are expressed metaphorically in the Prophets, by words which in their literal first sense denote things outward and corporeal. This is sufficiently evident from the instances formerly given, wherein such things are spoken, as it is utterly impossible that they should have a literal accomplishment, and of the like sort there are others innumerable. And thus most of the predictions that concern Peace and Prosperity, must necessarily intend spiritual peace with God, because concerning the same seasons, Wars, and Trials are in other places foretold. 4. Whatever is foretold and promised concerning the Jews themselves, in the days of the Messiah, doubtless they have no ground nor color of reason to expect the accomplishment of it, until they receive him, own him, and submit unto him, which to this day they have not done. When Moses went forth to visit them of old in their distress, and slew the Egyptian that smote one of them, because they refused him, and would not understand that it was he whom God would deliver them by, and endeavored to betray him to death, their bondage was continued forty years longer, and yet at length by the same Moses were they delivered: And although they have refused and rejected him who was promised to be their Savior, and so continue to this day in their captivity spiritual and temporal, yet it is he, by whom in the time appointed, they shall be delivered from the one and the other. But this shall not be done until they own and receive him; which when God shall give them hearts to do, they will quickly find the blessed success thereof. For, 5. We grant that there are many Promises on record in the Scripture concerning their gathering together, their return to God by the Messiah, with great Peace and Glory that shall ensue thereupon. Set aside their opinion concerning the perpetuity of the Ceremonial Law, and their return in the observation of it, unto their carnal Ordinances, built on a supposition that God is pleased with the blood of Bulls and Goats for its own sake, and not for a signification of that which was infinitely more excellent and glorious; an apprehension which the whole world hath as it were by joint consent long ago renounced; and cast away the vain and foolish imaginations about their sensual pleasures, Behemoth, the Wine of Paradise, and literal accomplishment of professed Allegories, which the wisest among themselves begin to be ashamed of: and there is nothing in their own expectations, but we acknowledge that they shall be made partakers of it. Return they shall to their own Land, enjoy it for a quiet and everlasting possession, their Adversaries being destroyed: filled they shall be also with the Light and Knowledge of the Will and Worship of God, so as to be a guide and blessing unto the residue of the Gentiles who seek after the Lord, and it may be, be entrusted with great Empire and Rule in the world. The most of these things are foretold concerning them, not only in their own Prophetical Writings, but also by the Divine Writers of sundry Books of the New Testament. But all this we say must come to pass, when the veil shall be taken from before their eyes, and they shall look on him whom they have pierced, and joyfully receive him whom they have sinfully rejected for so many Generations. Untill this be done, they may wrestle • s they can with their own perplexities, and comfort themselves as well as they are able in their miseries, get money in their dispersions by all unlawful Arts and ways imaginable, and expose themselves to the delusions of Impostors, false Prophets and pretenders to be their Deliverers, which to their unspeakable misery and reproach they have now done ten times; deliverance, peace, tranquility, acceptance with God and man, they shall not obtain. Here lies the Crisis of their condition. When they shall receive, acknowledge, and believe in that Messiah who came so long time since unto them, whom their Fathers wickedly slew, and hanged on a Tree, and whom themselves have since no less wickedly rejected; and when by his Spirit and Grace they shall be turned from ungodliness, and have their eyes opened to see the Mystery of the Grace, Wisdom and Love of God in the blood of his Son, then shall they obtain mercy from the God of their forefathers, and returning again into their own Land, Jerusalem shall be inhabited again even in Jerusalem.
Exercitatio XIX.
Ordinances and Institutions of the Judaical Church respected and unfolded in the Epistle to the Hebrews. Principal Heads of them mentioned therein. The call of Abraham, Heb. 11.8, 9, &c. The foundation of the Church in his Posterity. The name of Abram; signification of it. Changed into Abraham; its signification. The time of his Birth and Death. Whence called. Ur of the Chaldees where. And Haran. Extent of Mesopotamia. Moses and Stephen reconciled. Abraham before his call infected with Idolatry. Time of his call. Institution of Circumcision. End and use of it. Time of the Israelites sojourning in Egypt, Gen. 11.13. Exod. 12.40, 41. Act. 7.6. Gal. 3 17. reconciled. The beginning and ending of the 430 years. The Fatal period of Changes in that Church. Institution of the Passover. The time of its celebration. The month. Time of the day. 〈 in non-Latin alphabet 〉 between the Evenings, when. The occasion and nature of this Ordinance. The matter of it. The manner of its observance. Sundry things suited to its first celebration, not afterward observed. The number required at the eating of the Lamb. By whom it was killed. Where. How dressed. Jews traditions rejected. The Feast of unleavened Bread. Its Rites. Excision to the neglect of what Ordinances annexed. Jews acknowledge the figurative nature of this Ordinance. Of Frontlets and Philacteries, Exod. 23.9. Signs and memorials. The sections of the Law written in the Frontlets. The Jews manner of making their Phylacteries: deceits therein. Their trust in them: so proved by our Savior. Of their Fringes, their appointment, making and use. Dedication of the first-born males to God. Price of the Redemption of Children: Close of God's first dispensation towards that Church. The solemn 〈 in non-Latin alphabet 〉 . Preparations for it. Remote. Occasional temporary institutions between the Red-sea and Sinai. Of the waters of Marah. The giving of Manna. Derivation and signification of the name. Water brought out of the Rock. That Rock Christ. Immediate preparations for the receiving of the Law. The time that the people came to Sinai. The Day. The time of the day that the appearance of God's Glory began. The same time that Christ rose from the dead. The place. Sinai the name of the mountain, Horeb of the Wilderness. Of the Monastery there. Moses first Ascent. The ground of it. The people prepared by the remembrance of Mercies and Promises. Of their washing their clothes. Not a Baptism of standing use. Bounds set unto the Mount. In what sense it might be touched: Heb. 12.21. How the Offendor was to be punished. 〈 in non-Latin alphabet 〉 opened. The station and order of the people in receiving of the Law. The ministry of Angels in the preparations for God's glorious presence. How the People met God, and God them. When Moses used those words, I exceedingly fear and quake.
THere are in the Epistle unto the Hebrews, either direct discourses concerning, [§ 1] or occasional mention is made of all, or at least the most important things in the whole Mosaical Economy, and state of the Church and Worship of God therein under the Old Testament. Yea, there is nothing material from the call of Abraham, unto the utmost issue of God's dispensations towards his posterity, that is omitted by him. And if we have not a previous acquaintance with these things, which he supposed in them to whom he wrote, much darkness and many mistakes must needs attend us in the consideration of what he treateth on, and the ends which he proposeth unto himself. Now because it will no way be expedient, every time the mention of them doth occur, or allusion is made unto them, to insist upon them as first instituted. I thought meet in the close of these Prolegomena, to present the Reader with a brief Scheme and delineation of the whole Mosaical Economy ; as also of those other previous concernments of the Church in the posterity of Abraham, which by the Apostle in this Epistle we are called and directed unto. And they are these that follow.
1. The call and obedience of Abraham, chap. 11. v. 8, 9, 10, 11, 12, 13, 14, 15, 16, 17.
2. The institution and observation of the Passover, chap. 11. v. 28.
3. The giving of the Law, chap. 1. v. 1. chap. 2. v. 1. chap. 12. v. 18, 19, 20, 21, 25, 26.
4. The sanction of the Law in Promises and Penalties, chap. 2. v. 2, 21. chap. 3. chap. 4. chap. 10. v. 28.
5. The building of the Tabernacle in the Wilderness, and afterwards of the Temple in answer thereunto, chap. 3. v. 3, 4. chap. 9. v. 1, 2, 3, 4, 5. chap. 10. v. 19, 20, 21, 22. with its utensils.
6. The Calling, Succession and Office of the High-priest, chap. 7. v. 16, 17, 21, 23. chap. 8. v. 3, 4, 5.
7. The Sacrifices and Services of them both, chap. 8. v. 3, 5. chap. 9. v. 6, 7, 10, 12, 13. chap. 10. v. 1, 2, 3, 4, 5, 6, 11. chap. 13. v. 11, 12.
It is plain and evident, that under these heads all the principal concernments of the ancient Church, with the Worship and Rule of God therein are comprised; and they are all of them reflected on, most of them explained, and applied unto Gospel-ends by our Apostle. However I shall not in our present consideration of them, engage in the exposition of the particular places in the Epistle where they are treated on, which is to be done else-where; but only represent them, as they are expressed in their institution and transaction in the Old Testament, so to make way unto a right conception of them, as they are mentioned and made use of in the New.
[§ 2] Many of these things, I acknowledge, especially those concerning the Temple, its Fabric, and its Worship, have been so largely discussed by others, as that I should judge my endeavors, in a review of them, altogether needless, would the nature of our present design admit of its forbearance. For besides what hath been formerly attempted, with excellent success, with reference unto the Fabric of Divine Worship, and the Ceremonies thereof from the Scripture. Josephus, and the latter Jewish Masters, by Ahubensci, Arius Montanus, Villalpandus, Cappel, Ribera Constantine Emperor, Broughton, Ainsworth, Weems, Rivet, and all learned Expositors on these parts of holy Writ, where these things are recorded, there are also some of la • e, who amongst ourselves have travelled with much diligence in this subject; Persons worthily skilled in, and industriously improving their knowledge of all that learning which is needful unto the due and accurate handling of this subject, and that in discourses. But as things are fallen out, considering the necessity of this discourse unto my present design, and that most of the things in our proposal from the Epistle above mentioned, are such as fell not under the consideration of those learned persons, nor are handled by them; and that I design not an exact examination of the particular concernments of all these things, with a discussion of the Reasons and Arguments wherewith various apprehensions of them are att • st • d, but only to repr • sent such a scheme of them unto the Reader, as may enable him to judge aright of the references of the Apostle unto them, and of the use that he puts them unto, I shall proceed in my designed way.
[§ 3] First, then the call of Abraham, which was the foundation whereon all the following Administrations of God towards his Posterity, and his whole Worship amongst them, were built, is excellently and fully described by our Apostle, chap. 11. v. 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19. By faith Abraham, when he was called, to go out into a place which he should afterwards receive for an inheritance, obeyed, and he went out, not knowing whither he went, (Gen. 11. v. 4.) By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God. (Gen. 12.13, 14.) Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. (Gen. 17. v. 19. chap. 21. v. 2.) Therefore sprang there even of one, and him as good as dead, as the stars of the sky in multitude, and as the sand which is by the sea-shore innumerable. (v. 13. v. 16. Gen. 15. v. 5.) These all died in faith, not having received the promises, but having seen them afar of, and were persuaded of them, and embraced, and confessed that they were strangers and pilgrims on the earth. (Gen. 23. v. 4. chap. 47.9. 1 Chron. 29.15.) For they that say such things declare plainly that they s • ek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned. (Gen. 24. v. 5, 6, 7.) But now they desire a better, that is, an heavenly; wherefore God is not ashamed to be called their God, for he had prepared for them a city. By faith Abraham when he was tried offered up Isaac, and (or even ) he that received the promises, offered up his only begotten son, of whom it was said, In Isaac shall thy seed be called, (so that he was his only begotten with respect unto the promise, Gen. 21. v. 12. chap. 22. v. 9.) Accounting that God was able even to raise him up from the dead, from whence also he received him in a figure.
The design of the Apostle in this discourse is to set forth and commend the faith of Abraham, from the fruits and effects of it, in the whole course of his obedience; but he builds it upon, and resolves it into his call; By faith Abraham being CALLED. Neither is it my present purpose to open particularly the discourse of the Apostle, which must be referred to its proper place; only because what we do now, is in a subserviency unto the right understanding of this Epistle, I have laid down this account given us therein of the call of Abraham, and his faith and obedience, shewn as the reason of our insisting on it, and the foundation whereon what we do therein is built. Neither shall I now at large declare the nature of this Call of Abraham, with the several occurrencies that accompanied it; partly because it is already touched upon in a former Exercitation, and partly because I have else-where handled it more largely, and cleared it from the corrupt traditions and opinions of the Jews concerning it. But because this was the root on which the Judaical Church did grow, the stock whereinto all Mosaical Institutions of worship were inserted and grafted, it is necessary that we give a brief Historical account concerning it.
Abraham ; he was first called by his Parents 〈 in non-Latin alphabet 〉 Abram ; that is, an High Father ; [§ 4] not without a signal presaging providence of God. For as of old they gave significant names unto their children, so therein they had respect unto their present condition, or some prospect they had given them by the Spirit of God of things future, wherein they or theirs should be concerned. So have we the reasons given us of the names of Cain, Gen. 4. v. 5. of Seth, v. 28. of Noah, chap. 5. v. 29. of Peleg, chap. 10. v. 25. and of sundry others. And if we may not suppose that the Parents of Abraham were directed to give him this name of an High Father, by the Spirit of Prophesy, yet considering it suitableness unto what God had designed him for, and its readiness to yield unto that Change which God made afterwards in it, unto a great strengthening of his faith and significancy in a way of instruction unto future generations, we must grant that it was done by the designing holy wise Providence of God. For he was an High Father indeed, as being the Father of our Lord Jesus Christ according to the flesh. In process of time, upon the solemn establishment of the Covenant with him, God change this name of 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 Gen. 17. v. 5. Neither shall thy name anymore be called Abram, but thy name shall be Abraham. And on the like account did God also change the names of some other persons, or superadded new names unto those whereby they were called before, as of Israel unto Jacob, Gen. 33. v. 28. upon his prevalency with God as a Prince; Jedidiah unto Solomon, 2 Sam. 12. v. 25. because the Lord loved him. And many doubtless had new names given unto them by themselves or others, or some letter or syllable changed in their names, withal altering their signification, upon emergent occasions. Hence have we so many in the Old Testament, whom we find in several places expressed by divers names, or varied in one place from another. Now this change in the name of Abraham was not, as the Jews fancy, to honor him with the addition of a letter out of the Tetragrammaton ; but for the addition of a new Prophetical significancy unto it; as God himself expressly declares, Thy name shall be 〈 in non-Latin alphabet 〉 Abraham, for a father of a multitude of nations have I made thee. According as he said before, v. 3. Thou shalt be a father of a multitude of nations, 〈 in non-Latin alphabet 〉 in his name denoting 〈 in non-Latin alphabet 〉 a multitude, that is, of Nations, God himself expounding his own intention and design. And herein is a solemn prefiguration of the implanting of Believers of all Nations, into the Covenant and Faith of Abraham ; for this name he received upon the solemn establishment of the Covenant with him, as the Apostle explains the place, Rom. 4. v. 11, 12, 13, 14, 15, 16, 17. All then that believe, are taken into the Covenant of Abraham. And as unto the privileges of it, and inheritance to be obtained by it, they are no less his children and heirs, then those who proceeded from his loins according to the flesh, as hath been manifested in our Exercitation concerning the Oneness of the Church. And herein also God manifested what was his design in his Call, and separation unto himself, even to make and constitute him, and his Posterity, the means of bringing forth the promised seed, wherein all Nations were to be blessed.
Abraham being the tenth Generation from Noah, exclusive, was the son of Terah, of [§ 5] whom it is said, Gen. 11.26. that Terah lived seventy years, and begat Abram, Nahor and Haran: not doubtless in the same year, but then the eldest of them was born, whoever he was. If Abraham was the eldest, as he is first expressed, he was born 292 years after the flood, in the three hundred ninety second year of the life of Shem, who outlived him thirty five years. And he was the sixth from Heber, born in the two hundred twenty fifth year of his age, who continuing longest of all the Postdiluvian Patriarchs, outlived Abraham about sixty four years. But there is a difficulty in this account. For if Abraham was born in the seventieth year of the age of Terah: Terah living in all two hundred and five years, Abraham at the death of Terah must needs be one hundred thirty five years of age. But the Scripture saith expressly that at his departure out of Haran, upon the death of his Father, he was no more but seventy five years old. And if he was seventy five years old at the death of his Father who lived two hundred and five years, he must be born in the one hundred and thirtieth of his Fathers life, and not before; which carries on his birth and death sixty years beyond the former account. So that he outlived Shem twenty five years, and died only four years before Heber. Although therefore he be mentioned before Haran, Gen. 11.26. yet indeed Haran was the Eldest Son of Terah, and born before Abraham sixty years. And it appears in the Story, that Lot and Sarah who were the Children of Haran (if Sarah was the Ischa mentioned, as most suppose she was, Gen. 11.29.) were not much younger then Abraham himself. For when Abraham was an hundred years old, Sarah was ninety, Gen. 17.17. and Lot may well be supposed to be Elder then she; so that of Necessity Haran must be many years elder then Abraham, even no less then sixty, as we have declared.
[§ 6] His Nativity and Education was in Ur of the Chaldees, Gen. 11.28, 31. This place is said to be, on the other side of the flood, 〈 in non-Latin alphabet 〉 ; or the River, Josh. 24.2. that is, from the Land of Canaan on the other side of the great River Euphrates eastward. It was so also of Tigris, on the East of Aram Naharaim, or Mesopotamia, properly so called; which is not insisted on, because Abraham came over Tigris unto Haran with his Father Terah. He came out, saith Stephen, from the Land of the Chaldeans, and dwelt in Canaan, Acts 7.4. he says indeed, that before he came unto Canaan, he dwelt in Mesopotamia, v. 2. wherein Haran was also. For the name of Mesopotamia was given of old unto all the adjacent Regions, even unto the Persian Sea. So doth Pliny evidently. lib. 6. cap. 26. Mesopotamia tota Assyriorum fuit vicatim dispersa, praeter Babylona, & Ninum. All Mesopotamia belonged unto the Assyrians, and consuled of scattered Villages, unless it were Babylonia and the Country about Nineveth. And again, Reliqua pars Mesopotamiae Assyriae{que}-Babylonia appellata est. So that he equals Mesopotamia, with Assyria ; which how great a Tract of those Regions it comprehended, is manifest from Ptolemy, Strabo and others. Eupolemus in Eusebius, praeparat. Evang. l. 9. placeth 〈 in non-Latin alphabet 〉 , Ura in Babylonia: and there also Pliny mentioneth Ura upon the banks of Euphrates, lib. 5. cap.