Exercitation 11

Messiah promised of Old. Faith of the antient Church of the Jews concerning him. State of the Jews at his coming. Expectations of it. Exposed to the seducements of Impostors. Faith of their Fore-fathers lost among them. Sadducees expected a Messiah. On what Grounds. Consistency of their Principles. True Messiah rejected by them. General Reason thereof. Story of Barcosba: and Rabbi Akiba. Miracles to be wrought by the Messiah. State of the Jews after the dayes of Barcosba. Faith of their Fore-fathers utterly renounced. Opinion of Hillel, denying any Messiah to come. Occasion of it. Their Judgement of him. The things concerning the Messiah mysterious. Seeming inconsistencies in the Prophesies and Descriptions of him: Reconciled in the Gospel. That rejected by the Jews. Their imagination of two Messiah's: Messiah Ben Joseph, and Messiah Ben David. Story of Messiah Ben Joseph. Of Annillus; Rise and occasion of the Fable concerning him. Jews acquainted with the Revelation. Their story of the building of Rome. [illegible] what. Death of Ben Joseph. The Fable concerning him disproved. The same with that of the Romanists concerning Anti-christ. Of Messiah Ben David. The faith and expectation of the Jews concerning him. The Opinion of Maimonides. Summ of the Judaical Creed. Ground and Reason of their present Unbelief. Ignorance of their miserable condition by Nature. Ignorance of Acceptable Righteousness. And of the Judgement of God concerning Sin. Also of the Nature and End of the Law. Corrupt Assertions: Envy against the Gentiles. Because of the Privileges claimed by them; And their Oppressions. Judaical Faith concerning the Messiah. The Folly of it. Of the Promises of the Old Testament. Threefold Interpretation of them.

§ 1 We have proved the Promise of a Person to be born, and annointed to the Work of relieving mankind from sin and misery, and to bring them back to God. And what kind of Person he was to be we have also shewed. It remains that we consider what was the faith of the antient Church of the Jews concerning him, as also what are, and have been for many generations the apprehensions and expectations of the same people, about the same object of faith, with the occasions and reasons of their present infidelity and obstinacy.

§ 2 For the faith of the antient Church it has been already sufficiently discoursed. What God revealed, that they believed. They saw not indeed of old clearly and fully into the sense of the Promises, as to the way and manner whereby God would work out and accomplish the mercy and grace which they lived and dyed in the faith and hope of. But this they knew, that God would in his appointed time, in and by the nature of man in one to be born of the seed of Abraham and house of David, caused atonement to be made for sin, bring in everlasting righteousness, and work out the salvation of his elect. This was abundantly revealed, this they stedfastly believed, and in the faith thereof obtained a good report, or testimony from God himself, that they pleased him, inherited the Promises, and were made partakers of life eternal; and farther at present, we need not enquire into their light and apprehensions, seeing they must be considered in our exposition of the Epistle it self, which now way is making to.

§ 3 For the Jews, as divested of the privileges of their fore-fathers, we may consider them with reference to two principal seasons. First, From the time of the actual exhibition of the promised seed, or the coming of the Messiah, to the time of the composition of their Mishnae, and Talmuds, that ensued thereon. Secondly, from there, to this present day; and in both these seasons we may consider the prevailing opinions among them concerning the promised Messiah, his coming, and the work that he has to do. That towards the close of prophesy in the Church of old, the hearts and spirits of men were intently fixed on a desire and expectation of the coming of the Messiah, the last of the Prophets clearly testifies (Malachi 3:1). The Lord whom you are seeking, the Angel of the Covenant whom you are desiring, shall come suddenly. As the time of his coming drew nigh, this expectation was encreased and heightned, so that they continually looked out after him, as if he were to enter among them every moment. No sooner did any one make an appearance of something extraordinary, but instantly they were ready to say, is not this the Messiah. This gave advantage to sundry seditious impostors, as Theudas and Judas of Galilee to deceive many of them to their ruine. John the Baptist also they enquired about (John 1:19, 20). Yea, and they had divulged such a report of their expectations, with the predictions and prophesies that they were built upon, that the whole world took notice of it; as has been elsewhere manifested out of the best Roman historians. This was the state of the Judaical Church not long before the destruction of the Second Temple. And so fixed were they in their resolutions, that he was to come about that season, that during the last desolating siege of the city, they looked every day when he would come and save them.

But together with this earnest desire and expectation, they had utterly lost the § 4 light and faith of their fore-fathers, about the nature, work, and office of the promised Messiah. For being grown carnal, and minding only things earthly and present, they utterly overlooked the spiritual genealogy of the seed of the Woman from the first Promise; and wresting all prophecies and predictions to their ambitious, covetous, corrupt inclinations and interests, they fancied him to themselves, as one that was to deliver them from all outward trouble, and to satisfy them with the glory and desirable things of this world, without respect to sin, and the curse, or deliverance from them. And hence the Sadducees who denied the immortality of the soul, and consequently all rewards and punishments in another world, yet no less desired and expected the coming of the Messiah, than the Pharisees and their disciples. And the truth is, they had brought their principles to a better consistency than the others had done. For if the promised Messiah was only to procure them the good things of this world, and that while they lived in it, it was in vain to look for another world to come, and the blessings thereof. To look for eternal life, and yet to confine the Promise of the Seed to the things of this life only, there was neither ground nor reason. So that the Pharisees laid down the principle, which the Sadducees naturally drew their conclusion from. Some in the mean time among them, God's secret ones, as Simeon, Anna, Joseph, Zachary and Elizabeth, but especially the Blessed Virgin with many more, retained no doubt the ancient faith of their fore-fathers. But the body of the people with their leaders, being either flagitiously wicked, or superstitiously proud, fancied a Messiah suited to their own lusts and desires, such an one as we shall afterwards describe. And this prejudicate opinion of a terrene outward glorious kingdom, in and of this world, was that which working in them a neglect of those spiritual and eternal purposes for which he was promised, hardened them to an utter rejection of the true Messiah when he came to them.

That this was the ground on which they rejected the promised Messiah, is evident § 5 from the story of the Gospel, and we shall farther prove it upon them in our ensuing discourses. How they did that, and what was the end thereof, is well known. But after they had done this, and murdered the Prince of Life, to justify themselves in their wickedness and unbelief, they still with all earnestness looked after such a Messiah as they had framed in their own imagination. And herein they grew more earnest and furious than ever. For they had not only their own false pre-conceived opinion, strengthened by their carnal interests and desires of earthly things to act and provoke them, but also their reputation and pretence to the love and favor of God, to heighten them in their presumptions; because they could not retain the least sense of them, if it might be supposed, that they had rejected the true Messiah, because in his way and work he answered not their expectation. For this is the course of pride and carnal wisdom, to pursue those miscarriages with violence wherein they have been wickedly engaged; and to lay hold on any pretence that they may seem to justify them in what they have done. And on this account they exposed themselves as a prey to every seducer, who made the least appearance of being such a Messiah as they thought meet for them to receive. This at last cast them on a second shipwreck, in the business of Barchocheba who pretending himself to be their Messiah sent to deliver them from the Roman yoke, and to set up a kingdom among them, drew them all the world over, into that sedition, outrage and war, which ended in an almost universal extirpation of the whole nation from the face of the earth.

Now because in the business of this Barchosba they met with a sore disappointment that turned the stream of their imaginations and expectations for a long season, it may not be amiss, to give in our passage, a brief account concerning him, and the things which befell them in those days. Some of the Jews affirm that there were two of that name, both heads of sedition among them. One of these they place under Domitian, and the other who was his grandchild under the reign of Trajan and Hadrian. So do the authors of Schalschelet Hakabala, and of Tzemach David. But the stories of those times with the condition of the Jews under Domitian will allow no other place to the former, but in their own imaginations. The latter was well known in the world, and has left himself a name, such as it is, in the writings of Christians, and the histories of the Romans. For Hadrian the Emperor provoked by seditious tumult and rebellion of the Jews in the second year of his reign, which he suppressed by Martius Turbo, as Dio, Eusebius, and Orosius declare, drove them from Jerusalem, and built a temple to Jupiter in the place where the old Temple stood. This proved a great provocation to the Jews all the world over; yes, turned them into rage and madness. And they were in those days exceedingly prone to tumults and uproars, as being poor and needy, not having as yet given themselves to scrape wealth together, the love whereof has been the great means of keeping them in quietness in succeeding ages. In this condition Barcosba shows himself among them, pretending that he was their Messiah, as they confess in the Talm. Tract. Saned. Dist. Cheleck. He reigned, they say, three years and an half, a fatal period of time; and he said to the Rabbins I am the Messiah. Immediately one of their famous masters, whose memory they yet much reverence, Rabbi Akiba became his armor-bearer; and so far his trumpeter also, as to proclaim him to be their King Messiah. For this is their way; when they get a false Messiah, they have also a false prophet to usher him in, or to set him off to the people. And this Akiba, as Maimonides informs us, was a great wise man, and one of the wise men of the Mishnae, as his sayings in it manifest; so that all the wise men of that generation followed him, and took this Barcosba for their King and Messiah. And he first applied to him the prophecy of Balaam (Numbers 24:17) concerning the star that should arise out of Jacob, whereon they changed his name, and called him Barchocheba, or the Son of the Star; or as some say, that was his name at first from where the blind Rabbin took occasion to apply that prediction to him. Concerning him also they interpreted the prophecy of the Shilo, and that also in Haggai about the shaking of the heavens and the earth, as they acknowledge in the Talmud in the place fore-cited. This man therefore, a magician and a bloody murderer by the common advice and counsel of their doctors and wise men they gathered to in multitudes, and embraced as their deliverer. So soon as he had got strength and power, he set himself to the work which they expected from their Messiah; namely to conquer the Romans, and to extirpate the Christians, which last, as Justin Martyr who lived near those days informs us, he endeavoured with all cruelty. In the pursuit of this design, he continued for three years and an half, obstinately managing a bloody war against the Romans, until the impostor himself was slain, their great Rabbi taken and tortured to death with iron cards, and such a devastation made of the whole nation, as that to this day they could never gather together in great numbers in any place of the world.

Maimonides tells us of this Barcosba whom they all received for their Messiah; that the wise men required of him neither sign nor wonder; that is no miracle; but others of them report that he caused fire to come out of his mouth, with other diabolical delusions, fit to deceive a poor blinded credulous multitude. And the opinion of Maimonides that they look for no miracles from the Messiah seems to be vented on purpose to obviate the plea of the Christians from the miracles wrought by the Lord Jesus; and is contrary to the constant persuasion of most of their masters, and his own judgment declared in other places. And the Targum itself in Habakkuk 3:18 has these words, because of the miraculous signs and redemption that you shall work for or by your Messiah. So they call the miracles wrought at their coming out of Egypt; see (Hosea 2:15) Targum. And on this ground do they studiously and wickedly endeavour to stain by any means the glory of the miracles of the Lord Jesus; but the end of this impostor, who probably was intended in those words of our Savior (John 5:43), if another come in his own name him will you receive, has proved the shame and reproach of their hopes and expectations to all generations.

From this time forward the remaining Jews with their posterity utterly rejected the faith of their father Abraham, and of the rest of their progenitors who thereby obtained a good report, and this testimony that they pleased God. A Messiah that should be promised to Adam the common father of us all, one that should be a spiritual redeemer from sin and misery, a Goel, or redeemer from death and wrath, a peace-maker between God and man, one that should work out everlasting salvation, the great blessing wherein all the nations of the earth were to have an interest, a spiritual and eternal prophet, priest and king, God and man in one person, they neither looked for any more, nor desired. A temporal king and deliverer, promised to themselves alone, to give them ease, dominion, wealth and power, they would now have, or none at all. They would not think it thankworthy towards God himself, to send them a Messiah to deliver them from sin. And in their expectations of such a one, after they had been well wearied with many frustrations, they were, as was said, in their adherence to Barcosba almost extirpated from the face of the earth, only God in his providence who has yet another work to accomplish towards them, has preserved them a remnant to his glory.

In this condition some of them began to deny that there was any Messiah to be expected or looked for. This opinion is ascribed in the Talmud to Rabbi Hillel, lib. Sand. Cap. Chelek. This was not that Hillel whom they call [in non-Latin alphabet] the Elder, the famous master of traditions, who with Shammai lived under the second Temple, but another of whom some say that he was the son of Gamaliel, others more probably that he lived a long time after those days. But whenever he lived they say of him, [in non-Latin alphabet], Rabbi Hillel said, A Messiah shall not be given to Israel, for they enjoyed him in the days of Hezekiah. This was a fruit of their applying that prophecy of Isaiah, Chap. 9, v. 5, 6, to Hezekiah; for if he was intended therein, he was unquestionably the only Messiah. But it does not appear that this opinion was much followed; for a great dispute arose among them whether Hillel were not to be esteemed an apostate, and to have lost his interest in the world to come by this opinion. Those who following Maimonides, make the article of the coming of the Messiah one of the fundamentals of the law, are greatly offended at him; but he is more gently treated by Joseph Albo, Sepher Ikkarim, Orat. 1, on the account that this article is not fundamental, but only one branch of the great root of reward and punishments. Abarbinel goes another way to excuse him, but generally they all condemn his opinion. In this persuasion then, that a Messiah is promised and shall come, they all continue. But whereas, as was before observed, they have utterly rejected the faith and light of the church of old, they have in their Talmuds, and ages ensuing their composition, coined so many foolish imaginations concerning him, his person, work, office, kingdom, life, continuance, and succession, as are endless to recount. But yet that the reader may in them consider the woeful condition of men rejected of God, cast out of his covenant, and bereaved of his Spirit, and withal of how little use the letter of the Old Testament is to the vain minds of men, wholly destitute of divine illumination and grace, and also learn what is that present persuasion of the Jews, which they prefer before the faith of their fore-fathers, and what they conceive of that Messiah for whose sake they reject him in whom alone there is salvation, I shall give an account of the most important heads of their opinions, and conjectures about him, as also of the principal occasions of their being hardened in their impenitency and unbelief.

Our Apostle tells us (1 Timothy 3:16), that without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached to the Gentiles, believed on in the world, received up into glory. All things which concern the Messiah, his person, office and work, are exceedingly mysterious, as containing the principal effect of the eternal wisdom and goodness of God, and the sacred depths of the counsel of his will. Hence the things spoken of him in the Old Testament, are to carnal reason full of seeming inconsistencies. As for instance, it is promised of him that he should be the seed of the woman (Genesis 3:15), of the seed of Abraham (Genesis 22:18), and of the posterity of David; and yet, that his name should be, the Mighty God, the Everlasting Father, the Prince of Peace (Isaiah 9:6), and of him it is said, Your Throne O God, is for ever and ever (Psalm 45:6), that he is the Lord our Righteousness (Jeremiah 23:6), that he is the Lord of Hosts (Zechariah 2:8). Moreover it is declared, that he shall sit upon his throne for ever, and reign, while his enemies are made his footstool (Isaiah 9:7; Psalm 2:7, 8; Psalm 45:6, 7), and yet, that he shall be cut off (Daniel 9:26), that he shall be pierced in his hands and feet (Psalm 22:16), slain by the sword of God (Zechariah 13:7), and that in his death he shall have his grave made among the wicked and with the rich (Isaiah 53:9). Also, that he shall come with great glory, and the clouds of heaven (Daniel 7:13, 14), and that he shall come lowly, riding on an ass, and a colt the foal of an ass (Zechariah 9:9). That the soul of the Lord was well pleased with him and always delighted in him (Isaiah 42:1), and yet, that it pleased him to bruise him and put him to grief (Isaiah 53:10), to forsake him (Psalm 22:1). That he was to be a king and a priest upon his throne (Zechariah 6:13), and yet these things were inconsistent, the kingdom being annexed to the family of David, and the priesthood to the posterity of Aaron by divine constitution. That he should be honoured and worshipped of all nations (Psalm 45:11, 12; Psalm 72:10, 11, 15), and yet that he should be rejected and despised as one altogether undesirable (Isaiah 53:3). That he should stand and feed, or rule in the name and majesty of God (Micah 5:4), and yet complains, I am a worm and no man, a reproach of men, and despised of the people (Psalm 22:6). All which, with sundry others of the like nature concerning his office and work, are clearly reconciled in the New Testament, and their concurrence in the person of our Lord Jesus Christ openly and fully declared.

§ 10 At the time of his coming, the Jews were generally as ignorant of these things, as Nicodemus was of Regeneration; they knew not how they might be. And therefore whenever our Savior intimated to them his divine nature, they were filled with rage and madness (John 8:58, 59). They would stone him because being a man, he declared himself to be God (John 10:30, 31, 33). And yet, when he proved it to them that the Messiah was to be so, inasmuch as that being David's Son, yet David in Spirit called him Lord, they were confounded, not being able to answer him a word (Matthew 22:42, 43, 44, 45, 46). When he told them, that the Son of Man the Messiah must be lifted up, that is in his death on the Cross, they objected to him out of the Law, that Christ abides for ever (John 12:34), and they knew not how to reconcile these things. Hence some of his own disciples thought he could not be the Messiah when they saw that he died (Luke 24:20, 21), and the best of them seemed to have expected an outward temporal kingdom. But of all these difficulties, as was said, and seeming inconsistencies, there is a blessed reconciliation revealed in the Gospel, and an application made of them to the person of the Lord Jesus, the office he bore, and the work that he accomplished. This the Jews refusing by unbelief, they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements. Some things they deny to be spoken concerning the Messiah; some things they wrest and pervert to their own apprehensions, and somewhat they allow and look for, that is truly promised.

§ 11 First, for his person and the things spoken concerning it, they apply thereunto the principal engine which they have invented for their relief. For whereas the Scripture has declared to us such a Messiah, as should have the natures of God and man in one person, which person should in the nature of man suffer and die, and reign for spiritual ends and purposes; they have rejected the divine nature of this person, and split that which remains, into two persons, to the one whereof they assign one part of his work, as to sorrow, suffer, and die, to the other, another part, namely to conquer, rule and reign according to their carnal apprehensions of these things. They have, I say, feigned two Messiahs between whom they have distributed the whole work of him that is promised, according to their understanding of it. And one of these, is to come, as they say, before the other, to prepare his way for him.

This first they call Messiah Ben Joseph, because he is to be of the Tribe of Ephraim; the other Messiah Ben David, of whom afterwards. Both of them are mentioned together in the Targum on Canticles 4:5, ⟨in non-Latin alphabet⟩; Your two Deliverers which shall deliver you, Messiah the Son of David, and Messiah the Son of Ephraim; are like to Moses and Aaron. The same words are repeated again, chapter 7, verse 3. And in those places alone in the whole series of Targums, is there any mention of this fictitious Messiah; the Author of that Paraphrase on the Canticles being Josephus Caecus, who lived after the finishing of the Talmuds whereof he makes mention. In other parts of the Targum he appears not. But in the Talmud he is frequently brought on the stage. So Tractat. de Festo Tabernacul. Distinct. Hachalil Chamesha. It is a Tradition of our Masters, that the Holy Blessed God shall say to Messiah the Son of David who shall redeem us, (let him do it suddenly in our days) ask somewhat of me, and I will give it you: as Psalms 2. And when he shall hear that Messiah the Son of Joseph is slain, he shall say before the Lord, Lord of the world, I only ask life of you; for it seems that he shall be much terrified with the death of Ben Joseph. To this Messiah they assign all things that are dolorous, and include suffering in them, (which they call ⟨in non-Latin alphabet⟩) that are in the Scripture assigned to the Messiah; especially that prophecy (Zechariah 12:10), They shall look upon me whom they have pierced. And hereby they sufficiently discover the occasion of the whole figment to have been that before intimated; namely, a necessity of an evasion from those testimonies of Scripture, and ancient traditions which assign sorrows and sufferings to the Messiah, which they will not allow to belong to the Son of David.

A brief account may be given of what it is, that they now ascribe to this § 12 Messiah, and what it is that they expect from him. The whole of his story depends on that of one Armillus against whom he shall fall in battle, whose legend we must therefore also touch upon. And this is given us at large in ⟨in non-Latin alphabet⟩ in the seventh sign of the coming of the Messiah, and with some variation in ⟨in non-Latin alphabet⟩, or the Colloquy between Zerubbabel, and Michael the Archangel. A fable it is of no small antiquity; for we have mention of him, not only in the latter Targums on the Hagiographa, but in that of Jonathan also on the Prophet (Isaiah 11:4), ⟨in non-Latin alphabet⟩, and by the word of his mouth he shall slay the wicked Armillus. And yet this invention is not older than the Talmud, however it came into that Targum, which for the main of it, was certainly written long before. The Mother of this Armillus, is they say, to be a statue of stone at Rome, wrought into the similitude of a beautiful woman. This, says the Dialogue of Zerubbabel, is the Wife of Belial; and Armillus that shall be born of her, is to be the head of all idolatry. ⟨in non-Latin alphabet⟩, Armillus the Son of the Stone which is in the house of filth of the Scorners, (that is the Churches of the Christians) shall be the Tenth King that shall afflict Israel.

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

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

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

§ 14 And this will yet farther appear, if we consider the account they give concerning the original and first building of Rome its self. Mention is made of it, in the Talmud, Tract. Saned. and more largely declared in Midrash Rabba Cantici. Cantico cap. 1. v. 6. as it is from there reported by Buxtorf in his Lexicon Talmud. Rad. ⟨in non-Latin alphabet⟩. And their words are to this purpose. Rabbi Levi said, that on the day that Solomon was married to the Daughter of Pharaoh, Michael the great Prince descended from Heaven, and fixed a reed in the Sea, so as that mud and dirt might on all sides be gathered to it. And this place afterwards becoming a wood, was that place where Rome was afterwards built. For at the time that Jeroboam the Son of Nebat made the two Golden Calves, there were two small houses built at Rome, which presently fell down; and being again set up, immediately they fell down again. But there was then present an old man whose name was ⟨in non-Latin alphabet⟩ Abba Kolon, who said to them, that unless you bring water here out of the River of Euphrates, and mix it with this clay and build the houses therewith, they will never stand. They said therefore to him, and who shall bring it to us; he answered that he would. He went therefore and took on him the habit of one that carries wine to sell, and so went from one city to another, from one country to another, until he came at length to Euphrates. When he came there, he took water out of the River; which when he had brought to them they mixed it with their clay, and therewith built up the houses, which stood firm and stable. From that time it was a proverb among men: every city or province where there is not Abba Kolon deserves not the name of a city or province, or a metropolitical city; and they called that place Rome, Babylon; and the Gloss adds, this is the place where Rome that afflicteth Israel was built. Cartwright in his Mellificium Hebraicum lib. 1. cap. 9. reporting this story out of Buxtorf, adds; haud dubitandum videtur, eos sub isto verborum involucro Romam tanquam alteram Babylonem perstringere voluisse, quod nimirum quae prius a Babyloniis, eadem atque etiam graviora postea a Romanis passi fuerint. Quin & Romanam Idololatriam in eo perstringi arbitror, quod eadem die quo Jeroboamus filius Nebat vitulos aureos constituit, Romae (1. in loco ubi postea condita est Roma) duo tiguria aedificata esse dicunt. So he; who alone has conjectured at the intendment of this aenigmatical story, and that to good purpose; I shall therefore make it more fully to appear. Rome they have learned to call Babylon out of the Revelation as was declared; and from there conclude that upon the destruction of Rome they shall be delivered. Two things were eminent in Babylon: first, that it was its self the beginning of all false worship and idolatry in the world, and therein the Mother of Harlots; the other, that God made use of it to punish the idolatries of the Jews. Hence they say that Rome this new Babylon had its foundation when Solomon married Pharaoh's Daughter; and that it began to be built when Jeroboam set up his Calves: which they look upon as the two first fatal instances of the declension of Israel into false worship and idolatry. And hereby they intimate, partly that Rome should set up idolatry, as Solomon and Jeroboam did, and partly that God had then provided a new Babylon to punish and destroy them. The Abba Kolon is a monster, whom no man has as yet set upon. But it is no other but Capitolium, as they will easily grant, who know how usual it is with them strangely to metamorphose things and words; instances whereof I shall elsewhere give. From there is the proverb they speak of: no Abba Kolon, no Capitol, or temple of idolatry, no city; the Capitol answering the Tower of Babel which was a temple of Belus. Neither is that proverb any thing but an allusion to that in the Roman History; Capitolium est ubi quondam Capite humano invento, responsum est eo loco caput rerum, summamque imperii fore: Tit. Liv. lib. 5. And the tempering of the clay of Rome with the water of Euphrates by the help of Abba Kolon, is nothing but an expression of the succession of Rome into the stead of Babylon which was built on that River, by the means of the Capitol that great seat of idolatry. Nor do they at all distinguish between the present idolatry of Rome and that of old. So that although all things are confounded by them with monstrous fictions and expressions, which it may be they invented on purpose to obscure their intention, yet their aim in the whole is manifest.

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

And this shall be the End of Messiah Ben Joseph, or Ephraim; Armillus having received a defeat by Nehemiah Ben Husiel, he shall gather the forces of all the Nations of the world into the valley of decision, and shall fight with Israel; And they shall slay of them (of Armillus his Army) heaps (or multitudes) on heaps, and they shall smite a few of Israel, and they shall slay the Messiah of the Lord. And the ministering Angels shall come and perfuming his body shall lay it up with the ancient Fathers; where it is to be kept many days without putrefaction, as Hector's Body was (in Homer) after he was slain by Achilles. And it is not unlikely but that they may allude somewhat to the Prophesy of the two Witnesses (Revelation 11), who were to be slain and afterwards called up to Heaven. Thus do they at their pleasure dispose of this creature of their own; for having framed him themselves he is their own to do with him what they will, alive and dead. But that which is the poison and sting of this Fable is, that the death of this fictitious Messiah, must among them bear all that is spoken in the Scripture, or continued by Tradition concerning the humiliation, suffering, and death of the true Messiah of the Lord.

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

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

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

§ 18 The endless fables of the Jews about their Messiah, as they have been in part discovered by others, so I design not here at large to recount them. The chief masters of them in the Talmud are full of disputes and contradictions about him, and those of after ages succeed them in their uncertainties. Such will the conceptions of all men be, when they take up fancies and opinions of their own in matters of divine revelation. But some things there are wherein they all generally agree, and those relating to his person, work and office, which it shall suffice to give an account of, as answering our present design. First, therefore they contend that he shall be a mere man; and there is nothing that they strive to avoid more than the testimonies of Scripture which show that the promised Messiah was to be God and man in one person, as has been already evidenced. They contend also that he shall be born after the manner of all men, not of a virgin, but of a married woman begotten by her husband. About the place of his birth they are not fully agreed; for although they all acknowledge the prophecy of Micah about Bethlehem to relate to him (Chap. 5:2), yet knowing that town now to have been desolate for many generations, and waste without inhabitant, which would seem to prove that he is come already, they contend that it is said he shall be born at Bethlehem, because he is to spring of David who was born there; for of the tribe of Judah and family of David he must proceed; although they have neither distinction of tribes, nor succession of families left in the world among them. To relieve themselves from that difficulty, they feign that he shall restore to them all their genealogies.

About the time of his coming, they are wofully perplexed, as we shall see afterwards. But many tokens they have of it when it does come; for they heap up, out of some allegorical passages in the Scripture, such stupendous prodigies as never were nor shall be in the world. One of the principal of them is the sounding of the great trumpet which all Israel shall hear, and the world tremble at; from Isaiah 27:13. The finding of the Ark and sacred fire, which things were talked of in the late rumors about them, are indeed a part of their creed in this matter. His office, when he comes, is to be a king, which he shall be anointed to by them, when they are gathered together. And the work he is to do, is in war, to fight with Armillus, Gog and Magog, to conquer the Edomites and Ishmaelites, that is the Romish Christians, and Turks or Saracens, and in so doing to erect a glorious kingdom at Jerusalem: in peace, he is to rule righteously, not only over Israel, but also all the nations of the world if they have any difference among them, shall refer all to his determination and umpirage. In religion, he shall build the third temple mentioned by Ezekiel, restore the sacrifices, and cause the law of Moses to be most strictly observed. But that which is the head of all, he shall free the Jews from their captivity, restore them to their own land, make princes and lords of them all, giving them the wealth of all nations, either conquered by him, or brought voluntarily to him; feast them on Behemoth, Zis, and the wine of paradise, so that they shall see want and poverty no more.

This is the substance of their persuasion, concerning his coming, person, office and work. When he shall come, whether he shall live always, or die at a hundred years old, whether he shall have children, and if he have, whether they shall succeed him in his throne, whether all the Jews that are dead shall rise at his coming, and their Galgal, or rolling in the earth from all parts of the world into the land of Canaan shall then happen or no, whether the general resurrection shall not succeed immediately upon his reign, or at least within forty years after, or how long it will be to the end of the world, they are not at all agreed. But this, as has been declared, is the substance of their persuasion and expectation; that he shall be a mere man, and that the deliverance which he shall effect, shall be by mighty wars, wherein the Jews shall be always victorious, and that in the dominion and rule which they shall have over all nations, the third temple shall be built, the law of Moses be observed by him and them, and the Noachical precepts be imposed on all others. As for any spiritual salvation from sin and the curse of the law, of justification and righteousness by him, or the procurement of grace and glory, they utterly reject all thoughts about them.

With these opinions, many of them have mixed prodigious fancies, rendering their estate under their Messiah in this world, not much inferior to that which Mahomet has promised to his followers in another. And some of them on the other hand endeavor to pare off what superfluities they can spare, and to render their folly as plausible as they are able. Therefore that it may appear what is the utmost height of their conceptions in this matter, and that which the most contemplative persons among them fix upon, I shall subjoin a description of him and his Kingdom, in the words of Maimonides, one of the wisest and soberest persons that has been among them since their last fatal dispersion. This man therefore in his Exposition of the tenth Chapter of Tractat. Saned. observing the fond and frivolous imaginations of their Talmudical Masters about the Messiah, gives many rules and instructions about the right understanding of their sayings, to free them from open impieties and contradictions. And hereunto he subjoins, as he supposes the true notion of the Messiah and his Kingdom in the ensuing words. As to the days of the Messiah, they are the time when the Kingdom shall be restored to Israel, and they shall return to Palestine. And this King shall be potent, the metropolis of whose Kingdom shall be Sion; and his Name shall be famous to the uttermost parts of the Earth. He shall be greater and richer than Solomon, and with him the nations shall make peace and yield him obedience, because of his justice, and the miracles that he shall perform. If any one shall rise against him God shall give him up into his hand to be destroyed. All the Scripture declares his happiness, and the happiness we shall have by him. Howbeit nothing in the nature of things shall be changed, only Israel shall have the Kingdom; for so our wise men say expressly, there is no difference between these days, and the days of the Messiah, but only the subduing of the nations under us. So indeed says Rab. Samuel, and others of them; [〈 in non-Latin alphabet 〉]. He goes on, In those days victuals shall be had at an easy rate, as if the earth brought forth cates and clothes. And afterwards, The Messiah shall die, and his son, and his son's son shall reign after him; but his Kingdom shall endure long, and men shall live long in those days; so that some think his Kingdom shall continue a thousand years. But the days of the Messiah are not so much to be desired, that we may have store of corn and wealth, ride on horses, and drink wine with music, but for the society and conversation of good men, the knowledge and righteousness of the King, and that then without wearisomeness, trouble, or constraint, the whole Law of Moses shall be observed.

This is the sum of the creed of the most sober part of the Jews concerning the Messiah whom they look and long for; if any are so sober as to embrace it; for the same Author tells us, that there were very few so minded, it may be scarce another in an age besides himself; generally they look after nothing but rule, dominion, wealth, and pleasure. But he, and they all own him as a temporal King, a mighty warrior, subduing the nations to the Jews, a Furius Camillus, or an Alexander, or a Caesar — of redemption from sin, death and Hell, of pardon of sin, justification and righteousness, of eternal salvation by him, they know, they believe nothing. Maimonides thinks indeed, that his Kingdom shall long continue, not like Manasseh of late, who supposes that it might not abide above forty years, and those immediately preceding the Day of Judgment.

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

§ 22 In things therefore of this kind, ignorance of their miserable condition by nature, both as to sin and wrath, justly claims the first place. For although, as was by instances before manifested, the evidence of truth, and power of traditions among them, have prevailed with some, to avow the notion of the sin of Adam and the corruption of our nature thereby, yet indeed there is not any of them, that have a true sense and conviction of their natural condition, and the misery that does attend it. The Messiah, as we have proved at large, was first promised to relieve mankind from that state whereinto they were cast by the apostasy of Adam the common root and parent of them all. Such as are men's apprehensions of that condition, such also will be their thoughts concerning the Messiah, who was promised to be a Deliverer from it. They who know themselves cast out of the favor of God thereby, made obnoxious to his eternal displeasure, and disenabled to do any thing that shall please him, as being cast into a state of universal enmity against him, must needs look on the Messiah promised in the grace, goodness and wisdom of God for a Savior and Deliverer, to be One that must by suitable ways and means free them from sin and wrath, procure for them the favor of God, enable them to serve him again to acceptation, and so bring them at length to their chief end, the everlasting enjoyment of him. As these things answer one another, and are on both sides fully revealed in the Scripture, so the Church of old who had a due apprehension of their own condition, looked for such a Messiah as God had promised. Ignorance therefore of this condition, is no small cause of the present Judaical misbelief. Whatever may be the estate of other men, about which they do not much trouble themselves, for their parts they are children of Abraham, exempted from the common condition of mankind by the privilege of their nativity; or at least they are relieved by their circumcision, by the pain whereof, they make sufficient satisfaction for any ill they bring with them into this world. That they are dead in trespasses and sins, standing in need to be born again; that they are by nature children of wrath, obnoxious to the curse of God; that the sin of our first parents is imputed to them, or that if it be, that it was of any such demerit as Christians teach, they believe not. Upon the matter they know no misery but what consists in poverty, captivity and want of rule and dominion. And what should a spiritual Redeemer do to these men? What beauty or comeliness can he have in him, for which of them he should be desired? What reason can they see, why they should understand the promises concerning him in such a way and sense, as that they should not be concerned in them? And this blindness had in a great measure possessed their minds at the first promulgation of the Gospel. See John 8:33, 34; chapter 9:40, 41. And therefore our Apostle in his Epistle to the Romans, wherein he deals both with Jews and Gentiles, before he declares the propitiation that was made, with the justification that was to be obtained by the blood of Christ, convinces them all of their miserable lost condition, on the account of sin, original and actual (chapters 1, 2, 3). Until therefore this pride, self-fullness, and ignorance of themselves be taken from them, and rooted out of their hearts, all promises of a spiritual Redeemer must needs be unsavory to them. They stand in no need of him, and why should they desire him. An earthly king that would give them liberty, wealth, ease and dominion, they would gladly embrace, and have long in vain looked for.

Secondly, ignorance of the righteousness of God, both as to what he requires § 23 that a man may be justified before him, and of his judgment concerning the desert of sin, has the same effect upon them (Romans 10:3, 4). The great end for which the Messiah was promised, as we have in part declared, and shall afterwards farther evince, was to make atonement for sin, and to bring in everlasting righteousness (Daniel 9:24). A righteousness was to be brought in, that might answer the justice of God, and abide its trial. Of what nature this righteousness must be, the Scripture declares; and that as well in the revelation it makes of the holiness of God (Psalm 5:4, 5; Joshua 24:19; Habakkuk 1:13) as of the purity and severity of his law (Deuteronomy 33:2; chapter 27:26) and the absolute perfection of his justice in the execution of it (Psalm 50:21). A universal spotless innocency, with a constant unerring obedience in all things, and that in the highest degree of perfection, are required to find acceptation with this holy and righteous God. Of the nature and necessity of this righteousness the Jews are ignorant and regardless; they and their masters were so of old (Matthew 5:20). An outside, partial, hypocritical observance of the law of Moses, they suppose will serve their turns. See Romans 9:31. And indeed there is not any thing that more openly discovers the miserable blindness of the present Jews, than the consideration of what they insist upon, as their righteousness before God. The faith and obedience of their forefathers, the privilege of circumcision, some outward observances of Mosaical precepts, with anxious scrupulous abstinencies, self-macerations in fasts, with prayers by tale and number, Sabbath rests from outward labor with the like bodily exercises, are the sum of what they plead for themselves. Now if these things which are absolutely in their own power, will compose and make up a righteousness acceptable to God, cover all the sins whereof they know themselves to be guilty, to what end should they look for a Redeemer to bring in everlasting righteousness, or to make atonement for sin? Why should they look out in this case for relief, seeing they have enough at home to serve their turns? Let them that are weary and heavy laden seek after such a Deliverer, they have no need of him or his salvation. According therefore as this building of self-righteousness went on and prospered among them, faith in the Messiah, as to the true ends for which he was promised, decayed every day more and more, until at length it was utterly lost. For as our Apostle tells them, if righteousness were by the law, the promise of the Messiah was to no purpose; and if the law made things perfect, the bringing in of another priesthood and sacrifice was altogether needless.

§ 24 So is it also with them as to their apprehension of the judgement of God concerning the desert of sin. The natural notion hereof the vilest hypocrites among them were sometimes perplexed withall. See (Isaiah 33:14, 15; Micah 6:8). But the generality of them have long endeavoured by prejudicate imaginations, to cast out the true and real sense of it. That God is angry at sin, that in some cases an atonement is needful they will not deny. But so low and carnal are their thoughts of his severity, that they think any thing may serve the turn to appease his wrath, or to satisfy his justice, especially towards them whom alone he loves. Their afflictions and persecutions, the death of their children, and their own death, especially if it be of a painful distemper, they suppose to make a sufficient propitiation for all their sins. Such mean and unworthy thoughts have they of the majesty, holiness, and terror of the Lord. Of late also, lest there should be a failure on any account, they have found out an invention to give their sins to the Devil by the sacrifice of a cock, the manner whereof is at large described by Buxtorfius in his Synagoga Judaica. And this also has no small influence on their minds to pervert them from the faith of their fore-fathers. Let the Messiah provide well for them in this world, and they will look well enough to themselves, as to that which is to come.

§ 25 And hence arises also their ignorance of the whole nature, use and end of the Mosaical Law, which also contributes much to the producing of the same effect upon them. To what end the Law was given, whereunto it served, what was the nature and proper use of its institutions shall be declared as occasion is offered in the exposition of the Epistle its self. For the present it may suffice to our purpose, to consider their apprehensions of it, and what influence they have into their misbelief. In general they look on the Law and their observance of it, as the only means of obtaining righteousness, and making an atonement with God. So they did of old (Romans 9:32, 33, 34). In the observation of its precepts they place all their righteousness before God, and by its sacrifices they look for atonement of all their sins. That the Law was not given, that the sacrifices were not appointed for these ends, that the fathers of old never attended to them absolutely with any such intention, shall be afterwards declared. In the mean time it is evident that this persuasion corrupts their minds as to their thoughts about the Messiah. For if righteousness may be obtained, and atonement made without him, to what end serves the promise concerning him? But having thus taken from him the whole office and work whereunto of God he was designed, that he might not be thought altogether useless, they have cut out for him the work and employment before mentioned. For looking on righteousness and atonement with the consequent of them eternal salvation, as the proper effects of the Law, they thought meet to leave to their Messiah the work of procuring to them liberty, wealth, and dominion, which they found by experience that the Law was not able to do. But had indeed their eyes been opened in the knowledge of God and themselves, they would have found the Law no less insufficient to procure by its self a heavenly than an earthly kingdom for them. And against their prejudicate obstinacy in this matter, does the Apostle principally oppose himself in his Epistle to them.

§ 26 But here by the way, some may possibly enquire, how the Jews, if they look for atonement and the remission of sins by the sacrifices of the law, can now expect to have their sins pardoned, without which they cannot be eternally saved, seeing they are confessedly destitute of all legal sacrifices whatever? Have they found out some other way, or do they utterly give over seeking after salvation? This very question being put to one of them, he answers; that they now obtain the pardon of their sins, by repentance and amendment of life; according to the promises made in the Prophets to that purpose; as Ezekiel 18:20. And concludes, Quamvis jam nulla sint sacrificia quae media erant ad tanto facilius impetrandam remissionem peccatorum, eadem tamen per poenitentiam, ac resipiscentiam declinando a viis malis impetratur. Although there are now no sacrifices which were a means the more easily to obtain the forgiveness of sins, yet it may be obtained by repentance, and a departure from ways of evil. This is their hope which like that of the hypocrite is as the giving up of the ghost. For (1.) It is true, repentance and amendment of life, are required in them who seek after the forgiveness of their sins, and many promises are made to them; but is this all that God required, that sin might be forgiven? They are sufficient indeed in their own way and place, but are they so absolutely also? Did not God moreover appoint and require, that they should make use of sacrifices to make atonement for sins, without which they should not be done away? See Leviticus 16. And (2.) What is the meaning of that plea, that by sacrifices indeed remission of sins might more easily be obtained, but obtained it may be without them? Does this more easily respect God or man? If they say it respects God; I desire to know, if he can pardon sin without sacrifice, why he cannot do it as easily as with them? Or what is he eased of by sacrifices? If it respect themselves, as indeed it does, then it may be enquired what it is that they shall be eased of in the obtaining of the pardon of sins, by the use of sacrifices; when that is again restored to them? This can be of nothing but of that which they are now forced to make use of, for that end and purpose, and what is that? Why repentance and amendment of life. If then they had their sacrifices these might be spared, or at least much in them abated which at present is necessary. This then it seems was the end why God instituted sacrifices, namely that these Jews might obtain pardon of sin, without either repentance or amendment. And this is that which they love as their souls; namely that they may live in their sins, and be acquitted of all danger by sacrifices and outward services. (3.) Atonement for sin is expressly necessary, or all the institutions of sacrifices for that end of old were vain and ludicrous. At the same time when sacrifices were in use, repentance was also required, and therefore not to be a cause or means for the same end, in the same kind with them. And therefore notwithstanding their pretence of repentance, no Jew upon his own principles, can now in the total cessation of all sacrifices, obtain either pardon of sin here, or salvation hereafter. But to proceed.

Their corrupt carnal affections have moreover greatly contributed, and yet do so § 27 to their obstinacy in their unbelief. Hence have they coined their self-pleasing imaginations about the Messiah, and the work that he has to do, that he should be a king, and reign gloriously, that his dominion should be over all the world, and endure throughout all generations, was promised concerning him from the beginning. They think much therefore what advantage this kingdom may afford to them, comparing it in their minds with those other empires which they see in the world. Wealth, ease, liberty, dominion, or a share in power and rule are the things that please their carnal minds, and evidently fill them with envy and wrath against them by whom they are possessed. These things they look after and hope for; as the only things that are desirable, the only pledges indeed of the favor of God. No persons on the earth have their thoughts more fixed on them than they. As their oppressions increase, so do their desires after liberty and rule; and they have learned nothing by their poverty, but to grow in a greedy fierceness after riches. And when they would at any time set out the care of God towards their nation, they declare that such a one in such a place was worth so many thousand crowns, or drove such a trade, or was in such favor as that he rode in a coach or chariot; as may be seen in the address of Manasseh to the English. This covetousness, and ambition with revengeful thoughts against their oppressors possessing their minds, makes them desire, hope and believe that the kingdom of their Messiah shall be of this world, and that therein their enjoyments shall be as large, as whatever now their fancy can reach to. And so perfectly are they under the power of these lusts and earthly desires in this matter, that take away their hopes of satisfying of them in the good things of this world, that they will on very easy terms bid adieu to their Messiah, or grant that he is already come. But while they are obstinately fixed in the expectation of them, to tell them of a spiritual and heavenly kingdom, wherein the poorest and most persecuted person on the earth may have as good an interest, and enjoy as much benefit by it, as the greatest monarch in the world, and you do but cast away your words into the wind.

Secondly, Since the propagation of the Gospel and its success in the world, envy, § 28 another corrupt lust, against the Gentile believers, has exceedingly perverted their minds, in their notions about the Messiah. And this they are filled withal upon a twofold account.

First, upon that of the spiritual privileges which they saw claimed by them. That the Gentiles, or nations of the earth distinct from Israel, should be fellow-heirs in the promise with the posterity of Abraham according to the flesh, was declared by all the prophets of old. But yet, as we have shewed, this was done by them in that obscure manner, in comparison of the revelation made of it in the Gospel, that the grace and counsel of God therein is called a mystery hid from the ages that went before. Therefore when this design of the love and wisdom of God was brought to light, it filled the Jews who had lost the faith of it with envy and wrath. See (Acts 13:45, 46, 47, 50; Acts 22:21, 22, 23; 1 Thessalonians 2:15, 16). The stories of all ages from there to this day testify the same, nor do they yet stick to express these corrupt affections, as occasion is offered. And this envy being greatly predominant in them hardens them in their imagination of such a Messiah, as by whom the Gentiles may receive no benefit, but what may accrue to them by becoming their servants. They cannot endure to hear to this day that the Gentiles should be equal sharers with themselves in the promise of the Messiah. They would have him to themselves alone, or not at all. And this keeps up their desires and expectations of such an one as they have fancied for their own ends and purposes.

§ 29 Again, their envy against the Gentiles is greatly increased and excited by the oppressions and sufferings from them which they undergo. This adds hatred and desire of revenge to it, which render it impotent and unruly. I speak not now of their present and past sufferings from Christians, which in many places have been unrighteous and inhumane, and so undoubtedly a great occasion of hardening them in their obstinacy, but of their long continued oppressions under the power of the Gentiles in general. Having been greatly harrassed and wasted by them in most ages, and having a Deliverer promised to them, they are strongly inclined to fancy such a deliverance as being peculiarly theirs, should enable them to avenge themselves on their old enemies and oppressors. And this they think must be done, not by a heavenly spiritual King, ruling in the things concerning religion and the worship of God, but by one that having a mighty kingdom in this world, shall by force and power subdue their enemies under them. Such an one therefore they desire and look for; and how hard it is for them to depose these thoughts unless they are freed by the grace of God from the carnal affections mentioned, is not hard to guess. And these are some of those especial occasions whereby the Jews through their own blindness are hardened in their unbelief, and disobedience to the Gospel, whereunto others of the like kind may be added.

§ 30 This is the faith and expectation of the present Jews all the world over concerning the Messiah in whom they place their confidence. A mere man he is to be; a King over the Jews at Jerusalem, who shall conquer many nations, and so give peace, prosperity and plenty to all the Israelites in their own land. But what great matter is in all this? Have not other men done as much or more for their citizens and people? Can they fancy that their Messiah should be more victorious or successful than Alexander? They dare not hope it. At a disputation before the Pope and Cardinals at Rome which they have recorded in Shebat Jehuda, they openly professed that they never expected so great glory by their Messiah, as that which they saw them attended withal. And Manasseh confesses that it is no great or extraordinary matter which they looked for by him. De Resur. lib. 2. cap. 21. Non est, says he, tantum miraculum si Messias veniat subjugatum regna sibi & imperia multa, cum non raro accidisse videamus ut humiles aliqui abjectique ad regna & imperia pervenerint, terrarumque multarum Domini fierent. It is no such miracle that the Messiah should come and subdue many kingdoms and empires to himself, seeing it often falls out that men of mean and abject condition, do come to kingdoms and empires, and are made lords of many countries. It is so indeed; they say nothing of him, but what may be paralleled in the stories of the nations of the world, especially considering the shortness of his reign which they begin to think shall not be above forty years.

§ 31 But do these things answer the promises made concerning him from the foundation of the world? Is this the meaning of the promise given to Adam? Was this the end of the call and separation of Abraham? This the intendment of the promise made to him, that in his seed all the nations of the earth should be blessed? Is this only the importance of it, that towards the end of the world, many of them shall be conquered? Was this the intent of the oath made to David, and of the sure mercies confirmed to him, and his, thereby? Do all the promises in the prophets, set out in words glorious and magnificent, end in a warrior, inferior it may be to many of those whose destruction they prophesied of? Or is not this rather a way to expose the whole Old Testament to scorn and reproach, as making the promises thereof not to extend to that glory, which in others the penmen of it despised; or at least to regard only things of the same nature with them? Was this the expectation of the fathers of old? Is this that which they desired, prayed for, longed for, esteeming all the glory of their present enjoyments as nothing in comparison of it? What is in this Messiah that he should be the hope and desire of all nations? Did God set him forth as the great effect of his love, grace, goodness and faithfulness towards them, and then bring forth a military King, in whose exploits they were not all to be concerned? Was the Church in travail for so many generations to bring forth this fighter? Had they no eye of old to spiritual and eternal things in the promise of the Messiah? Of late indeed Josephus Albo tells us that the doctrine of the coming of the Messiah is not fundamental; and Hiliel of old maintained that Hezekiah was the Messiah; he should have been so, says another, had he composed a song to God. Barcosba a seditious necromancer is the Messiah, says R. Akiha; he shall come, it may be, immediately before the Resurrection, says Manasse. But do these thoughts suit the faith, hope, prayers, and expectations of the Church of old? Do they answer any one promise of God concerning him? No man not utterly unacquainted with the Scripture can give the least countenance to such imaginations.

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

It is acknowledged that there are many promises of mercy and glory to the § 33 Church in the days of the Messiah expressed in words, whose first literal sense represents things outward and temporal. And there is a threefold interpretation of them contended for. The first is that of the Jews, who would have them all understood according to their literal importance, without the allowance of any figure or allegory in them. But no thing can be more vain than this imagination; nor do they make use of it, but where they suppose that it will serve their present design. For whereas the wisest of them do grant, that in the days of the Messiah the nature of things shall not be changed, but only their use, many of these promises in their first literal sense, import a full and direct alteration in the Heavens and Earth and all things contained in them. So (Isaiah 11:6, 7, 8) Lions, Bears, Leopards, Cockatrices, Asps, Calves, and young Children are said all to live, feed, and play together. And (Isaiah 60:7) that the Flocks of Kedar, and the Rams of Nebaioth should minister to the Church; (Isaiah 60:16) that they should suck the Milk of Kings; and (Isaiah 60:19) that the Sun should no more give light by day; and yet (Isaiah 60:20) that it should no more go down. (Isaiah 65:17) That new Heavens, and a new Earth shall be created, and that the old shall be remembered no more; that Trees and Fields shall rejoice and clap their hands for gladness; with other things innumerable in the same kind. Now if they grant, as they must, unless they intend to expose all Sacred Truth to the scorn and contempt of Atheists, that these expressions are figurative and allegorical, they must do the same in all other promises of earthly things, as of Peace, Plenty, Victory, long Life, Dominion, Wealth and the like, being set out in the same kind of allegorical expressions. At least they cannot make them in the strict literal sense of the words the object of their faith and expectation, unless they can by some infallible rule declare, what is figuratively to be understood in them, what properly, or which promises are expressed allegorically, which not. And this they can never do. The event therefore is the only infallible interpreter of the meaning of such prophetical predictions; whatever precedes that, is but conjecture. Therefore,

§ 34 Secondly, Some interpret all these promises and prophecies spiritually, without the least respect to those outward terrene things, which are made use of in figurative expressions only to shadow out those spiritual, heavenly, and eternal things which are intended in them. And indeed this way of interpretation which Calvin follows in all his Commentaries, is attended with great probability of truth. For the main ends and work for which the Messiah was promised, being as we have proved spiritual and eternal, and whereas it is evident, that many promises of things relating to him, and the condition of them that believe in him are allegorically expressed (it being the constant way of the Old Testament to shadow out spiritual and heavenly things, by things earthly and carnal,) this way of interpreting the promises, seems to have great countenance given to it, both from the nature of the things themselves, and the constant tenor of the prophetical style. According to this rule of interpretation, all that is foretold in the Psalms and Prophets, of the deliverance, rest, peace, glory, rule and dominion of the Church, of the subjection and subserviency of Nations, Kingdoms, Rulers, Kings and Queens thereunto, intends only either the Kingdom of Grace, consisting in faith, love, holiness, righteousness and peace in the Holy Ghost, with that spiritual beauty and glory which is in the worship of the Gospel; or the Kingdom of Heaven itself where lies our happiness and reward. And indeed this interpretation of the promises, as in respect of many of them it is evidently certain, true, and proper, they being so expounded in the Gospel itself; so in respect of them all, it is safe, and satisfactory to the souls of believers. For they who are really made partakers of the spiritual good things of the Messiah, and are subjects of his spiritual Kingdom, do find and acknowledge, that liberty, rest, peace and glory, those durable riches therein, as they are abundantly content withal, whatever their outward condition in this World may be. And to this exposition, as to the main and prime intendment of the promises, the whole doctrine of the Gospel gives countenance.

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

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