1. Objections of the Jews against the doctrine of Christianity. 2. Their general argument to prove the Messiah not yet come—General answer— Principles leading to a right understanding of the promises concerning the Messiah. 3. Redemption and salvation promised by him spiritually— Folly and self-contradiction of the Jews, that expect only temporal deliverance by him. 4. 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. 5. Spiritual things promised in words which first signify things temporal—Reasons thereof—Of peace with God, and in the world. 6. Seed of Abraham, Jacob, Israel; Zion, Jerusalem; who and what intended thereby. 7. All nations, the world, the Gentiles, in the promise, who. 8, 9. Promises suited unto the duration of the kingdom of the Messiah. 10. The calling and flourishing state of the Jews thereon. 11. Particular promises may not be understood, or understood amiss, without prejudice to the faith. 12. Application of these principles. 13, 14. Promise of universal peace in the days of the Messiah, Isa. 2:2–4, considered. 15. Jewish objections from it answered—Outward peace, how intended. 16. Promises of the diffusion of the knowledge of God, and of unity in his worship, Jer. 31:34, Zeph. 3:9, Zech. 14:9. 17–19. Jewish exceptions answered. 20. Promises concerning the restoration and glorious estate of Israel; 21. Fulfilled to the spiritual Israel; to the Jews in the appointed season—Their calling, and peace ensuing thereon.
1. THAT which remaineth, for a close unto these dissertations, is the consideration of those reasons and arguments wherewith the present Jews do endeavour, and their forefathers for many generations have laboured, 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 wilful mistakes, gross paralogisms, false stories, and some few grammatical niceties, 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, and 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 defence 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 ceremonial 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.
2. To countenance themselves, then, in their denial of the coming of the Messiah, they do 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 as 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 itself 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 [even] those which contain the only work and business that he was promised for; and therefore they will not believe 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 endeavour 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 itself 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 favour 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 itself 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 hope 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 may or can be made partakers of. But 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, honour, 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 favour 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 favour 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 than 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, and 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 favour of God, and to bring them to the 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 further 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 were they filled;" and so they 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 amen 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 by all that seriously believe in him, who are yet alive. And this is firstly to be considered in our inquiry after the accomplishment of the promises concerning the coming, grace, and kingdom of the Messiah.
4. Secondly, Hence it follows, That all promises concerning temporal things, at his coming or by it, are but accessory and occasional, and such as appertain not directly 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, though 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:—
(1.) 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 any thing 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 every one 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 thee 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.
(2.) 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, fulfil 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 commonwealth 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 first 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 pretended non-accomplishment 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, (1.) 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,—led them so to set forth spiritual things. That this was the custom of the prophets, as they expressly own it, and as 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 משל בררך, 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.
(2.) 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 more likely to affect their minds with, and raise their affections unto, spiritual things, than to have them proposed unto them under the names of those things whose excellency they are so well acquainted withal, and whose enjoyment they so much desire? For nothing can be more evident unto them, than 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.
(3.) 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, than 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. 1:10–12; and yet all their inquiries 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 accomplished 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 these things, with innumerable of the like kind, are promised. Do they not openly proclaim to every understanding that all these 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 the 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 distinct, 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 denote the latter, or outward peace in this world amongst men. And this is frequent in the prophets.
6. Fourthly, By "the seed of Abraham," by "Jacob" and "Israel," in many places of the prophets, not 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 these expressions; and whatever 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 God made to Abraham was of none effect, Rom. 9:1, etc. 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 only one 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, being 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 are 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 good-will to his church and worship under those names. And it is a fond thing to suppose that the respect 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.
7. Fifthly, By "all people," "all nations," "the Gentiles," "all the Gentiles," not all absolutely, especially 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. These expressions, then, "all nations," and "all kingdoms," which 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 these 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 Aben Ezra, tells us, on Isa. 2:4, in these words of the prophet, "He shall judge among the nations," "That all nations of the earth shall live at peace; for whatever 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 whatever 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: whatever 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 his 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; while 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, effected 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 laid 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, a 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. (1.) 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 doctrines 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 than 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 fulfil 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 truth 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 fulfil all his promises to 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.
10. Moreover, it is granted that there shall be a time and season, during the continuance 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, restoration unto 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, and 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 itself that I assert; nor have I any cause, as to the end aimed at, to inquire into the time and manner of its accomplishment. Besides, the event can 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 honour 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 required 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, who 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.
11. Lastly, Suppose there should be any particular promise or promises, relating unto the times 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 itself, 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.
12. On these and the like principles,—which, most of them, are clear in the Scripture itself, 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 prophecy recorded Isa. 2:2–4: "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 plough-shares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." This prophecy is in the same words repeated, Mic. 4:1–4, 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 prophecy.
14. In this we agree with the Jews, that this is a prophecy 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 these words, "In the last" (or "latter") "days:" המשיח ימות הוא הימים באחרית שנאמר מקום בל;—"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 המורה, "the teacher," that shall from Jerusalem instruct us in the law and will of the Lord, is המשיח מלך, "Messiah the king;" which manifests him to be a prophet no less than 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 Moriah; 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 Moriah 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 should 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 than any thing they can wrest the remainder of the words unto, supposing Mount Moriah to be literally understood. And in this sense we affirm the first part of the prophecy 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, than 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 than 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 beating their swords into ploughshares, 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.
15. For, (1.) The temporal, outward peace of the world, if any such thing be here 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. Whatever, 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 in that of Micah, "Every one 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 Armillus 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, whatever 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 desolations of the enemies of the children of God are foretold under the Messiah, Isa. 63:1–6, etc. (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 looks more like an accomplishment of this prophecy than 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 diagnostic 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 or 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, Zech. 12:2), yet 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 tranquillity, that are here promised unto the world, yet then,—[1.] The precise time of its accomplishment is not here limited or determined. If it be effected during the kingdom and reign of the Messiah in the world, the word is established and the prophecy verified. [2.] Our Lord Jesus Christ and his apostles have foretold, 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 persecutions, troubles, afflictions, wars, and tumults; but 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 prophecy in what sense soever it may be literally expounded, and there is nothing in it that gives 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 Jer. 31:34, "They shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD." And Zeph. 3:9, "I will turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent." As likewise that of Zech. 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. Ans. 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, and 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, than it did in the time of the law, when the people, by a 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, "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 showed 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, and 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 never entertained the least hope. (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 gods 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 gods 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, did 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 than 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; so that, in comparison of what was past, it covered the earth "as the waters cover the sea." This the Jews saw and repined at, in the flourishing times of the Roman empire, when "the LORD was one, and his name 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 itself like an inundation 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 operose, 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 than of the pains of the teachers seen in the effects wrought and produced, according to the words of the promise, Jer. 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 did or should 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.
19. Neither are the exceptions of the Jews of any force to invalidate our application 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 showed 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, lest, in the room of the holy, humble, merciful King promised to the church, they look for and desire a bloody tyrant, that shall 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 but one true religion, sufficiently declared and promulgated unto the children of men; for whereas the Jews and others do wilfully shut their eyes against the light and evidence of truth, the guilt and misery are 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 itself 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 Saviour. That there are such pertinacious contests about men's different apprehensions of the mind of God in the word, that they labour to impose their private conceptions one upon another, is the fault of some men, but 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, than 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. 11:12, 52, 54, 60–63, 66; Jer. 30, 31; Ezek. 36–48; 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. Ans. 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 got 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 which had their full, at least principal, accomplishment in the 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 as to set off the greatness of the mercy itself. 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 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 colour 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 endeavoured 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 Saviour, 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 the 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 as 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, to 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 shall seek after the Lord; and, it may be, be intrusted 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 when "they shall look on him whom they have pierced," and joyfully receive him whom they have sinfully rejected for so many generations. Until this be done, they may wrestle as they can with their own perplexities, and comfort themselves as well as they are able in their miseries, and 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, tranquillity, 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 shall 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."
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Part III: Concerning the Institutions of the Jewish Church Referred to in the Epistle
