Exercitation 9

The First Promise explained in the subsequent. The Name Messiah seldom used in the Original; frequently in the Targums. Places applyed to him therein. Genesis 3:15. Use of their Testimony against the present Jews. Genesis 35:21. Occasion of the mention of the Messiah in that place, from Micah 4:8. Genesis 49:1. [in non-Latin alphabet] first mentioned. V. 10. Until Shilo come. Agreement of Targums. Exodus 12. v. 42. Christ typified by the Paschal Lamb. Exodus 40:9. [in non-Latin alphabet] who: Daniel 9:25. Numbers 11.26. Tradition about the Prophecying of Eldad and Medad. Numbers 23.21. Chap. 24.7, 17, 20, 24. Consent of Targums; Talmudists, Cabalists, Deuteronomy 18:15, 16, 17, 18, 19. The Prophet promised who. 1 Samuel 2:10. Hanna's Prophecy of Christ. 2 Samuel 23:3. David's in his last words. [in non-Latin alphabet], 1 Kings 4:33. Solomon's Prophecy. Light of the Church increased by David. Psalm 2. Vindicated. Psalm 18. v. 32. Psalm 21.3, 4. Psalm 45. Psalm 68. Psalm 69. Psalm 72. Targum, Midrash; Commentators. Vulgar Latin corrupted: and the LXX. [in non-Latin alphabet] and [in non-Latin alphabet] What. Psalm 80. v. 16, 18. [in non-Latin alphabet] how to be rendered. [in non-Latin alphabet] who. Psalm 110. Prophecy of the Messiah. Confession of the Jews. Of the Targum in Solomon's Song. Isaiah 2:2, 3, 4. Chap. 4. v. 2. Vindicated. Chap. 9. v. 6. Sense of the Targum on the place. Vulgar Latin noted. Entanglements of the Jews from this Testimony. Four things promised, not agreeing to Hezekia. Answer of Jarchi. Kimchi. Aben Ezra. The Name mentioned whose. [in non-Latin alphabet] who. Answer of Abarbinel. Of the increase of his government. Chap. 10. v. 27. Chap. 11.1. Abarbinel's Prediction of the ruin of the Christians. Isaiah 16. v. 1. Chap. 28. v. 5. Chap. 42. v. 1. Jeremiah 23. v. 5. Corruption of Old Translations. Purity of the Original. Messiah, Jehovah our Righteousness. Ezekiel 37. v. 24. Jeremiah 30.21. Jeremiah 33.15, 16. Hosea 3:5. Hosea 14:8. Micah 5.2. Vindicated. Kimchi's Blasphemy. Zechariah 3:8. Chap. 4.7. Chap. 6.12. Chap. 10.4. Chap. 9.9. Chap. 11.12, 13. Chap. 12.10. Conclusion.

Having considered the first great Promise concerning the Messiah, and evinced § 1 from there the nature of his Work and Office; as also shewed in general how Testimony is given to him throughout the Old Testament, and from where his Name is derived; we shall now moreover enquire in particular into those places where he is expressly foretold, promised, or prophesied of, that we may from there gather what farther light concerning his Person, and natures, with his employment was granted to the Church of old, which the present Jews wilfully reject. And herein, as I aim not to collect all the Prophecies and Promises which God gave concerning him, by the mouth of his holy Prophets from the foundation of the World, but only to single out some of the most eminent that give us a direct description of his Person or his Grace, in answer to, or the confirmation of what has been already discoursed about them; so I shall have an especial respect to them, which the Jews themselves do acknowledge to belong to him. There is a Book written by Abarbinel which he calls [in non-Latin alphabet], wherein he undertakes to explain all those Texts of Scripture, or Prophecies, which cannot be understood either spiritually, or of the Second Temple, but of their Redemption by the Messiah. This at present, among others, I am forbidden the use of, which might have been of advantage in the present design. I shall therefore principally insist on those places, which are applied to him in the Targums, the most authentic writings among them, whereunto some others shall be added, which I have observed to be interpreted to the same purpose, in the best of their Commentators.

The name of Messiah is but twice or three times at most used in the Old Testament, directly § 2 and immediately to denote the Promised Seed. Namely Daniel 9. v. 25. and v. 26. whereunto Psalm 2. v. 2. may be added. But this Name, on the Reasons before given, prevailing in the Judaical Church, it is frequently made use of, and inserted in the Targums, where he is treated of, although he be not expressly named in the Original. Elias in his Methurgamim reckons up fifty of those places, whereunto one and twenty more are added by Buxtorfius. The principal of these deserve our consideration, considering that some of the most eminent of them, are denied by the latter Jews, to belong to him, those especially which give Testimony to that part of the faith of Christians concerning him, his Person and Office, which by them is opposed or denied. And this consent of the Targums is of great weight against them, as containing an evidence of what persuasion prevailed among them, before such time as they suited all their Expositions of Scripture, to their own infidelity in opposition to the Gospel and doctrine thereof. And to these, as was said, such others shall be added, as their chiefest masters do yet acknowledge directly to intend him.

§ 3 The first of this sort that occurs, is the First Promise before insisted on and vindicated; Genesis 3:15. It, (the seed of the Woman) shall bruise your Head, the Head of the Serpent. Mention is made here expressly of the Messiah in the Targums of Jonathan and Hierusalem; and this Promise applyed to him after their manner. The seed of the Woman shall bruise the head of the Serpent, and they shall obtain, [in non-Latin alphabet], healing, or a plaister for the Heel (the hurt received by the Serpent) in the days of Messiah the King; so Jonathan; and Targ. Hierusal. useth words to the same purpose. Both of them expressly refer the Promise to the days of the Messiah; that is, to himself, or the work that he was to do, from where they insert his name into the Text. And this is perfectly destructive to the present pretensions of the Jews. The work here assigned to him, of recovering the evil of sin and misery brought on the world through the Temptation of the Serpent, is that wherewith they would have him to have nothing to do.

Besides his suffering is intimated in the foregoing expression, that the Serpent should bruise his heel, which they much desire to free their Messiah from. But that which principally lyes against them in this Testimony is, that whereas they appropriate the Promise of the Messiah to themselves, and make the doctrine concerning him to belong to the Law of Moses, whereof say some, (those that follow Maimonides) it is one of the fundamentals, others (as Josephus Albo) that it is a branch of the fundamental concerning rewards and punishments, it is here given out by the Testimony of their Targums, to the posterity of Adam indefinitely, two thousand years before the Call and Separation of Abraham, from whom they pretend to derive their privilege, and much longer before the giving of their Law, whereof they would have it to be a part; which is diligently to be heeded against them.

§ 4 Concerning the Promises made to Abraham we have spoken before; the next mention in the Targum of the Messiah is on Genesis 35, v. 21, where occasion is taken to bring him into the Text. For to those words, and Israel journyed and spread his Tent, [in non-Latin alphabet], to, or beyond the Tower of Edar, Jonathan adds, [in non-Latin alphabet] Which is the place from where the King Messiah shall be revealed in the end of the days. And this Tradition is taken from Micah 4, v. 8, [in non-Latin alphabet], And you Tower of Edar, or of the flock, to you shall it come, the first dominion. Now this Tower of Edar was a place in, or near to Bethlehem, as is manifest from the place in Genesis; for whereas Jacob is said to stay at Ephrah that is Bethlehem, where he set up a Pillar on the Grave of Rachel, v. 19, 20, upon his next removal, he spread his Tent beyond the Tower of Edar; which must therefore needs be a place near to Bethlehem; and the Prophet assigning the rise of the Kingdom of the Messiah to that Place, because he was to be born at Bethlehem, the Paraphrast took occasion to make mention of him here, where that place is first spoken of, declaring their expectation of his being born there, which accordingly was long before come to pass.

§ 5 Genesis 49, v. 1, And Jacob called to his Sons, and said, Gather your selves together, that I may tell you what shall befall you, [in non-Latin alphabet], in the latter days, or the last days, or end of the Days. Jonathan Paraphraseth on these words; after that, or although the Glory of the Divine Majesty was revealed to him, [in non-Latin alphabet], the time, (that is the express time) wherein the King Messias was to come, was hid from him, and therefore he said, come and I will declare to you what shall befall you in the End of the days. This expression of [in non-Latin alphabet], the End or last of the days, is an usual periphrasis of the days of the Messiah in the Old Testament. To that purpose it is used, Numbers 24, v. 14, Deuteronomy 4, v. 30, Isaiah 2, v. 2, Hosea 3, v. 5, Micah 4:1, and our Apostle expresly refers to it (Hebrews 1:1). Now whereas this Expression denotes no certain season of time, but only indefinitely directs to the last days of the Posterity of Jacob continuing a distinct Church and people for those Ends for which they were originally separated from all others, and this being the first place wherein it is used, and which all the rest refer to, the Paraphrast here took occasion both to mention the Messiah of whose time of coming this was to be the constant description, as also to intimate the Reason of the frequent use of this Expression; which was because the precise time of his coming was hidden even from the best of the Prophets, to whom the Glory of the Divine Majesty was in other things revealed. Besides the ensuing Predictions in the Chapter do sufficiently secure his application of the days mentioned, to the time of the Messiah.

Genesis 49, v. 10, [in non-Latin alphabet], until Shiloh come. All the three Targums agree in § 6 the Application of these words to the Messiah. Onkelos; [in non-Latin alphabet], until Messiah comes. Jonathan and Hierusalem use the same words; [in non-Latin alphabet] to the time wherein the King Messiah shall come. An illustrious Prophesy this is concerning him; the first that limits the time of his coming, with an express circumstance, and which must therefore afterwards be at large insisted on. At present it may suffice to remark the suffrage of these Targums against the perversness of their later Masters, who contend by all Artifices imaginable, to pervert this Text to other purposes; who are therefore to be pressed with the Authority of the Targumists, which with none of their cavilling exceptions they can evade. The following words also v. 11, 12, are applied by Jonathan to the Messiah in the pursuit of the former Prediction, and that not unfitly, as has been shewed by others already. See Aynsworth on the place.

Exodus 12, v. 42, It is a night much to be observed. Hierusalem Targum: This is the fourth § 7 night, (it had mentioned three before) when the End of this present world shall be accomplished to be dissolved, and the Cords of impiety shall be wasted, and the Iron Yoke shall be broken; that is, the people of God shall be delivered; whereunto is added; [in non-Latin alphabet], Moses shall come forth from the midst of the Wilderness, and the King Messiah from the middest of Rome. That of the Messiah coming out of Rome is Talmudical, depending on a Fable which we shall afterwards give an account of. And we may here, once for all observe, that although they believe that their Messiah is to be a mere man, born after the manner of all other men, yet they never speak of his Birth or Nativity, as a thing that they looked for; only they speak of his coming, but most commonly of his being revealed, and their great expectation is, when he shall be discovered and revealed. And this proceedeth out of a secret self-conviction, that he was born long since, even at the time promised and appointed; only that he is hidden from them, as indeed he is, though not in the sense by them imagined. But what makes the Application of the night of the Passover to the coming of the Messiah? They cannot imagine that he shall come to them while they are celebrating that Ordinance; for that is not lawful for them, unless they were at Jerusalem, whither they believe they shall never return until he come and go before them. It is then from some Tradition among them, that their Deliverance out of Aegypt was a Type of the Deliverance by the Messiah, whose Sacrifice and suffering was represented in the Paschal Lamb, which gave occasion to this Gloss.

Exod. 40. v. 9. Targum of Jonathan; You shalt sanctify it for the Crown of the Kingdom of the house of Judah; [in non-Latin alphabet], and the King Messiah who shall deliver Israel in the End of the Days. The end of the Unction there mentioned in the Text, is that the things anointed might be [in non-Latin alphabet], holiness of holinesses, to the Lord. Now it was the Messiah alone who truly and really was this most Holy One, Daniel 9:24. [in non-Latin alphabet], to anoint, or to make Messiah, of the Holiness of Holinesses, the most Holy One, as he is called in the New Testament, [in non-Latin alphabet] the Holy One [in non-Latin alphabet], Acts 3:14. Chap. 4. v. 30. 1 John 2:20. Revelation 3:7. And hence, as it should seem, is this place applied to him by the Targumist; and an intimation given, that in all their holy things, their Tabernacle, Sanctuary and Altar, he was represented; for as he was the most holy, and his body the Temple wherein the fulness of the Godhead dwelt (Colossians 2:9), so [in non-Latin alphabet], he Tabernacled among us (John 1:14), and is our Altar (Hebrews 13:10).

Numbers 11:26. But there remained two of the men in the Camp, the name of the one was Eldad, and the name of the other was Medad, and the Spirit rested upon them (and they were of the men that were written, but went not out to the Tabernacle) and they Prophesied in the Camp. Here seems not to be anything immediately relating to the Messiah, yet two of the Targums have brought him into this place, but attended with such a story, as I should not mention were it not to give a signal instance in it, how they raise their Traditions. Eldad and Medad prophesied in the Camp, as the Text assures us. What, or whereabout they prophesied is not declared. This the Targumists pretend to acquaint us withal. Eldad they say prophesied of the Death of Moses, the Succession of Joshua, and their entrance into Canaan under his conduct. This caused one to run and inform Moses, which gave occasion to those words of his v. 29. Enviest you for my sake; for what if he do prophesy, that I shall die; and thereon he would not rebuke them. Medad prophesied of the coming of the Quails to feed them; but both of them prophesied and said, [in non-Latin alphabet] In the latter days Gog and Magog shall ascend with their Host against Jerusalem, and they shall fall by the hand of the Messiah; whereon in Jonathan there follows a story of the delicious fare and dainties, which they fancy to themselves in those days. But what is the reason that Eldad and Medad must be thought to prophesy thus concerning Gog? Ezekiel 38:17. we have these words; Thus says the Lord God, (to Gog) are not you he of whom I have spoken in old time by my servants the Prophets of Israel which prophesied in those days and years, that I would bring you against them? Not finding any express prophecy in the Scripture, as they suppose concerning Gog, because that name is not elsewhere used, they could not fasten these words anywhere better than on Eldad and Medad, concerning whom it is said that they Prophesied, but nothing is recorded of what is spoken by them, whereon they think they may assign to them what they please; although there is not the least reason to suppose that their Prophesying consisted in Predictions of things to come. Speaking of the things of God, and praising him in an extraordinary manner, is called Prophesying in the Scripture. So those words of the Children of the Prophets who came down from the High Place with Psalteries and Harps, [in non-Latin alphabet], 1 Samuel 10:5. and they are Prophesying, is rendered in the Targum, [in non-Latin alphabet], and they are praising, or singing Praises to God; which both their company and their instruments declare to have been their Employment. But such occasions as these, do they lay hold of, for the raising of their Figments which in process of time grow to be Traditions.

§ 10 Numbers 23:21, chapter 24:7, 17, 20, 24. All the Targum agree that the Messiah is intended in these prophesies of Balaam. Especially on those words, chapter 24:17, There shall come a Star out of Jacob, and a Scepter out of Israel; A King, say they jointly, shall arise out of Jacob, [in non-Latin alphabet], and the Messiah shall be anointed. And an illustrious prophesie it is no doubt, concerning his coming and dominion who is the Root and the Offspring of David, the bright and Morning Star. Rashi interprets the place of David, who smote the corners of Moab, as he was in many things a type of Christ. Aben Ezra confesses that many interpret the words concerning the Messiah; and Maimonides distributes the prophesie between David and the Messiah, assigning some things to one, some to another; Tractat. de Regib. in [in non-Latin alphabet] also they grant it to be the prophesie of the Messiah. And there is no doubt of the sense of their ancient masters from the story of Bar Coziba, whom after they had accepted of for their Messiah from this place they called Bar Chocheba; Akiba applying this prediction of [in non-Latin alphabet], or the Star to him. And Fagius on the Targum in this place, observes that in the name [in non-Latin alphabet] Chochab applied to the Messiah, the Cabbalists observe two things; first, that the two first letters signify the same number with the letters of [in non-Latin alphabet] the name of God, that is twenty-six; and the two latter twenty-two, the number of the letters of the law. The observation is sufficiently Talmudical; but the intendment of it, that the Messiah has in him the name of God, and shall fulfill the whole law, is a blessed truth. This Fagius, and Munster before him observed out of [in non-Latin alphabet] (a Bundle of Myrrh;) a Cabalistical comment on the Pentateuch, by R. Abraham. But they all contend against the application of this prediction to our Lord Jesus Christ: for when say they did he smite the corners of Moab; when did he destroy all the children of Seth? And how were those words, v. 18, [in non-Latin alphabet] (which they interpret, and Israel shall gather wealth, or substance) fulfilled? But we have sufficiently proved the Messiah to be a spiritual Redeemer; and therefore however his kingdom may be expressed in words signifying literally outward and temporal things, yet things spiritual and eternal are to be understood, as figuratively set out by the other. Neither can these words be absolutely understood according to the letter; for whereas Seth was the son given to Adam in the room of Abel, and all the posterity of Cain was cut off at the Flood, if the Messiah destroy literally all the children of Seth, he must not leave any one man alive in the world, which certainly is not the work he was promised for.

Besides the Lord Christ, has partly already, and in due time will utterly destroy all the stubborn enemies of his kingdom. Neither can the Jews press the instance of Moab literally, seeing themselves by Edom do constantly understand Rome, or the Roman Empire.

Deuteronomy 18:15, 16, 17, 18, 19. This place is an eminent prophesie concerning the § 11 Messiah and his prophetical office, not before anywhere mentioned. But the law being now given, which was to continue inviolably to his coming (Malachi 4:4), when it was to be changed, removed, and taken away, this part of his work, that he was to make the last, full, perfect declaration of the will of God, is now declared.

The Targums are here silent of him, for they principally attend to those places which make mention of his kingdom. Rashi refers the words to the series of prophets, which were afterwards raised up; Aben Ezra to Joshua; others to Jeremiah upon the rejection of whose warnings, the people were carried into captivity, which they collect from v. 19. Whatever now they pretend, of old they looked for some one signal prophet from this place, which should immediately come before the Messiah himself; from there was that question in their examination of John Baptist: Are you that Prophet (John 1:21), namely whom they looked for from this prediction of Moses. But it is the Messiah himself and none other that is intended. For first, none other ever arose like to Moses. This is twice repeated; in the words of Moses to the people, v. 15, God will raise you up a Prophet, [in non-Latin alphabet], like to me; and in the words of God to Moses, v. 18, I will raise them up a Prophet [in non-Latin alphabet] like to you, as you are. Lipman a blasphemous Jew in his Nizzachon contends that Jesus cannot be intended; because he was not like Moses; for Moses was a man only, Jesus declared himself to be God; Moses had father and mother, Jesus had not as we say. But the comparison intended does not at all respect their persons, or their natures, but their office. It was in the prophetical office that the prophet foretold was to be like to Moses: it is a law-giver, one that should institute new ordinances of worship by the authority of God for the use and observance of the whole church, as Moses did; one that should reveal the whole will of God, as Moses did, as to that season wherein God employed him. That this could not be Joshua, nor any of the prophets that ensued, is evident from that testimony of the Holy Ghost (Deuteronomy 34:10): There arose not since a prophet in Israel like to Moses. This must therefore be referred to some singular prophet who was then to come, or there is an express contradiction in the text. And this is none other but the Messiah, concerning whom they acknowledge that he shall be a prophet above Moses. Secondly, the extermination threatened to the people, upon their disobedience to this prophet, here promised, v. 19, never befell them, until they had rejected the Lord Jesus, the true and only Messiah. Therefore this place is rightly applied to him in the New Testament (Acts 3:22, 23; chapter 7:37). And we have hence a further discovery of the nature of the Deliverer, and deliverance promised of old, and therein of the faith of the ancient church; he was to be a blessed prophet to reveal the mind and will of God; which also he has done to the utmost. And from this place it is that the Jews themselves in Midrash Coheleth, cap. 1, say, [in non-Latin alphabet]; The latter Redeemer is to be like the former.

Deut. 25. v. 19. You shall blot out the remembrance of Amaleck from under Heaven, you shall not forget it. Jonathan; Targum, [in non-Latin alphabet], And also in the days of the Messiah the King, you shall not forget it. But as this savours too much of those revengeful thoughts which they frequently discover themselves to be filled withal; so all these apprehensions proceed from the Old Tradition that by the Messiah we should be delivered from the hands of all our enemies, which they being carnal and earthly, do wrest to give countenance to their own desires and imaginations.

Deut. 30. v. 4. If any of you be driven out to the utmost parts of heaven, from there will the Lord your God gather you, and from there will he fetch you. Jonath. Targum; [in non-Latin alphabet]; from there will the word of the Lord gather you by the hand of Elijah the great Priest, and from there will he bring you by the hand of Messiah the King. The place is not amiss applied to the deliverance which they shall one day have by the Messiah, for it is to happen after the whole curse of the law is come upon them for their disobedience, and that they shall turn again to the Lord by repentance, v. 1, 2. And whereas the words are doubled, they suppose them to intimate a double work of deliverance; one whereof they have committed to Elias from (Malachi 4:5), who was to be, and was the fore-runner of the Messiah.

And these are places in the Books of Moses wherein they acknowledge that mention is made of the Messiah; for that way whereby the Church of old was principally instructed in his work and office, namely in the sacrifices and ceremonies of the law, they know nothing of it; nor shall it here be insisted on, seeing it must have so large a place in the exposition of the Epistle its self.

1 Samuel 2:10. He shall give strength to his King, and exalt the horn of his anointed. Targ. [in non-Latin alphabet], and he shall exalt the Kingdom of his Messiah. In Midrash Tillim also on Psalm 75. they ascribe this place to the Messiah, and reckon his horn as the tenth horn of strength granted to Israel. R. Levi Ben Gershom understands, by the King in the first place, He shall give strength to his King; Saul, and by Messiah in the close of the words, David, who was to be anointed by Samuel the Son of Hanna whose words these are; Kimchi applies the words to the Messiah, whom as he says, she intended by the Spirit of Prophecy; or spoke of from Tradition. And indeed the words seem directly to intend him. For by him alone does the Lord judge the ends of the earth, and he was the anointed whose power he would signally exalt. And I mention this place only as an instance of the faith of the Church of old, who in all their mercies, still had a regard to the great Promise of the Messiah, which was the fountain of them all. And therefore Hanna here closes her prophetical eulogy with her acknowledgement thereof, and faith therein.

2 Samuel 23. v. 3. [in non-Latin alphabet], He that rules in man, just, Ruler, in or of, the fear of the Lord: Targ. [in non-Latin alphabet]; He said he would appoint to me a King, which is the Messiah, who shall arise and rule in the fear of the Lord. And it refers this whole last prophecy of David, or his last words, that he spoke by the inspiration of the Holy Ghost, to the days of the Messiah; from where it gives this preface to them; These are the words of the prophecy of David, which he prophesied concerning the end of the world, or for the end of the world, [in non-Latin alphabet], and the days of consolation that were to come. Rab. Isaiah, and Rashi, interpret the words of David himself; and Kimchi also, but he mentions the application of it to the Messiah, who was to come of David, whom God would raise up to him, which he approves of. Christian expositors who follow the Jews, interpret those words [in non-Latin alphabet] the rock of Israel spoke to me, by [in non-Latin alphabet], or [in non-Latin alphabet] spoke concerning me; that is by Samuel who anointed me to be King. Some, he spoke to me by Nathan.

Our translators keep to the letter; he spoke to me. And that alone answers to the words of the verse foregoing; The Spirit of the Lord, [in non-Latin alphabet] spoke in me, or to me; so are the revelations of God expressed; see (Zechariah 4:1, 4), and it expresses the communication of the mind of God, to the Prophet, [in non-Latin alphabet], and not his speaking by him to others. And from these very words, [in non-Latin alphabet] the Spirit of the Lord spoke in me, do the Jews take occasion to cast the writings of David, among those which they assign to that kind of revelation which they call [in non-Latin alphabet], or [in non-Latin alphabet], books written by inspiration of the Holy Ghost. The other words also [in non-Latin alphabet], his word was in my tongue, manifest that it is David himself that is spoken to, and not of, in the third verse; and therefore it is some other who is prophesied of by him, namely the Messiah.

And this the words whereby he is described do also manifest; [〈 in non-Latin alphabet 〉]; Ruling in man; that is, says Jarchi, [〈 in non-Latin alphabet 〉]: over Israel who is called man; as it is said, and you the flock of my pasture are men; [〈 in non-Latin alphabet 〉]. You are man (Ezekiel 34:1). But where the word Adam is used with this praefix [〈 in non-Latin alphabet 〉] as here, it no where signifies Israel; but is expresly used in a contradistinction from them; as Jeremiah 32:20, which hast set signs and wonders in the land of Aegypt, even to this day; [〈 in non-Latin alphabet 〉], and in Israel and in Adam, that is as we render it, among other men that are not Israel. So that if any especial sort of men are intended in this expression, it is not Israel, but other men. And indeed this word is commonly used to denote mankind in general; as Genesis 6:3, chapter 9:6, Exodus 8:18, chapter 9:10, chapter 13:2, and universally, where ever it is used, it signifies either all mankind, or humane nature. So that [〈 in non-Latin alphabet 〉] is he who is the ruler over all mankind, which is the Messiah alone. Unless we shall interpret this expression by that of Psalm 68:19, You have ascended on high, you have lead captivity captive [〈 in non-Latin alphabet 〉], accepisti dona in homine; and you have received gifts in man, that is, in the humane nature exalted, whereof the Psalmist treats in that place. For whereas the Apostle (Ephesians 4:8) renders these words, [〈 in non-Latin alphabet 〉], he gave gifts to men, it is manifest that he expresseth the end and effect of that which is spoken in the Psalm; for the Lord Christ received gifts in his own humane nature, that he might give and bestow them on others, as Peter declareth (Acts 2:33). The remainder also of the words contain a description of the Messiah; He is [〈 in non-Latin alphabet 〉], the just and righteous One (Acts 3:14). And He alone is [〈 in non-Latin alphabet 〉]; he that rules in the things that concern the fear and worship of God (Isaiah 11:2, 3). So that this place does indeed belong to the faith of the antient Church concerning the Messiah.

1 Kings 4:33. In stead of those words concerning Solomon, He spake of trees from the Cedar Tree that is in Lebanon, to the Hyssop that springeth out of the Wall; The Targum reads, [〈 in non-Latin alphabet 〉] And he prophecied of the Kings of the house of David in this world, (the duration of time and state of things under the Old Testament) and of the Messiah in the world to come; so they call the days of the Messiah. I know of none who have considered what occasion the Targumists could take from the words of the text, to mention this matter, in this place. I will not say, that he does not intend, the Book of Canticles, wherein under an allegory of trees, herbs, and spices, Solomon prophesieth of, and sets forth the grace and love of Christ towards his Church, and wherein many things are by the latter Targumist applied to the Messiah also, as we shall see.

There is mention likewise made of the Messiah in the Targum, by an addition to the text, Ruth 3:15. It was said in the prophesie, that six righteous persons should come of Ruth, David, and Daniel with his companions, and the King Messiah. The general end of the writing of this Book of Ruth, was to declare the providence of God about the genealogie of the Messiah. And this seems to have been kept in tradition among them. And for this cause does Matthew expresly mention her name in his rehearsal of the genealogie of Christ (Matthew 1:5). For it being a tradition among the Jews, that this was the end of the writing of her story, whereon they add that consideration to the text in their Targum, it was remembred by the Evangelist, in a compliance therewithall.

The place of Job wherein he expresseth his faith in him, and expectation of redemption by him, has been already explicated and vindicated, so that we shall not need here to insist upon it again. The Psalms next occur. In David the light and faith of the Church began to be greatly inlarged. The renovation of the promise to him, the confirmation of it by an oath, the confinement of the promised seed to his posterity, the establishment of his throne and kingdom, as a type of the dominion and rule of the Messiah, with the especial revelations made to him, as one that signally longed for his coming, and rejoyced in the prospect which he had of it, in the Spirit of Prophesie, did greatly further the faith and knowledge of the whole Church. Hence forward therefore the mention of him is multiplied, so that it would be impossible to insist on all the particular instances of it; I shall therefore only call over some of the most eminent, with an especial respect to the concurrence of the persuasion and expectation of the Jews.

Psal. 2. v. 2. The Rulers take counsel together against the Lord and against his Anointed; his Messiah, as the Word should be left uninterpreted. Targum; [in non-Latin alphabet] against his Messiah. The Talmudists in several places acknowledge this Psalm to be a Prophecy of the Messiah, and apply sundry passages thereof to him. And those words, You are my Son, this day have I begotten you, are not amiss expounded by them in Tract. Succah. cap. 5. [in non-Latin alphabet], I will this day reveal to men that you are my Son; for so are they applied by our Apostle dealing with the Jews (Acts 13:33; Hebrews 1:5), namely, to his Resurrection from the Dead, whereby he was declared to be the Son of God with power (Romans 1:4). All the principal Expositors among them, as Rashi, Kimchi, Aben Ezra, Bartenora, or Rab. Obodia, acknowledge that their ancient Doctors and Masters expounded this Psalm concerning the Messiah. Themselves, some of them apply it to David; and say it was composed by some of the singers concerning him, when he was anointed King, which the Philistines hearing of, prepared to war against him (2 Samuel 5:17). This is the conceit of Rashi; who therein is followed by sundry Christian Expositors, with no advantage to the Faith. And I presume they observed not the reason he gives for his Exposition; Our Masters, says he, of blessed memory, interpret this Psalm of the King Messiah; [in non-Latin alphabet], but as the words sound, and to answer the Heretics, it is meet, or right to expound it of David. Those words [in non-Latin alphabet], and that we may answer the Heretics, or Christians, are left out in the Venice and Basil Editions of his Comments, but were in the old Copies of them. And this is the plain reason why they would apply this Psalm to David, of whom not one verse of it can be truly and rightly expounded, as shall be manifested elsewhere. And it is a wise answer which they give in Midrash Tehillim to that Testimony of v. 7. where God calls the Messiah his Son, to prove him to be the natural Son of God. [in non-Latin alphabet]; And hence we may have an Answer for the Heretics, who say that the holy blessed God has a Son. But do you answer, he says not you are a Son to me; but you are my Son. As though [in non-Latin alphabet], you are my Son, did not more directly express the Filiation of the Person spoken of, than [in non-Latin alphabet] would do. [in non-Latin alphabet] is more emphatically expressive of a natural relation, than [in non-Latin alphabet], my Son, than a Son to me; see Genesis 27:21. And in this Psalm we have a good part of the Creed of the ancient Church concerning the Messiah, as may be learned from the Exposition of it.

Psal. 18. v. 32. Targum; Because of the Miracles and Redemption which you shall work for your Messiah. I mention this place only, that it may appear, that the Jews had a Tradition among them, that David in this Psalm bore the person of the Messiah, and was considered as his Type. And hence our Apostle applies those words, v. 3. [in non-Latin alphabet], I will put my trust in him, to the Lord Jesus Christ (Hebrews 2:13). See also Psalm 20. v. 7.

Psal. 21. v. 1. The King shall joy in your strength O Lord. Targum, [in non-Latin alphabet], the King Messiah shall rejoice. V. 7. For the King trusts in the Lord. Targum; Messiah the King. And in Midrash Tehillim those words of v. 3. You set a Crown of pure Gold on his head, are also applied to him. There is no mention of him in the Targum on Psalm 22. nor in the Midrash; but we shall afterwards prove at large, that whole Psalm to belong to him, and to have been so acknowledged by some of their ancient Masters, against the Oppositions and Cavils of their latter Seducers.

Psal. 45. The Targum has given an especial Title to this Psalm, [in non-Latin alphabet], A Psalm of Praise for the Elders (Assessors) of the Sanhedrin of Moses: intimating that something eminent is contained in it. And those words, v. 2. You are fairer than the children of men; are rendered in it [in non-Latin alphabet]; Your Beauty O King Messiah is more excellent than that of the Sons of Men. And Grace, in the next words is interpreted by [in non-Latin alphabet] the Spirit of Prophecy; not amiss. And those words v. 7. Your Throne O God is for ever and ever, are retained with little alteration. [in non-Latin alphabet], The Seat of your Glory O God, remains for ever and ever: applying it to the Messiah; which illustrious Testimony given to his Deity, shall be vindicated in our Exposition of the words, as cited by our Apostle (Hebrews 8). Kimchi expounds this Psalm of the Messiah. Aben Ezra says, it is spoken of David, [in non-Latin alphabet] or concerning Messiah his Son, who is likewise called David; as David my Servant shall be their Prince for ever (Ezekiel 37:25).

Psalm 68. and 69. are illustrious Prophecies of the Messiah, though the Jews take little notice of them; and that because they treat of two things which they will not acknowledge concerning him; the former expresses him to be God (v. 17, 18.) and the other his sufferings from God and men (v. 26.), both which they deny and oppose. But in Shemoth Rabba, Sect. 35. they say of the [in non-Latin alphabet], v. 32. The Princes that shall come out of Egypt, [in non-Latin alphabet]; All Nations shall bring gifts to the King Messiah, referring the Psalm to his days and work. The same Exposition is given of the place in Midrash, Esther, cap. 1. v. 1. and by R. Obodia Haggaon on the Place.

§ 24 Psalm 72, v. 1. Give the King your judgements O God; Targum: Give the sentence of your judgement to the King Messiah. And herein they generally agree. Midrash on the Title: This is the King Messiah, as it is said, a Rod shall come forth from the stem of Jesse (Isaiah 11:1). And Aben Ezra on the same Title: A Prophecy of David, or of one of the Singers, concerning Solomon, or concerning the Messiah. And Kimhi acknowledges that this Psalm is expounded by many of them concerning the Messiah. Rashi applies it to Solomon, as a Prayer of David for him; whereof he gives this as the occasion: He prayed this Prayer for his Son Solomon, because he saw by the Holy Ghost that he would ask of God a heart to understand, and keep, or do judgement. And although he endeavours vainly to apply v. 5. to his days, They shall fear you as long as the Sun and Moon endure; and v. 7. In his days shall the Righteous flourish, and abundance of Peace, until there be no Moon; yet when he comes to those words, v. 16., there shall be a handful of Corn in the Earth, he adds, Our Masters interpret this of the Cates or Dainties in the Days of the Messiah, and expound the whole Psalm concerning Messiah the King. And this he was enforced to, lest he should appear too openly to contradict the Talmudists, who frequently apply this Psalm to him, and have long discourses about some passages in it, especially this (v. 16.) and (v. 17.) which are much insisted on by Martinus Raymundus, Petrus Galatinus, and others.

The vulgar Latin reads erit Firmamentum; in terra, which I should suppose to be corrupted from frumentum; but that the LXX, who are followed also by other translations, as the Arabic and Ethiopic, read firmamentum. And this some think to be corrupted from an handful of Corn, which is very probable. Neither is the word any where else used in the Scripture, and may as well have something foreign in it, as come from its root. So also v. 17. is no where else used for sobolescet, or pliabit, as it is here rendered; from a Son, which is but three times used in that signification: Genesis 21:23. by a Philistine; and Job 18:19. by an Arabian; and Isaiah 14:22. concerning a Son among the Chaldeans; which argue it to be a foreign word; being properly used in a prophecy of the calling of the Gentiles, as this is. So in the same subject it is said, Chasmannim shall come to the Messiah (Psalm 68:32), which we render Princes, and it may be such were intended; but the word seems to be Egyptian, for Hebrew it is not, though afterwards used among the Jews, from where the family of Mattathias were called Hasmoneans. But to return; it is evident that in this Psalm much light was communicated to the Church of old, into the office, work, grace, compassion and rule of the Messiah, with the calling, and glorious access of the Gentiles to him.

There is mention likewise made of him in the Targum on Psalm 8, v. 16. § 25 The vineyard which your right hand has planted; and on the branch you have made strong for your self, so our translation; but all old translations, as the LXX, vulgar Latin, Syriac, interpret the word not in analogy to the preceding allegory of the Vine, but from v. 18. and render it: Super filium hominis, and upon the Son of man, whom you made strong for your self. Targum: and for the King Messiah whom you have strengthened or fortified, for your self. And we know how signally in the Gospel he calls himself the Son of man; and among other names ascribed to him the Talmudists say, he is called [illegible], from a Son. And v. 18. he is expressly called the Son of man, whom you made strong for your self; and hereunto does Aben Ezra refer the word in the foregoing verse. And for that expression, let your hand be upon the man of your Right hand; he observes, whenever Jad the hand, that is the hand of God, has Beth following it, it is for reproach or punishment, to them whom it respects; as Exodus 9:3., Behold the hand of the Lord is upon your cattle, that is, for their destruction. And if Beth follow not, it is for praise, or help; as Psalm 119:173., let your hand help me, or be for my help. So that the words are a prayer for the Son of man. And as our Lord Christ was the Son of man, so he was the true Vine, whereof the Father is the Husbandman, and his Disciples the branches (John 15:1, 2, 3, 4, 5). And he himself also was called out of Egypt (Matthew 2:15), as was the Vine spoken of in this Psalm; so that, he who is afflicted in all the afflictions of his people, is principally intended in this prophetical Psalm. Aben Ezra would have the Son of man, to be Israel; but not seeing how well it can be accommodated to them, he adds, the words may respect Messiah Ben Ephraim an idol of their own setting up. But the Targum acknowledges the true Messiah here; for whose sake the Church is blessed, and by whom it is delivered.

The 110th Psalm is a signal prophecy of him; describing his Person, Kingdom, § 26 Priesthood, and the work of Redemption, wrought by him. But whereas sundry things in this Psalm, are interpreted and applied to the Lord Christ by our Apostle in his Epistle to the Hebrews, where they fall directly under our consideration, I shall here only briefly reflect on some of their own confessions, although it be a signal declaration of the faith of the Church of old, scarcely to be paralleled in any other place. The later Masters indeed observing how directly and openly this Psalm is applied to the Lord Christ in the New Testament, and how plainly all the passages of it are accommodated to the faith of Christians concerning the Messiah, his office and work, do endeavour their utmost to wrest it to any other, as shall elsewhere be manifested. Yes, the Targum itself is here silent of the Messiah, for the very same reason, and perverts the whole Psalm to apply it to David; and yet is forced on v. 4. to refer the things spoken of to the World to come, or days of the Messiah. And the most of their Masters when they mention this Psalm occasionally, and mind not the controversy they have about it with Christians, do apply it to him. So does the Midrash Tehillim on Psalm 2. v. 7. and also on this Psalm, v. 1. though there be an endeavour therein foolishly to wrest it to Abraham. Ra. Saadias Gaon, on Daniel 7:13. whose words are reported by Solomon Jarchi on Genesis 35:8. Ra. Arama on Genesis 15. as he is at large cited by Munster on this Psalm. Moses Haddarshan on Genesis 18:1. Ra. Obediah, on the place; all whose words it would be tedious here to report. It is sufficiently manifest that they have an open conviction, that this Psalm contains a prophecy concerning the Messiah; and what excellent things are revealed therein touching his Person, and offices, we shall have occasion to declare in the Exposition of the Epistle itself, wherein the most material passages of it, are applied to our Lord Jesus Christ.

§ 27 In the Targum on the Canticles there is frequent mention also of the Messiah; as Chap. 1. v. 8. Chap. 4. v. 5. Chap. 7. v. 14. Chap. 8. v. 1, 2, 3, 4. But because the Jews are utterly ignorant of the true spiritual sense of that Divine Song, and the Targum of it, is a confused miscellany of things sufficiently heterogeneous, being a much later endeavour than the most of those on the other Books, I shall not particularly insist on the places cited, but content myself with directing the Reader to them. The like also may be said of Ecclesiastes Chap. 1. v. 11. Chap. 7. v. 25. where without any occasion from the text, the mention of him is importunely inculcated by the Targumists.

§ 28 We are now entering on the Prophets, the principal work of some whereof, was to testify before hand the sufferings of Christ, and the glory that was to follow (1 Peter 1:11). And therefore I do not at all design to gather up in our passage all that is foretold, promised, declared and taught concerning him in them, (a work right worthy of more peace, leisure and ability than what in any kind I am entrusted withal) but only to report some of the most eminent places, concerning which we have the common suffrage of the Jews in their general application to the Messiah. Among these, that of Isaiah, Chap. 2. v. 2, 3, 4. occurreth in the first place. And it shall come to pass in the last days, that the Mountain of the house of the Lord shall be established in the top of the Mountains, and shall be exalted in the top of the Hills, and all Nations shall flow to it: and many people shall go and say, come you, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths: For out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. And he shall judge among the Nations, and shall rebuke many people, and they shall beat their Swords into Plow-shares.

The same prophecy is given out by Micah, in the same words, Chap. 4. v. 1, 2, 3. And by the common consent of the Jews, the Messiah is here intended, although he be not mentioned in the Targum. The Talmudical fable also of the lifting up of Jerusalem three leagues high, and the setting of Mount Moriah on the top of Sinai, Carmel, and Tabor which shall be brought together to that purpose, mentioned in Midrash Tehellim, and in Baba Bathra; distinc. Hammocher, is wrested from these words. But those also of them who pretend to more sobriety, do generally apply them to the promised Messiah. Kimchi gives it for a rule, that that expression, [〈 in non-Latin alphabet 〉] in the latter days, does still denote the times of the Messiah, which I suppose is not liable to any exception. And as he giveth a tolerable exposition of the establishing of the Mountain of the Lord, on the top of the Mountains, assigning it to the glory of the worship of God, above all the false and idolatrous worship of the Gentiles, which they observed on Mountains and High Places, so concerning those words, v. 4. [〈 in non-Latin alphabet 〉], he shall judge among the Nations, he says [〈 in non-Latin alphabet 〉], This Judge; or He that judgeth is the King Messiah. The like also says Aben Ezra on the same place, and Jarchi on the same words in the prophecy of Micah. And as this is true, so whereas Jehovah alone is mentioned in the foregoing verses, to whom and no other this expression can relate, how it is possible for them to deny that the Messiah is the Lord, the God of Jacob also; for undeniably it is he, concerning whom it is said, that he shall judge among the Nations; and by their confession that it is the Messiah who is the Shophet the Judge here intended, they are plainly convinced out of their own mouths, and their infidelity condemned by themselves.

Abarbinel seems to have been aware of this entanglement, and therefore as he wrests the Prophesie, (by his own confession contrary to the sense of all other Expositors) to the times of the building of the Second Temple; so because he could not avoid the conviction of one that should judge among the Nations, he makes it to be the House it self, wherein as he sayes, Thrones for Judgement were to be erected; the vanity of which figment secures it from any further confutation. We have then evidently in these words three Articles of the Faith of the Antient Church concerning the Messiah; as First, That as to his Person, he should be God and man; the God of Jacob, who should in a bodily presence judge the People, and send forth the Law among the Nations, v. 4. Secondly, That the Gentiles should be called to faith in him, and the Obedience of his Law, v. 3. Thirdly, That the Worship of the Lord in the dayes of the Messiah should be far more glorious than at any time while the first Temple was standing, for so it is foretold, v. 2. and so our Apostle proves it to be, in his Epistle to the Hebrews. And this whole Prophesie is not a little perverted by them, who apply it to the defeat of Resin and Pekah when they came against Jerusalem, and who in their Annotations on the Scripture, whereby they have won to themselves a great Reputation in the world, seldom depart from the sense of the Jews, unless it be where they are in the Right.

Isa. 4. v. 2. In that day shall the branch of the Lord be Beauty and Glory. Targ. [in non-Latin alphabet]; at that time shall the Messiah of the Lord be for Joy and Honor. And this Prophesie also is by the most learned of the Rabbins applied to the Messiah. Kimchi interprets [in non-Latin alphabet], the branch, by that of Jerem. 23. v. 5. I will raise up to David a Righteous Branch, a King shall reign and prosper. Aben Ezra enclines to them who would have Hezekiah to be intended; a Christian Expositor refers the words to Ezra and Nehemiah, upon the return from the Captivity, on what grounds he does not declare. Abarbinel having, as is his manner always, repeated the various Expositions and Opinions of others, adds at last, [in non-Latin alphabet]; others expound the words of the Messiah our Righteousness; let him be speedily revealed. But they may also do well to consider, that the Person here promised to be the Beauty and Glory of the Church, by whom the Remnant of Israel, which are written in the Book of Life shall be saved, is the BRANCH of the Lord, and the Fruit of the Earth; which better expresseth his two Natures in one Person, than that he should be for a while a barren Branch, and afterwards bear fruit in the destruction of Gog and Magog, which is their gloss on the words.

The illustrious Prophesies concerning the name of the Messiah, Immanuel, and his being born of a Virgin, Chap. 7. & 8. must be handled apart afterwards and vindicated from the exceptions of the Jews, and are therefore here omitted.

Isaiah 9:6. And his Name shall be called Wonderfull, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. Targ. [in non-Latin alphabet], And his Name is called of old, [in non-Latin alphabet] is the same with [in non-Latin alphabet]; Micah 5:2. Targ. [in non-Latin alphabet]; that is, as in the next words, from everlasting, from the dayes of Eternity. For although [in non-Latin alphabet], be frequently used for [in non-Latin alphabet] from before the face or sight, as the words of the Targumist are here vulgarly translated, (as in the Translation in the Polyglott Bibles) a facie admirabilis Consilii Deus, which is blamed by Cartwright in his Mellificium, for not putting Deus in the Genitive Case, as well as admirabilis, (which indeed were rational, if [in non-Latin alphabet] were necessarily a facie,) but it is also used absolutely with reference to time, and so there is no need that the following words should be regulated thereby. So is it twice used, as Prov. 8:22. [in non-Latin alphabet], and before his works, that were wrought; that is from Eternity. And v. 23. [in non-Latin alphabet]; and before the World. And in that sense is [in non-Latin alphabet] always used; as Isaiah 23:7. Psalm 78:2. Isa. 46:10. And thus the words will yield a better sense than a facie admirabilis Consilii Deus; or that which they are cast into by Seb. Munster; mirificantis consilium Deo fortissimo qui manet in secula. For there is no need as we have seen that the words should be cast into the Genitive Case by [in non-Latin alphabet]. And although the Targumist rendeth [in non-Latin alphabet] the Participle, Counsellor, by the Substantive [in non-Latin alphabet] Counsell, yet this hinders not, but that it may express one of his Names: Wonderfull, Counsell, God; or mirificans consilium Deus; or, the God of Wonderfull counsell. One, from some of the Jews, takes another way to pervert these words: Consiliarius, Deus fortis, imo says he, Consultator Dei fortis; i. Qui in omnibus negotiis consilia a Deo poscet, per Prophetas scilicet; whereby this clear and honourable Testimony given to the Deity of our Lord Jesus Christ, is weakned and impaired.

Again the Targumist renders [〈 in non-Latin alphabet 〉] be called, by [〈 in non-Latin alphabet 〉] in a Passive Sense; which obviates the principal exception of the Modern Jews, who interpret it Actively, that it may be referred to God the Wonderful Counsellor, who shall call him the Prince of Peace. But as this is contrary to the Targum, so also to the use of the word in like cases. For this Declaration of the Name of the Child promised, answers the Proclamation made of the Name of God (Exodus 34:6), where [〈 in non-Latin alphabet 〉] is well rendered by Ours, and proclaimed, or, and there was proclaimed; the name following sounded in his ears. Where the Vulgar Latin translating the word Actively, and applying it to Moses; Stetit Moses cum eo invocans nomen Domini, quo transcunte coram eo ait, Dominator Domine Deus; Moses stood with him calling on the Name of the Lord, who passing by he said, O mighty Ruler, Lord God; both corrupts the proper sense of the words, and gives us that which is directly untrue. For not Moses, but God himself gave out and proclaimed that Name as it is said expresly that he would do (Exodus 33:19), and as Moses himself afterwards pleaded that he had done (Numbers 14:17–18). But this by the way, to obviate the Judaical Sophism mentioned, that would make all the names in the Text, unless it be the Prince of Peace, to precede the Verb, and that to be actively understood.

§ 31 It follows in the Targum; [〈 in non-Latin alphabet 〉]; The words are variously rendered; some refer [〈 in non-Latin alphabet 〉] to [〈 in non-Latin alphabet 〉] that goes before; so expressing them by, Deus Fortis, or Fortissimus; the mighty God. Others as the Translation in the Biblia Regia, and Londin. refer to the words following, [〈 in non-Latin alphabet 〉], and render it by Vir, the man; vir permanens in aeternum; the man abiding for ever; but it does not seem that this sense will hold; for although [〈 in non-Latin alphabet 〉] do signifie a man; the same with the Hebrew [〈 in non-Latin alphabet 〉], yet [〈 in non-Latin alphabet 〉] is not so used, but only for Fortis or Fortissimus, [〈 in non-Latin alphabet 〉] the word used in the Original is applyed to God and men; but here it seems to be joyned with [〈 in non-Latin alphabet 〉], and to signifie as by us translated the mighty God; which the Targumist endeavoured also to express; and so by [〈 in non-Latin alphabet 〉] permanens in secula, abiding for ever, he rendereth [〈 in non-Latin alphabet 〉] the Father of Eternity, significantly enough. Also [〈 in non-Latin alphabet 〉] is joyned by some with [〈 in non-Latin alphabet 〉]; and rendered Messia Pacis, for [〈 in non-Latin alphabet 〉] the Prince of Peace; but this connexion of the words those that follow will not well bear; therefore, they place the name Messiah absolutely, and render the following words, whose Peace shall be multiplyed to us in his days.

§ 32 And this Testimony of their Targum, the present Jews are much to be pressed withal; and there are not many from which they feel their entanglements more urgent upon them. And it would at the same time, move compassion at their blindness, and indignation against their obstinacy, for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them to Hezekiah, whom they would fix this Prophesie upon; and on the occasion given us by the Targum, I shall take a little view of their sentiments on this place of the Prophet. That of old they esteemed a Prophesie of the Messiah, not only the Targum as we have seen, but the Talmud also does acknowledge. Besides also they manifest the same conviction in their futilous Traditions. In Tractat. Saned. Distino. Cholech; They have a Tradition that God thought to have made Hezekiah to be the Messiah, and Senacherib to have been Gog and Magog; but [〈 in non-Latin alphabet 〉], the Property of Judgement interposed, and asked why David rather was not made the Messiah, who had made so many Songs to the praise of God. And Rabbi Hillel, as we shall see afterwards, contended, that Israel was not any more to look for a Messiah, seeing they enjoyed him in Hezekiah. Now these vain Traditions arose meerly from the concessions of their old Masters, granting the Messiah to be here spoken of, and the craft of their later ones, wresting the words to Hezekiah, so casting them into confusion, that they knew not what to say, nor believe; But let us see how they acquit themselves at last in this matter.

Four things are here promised concerning this Child, or Son that should be given § 33 to the Church. (1.) That the Government should be on his shoulder. (2.) That his name should be called Wonderful, Counsellor, the mighty God, the Everlasting Father, the Prince of Peace. (3.) That of the increase of his Government there should be no end. (4.) That he should sit on the Throne of David to order it for ever. And we may see how well they accommodate these things to Hezekiah, their endeavours being evidently against the faith of the antient Church, the Traditions of their Fathers, and it may be doubted their own light and conviction.

First, The Government shall be on his shoulder, says Sol. Jarchi; Because the Rule and yoke of God shall be upon him in the study of the Law; This pleaseth not Kimchi (as it is indeed ridiculous) and therefore he observeth that mention is not made of the Shoulder, but with reference to Burden and weight; from where he gives this interpretation of the words. [〈 in non-Latin alphabet 〉]; Because Ahaz served the King of Assyria, and his burden was on his shoulder, he says of this Child, he shall not be a servant with his shoulder, but the Government shall be on him. And this it seems is all that is here promised; and this is all the concernment of the Church in this Promise; Hezekiah shall not serve the King of Assyria. Neither is it true, that Ahaz served the King of Assyria under tribute; and it may seem rather that Hezekiah did so for a season, seeing it is expresly said, that he rebelled against him, and served him no more (2 Chronicles 18:7). Yes, plainly he did so, and paid him by way of tribute, three hundred Talents of Silver, and thirty talents of Gold (2 Kings 18:14). So He. Aben Ezra passeth over this expression without taking notice of it.

Secondly, as to the name ascribed to him, they are for the most part agreed, and unless that one evasion which they have fixed on, will relieve them, they are utterly silent. Now this is, as was before declared, that the words are to be read, The Wonderful, Counsellor, the mighty God, the Everlasting Father, shall call his Name the Prince of Peace; so that the Prince of Peace only is the name of the promised Child, all the rest are the name of God. But (1.) if words may be so transposed, and shuffled together, as they are to produce this sense, there will nothing be left certain in the Scripture; nor can they give any one instance of such a disposal of words, as they fancy in this place. (2.) The very reading of the words rejects this gloss, He shall call his Name Wonderful. (3.) It is the name of the Child, and not of God that gives him, which is expressed for the comfort of the Church. (4.) What tolerable reason can be given for such an accumulation of names to God in this place? (5.) There is nothing in the least, not any distinctive accent, to separate between the Prince of Peace, and the expressions foregoing; but the same Person is intended by them all; so that it was not Hezekiah, but the mighty God himself, who in the Person of the Son was to be incarnate, that is here spoken of.

Besides, on what account should Hezekiah so eminently be called The Prince of Peace? A Prince, is never used in the Scripture with reference to any thing, but he that is so called, has chief power and authority over that whereof he is the Prince, Chief, or Captain; as [in non-Latin alphabet] is the General, or Chief Commander of the Army, under whose command, and at whose disposal it is. By the Greeks it is rendered [in non-Latin alphabet] and [in non-Latin alphabet]; as the Apostle calls our Lord Jesus Christ [in non-Latin alphabet] (Acts 13:15), the Prince of Life; and [in non-Latin alphabet] (Hebrews 2:10), the Prince or Captain of Salvation. Nor is the word once in the Old Testament applied to any one, but he that had power and authority over that which he was the [in non-Latin alphabet], or Prince of, to give, grant, or dispose of it, as he thought meet; and in what sense then can Hezekiah be called the Prince of Peace? Had he the power of peace of any sort in his hand? Was he the Lord of it? Was it at his disposal? The most of his reign he spent in war; first with his neighbours the Philistines (2 Kings 18:8), and afterwards with the King of Assyria, who took all the cities of Judah, one or two only excepted (2 Kings 18:13). And in what sense shall he be called the Prince of Peace? The Rabbins, after their wonted manner to fetch any thing out of a word whether it be ought to their purpose or no, answer, that it was because of that saying (Isaiah 39:8), For there shall be peace and truth in my days. But this being spoken with respect to the very latter part of his reign, and that only with reference to the Babylonian Captivity which was afterwards to ensue, is a sorry foundation to entitle him to this illustrious name, the Captain, Prince, or Lord of Peace; which bespeaks one that had all peace, (and that in the Scripture language, is all that is good or prosperous both temporal and spiritual, in reference to God and man) in his power and disposal. And yet this is the utmost that any of them pretend to give countenance to this appellation.

Abarbinel, who heaps together the interpretations, conjectures and traditions of most that went before him, seems to agree with Kimchi in that, of the government being upon his shoulder, because his father Ahaz sent [in non-Latin alphabet], a present to the King of Assyria, but he did not; whereas it is expressly said, that he paid him tribute of three hundred talents of silver and thirty talents of gold, for the raising whereof, he emptied his own treasures, and the treasures of the House of God, yes, and cut off the gold from the doors and pillars of the Temple (2 Kings 18:15-16). Yet he mentions that other fancy of Rashi about the study of the Law, and so leaves it. But in this of the name ascribed to him he would take another course; for finding Hezekiah in their Talmud, Tract. Saned. Pereck Chelek, called by his Masters, [in non-Latin alphabet], He who had eight names, as Senacherib is also childishly there said to have had, he would in the first place, ascribe all these names to Hezekiah, giving withal such reasons of them, as I dare not be so importunate on the reader's patience, as to transcribe; and himself after he had ascribed this opinion to Jonathan the Targumist, and Rashi, embraces the other of Kimchi before confuted. And yet knows not how to abide by that neither.

Thirdly, how can it be said of Hezekiah, that of the increase of his government there should be no end; seeing he lived but four and fifty years, and reigned but twenty five, and his own son Manasseh who succeeded him, was carried captive into Babylon. But as to this question, and that which follows, about his sitting upon the throne of David for ever, after they have puzzled themselves with the great mystery of Mem Clausum in [in non-Latin alphabet], they would have us to suppose that these words concerned only the life of Hezekiah, though it be not possible that any other word should be used more significantly expressing perpetuity.

Of the increase of his government, [in non-Latin alphabet] no end, it shall be endless; and he shall rule [in non-Latin alphabet], from hence, or now, and, to for ever, for evermore.

And thus by the vindication of this place from the Rabbinical exceptions, we have not only obtained our principal intention, about the promise of a Deliverer, but also showed, who and what manner of Person he was to be, even a Child that was to be born, who should also be, the Mighty God, the Everlasting Father, the Prince of Peace, whose rule and dominion was to endure for ever.

Isaiah 10:27, The yoke shall be destroyed because of the anointing. Targum: [in non-Latin alphabet]; and the people shall be broken before the Messiah. And it may be some respect may be had in these words to the promised Seed, upon whose account the yoke of the oppressors of the Church shall be broken; but the words are variously interpreted, and I shall not contend.

§ 39 Isaiah 11:1. And there shall come forth a rod out of the stemm of Jesse, and a branch shall grow out of his Roots. Targum. [in non-Latin alphabet]; And a King shall come forth from the Sons of Jesse, and Messiah shall be annointed from the Sons of his Sons; his Posterity.

Ver. 6. The Wolf shall dwell with the Lamb: Targum [in non-Latin alphabet], In the dayes of the Messiah of Israel peace shall be multiplyed in the earth, —and the Wolf shall dwell with the Lamb. That this Chapter contains a prophesie of the Messiah and his Kingdom, and that immediately and directly, all the Jews confess; hence is that part of their usual Song in the Evening of the Sabbath.

[in non-Latin alphabet] [in non-Latin alphabet] [in non-Latin alphabet] [in non-Latin alphabet] Shake your self from dust, arise My People clothed in glorious guise, For from Bethlehem Jesse's Son Brings to my soul Redemption.

They call him the Son of Jesse from this place; which makes it somewhat observable that some Christians, as Grotius, should apply it to Hezekiah, Judaizing in their interpretations beyond the Jews. Only the Jews are not well agreed in what sense those words, the Wolf shall dwell with the Lamb, and the Leopard shall lye down with the Kid, &c. are to be understood. Some would have it, that the nature of the brute beasts shall be changed in the dayes of the Messiah; but this is rejected by the wisest of them, as Maimonides, Kimchi, Aben Ezra and others; and these interpret the words [in non-Latin alphabet], allegorically, applying them to that Universal Peace which shall be in the world in the dayes of the Messiah. But the peace they fancy, is far from answering the words of the prophesie, which express a change in the nature of the worst of men, by vertue of the rule and grace of the Messiah. I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine, or the Holy Land, he interprets the latter end of the tenth Chapter, to the destruction of them on both sides by God, whereon their Messiah should be revealed, as is promised in this, which he expresseth in the close of his Exposition of the first Verse of Chap. 11. [in non-Latin alphabet]; And there shall prevail great War between the Nations of the world, one against another, on, or for the Holy Land, and strong Nations shall fall in it by the sword of one another, and therefore it is said, behold the Lord, the Lord of Host shall lop. Chap. 10. v. 33. And a little after, he adds, [in non-Latin alphabet]; in the middest of that War shall Messiah the King be revealed; For those Nations he would have had to be Gog and Magog; and in many places does he express his hopes of the ruine of the Christians by that War; but the issue has disappointed his hopes and desires.

Ise. 16. v. 1. Send you the Lamb to the Ruler of the Land. Targum, [in non-Latin alphabet]; § 40 They shall bring their Tribute to the Messiah of Israel. Observing as it should seem, that the Moabites to whom these words are spoken, were never after this time tributary to Judah, and withall considering the prophesie of v. 5. which he applies also (and that properly) to the Messiah, the Targumist conceived him to be the [in non-Latin alphabet], or Ruler here mentioned, to whom the Moabites are invited to yield obedience; and I conceive it will not be very easie to fix upon a more genuine sense of the words. So also ver. 5. Then shall the Throne of the Messiah of Israel be prepared in goodness. Doubtless with more truth than those Christians make use of, who wrest these words also to Hezekiah.

Isa. 28:5. In that day shall the Lord of Hosts be for a Crown of Glory; Targum; § 41 [in non-Latin alphabet], the Messiah of the Lord of Hosts: the Lord of Hosts, in and with the Messiah, who is the Crown of Glory, and Diadem of Beauty in his Kingly Office and Rule to the Remnant of his People that shall be saved by him.

Isa. 42. v. 1. Behold my servant whom I uphold; my Elect. Targum, [in non-Latin alphabet], § 42 Behold my servant the Messiah. How much better than the Translation of the LXX. [in non-Latin alphabet]; applying the words to the whole People of Israel, whereas they are expresly referred to the Lord Christ (Matthew 12:17, 18). And Kimchi on this place, [in non-Latin alphabet], behold my servant; that is Messiah the King; and Abarbinel confutes both R. Saadias, and Aben Ezra with sharpness, who were otherwise minded. How much better than he of late, who interprets these words of Isaiah himself, to whom not one letter of the prophesie can receive any tolerable accommodation. It is the Messiah then, by their own confession, who is intended in this prophesie; who is described not on horse-back in his harness as a great Warriour, such as they expect him, but one filled with the Spirit of the Lord, endowed with meekness, suffering opposition and persecution, bringing forth righteousness and truth to the Gentiles, who shall wait for his Law, and receive it, when it is rejected by the Jews, as the event has manifested, Isa. 43. v. 10. My servant whom I have chosen; Targum. My servant Messiah in whom I rest.

Isa. 52:13. Behold my servant shall prosper. Targum, [in non-Latin alphabet]; Behold § 43 my servant the Messiah shall prosper; in these words begins that prophesie which takes up the remainder of this Chapter, and that whole Chapter that follows; in the tenth Verse whereof there is mention made again of the Messiah. And this is an evidence to me that the Jews however bold and desperate in corrupting the sense of the Scripture, to countenance their infidelity, yet have not dared to intermeddle with the letter its self, no not in the Targums, which are not so sacred with them as the Text. For whereas the application of this prophesie to the Messiah is perfectly destructive to their whole present persuasion and religion, with all the hopes they have in this world, or for another, yet they never durst attempt the corrupting of the Targum where it is done, so plainly; which yet for many Generations they had in their own power, scarce any notice being taken of it by any Christians in the world. But concerning this place we must deal with them afterwards at large.

§ 44 Jeremiah 23:5: "And I will raise to David a Righteous Branch." Targum: [in non-Latin alphabet]; and I will raise up to David Messiah the Righteous. This is he who in the next verse is called [in non-Latin alphabet] Jehovah our Righteousness. The Jews generally agree that it is the Messiah who is here intended; and whereas a late Christian expositor would have Zerubbabel to be designed in these words, Abarbinel himself gives many reasons why it cannot be applied to any one under the Second Temple. For says he, during that space, no one reigned as King of the house of David, nor did Judah and Israel dwell then in safety and security, they being continually oppressed, first by the Persians, then by the Graecians, and lastly, by the Romans. So he, and truly; and I see no reason why one should pervert the promises concerning the Messiah, when they cannot tolerably accommodate them to any other.

For the preservation of the name of this Righteous Branch, [in non-Latin alphabet], Jehovah our Righteousness, we may bless God for the original; for the old translations are either mistaken, or corrupt, or perverted in this place. The Vulgar Latin is the best of them, which reads, Dominus justus noster, our Righteous Lord; which yet corrupts the sense, and gives us an expression that may be assigned to any righteous king.

The LXX far worse; [in non-Latin alphabet]; and this is the name that the Lord shall call him Josedec. A corrupt word formed out of the two Hebrew words in the original, signifying nothing, but perverted as it were on purpose to despoil the Messiah of his glorious name, the evidence of his eternal deity. Symmachus [in non-Latin alphabet]; Lord justify us; he seems, as one observes, to have read [in non-Latin alphabet] in Pihel; but yet this also obscures the text.

The Chaldee, according to its usual manner, when any thing occurs which its author understood not, gives us a gloss of its own sufficiently perverting the sense of the place. [in non-Latin alphabet] let righteousness come forth to us from before the Lord in his days. Let them consider this instance, which is but one of many that may be given, who are ready to despise the original text, to prefer translations before it, and to cherish suspicions of its being corrupted by the Jews, or of their arbitrary inventions of its points or vowels, whereby the sense of the words is fixed and limited. Can there be any clearer acquitment of them in this matter, than this certain observation: that every place almost which bears testimony to any thing concerning the Messiah which is denied by them, is far more clear in the original than in any old translation whatever. And hereof we have an eminent instance in this place, where this name denoting undeniably the divine nature of the Messiah is preserved entire only in the original, and that as it is pointed, as some fancy, by some Jewish Masorites who lived they know not where, nor when. And those among ourselves who are ready to give countenance to such opinions, or to admire the promoters of them, may do well to consider what reflection they cast thereby on that translation which is of use among us by the command of authority, than which there is no one extant in the world that is more religiously observant of the Hebrew text, and that as pointed in their Bibles; nor has it any regard to any, or all, translations where they differ from the original, as may be seen with especial respect to that of the LXX, the stream that feeds most of the rest, in above a thousand places. But this by the way.

One of late has applied this name to the people of Israel, and interprets the words, Deus nobis bene fecit, God has done well to us. But we have had too much of such bold and groundless conjectures about the fundamentals of our faith and worship. The Jews seek to evade this testimony by instances of the applications of this name to other things, as the altar built by Moses, the Ark, and the city of Jerusalem. But it is one thing to have the name of God called on a place or thing to bring the occasion of it to remembrance; another to say that this is the name of such a person, Jehovah our Righteousness. And whereas the Holy Ghost says expressly that this is his name, the Jews must give us leave to call him so, and to believe him so; which is all we contend for. Of the same importance with this prophecy is that of Ezekiel 37:24.

Jeremiah 30:21: "Their nobles shall be of themselves and their governor shall proceed from § 45 the midst of them." Targum: their King shall be anointed from among them; and their Messiah shall be revealed to them. And upon his account it is that God enters into a new covenant with his people (v. 22).

Jeremiah 33:13, 15: for those words, "Flocks shall pass again under the hand of him that tells them," the Targum reads, [in non-Latin alphabet], and the people shall be yet gathered by the Messiah; and a prophecy of him it is no doubt, as the fifteenth verse makes it evident, where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up to David; who also is promised in the sixth verse as the abundance, or crown of truth and peace; yet one of late has wrested this place also to Zerubbabel.

Hosea 3:5: "Seek the Lord their God and David their King." Targum, [in non-Latin alphabet]; § 46 and shall obey the Messiah the Son of David their King. The Rabbins are divided about this place; some of them acknowledging the Messiah to be intended, others referring the prophecy to the Temple, or house of the Sanctuary built by the Son of David. But the words themselves, with the denotation of the time for the accomplishment of this prophecy in the end of the verse, will allow of no application to any other; and plainly discovers his mistake who would wrest this text also to Zerubbabel.

Hosea 14:8: Targum, They shall sit under the shadow of Messiah: see Song of Solomon 2:3.

Micah 4:8: "And you tower of the flock, &c." [in non-Latin alphabet]; § 47 and you Messiah of Israel, who are hid because of the sins of the congregation of Zion, to you the kingdom shall come. This gloss I confess draws upon the lees of Talmudical Rabbinism; for they fancy that their Messiah was long since born, even at the appointed time, but is kept hid, they know not where, because of the sins of Israel.

Micah 5. v. 2. But you Bethlehem Ephrata, though you be little among the thousands§ 48 of Judah, yet out of you shall he come forth to me the Ruler over Israel, whose goings forth have been from of old, from everlasting. Targ. [in non-Latin alphabet]; out of you shall the Messiah come forth before me to exercise Rule over Israel. This prophesy was famous among the Jews of old, as designing the place where the Messiah was to be born, which alone is done here; and its signal accomplishment is recorded (Matthew 2:1, 5, 6; Luke 2:6, 7). And to this day they generally acknowledge that it is the Messiah alone who is intended. And yet this consent of all the Jews, ancient and modern, with the application of it to the true Messiah in the Gospel, manifesting the catholic consent of both churches Judaical and Christian about the sense of this place, hinder not one from interpreting this place of Zerubbabel, whose goings forth as he supposes, are said to be of old, from everlasting, because he came of the ancient kingly house of David, whereas not one word of the prophesy ever had any tolerable appearance of accomplishment in him. For neither was he born at Bethlehem, nor was he the Ruler over the Israel of God; much less had he the least share or interest in those eternal goings forth which are expressed in the close of the verse. The words are an express description of the Person of the Messiah, who though he was to be born in the fullness of time at Bethlehem, yet the existence of his divine nature was from of old, from everlasting. And the Jews know not how to evade this testimony. Rashi adds in the interpretation of the words, only that of Psalm 72. v. 17. [in non-Latin alphabet], which we have rendered, his name shall be continued as long as the Sun; not reaching the sense of the place. [in non-Latin alphabet] is rendered by the Targum [in non-Latin alphabet]; and before the Sun was, an expression of eternity. As Prov. 8. v. 23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah. Bethlehem, says Kimchi that is David who was born there, and [in non-Latin alphabet], there is a long time between David and the Messiah; but this gloss is forced, and has nothing in the words to give countenance to it. It is the Messiah that is said to be born at Bethlehem, and not David, as shall afterwards be evinced; and [in non-Latin alphabet], denotes some acts, or actings of him that is spoken of and not his relation to another not spoken of at all. Neither do those words [in non-Latin alphabet] denote a long time, but directly that which is before all times; see (Proverbs 8:22). He yet proceeds to answer them who say the Messiah is God from this place, because of this description of him. And first rejects the Lord Christ from being here intended, as supposing an objection to be made with reference to him, though he express it not; for says he [in non-Latin alphabet] this is an answer to them, [in non-Latin alphabet]. He ruled not over Israel but they ruled over him. Where it is evident that some sentence written by him is left out of the copies printed among Christians. But poor, blind, blasphemous wretch; this boast has cost him and his associates in infidelity full dear. It is true, their progenitors did to him whatever the counsel of God had determined; but notwithstanding all their rage, he was exalted by the right hand of God, and made a Prince and a Savior, having ruled ever since over the whole Israel of God, by his Word and Spirit, and over them, his stubborn enemies with a rod of iron. He adds that it is false that these words are applicable to the eternity of God, for says he [in non-Latin alphabet], God was before the days of everlasting; as though in the same sense God were not expressly said to be [in non-Latin alphabet] as here; see (Habakkuk 1:11), and to be from everlasting. And this place is well expounded by (Proverbs 8:21, 22, 23), as some of the Rabbins acknowledge; so that we have in it, an eminent testimony given to the Person of the Messiah, as well as to the place of his nativity. Of which we shall treat afterwards.

§ 49 Zechariah 3:8. For behold I will bring forth my servant the Branch. Targum. [in non-Latin alphabet], Behold I bring forth my servant the Messiah who shall be revealed. This revelation of the Messiah relates to their apprehension of his being born long since, but to lie hid because of their sins, as was before intimated. And in like manner is he three times more mentioned by the Targumist in this prophesy, Chap. 4. v. 7; Chap. 6. v. 12; Chap. 10. v. 4. In all which places he is certainly designed by the Holy Ghost. There are also many of them, who acknowledge him to be intended, Chap. 9. v. 9; Chap. 11. v. 12, 13; Chap. 12. v. 10, where he is not mentioned in the Targum. I have not insisted on these places, as though they were all the testimonies that to the same purpose might be taken out of the Prophets, seeing they are a very small portion of the predictions concerning the Person, grace and kingdom of the Messiah, and not all those which are most eminent in that kind; but because they are such as wherein we have either the consent of all the Jews with us in their application, from where some advantage may be taken for their conviction, or we have the suffrage of the more ancient and authentic masters to reprove the perverseness of the modern Rabbins withal.

§ 50 And this is He whom we enquire after. One who was promised from the foundation of the world, to relieve mankind from under that state of sin and misery whereinto they were cast by their apostasy from God. This is he who from the first promise of him, or intimation of relief by him, was the hope, desire, comfort, and expectation of all that aimed at reconciliation and peace with God; upon whom all their religion, faith and worship was founded, and in whom it centered. He, for whose sake, or for the bringing of whom into the world, Abraham and the Hebrews his posterity were separated to be a peculiar people distinct from all the nations of the earth; in the faith of whom, the whole Church in, and from the days of Adam, that of the Jews in especial, celebrated its mystical worship, endured persecution and martyrdom, waiting and praying continually for his appearance; he whom all the Prophets taught, preached, promised, and raised up the hearts of believers to a desire and expectation of, describing before hand his sufferings, with the glory that was to ensue. He of whose coming a catholic tradition was spread over the world, which the old serpent, with all his subtility, was never able to obliterate.