Sundry things they object to the doctrine of the gospel, concerning the person of the Messiah, or his being God and man, and concerning the rejection of the Mosaic 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 1 have also myself spoken to the most important of them, partly, in the preceding discourses; and 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 the ceremonial worship therein instituted, it must be insisted on at large in that exposition of the Epistle to the Hebrews to which these discourses are only intended as an introduction. I shall not, therefore, enter here upon a particular discussion of their opinions, arguments, and objections about these things; indeed, they belong not immediately to the subject of our present discourse. It is only about the coming of the Messiah that we are now disputing; this we assert to be long since past; the Jews deny that he has yet come, and live in the expectation and hope 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 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 which are recorded in Scripture to be accomplished at the coming of the Messiah, are not fulfilled, and therefore, that 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 to 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 believe that he is come. This:general argument, I say, they seek to confirm by reckoning up all the promises, which they suppose to be as yet unaccomplished, and 80 endeavour to establish their conclusion. These we shall afterwards cast under the several heads to which they belong, and return that answer which the word of truth itself, and which the event manifests to be the mind of God in them. For the present, to their general argument we say, that all the promises concerning the coming of the Messiah, are actually fulfilled; and that those which concern his grace and kingdom are partly already accomplished, and that the remainder shall be accomplished in the manner, time, and season appointed for them, in the purpose and counsel of God. So that from hence, nothing can be concluded in favour of their incredulity. To evidence the truth of this answer, I shall state and confirm certain unquestionable principles, that will guide us in the interpretation of the promises under consideration.
§ 3. The first principle 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, that the promise concerning the Messiah, is the promise of the greatest good that ever God engaged to bestow upon them. I do not find that they any where deny it. And the Messiah, at present, is the sum of all their desires, prayers, and expectations, with the hopes of whom 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 to whom he was promised, (whoever they be) the greatest good that they can be made partakers of. And if it be only a good of an inferior nature that he was to effect, and other means was to be used for that which was greater and more 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, or 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 outward, temporary, perishing things; and these spiritual blessings are to be obtained by other means, namely, by the observance of the law of Moses; it is evident, that this is to be preferred infinitely before him. Now that this is not the case, 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 chief 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 to earthly perishing things, that, living in the enjoyment of all that is needful to procure them the love and favour, and the eternal enjoyment of God, 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 that men are apt to complain under outward trouble, and to desire relief from it, but to place the main of their religion in this, when they have grace, the pardon of sin, and heaven on other accounts, this is only done by the Jews. But the truth is, though they continue in their desires of the coming of the Messiah, yet they have lost the knowledge of the true reason why they should 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 we have proved that the object of the faith and expectation of their fathers of old was, the promise of the Messiah as a spiritual Redeemer, to save them from sin, Satan, death, and hell, to procure for them the favour of God, and to bring to them an enjoyment of him. Set this aside, and we need not contend with the Jews about a Messiah which shall come and make war for them, conquer their enemies, and make them rich. Much good may he do them when he comes. They say, indeed, that haying 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 that which they manifest their hearts to be set upon as their chief end and aim, will scarcely much further them to any other end whatever: the last end will not be madé 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 amen in Christ Jesus, are all exactly made good and accomplished. And this is attested by millions of souls now in the unchangeable fruition of God, and by all that seriously believe in him, who are yet alive. Now this is a first principle to be kept in view in our inquiry after the accomplishment of the promises, concerning the coming, grace, and kingdom of the Messiah.
§ 4. A second principle hence follows, that all promises concerning temporal things, at or by the coming of Messiah are but accessory and occasional, and do not directly appertain to the 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 do not directly and immediately belong to the covenant of the Redeemer, but are only declarations 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. The promises which concerned the sending of the Messiah for the accomplishment of his principal work, were absolute, and depended not upon any thing, in all or in any 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 it is evident, that they have one condition annexed to the fulfilling of every one of them; and that is, that those who would partake of thém, do submit themselves to 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, (that is the church,) shall perish; yea those nations shall be utterly wasted, Isa. Ix. 12. So that all the happiness here 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 to them all; and what other particular considerations there may be, on which their accomplishments may be suspended, we know not.
Secondly. It follows from hence, that as to the times, seasons, and places of their accomplishment, they are left to the sovereign will, wisdom, and pleasure of God, 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 these promises and declarations should be a ground of comfort and direction to the church in all ages, containing encouragements to obedience, and consolations in what his saints may expect to fall upon their persecuting adversaries. The Jews indeed, who cannot form even an idea of the kingdom of their Messiah under any other form, than that of the Roman commonwealth, imagine that his kingdom was like to prove, 7s unius wtatis, the business of one age, and would have all these temporal promises to be fulfilled at once, momento twrbinis, all on a sudden. But the real kingdom of Christ being to continue through many generations, even from his coming to the end: of the world, and that in such a variety of states and conditions, as God saw conducing to his own glory, and to 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 to the nature, glory, and exaltation of it. This one observation may be easily used to frustrate 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, Ist. The very manner used by the prophets in expressing their visions and revelations, in which, after the way of the people of the east, they employed 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 it is manifest in their writings, so it is confessed by the Jews, who, in their expositions of them, do constantly tell us that this and that is to be interpreted >w% 777A, that is allegorically. Now when it is granted, that the subject treated of is principally spiritual, all these metaphors are plain and easily accommodated to the principal scope and end intended.
Again, as this was the manner of the prophets, so it is a manner exceedingly instructive, and suited to convey an apprehension and sense of the things treated of, to 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; and of the good things of civil society, wealth, riches, liberty, rule, dominion, and the like. Men know somewhat of the worth of these things, and commonly esteem them above their worth. Now what is more likely to make them attend, and to raise their affections to spiritual things, than to have them proposed to them under the names of these things, whose excellency they are so well acquainted with, and the enjoyment of which they so much desire. [or nothing can be more evident than that{God, in thus condescending to their capacities, doth declare, that the things which he promises, are indeed the most excellent and desirable that they can be made partakers of.
3dly. The state and condition of the church of old, required such a way of instruction. or 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 encouragment to abide in their expectation of the coming of the Messiah, from that outward glory with which they apprehended that it would be attended. Besides, the time was not yet come, wherein the vail was to be removed, and believers were with open face to behold the glory of God. And therefore, though this way of instruction by similitudes, metaphors, and allegories, was suited, as we observed, to affect their minds, and to stir up their affections, yet it did not give them that clear and distinct apprehension of the things of the kingdom of the Messiah, which was afterwards afforded. 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 from God the promises and revelations treated of, were anxious to inquire with all diligence into the nature of the office, work, sufferings, and glory of the Messiah, about which they prophesied unto the church, 1 Pet. i. 11, 12. And‘yet all their inquiry 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 made for compelling, 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 these expressions are such, that if they are not understood as allegorical, they have no tolerable sense, nor ever shall have accomplishment. Can any man be so stupid 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 Nabaioth be made ministers, and ‘Jews suck milk from the breasts of kings,’ ‘little children play with cockatrices, literally and properly? And yet those things, with imumerable of the like kind, are promised. Do they not openly proclaim to every understanding, that all these expressions are metaphorical, and that some other thing is to be sought for in them. Some of the Jews, I confess, would have them all literally fulfilled to 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 distinct, and such as may be distinguished the one from the other, but their special 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 words, which in their first signification denote the other, 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 their carnal seed, at least not all their carnal seed, 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 whatever is spoken concerning the seed of Abraham, if it be not accomplished in themselves, they suppose that 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, it would seem to follow, that the promise of God made to Abraham was of none effect, (Rom. ix. 1.); for it was evident, that the far greater part of the Jews did not believe in him. But the apostle answers, that the promise did never belong to all the carnal seed of Abraham; for whereas he had many sons, 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 special purpose of God, who takes into that privilege whom he pleaseth. Similar 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 only those who obtain it by faith, being chosen thereto; and the residue are not intended in the 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 into the number of his seed in a spiritual sense, 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 that 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 divine regard should be attached to the 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, respect the elect of God called to the faith of Abraham, and worshipping God according to his appointment, of what people or nation soever they may be. 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. Those expressions, then, of all nations, and all kingdoms, who are said to come into the church, and submit themselves to the kingdom of the Messiah at his coming, do not denote all absolutely in the world, especially at any one time, 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 a special manner seem to be designed in these prophetical expressions, are that collection of nations of which the Roman empire was constituted, which obtained the common appellation of the whole world, the most of them.being of the posterity of Japhet, 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. 11. 4, m those 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 nations of the earth absolutely, they are not pleased to tell 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, lies 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 to the glory of God, or the duration of this kingdom in the world. The kingdom of the Messiah is prophesied of, as to be set up in the room of the other great kingdoms and monarchies that are in the world. If we take as an instance 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; now, 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 to 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 to his coming, because they were not wrought before, 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, or an age, in one place or season, but in a long tract of time during the continuance of his kingdom, that is, from his coming to the end of the world. And as the Father has the care of accomplishing those promises, so the ordering of the time and season of their being effected depends on his counsel and will; for the Father has engaged to the Messiah, with respect to his children and servants, that he should see of the travail of his soul in all generations: and as to his adversaries hath said, ‘Sit thou on my right hand, until I make thine enemies thy footstool.’
. § 9. Seventhly. There are two ways whereby promises may be said to be accomplished by him who gives them.
The first 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, having 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. As to outward means, there is plentiful provision made in the doings and doctrine of the Messiah, 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 the cause why these things are not actually effected lies in the blindness, unbelief, and obstinacy of the sons of men, who will rather perish in their sins than be saved through obedience to this Captain of salvation.
The second is, God doth sometimes accomplish his promises, by putting forth the efficacious power of his Spirit and grace, actually to fulfil them, by working the things promised in and upon them to whom they are promised. Thus all the promises of God that concern the Messiah, his work, his mediation, with the effects of them, his grace and Spirit, are at all times, and in all ages, absolutely fulfilled in and towards the elect, that seed of Abraham to whom all the promises do in a special 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 to 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 ot the people being consumed in the wilderness by reason of their unbelief.
God hath fulfilled, is now fulfilling, and always will effectually fulfil all his promises in his elect; and as for the residue of men, they come not short of the enjoyment of them, but because of their own sin, blindness, and unbelief.
§ 10. Eighthly. Moreover it is granted, that there shall be a time during the continuance of the kingdom of the Messiah in this world, when the generality of the Jews, all the world over, shall be called and effectually brought to the knowledge of the Messiah, our Lord Jesus Christ; with which mercy they shall also receive deliverance from their captivity, restoration to their own land, with a blessed, flourishing, and happy condition therein. I shall not here enter into a confirmation of this concession, or assertion. The work would be long and great, because of the difference about the time, season, manner of their call, and their following condition; and so it is unmeet for us to undertake it, in the winding up of these discourses. I only assert the thing itself, and have no cause, as to the end aimed at, to inquire into the time and manner of its accomplishment. Besides, the event will be the only infallible expositor of these things, and in matters of such importance as those before us I shall not trouble the reader with conjectures. The thing itself is acknowledged, as far as I can understand, by all who 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. Mahometans 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, and enjoy peace and quietness, glory and honour there. We also say the same concerning them; but b 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; whether they love him or curse him? Is there no more required to this deliverance 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 that the reason of it is, because they come not by faith and obedience to the Messiah, who long since came to 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 to the Messiah; and it may be this difference may ere long be reconciled, by his appearance to them, and so calling them to faith and obedience.
§ 11. Lastly. Suppose there should be any particular promise relating to the times and kingdom of the Messiah, either accomplished, or not yet accomplished, which we cannot clearly or freely understand; shall we therefore reject that faith and persuasion which is built on so many clear, certain, undoubted testimonies of the Scripture, and which is 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, if applied to other things, destroy all that assurance and certainty which is necessary to a man to enable him to act with any satisfaction to himself or others. What then we understand of the mind of God we faithfully adhere unto, and what we cannot compre- _hend we humbly leave the knowledge and revelation of to his divine majesty.
19. On these and the like principles, most of which are clear in the Scripture itself, and the rest of which are deduced immediately from the same fountain of truth, it is no hard matter to answer those particular instances which the Jews produce to make good their general argument, by which they would prove that the Messiah is not yet come from the nonaccomplishment of the promises that relate to his coming and kingdom. It were an endless and useless work to consider every particular promise, which they wrest to their purpose. Our controversy is not about the words, but about the things promised. Now these, though expressed ina great variety of ways, and on occasions innumerable, may yet be referred to certain general heads to which they all belong. And, indeed, under these heads they are usually collected by the Jews themselves in all their disputes against Christians. These promises, then, we shall consider, and show their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament, which Scriptures are the common acknowledged principle between us.
§ 13. First, then, they insist upon that universal peace which they take to be promised in the days of the Messiah. Τὸ this purpose they urge the prophecy recorded Isa. 1]. 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 Sion 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 ploughshares, 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, Micah iy. 1, 2, 3, 4; where there is added to 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 those words, ‘In the last or latter days; Two nya NIT DAT nna. ἼΩΝ ὈῚΡ 52, ‘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 agree with him, that the mn, the teacher from Jerusalem who shall instruct us in the law and will of the Lord, is Mwnn 77, ‘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. Both of us are necessitated to depart from the letter, and to 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 some other mountains, nor can they tell to what purpose any such thing would be. Now our interpretation of the words requires only the most usual figurative expression, the place being taken for the worship performed in that place, and it was only this worship which made the place of any esteem. To understand the passage thus is far more easy and natural than any meaning to which they can wrest the remainder of the words, 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 the worship of God before the coming of Christ was confined to the temple at Jerusalem, attended to 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 with the multitudes of people who observed this false worship; thus, these mountains or places of false worship, were far more visible, conspicuous, and stately than that at Jerusalem. But when Christ came, and gave out the law of God to the nations, the most of them, the greatest, and the most glorious of them, agreed to accept it, and with one consent gave themselves to the worship of the God of Jacob. Thus the worship of the true God was not only exalted and made more conspicuous than the lofty hills and high places of the world, where they had 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 apply for the removal of it.
§ 15. For, first, 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 to it; the chief part of it which concerns the spiritual worship of God is evidently fulfilled. That which is temporal, for the times and seasons of it, is left to the sovereign will and wisdom of God for its accomplishment. Neither is it necessary that it should be fulfilled among all nations at once, but only among 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 already, as we shall show, received its accomplishment in part, 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 import of the letter, is evident from what is added to the prediction in Micah, ‘ Every one shall sit under his own vine and. fig-tree.’ Now, there are 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. They look for great and terrible war with Gog and Magog, as the Scripture mentions, and to this they add from their own fancy, war with Armillus: only, it may be, they would have nobody to wage war with but themselves. or 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. But I suppose the nations will not do so till they are subdued, and those of them broken in pieces which will not serve them; now whatever expedition they fancy to themselves, this may take up at least half the reign of their Messiah, if he should live an hundred years, about which they differ. Indeed, great wars and desolation of the enemies of the children of God are plainly and openly foretold under the Messiah, Isa. Ixiii. 1,2, 3,4, ἄς. 4. I shall not much insist on that universal peace which God gave to all the known nations of the world, at the coming of Christ, in the reign of Augustus; though this looks more like an accomplishment of this prophecy than what the Jews imagine to be the meaning of it. But because this was, in the providence of God, only coincident with his coming, and not an effect of it, I shall pass it by, considering it only as a diagnostic of the season wherein the Prince of peace was to be born. 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 the persons enjoying it from being preserved in perfect peace; and of this, if the Jews did believe it, they would have experience. 6. He hath also wrought spiritual peace and love between all that sincerely believe in him, all his elect. And though this does not free them 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. xii. 2,) yet they having peace with God, and among themselves, enjoy the promise to 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 expressive of the things in which outward peace doth consist. 7. The Lord Christ by his doctrine has not only proclaimed and offered peace with God to all nations, but also has given precepts of peace, and self-denial, (were they attended to and received,) directing and guiding all the sons of men to live in peace among themselves; whereas the Jews οἵ old had express command for war, and for destroying the nations among whom they were to dwell, which gives a great foundation to 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 is here promised to 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 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 would be a great defection and apostasy from the power and purity of it, which would be attended with great persecution, troubles, afflictions, wars, and tumults. Moreover, it is foretold, that after these are all removed, and all his adversaries subdued, he will give peace and rest unto his churches and people all the world over; and thus in that season, which now approaches, shall be accomplished all the promises concerning the glorious and peaceable state of the church im 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 to the Judaical inference from the words.
§ 16. The next collection of promises which they insist upon as 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. xxxi. 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 greatest of them to the least of them, saith the Lord. And Zeph. iii. 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 Zech. xiv. 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.’ There are also other predictions of the same import, all which are to be accomplished at the coming of the Messiah. But for the present, say they, we see the contrary prevailing in the world. Idolatry is still continued, and that among the Christians themselves; diversities of religion abound, so that now there are more sects and opinions in the world than formerly; 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. Answer. 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 and manifest, that nothing but prejudice and obstinate blindness can once call it in question. For the further manifestation of this, 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 shall not teach their children; or that the officers of the church and others shall not teach those that stand in need of teaching. Indeed, even the Jews do not 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, in which 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 these expressions signify, 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 with difficulty 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 as 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 especially in whom the church of Christ is concerned; neither can any 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 to the whole duration of his kingdom, as hath been shown before. 4. That God sometimes is said to do that, for effecting which he provides the outward means, though as to some persons and times, they may be frustrated of their effect. 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 of which they suppose, or at least they pretend, to lie in their sins 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, if we except 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, with all the great and most potent and flourishing nations of it; in particular, that the whole Roman empire, which is chiefly concerned in these predictions, was utterly ignorant of the true God, and engaged in the worship of idols and devils; and that this ignorance and idolatry had prevailed from time immemorial. 2. It is well known, that although the Jews had taken great pains, and compassed sea and land to make proselytes, yet they were only very few, and those very obscure persons, whom they could at any time, or in any place, prevail upon to receive the knowledge, or to give themselves up to the worship of the God of Israel. Of converting people or nations to the obedience of God, they never entertained the least hope. 3. It is manifest to all the world, that not only at the time of 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 erecting, was cast to the ground, and those gods of the earth which the nations worshipped utterly famished. Hence it has 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 the knowledge that at this day is in the world of one true living God, and also the reception of the God of Israel as that true God, however abused, as it is by some, Mahometans and others, 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, 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 to the knowledge of God, so that, in comparison of what was past, this knowledge 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 itself like an inundation of saving waters over the world, was by a secret energy of the Spirit of Christ accompanying his word and the ministration of it. So 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; much more of the efficacy of grace, than of the pains of the teachers, being seen in the effects which were produced, according to the words of the promise, Jer. xxxi. 34. 6. In this diffusion of the knowledge of God, there was way made for the union, agreement, and consent in worship, of those that should receive it. For 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 a holy and plain way of spiritual worship was prescribed to all who embraced the law of the Messiah. 7. Notwithstanding all that has been already accomplished, yet there is still room and time left 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 event known to all the world, manifests the due and full accomplishment of these promises, making it unquestionable, that the Messiah is long since come, and has fulfilled the work to which he was designed of old.
§ 19. Neither are the objections of the Jews of any force to invalidate our application of these premises. Two things they object to us. First, the idolatry that is yet in the world; especially among Christians. Secondly, the differences in religion that every-where abound amongst men. For, 1. We have shown already, that these and the like predictions are to be gradually accomplished, and not all at once, in every place. It is sufficient that there is an everlasting foundation laid for the destruction of all false worship; and that it has been conspicuously and gloriously destroyed in the most eminent nations of the world. This is sufficient to answer the intention of the prophecy, and supports the hope, that in the appointed seasons the remainder of all superstition and apostasy from God shall be rooted out. 2. As to 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, with which the Jews charge them. But this, which is the crime and guilt of certain persons, and not of all the professors of Christianity, ought not to be objected to them. And I desire to know by what means the Jews suppose that they and the nations of the world shal! be kept from idolatry and false worship in the days of their Messiah. - If it be, because their Messfah 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 the idolaters, 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 de- - sire a bloody tyrant, who 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, to false worship, idolatry, and persecution, is foretold obscurely in the writings of the Old Testament itself; but very plainly in those of the New Testament, in the revelations made by the Lord Christ to his apostles concerning the state of the church to the end of the world; so that from this apostasy 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 to what they object about the variety of religions that are in the world, and the multitude of sects which every-where 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 sure they ought not to be, there being one true religion sufficiently declared and promulgated to the children of men. And though the Jews and others do wilfully 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 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, 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 regard most, 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 to their own land. And to this purpose, they plead, Isa. x1. 13, li. liv. Ix. Ixi. Ixii. Ix. Ixiv.; Jer. xxx. xxxi.; Ezek. xxxvi.—xlu. to which sundry other places of a like import may be added. But now, say they, instead hereof, that whole people is scattered over the face of the earth, and are generally under great misery and oppression, without the least interest in the country promised to them. And from hence 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 to 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 be readily found in many learned commentaries on the prophecies of the Old Testament, extant in all languages. I shall therefore only give such general answers, as, being applied to the several particular instances, will manifest the insufficiency of the argument of the Jews from promises of this nature. 1. then, In the consideration of these promises, we must carefully distinguish between those which had their full, or at least their principal accomplishment in the return of the people from the captivity of Babylon, and those which have a direct respect to the days of the Messiah. It is known that the prophets do very usually describe that merciful deliverance in metaphorical expressions, to manifest the greatness of the mercy. But the present Jews look for the accomplishment of all the most strained allegories in a literal sense. And supposing that the deliverance from Babylon, which their forefathers obtained, did not answer what is spoken of it, because of their ensuing poverty and trouble, they wrest all the promises 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 in them. 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, to the church and people of God, who by faith are admitted into the covenant of Abraham, and so made inheritors of the promises. Now these promises 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, in which things are promised, of which it is utterly impossible that they should be 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 respect 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 reason to expect the accomplishment of it, until they receive him, own him, and submit to him, which to this day they have not done. When of old Moses went forth to visit them in their distress, and slew the Egyptian that smote one of them, they refused him, and would not understand that it was he by whom God would deliver them, and endeavoured to betray him to death; and because of this 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; and when God shall incline their hearts to receive him, they will quickly find the blessed consequences of it. 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, and the great peace and glory that they shall then enjoy. If we except their opinion concerning the perpetuity of the ceremonial law, and their return in the observance of it to their carnal ordinances, (which opinion is founded on an apprehension, which the rest of the world has long ago renounced, namely, that God is pleased with the blood of bulls and goats for its own sake, and not for its signification of that which was infinitely more excellent and glorious;) and if we except their vain and foolish imagina- ᾿ tions about sensual pleasures, Behemoth, the wine of Paradise, and the literal accomplishment of evident allegories, which the wisest among themselves begin to be ashamed of; with these exceptions, there is nothing in their own expectations which we do not acknowledge that they shall be made partakers of. They shall return to their own land; they shall enjoy it for a quiet and everlasting possession, their adversaries being destroyed;. they shall also be filled with the light and knowledge of the will and worship of God, so as to be a guide and blessing to the residue of the Gentiles who seek after the Lord, and, perhaps, shall be entrusted with great empire and rule in the world. The most of these things are foretold concerning