Discourse in College-Hall 27 March 1722, Text 3 – Title page 4

Discourse in College-Hall 27 March 1722 · Text 3 – Title page 4

p. 1The whole Truth.

PSALM CXVI. 10.

I believed, therefore have I ſpoken: I was greatly aff…ed.

CONCERNING the Jewiſh Nation's Converſion to Chriſtianity, … as to the Reaſon why they are not converted, in ſo long and dilated a Time of above 1700 Years, ſince Chriſts Appearance into the World, I find our Divines do differ; and Eight ſeveral Reaſons are by them aliedged: Namely,

Firſt, Some are apt to think the idolatrous Worſhip of the Romiſo Church is the Cauſe of it, becauſe (they ſay) ever ſince the Jewiſh Nation have paid ſmart enough for the Sin of Idolatry, which they were addicted to before the Deſtruction of the firſt Temple, ſuffering ſo many Troubles, Afflictions and Calamities, as both ſacred and profane Hiſtories have left us an Account of, they took ſuch an Averſion to ſaid Sin, and ſo abhorred thoſe that commit it, that nothing can be compared to it: Aud therefore, when the Romiſh Miſſionaries, and ſundry other Sorts of Prieſts and Fryars of the Romiſh Communion, do engage with any p. 2of the Jewiſh Nation, in any publick or private Diſputation, about the coming of the Meſſiah, and what Sort and Manner of Worſhip the Church is to follow in caſe He is already come, for the moſt part, the Popiſh Doctors do come off with the worſt; and in caſe the Rabbits are ſophiſtically bit, nevertheleſs they won't yield to them, becauſe they teach what is contrary and oppoſite to the Second Commandment; ſaying (and with a very good Reaſon) that the Meſſiah which is promis'd by the Prophets, is not to come for to abrogate any Laws of the Decalogue, and particularly ſuch as are contrary to … Divine Majeſty, and therefore they remain unconverted.

Secondly, SOME are of Opinion, the Reaſon of their being ſo long unc…verted, is to be attributed to the Lives and Convertation of ſome of the Proteſtant Religion, who live not according to the Rules of Morality; whence, without further Examination, the Jews conclude the Meſſiah is yet … come.

Thirdly, SOME do think the Reaſon that hinders their Converſion, is their Stubborneſs and Stiffneckedneſs, becauſe they are not willing to give Ear to what is recorded, minding nothing but their own Intereſt and Pleaſure, and therefore God (as it were) has left them, and they can never be converted; and they bring ſundry Examples out of the ſacred Oracles for to prove their Aſſertion.

…, SOME do conceive the Reaſon of their not being converted in ſo dilated a Time, is more to …e attributed to the Manner and Way in which they have been t…rated by ſundry Princes of Chriſtendom, … with Fire and Sword, as in the Kingdoms of Spain and Portugal, contrary to all the Laws of Nature; they knowing, that Religion is not to be forced, if it be a true one, and that only the falſe does uſe ſuch Means and take ſuch Methods p. 3for to be eſtabliſhed and propagated; and ſo concluding, the Chriſtian Religion to be one of them, elſe the Chriſtians would not force them with ſuch ex…uiſite Torments, to make them forſake their own and follow theirs.

Fifthly. SOME do imagine, the Differences that have been in the Proteſtant Church, have been the Cauſe of their remaining unconverted. Without further Examination, when they ſee ſo many Jarrs and Debates among them, every one upholding their own Opinion to be the beſt and the trueſt, and condem…ing the others: They ſay, Let them firſt agree among themſelves, and afterwards we will conſider what to do. [This I know to be true by Experience.]

Sixthly, SOME do ſay, the Reaſon of their not being converted, is to be attributed to the great Fondneſs they have to their Rabbies or Teachers, ſince they take it for granted they are infallible in their Doctrine: Whatever they teach in Publick or Private, by Preaching or by Conferring, they unanimouſly conclude all they ſay to be true, under a Suppoſition, that they would not teach a thing which they really thought to be falſe, and cauſe by their Doctrine the Ruin of others: And ſo ſome charge the Want of their Converſion to their Teachers altogether.

Seventhly. SOME ſay the Reaſon of their not being converted as yet, is, becauſe they curſed themſelves and their Children after them in the Time of Chriſt's Crucifixion, as it is recorded in Matt. 27.25. Then anſwered all the People, and ſaid, His blood be on us, and on our Children. And therefore, ſince they are under the Curſe, they are of Neceſſity ſo blind with a ſpiritual Blindneſs, that they can't ſee the Light of the everlaſting Goſpel, and have (as it were) before the Eyes of their Underſtanding, a Vail that hinders them from apprehending the p. 4great and true Myſteries, preſcribed in the New Teſtament.

Eighthly and laſtly, SOME are apt to think, the Reaſon of their Unbelief does proceed from their being under the Yoke of the Law, and ſo under a Curſe, as the Apoſtle ſays to the Galatians, 3.10. For as many as are of the Works of the Law are under a Curſe; for it is written, curſed is every one that continueth not in all things which are written in the Book of the Law to do them. Therefore (they ſay) ſo long as they are under a Curſe for not being able to obey the whole Law, and won't come out of that Bondage, and embrace Chriſtianity, they are as (it were) left, and ſo they remain unconverted.

THESE are the Eight chief Reaſons (which I can remember) our Divines do give for their Unbelief: But with Submiſſion, I am prone to think, another may be given; for altho' thoſe aforeſaid ſeem to carry ſome Weight in them, yet if we examine each diſtinctly, we ſhall find ſuch Flaws in them, which will ſhow the Uncertainty of them. Namely,

FOR the Firſt, Thoſe that live among Proteſtants might be convinced of the reality of Chriſtianity, becauſe they do not worſhip Images, nor bow down to Stones and Stocks as the Papiſts do, but do preach againſt ſaid Manner of Worſhip, and teach that it is contrary to the Word of God, as may be plainly ſeen in all their Writings.

FOR the Second, If the Lives and Converſation of ſome few Perſons ſhouldly in the Way of their Converſion, the Lives and Converſation of a great many eminent and Orthodox Chriſtians of the Proteſtant Church of ſundry Sorts and Ranks, who live up to their Profeſſion, ſo far as in them lies, and particularly among the Clergy, would take off the Force of their Objection.

FOR the Third, Thoſe who are not employ'd in worldly Buſineſs and Mammon, (as I know a great p. 5many are) and who do live a contemplative and ſpeculative Life, ſhould not be hindred from being converted, ſince nothing ſtands in their Way to fatten and harden their Hearts or to ſtop their Ears: And theſe we know are thoſe very ones which do uphold their Opinion with their vehement preaching and teaching the common ſort of People, contrary to the Truth.

FOR the Fourth, Thoſe that live under the Protection of ſundry pious and religious Princes, ever ſince they can remember, protected by the Laws of the Country where they live, (as in the Engliſh and Dutch Dominions, and ſundry others,) ſhould be converted, and invite the reſt of their Brethren to come, live and do as they did, and be all in one Body, i. e. under one Protection, with Peace and Liberty of Body and Mind.

FOR the Fifth, Altho' the Proteſtants did and do differ among themſelves, and have had ſundry Jarrs and Animoſities concerning Religion, of which the learned World is ſenſible, nevertheleſs, they all agree in the main Point, i. e. That Jeſus Chriſt is already come for the Salvation of all thoſe Sinners that believe in him; and their Differences are nothing concerning any fundamental Point in reality, but indifferent ones.

FOR the Sixth, Altho' in general they are ſo fond of their Rabbies, as Dr. Kiddar ſuppoſeth, yet the learned among them do make a great Difference between thoſe Doctrines which they take to be oral, recorded in the Talmud, Bedraſhim, &c. and thoſe private Expoſit…, which a particular Rabbi puts forth; as it may be teſtify'd by thoſe learned Gentlemen that are acquainted with their Writings.

FOR the Seventh, That Curſe they took upon themſelves and their Children after them, recorded in Mat. 27.25. in the Time of Chriſt's Crucifixion, p. 6may be anſwered with what is recorded in Luk. 23.34. Then ſaid Jeſus, Father forgive them, for they know not what they do.

FOR the Eighth and laſt, It may be anſwered, the Word Koll that ſignifieth All, is not in the Original, as may be ſeen in Deut. 17.26.

THEREFORE I ſay, ſince we ſee ſaid Reaſons may be anſwered, and they remain in their Judaiſ—, another may be offered, which I think is unanſwerable: Namely,

I TAKE all the Reaſons already named, and a great many more that may be offered of that Nature to be nothing but the Effects of that principal Reaſon that is the Cauſe of it; which is (ſo far as I am able to ſearch) that which is recorded in the Epiſtle of Paul to the Romans, 11.25. Blindneſs in Part is happened to Iſrael, until the Fulneſs of the Gentiles be come in. The Jewiſh Blindneſs, which is the Cauſe of their not being converted, the Apoſtle calls a Mystery, and conſidered as ſuch, we muſt not be very forward to gueſs at it, more than it has been revealed. The Apoſtle tells us, this will laſt till the Fulneſs of the Gentiles be come in. Then it ſeems to intimate, they ſhall come in as a Nation together with the Gentiles, under one Shepherd, and not before, as the Evangeliſt John 10.16. doth ſay, And other Sheep I have, which are not of this Fold; them alſo I muſt bring, and they ſhall hear my Voice; and there ſhall be one Fold, and one Shepherd; meaning the Jewiſh Nation. And,

THESE Words In Part of the Apoſtle to the Romans, make me think, it intimates the Blindneſs which ſome Part of the Nation have, i. e. their Rabbies or Teachers, which do keep to reſt of the Common People in the ſame Way with them, i. e. in Blindneſs, not able to ſee that the Meſſiah is already come.

p. 7NOW, ſince I have ſhewn (ſo far as I can ſee) which is the true Reaſon of their being unconverted, let us inquire, which are the chief Points theſe two Churches, i. e. of the Jews and true Chriſtians, do differ in.

IF we examine the Creed of the Jewiſh Nation, we ſhall find the true Christians do agree with them in all Points of it, except one; Namely, We Chriſtians believe Chriſt is already come, and they (the Jews) that he is to come: And this is the chief and principal Point theſe two Churches do differ in; and it is as the Hinge whereon the whole Controverſy between them doth hang.

THAT they are to believe, according to their Principles, that the Meſſiah is to come, is unqueſtionable, ſeeing it is the Twelfth Article of their Creed, according to Maimonides upon the Miſhna of Sanedrin Chap. …elck: The Subſtance of his Words are as follow, viz. The Twelfth Article is the Meſſiah, i. e. to wait and believe that he is to come, &c. according as all the Prophets did propheſie, from Moſes even to Malachi; and whoſoever doubts it, or mistruſts his Excellency, it is as much as if he denied the Law, and he hath no Share in the future World. This Article they do believe, and wait for him to this very Day.

THAT we believe that He is already come, is queſtionleſs, becauſe whoſoever among us ſhould deny it, is no more a Chriſtian, as whoſoever believes among the Jews that he is already come, is no more a Jew.

TO prove that he is already come, with going thro' all the Prophecies and plain Demonſtrations that can be …ought for it, and anſwering all the Objections that the Jewiſh Nation do argue upon each, would be almoſt an endleſs Piece, (more fit for a long T…ſe than for a ſhort Eſſay,) p. 8and if it was, I would withdraw, ſince it would be no Advantage at all, either to the Unlearned or to the Learned. As to the firſt, it would fill their Minds with a Heap of Sophiſtical Arguments, and perhaps do to ſome more Hurt than Good; and as to the ſecond, becauſe they know thoſe Things already, it would be nothing elſe but to entertain them with ſuperfluous Diſcourſes: Therefore I ſhall only pitch upon one ſingle Prophecy, recorded in the Prophet Iſat. 9.6, 7. which runs thus, For unto us a Child is born, unto us a Son is giv…n, and the Government ſhall be upon his Shoulder: And his Name ſ…all be called, Wonderful, Counſellor, a Mighty God, Everlaſting Father, a Prince of Peace, of the Increaſe of his Government and Peace no End, (as the Original renders.)

THE Reaſon of my undertaking to diſcourſe upon this Prophecy more than any other, is, becauſe the moſt part of the Chriſtian Doctrine is therein contained, and particularly theſe Fo… Points are therein expreſſed. Namely,

1. THE coming of the Meſſiah.

2. WHAT Sort of Perſon ſaid Meſſiah ſhould be.

3. WHAT Kind of Government ſaid Meſſiah ſhould bear, and how long it ſhould laſt. And,

4. And Laſtly, HOW and from whom ſaid Meſſiah ſhould proceed.

THE Explication of ſaid Prophecy, is, That the Meſſiah is already come, that He is the Son of God, that His Reign ſhall endure for ever, and that He was to proceed from a Virgin. So …ar in General.

NOW for the Explication of each in particular.

BUT before I undertake to detect and anſwer the Objections which the Jewiſh Rabbies do make, to diſannul the orthodox and genuine Interpretation of this Prophecy, I think it will be very proper p. 9firſt to explain every Point as it ſhould be, that ſo, when we come to take a View of the Jewiſh Interpretat…er, we may be more able to ſee the Fallacy of it, and more ready to anſwer all, or the moſt principal Objections they oppoſe againſt the Catholick Senſe of the Prophet.

Firſt, THE coming of the Meſſ…. Before I begin to open the Four Points mentioned by the Prophet, we muſt firſt take it for granted, as a Thing unqueſtionable by all Sides, i. e. Jews and Chriſtians, that this Child here mentioned, is the ſame that is ſpoken of in the Seventh Chapter of this Prophet, v. 14. Behold, a Virgin ſhall conceive, and bear a Son, and (ſee) ſhall call his Name Immanuel, (as the Original renders.) This granted, I go on.

1. THE coming of the Meſſiah is intimated in the Words, For unto us a Child is born. Theſe Words, Unto …, do primarily mean the Jewiſh Nation, from which Chriſt, according to the Fleſh, was to come.

2. IF we believe the Jewiſh Expoſitors upon Iſaiah, they affirm, the Prophet Iſai…h was Grandſon to J…aſh King of Judah, Nephew to Amaz… King J…aſo's Son, Couſin-German to …iah King of Judah, and Father in Law to King Menaſſ…h; and as he was one of the Royal Stock of the Kings of Judah, theſe Words, Unto us, may have ſome Reference to Chriſt, i. e. not only that He was to proceed from the Jewiſh Nation, but from the Royal Family of the Stock of David alſo, as the ſame Prophet ſays in the 11th Chap. and 1ſt Verſ. And there ſhall come forth a Rod out of the Stem of Jeſſe, and … Branch ſhall grow out of his Roots: Which all Expoſitors (that I know of,) underſtand for the Meſſiah.

CHRIST was call'd by the Prophet a Child for Two Reaſons: Namely,

p. 101. FOR the Similitude He had to a Child, being ſinleſs, as it is recorded in the Epiſtle to the Heb. 4.15. Yet without Sin; and in John 3.5. In him is no Sin.

2. AS none can enter into the Kingdom of Heaven, but ſuch as are ſincere and Spotleſs like Children, with the Regeneration of the Spirit, as in Mark. 10.15. Verily I ſay unto you, whoſoever ſhall not receive the Kingdom of God as little Children, he ſhall not enter therein, i. e. being ſincere and ſpotleſs: So likewiſe we never heard of any Body could charge Jeſus Chriſt (and make it good) with any unfair Dealings, either in his Life or Converſation, ſo long as he was upon Earth; but he always carried Himſelf with all Uprightneſs and Sincerity imaginable, as His Holy Perſon did require, teaching the Commandments of God to all Perſons whatſoever, as we find it recorded in Mat. 19.17. But if thou will enter into Life, keep the Commandments. This ſort of Doctrine He uſed to teach, and no other, wherein he ſnewed, he was ſent by God, as in John 3.2. We know that you are a Teacher come from God.

Secondly, THE ſecond Point is, what ſort of Perſon the ſaid Meſſiah ſhould be. This is declared in the following Words, namely, Unto us a Son is given.

CHRIST is call'd by the Prophet (after he denominates him a Child, in Reference of his being ſincere and ſpotleſs) a SON, having Reference to his being the Son of the living God, not as a Frimegentus, or Firſt-born, that might ſignify that he begat another beſides, but as an Un…genitus, or only begotten Son, from all Eternity, or before any Time whatſoever.

THAT H… was called the Son of the Living God in the New-Teſtament, none but thoſe that never read it, nor have heard of him, are ignorant: p. 11But that he is ſo call'd in the Old Teſtament, and in the beſt Jewiſh Authors or Rabbies of old, is my preſent Buſineſs to prove, i. e. before they had took ſuch an Antipathy againſt all Sorts of Religion but their own.

PLAIN Text is that which is recorded in the ſecond Pſalm and laſt Verſe, which ſays, Kiſs the Son, i. e. adore, or embrace the Son, becauſe he is not only a Man, but God alſo.

THAT this Verſe ſpeaks concerning Chriſt, is clear & manifeſt by the Context: In the ſecond Verſe of ſaid Pſalm it is plainly expreſſed, The Kings of the Earth ſit themſelves, and the Rulers take Counſel together againſt the Lord, and againſt his anointed.

THE plain Teſtimony of their Authors is to be found recorded in that famous and renowned Expoſitor among them, Then Ezra, who ſays upon ſaid Verſe as follows, Kiſs the Son, Behold, ſerve the Lord (with Fear) is referrring to the Lord Jehovah; and kiſs the Son, refers to his Chriſt; and the Word Bar is to be underſtood as in Prov. 31.2. What my Son, and what the Son of my Womb; and ſo is written in the the 7th Verſe, Thou art my Son. It is not He only that underſtood it ſo, but before him, thoſe that are in more Authority among them underſtood it ſo alſo, as may be ſeen in that famous Book call'd, Medraſh Tehelim, upon ſaid Pſalm, which I omit for Brevity ſake.

THE biggeſt Difficulty the modern Jews do oppoſe againſt ſaid Expoſition, is this, They ſay, (when they talk with thoſe who underſtand little or nothing of the Hebrew Tongue) the Word that is tranſlated in our Engliſh Bibles Son, in the Original is not Ben but Bar, which Word ſignifieth not a Son, but ſomething elſe; and they bring plain Examples for it, by which they do ſilence thoſe that know no better.

p. 12BUT ſuch Shifts to oppoſe the Truth will not always do. To anſwer ſaid Objection, 'tis requiſite only to ſend them to that famous Dictionary of the Hebrew Tongue, compos'd by that learned and famous Author Rabbi David Kinchi, (whom they all acknowledge to be a None-ſuch,) call'd Sheraſhim, and there they will find this Word Bar ſignifieth the ſame with Ben, a Son.

BUT ſince I am upon this Word Bar, I think it is proper to give my Thoughts upon it, becauſe by the true Intelligence of it, we ſhall diſcover ſome great Myſteries of the Chriſtian Religion, comprehended in this ſingle Monoſyllable, Bar.

THIS Word Bar, ſo far as I can learn, ſignifieth Three Things: Namely,

1. A Son.

2. Pure, or clean: And,

3. Corn, or Food.

FOR the Firſt, As in Prov. 31.2. What my Son, and what the Son of my Womb.

FOR the Second, As in Job. 11.4. For thou haſt ſaid my Doctrine is pure, and I am clean in thine Eyes.

FOR the Third, As in Gen. 42.25. Then Joſeph commanded to fill their Sacks with Corn, or Food.

IN all theſe Places, the Original is expreſſed with one Word, namely, Bar.

NOW ſince we have diſcovered and found out the true Meaning of this Word Bar, I am apt to think, the Author of the Second Pſalm, who doubtleſs ſpoke by Divine Inſpiration, ſat down the Word Bar and not the Word Ben, which ſignifies a Son, more immediately, not by Chance or accidentally, as ſome prophane Writers do, but providentially, to ſhow and teach that Chriſt that was to come in the Fulneſs of Time, was not only p. 13to be a Son of the Moſt High, as the Word Ben would ſignify, but that He was to be a pure and clean Son, indeed, without Spot or Blemiſh; and not only ſo, but that he ſhould be the true Corn and Food indeed to all thoſe that believe in him.

THAT he was the Son of the Living God, is evident in this Pſalm 2.7. The Lord ſaid unto me, Thou art my Son; and in Mat. 3 17. And lo, a Voice from Heaven, ſaying, This is my beloved Son, in whom I am well pleaſed.

THAT he was pure and clean is plain in Iſai. 53.9. He had done no Violence, neither was any Deceit in his Mouth; and in Heb. 4.15. Yet without Sin.

THAT he was the true Corn or Meat indeed, is manifeſt in Pſal. 72.16. There ſhall be a handful of Corn upon the Top of the Mountains; and in Joh. 6.55. For my Fleſh is Meat indeed.

TO demonſtrate plainly that this Pſalm ſpeaks concerning the Meſſian, by their own Authors, the Book called Medraſh Tehelim, upon the ſecond Plalm, v, 8. has this Sentence, R. Iohanan ſays, To Three Perſons we find the Holy One (i. e. God) ſaid, Ask; namely, to King Solomon, to King Ahaz, and to King Meſſiah; to King Solomon as it is written in 1 King. 3.5. In Gibeon the Lord appeared unto Solomon in a Dream by Night, and God ſaid, Ask what I ſhall give thee; to King Ahaz as it is written in Iſai. 7.11. Ask thee a Sign of the Lord thy God; and to King Meſſiah as it is written in Pſal. 2.8. Ask of Me, &c.

A GREAT many more Inſtances I might bring to prove my Aſſertion, as what Rabbi Selomon Iarchi ſays upon ſaid Pſalm; but thoſe that are alledged will be ſufficient, till I find any Body whatſoever ſhall oppoſe them.

OF this great Meſſiah, the Son of the Living God, the Prophet ſays, The Government ſhall be upon p. 14his Shoulder. Theſe Words may be underſtood in two Ways, either in a metaphorical or in a literal Senſe. If we take them in a metaphorical Senſe, they may allude to the Way and Manner of his Government all over the Univerſe in General, as a Viceroy under his Father, or to his Government all over his Church, ſeeking her Welfare, to her utmoſt Advantage in a peculiar Manner, as we read in Mat. 11.27. All things are delivered unto me of my Father; and in John 13.3. Jeſus knowing that the Father had given all things into his Hands. But if we underſtand it literally, it may have a Reference to Chriſt's Croſs, which he bore upon his Shoulder, as in John 19.17. And he bearin his Croſs, went forth, &c. by which Action He overcame all his Enemies, and cauſed the Redemption of Mankind.

NOW after the Prophet hath told us the Humanity of Chriſt, in the aforeſaid Expreſſions, in the next Place he declares unto us his Godhead: And therefore,

THIS great Point of Divinity, ſo myſterious, ſo profound, and ſo fathomleſs, that except it was revealed, it would never be believed, the Prophet opens unto us, in ſaying, that his Name ſhall be called, Wonderful, Counſellor, a mighty God, and Everlaſting Father, (as the Original carries it.)

FOUR particular Names the Prophet does declare to the Jewiſh Church in particular, and to the whole World in general, that the true Meſſiah (who was to come ſix hundred Years after) was to have, as particular Marks to diſtinguiſh him from the falſe ones: Namely,

1. Wonderful.

2. Counſellor.

3. A Mighty God.

4. An Everlaſting Father.

p. 15AND ſince all the Four Titles aforeſaid belong to God and no one elſe, if we find them attributed to Jeſus Christ, we may certainly conclude He is the true Meſſiah, and not a Man only, but God alſo. Therefore let us examine each one in particular without Partiality, and we ſhall find the Truth thereof clearly appear to our Sight.

Firſt, WONDERFUL. This Title may have Reference to one of three Things, or to all three together: Namely,

1. TO Chriſt's Miraculous Works.

2. TO his wonderful and ſupernatural Way of Conception. And,

3. TO the aſtoniſhing Work of Man's Re demp tion. And,

Firſt, TO his miraculous Works. If we could examine all Christ's Works, we ſhould find he did more miraculous and wonderful Works in his Life-time, than all the Prophets together, even Moſes himſelf.

THAT the Meſſiah which was to come, was to perform great and wonderful Works, ſuch as none but God is able to act or perform, (to ſhow that he was to be the true God himſelf,) is clear and manifeſt, by what the ſame Prophet ſays in the 35th Chapter of his Prophecies: Therein I find four certain Marks, wherewith we ſhould know the true Meſſiah from any falſe one, at the Time of his coming, (… we underſtand ſaid Prophecy as ſome do, wh… is the moſt genuine way of any that I know.)

THE Words of the Prophet are as follow: Say to them that are of fearful Heart, Be ſtrong, fear not; Behold, your God will come and ſave you. And then follow the Marks of ſaid Saviour, in the 5th and 6th Verſes: Namely, Then the Eyes of the Blind ſhall be opened, the Ears of the Deaf ſhall be unſtopped: Then the lame Man ſhall leap as all Hart, and the Tongue of the Dumb ſhall ſing.

p. 16ALL theſe four Marks, and a great many more, we find recorded in Mat. 15.30. agreeing to our Chriſt as the true Meſſiah promiſed by the Prophets: And great Multitudes came unto him, having with them thoſe that were lame, blind, dumb, maimed, and many others, and caſt them down at Jeſus Feet, and he healed them.

BY the Tokens of his wonderful Works he anſwered to John the Baptist's Diſciples, when he ſent to him, to know whether he was the true Chriſt that was to come, or was not; as we read in Mat. 11.4. Jeſus anſwered and ſaid unto them, Go and ſhew John again thoſe things which ye do hear and ſee; the Blind receive their Sight, the Lame do walk, the Lepers are cleanſed, and the Deaf hear; the Dead are raiſed up, and the Poor have the Goſpel preached to them: Which Anſwer plainly ſhows the Veracity of his Miſſion, and the Certainty of his being the Christ promiſed to the World a great many Ages before him: For, Who ever was? Who is? Or, Who ever ſhall be able to perform ſuch wonderful and miraculous Works? Certainly none but He, who is the very Wonderful indeed in all his Actions. None but one that is God as well as Man, could act as he did. Let all the Powers above or beneath, or both together, convene and join Forces, and try whether they can do the ſame. If they cannot, as certainly they can't, then let us be aſſured whoever did thus is the true Meſſiah, God as well as Man.

Secondly, IT may have Reference to Chriſt's wonderful and ſupernatural Way of Conception, namely, of a Virgin, overſhadowed by the Holy Ghoſt, without any carnal Copulation.

WHAT greater Wonder than this can there be? This ſupernatural and wonderful Way of Chriſt's Corception is recorded, firſt in the old Teſtament, p. 17as it ſhould be; and ſecondly, confirmed in the New, as it was.

1. IN the Old Teſtament, as it ſhould be, we and it in Iſai. 7.14. Behold, a Virgin ſhall conceive, and bear a Son; (this is the very ſame Son that we are diſcourſing upon,) and afterwards confirmed by the Prophet Jer. 31.22. when he ſays, The Lord hath created a new thing in the Earth, a Woman ſhall compaſs a Man: Which Words, with Submiſſion, I verily think are to be underſtood of Chriſt's wonderful Conception, becauſe it was a new Thing indeed, and a thing never heard before, i. e. that a Virgin ſhould conceive and incompaſs a Man; elſe, if it was by the ordinary Courſe of Nature, what new Thing would that be? And if it was by the Knowledge of a Man, then ſhe was no more a Virgin: And the Prophet calls her a Virgin when ſhe ſhould conceive; Ergo, it was done by none, or without Man's Knowledge, (i. e. by the ordinary Courſe of Nature,) but in a ſupernatural Way.

2. CONFIRMED in the New Teſtament, as it came to paſs. We find it recorded in Mat. 1.18. giving an Account how the Birth of Chriſt was, he ſays the following Words, The Birth of Chriſt was on this wiſe, when as his Mother Mary was eſpouſed to Joſeph, before they came together, ſhe was found with Child of the Holy Ghoſt.

NOW, ſince the Meſſiah promiſed by the Prophets, was to be conceived in a different Way from others, namely, in a ſupernatural Way without the Knowledge of any Man; and ſince Jeſus Chriſt was ſo conceived as the Evangeliſt plainly doth relate and affirm, let us be entirely ſatisfied that He is the true Meſſiah that was promiſed of old; and ſo to his Conception the Word Wonderful may have a Reference.

Thirdly, THIS Word Wonderful may have ſome Reference to the astoniſhing Work of Man's Redemption. p. 18This Thing, take it as it is, is ſo wonderful and ſo aſtoniſhing, that the Angels themſelves did greatly admire, and deſire to look into it, as it is recorded in the 1 Pet. 1.12. Which Things the Angels deſire to look into.

THEREFORE, Let us conclude this Point, that this Word Wonderful doth refer to his wonderful Works, or to his ſupernatural Way of Conception, or to his aſtoniſhing Work of Redemption in particular, or to all of them in general: And let all thoſe that can't ſhow any other Perſon to whom theſe Things belong, ſtop their defiled Mouths and Railings, and cry with us, in Admiration, the Words of the Pſalmiſt, Pſal. 104.24. O Lord, how manifold are thy Works, in Wiſdom haſt thou made them all.

Secondly, THE ſecond Title the Prophet gives to the Meſſiah which was to come, is, Counſeller. This Title may be applyed to Chriſt in two Reſpects: Namely, with reſpect,

1. TO the good Counſels He gave to his Diſciples and Hearers, when he was upon Earth.

And,

2. TO the Publication of the New Teſtamant.

Firſt, WITH reſpect to the good Counſels he gave to his Diſciples and Hearers, when he was upon Earth. This is ſo infallibly true, that I do not remember any Body, directly or indirectly, did ever accuſe him of ſtirring up the People of any Rank or Quality, againſt any of their Superiours; but the contrary we may ſee in the firſt Epiſtle of Peter, the ſecond Chapter throughout.

Secondly, IT refers to the Publication of the New Testament. This was prophecied above five hundred Years before his coming, by the Prophet Jer. 21.31, 32. Behold, the Days come faith the Lord, that I will make a new Covenant with the Houſe of Iſrael, and with the Houſe of Judah: not according to the Covenant that I made with their Fathers, in the Day p. 19that I took them by the Hand to bring them out of the Land of Egypt.

ANY Body may plainly ſee, that the Prophet in this Place doth prophecy now God would make a new Covenant, and give a new Law to his Church at the Fulneſs of Time, at the coming of the Meſſiah, quite different from that Law he gave them at the Time of their coming out of Egypt; a Law which we ſhould be guided by, becauſe on the fulfilling what is therein contained, doth depend the Salvation of our immortal Souls.

THE Jewiſh Rabbies of late, when they are preſſed with this Prophecy, anſwer, That it is not to be underſtood as we ſay, (namely, that the Meſſiah is to give a new Law for us to be guided by,) becauſe the Word Law is not expreſſed in the Verſe, but a Covenant, which doth imply a new Reformation of the old Covenant, or elſe a new Confirmation of the Law of Moſes. To this I anſwer.

IT is true, that in this Place the Word is Berith, which ſignifies a Covenant; but I find the Law which God gave in Mount Sin…t to the Jewiſh Nation in particular, is called Berith alſo, as in Exod. 34.28. And he wrote upon the Tables the Words Nauberith of the Covenant, the Ten Commandments. In both Places the Expreſſion is alike, i. e. Berith; and if the Law was called Berith, and the New Teſtament is called Berith alſo, I do not ſee what Difference they can ma… between the two Berithiyoth Covenants. Neither do I ſee but that the ſame Words being uſed thus, may be very well brought to prove the Publiſhment of the New-Teſtament, as a new Law after Chriſt's coming.

BUT they ſay again, that this Anſwer is not ſufficient, becauſe the Word Torau which ſignifieth a Law more immediately, is not expreſſed in p. 20the Text; and in Caſe the Prophet had meant, that a new Law ſhould be given at Chriſt's coming, he would ſay Torau, and not Berith.

TO anſwer this Objection, I think 'tis requiſite only to perſwade them to read with Attention the following Verſe, and there they will find how the ſame Prophet calls this very Covenant which he calls before Berith, by the Name Torau. The 33d Verſe runs thus, But this ſhall be Nauberith the Covenant that I will make with the Houſe of Iſrael, after thoſe Days, faith the Lord, I will put Torauthee, my Law in their inward Parts, &c. where we ſee the Prophet called the Covenant which he mentioned before, my Law, to remove all manner of Doubts of its being underſtood for the Law of Moſes, as they ſay.

BUT it may be the Brightneſs of God's Word will not at once let them ſee the Truth of our Doctrine; as a great many times it happens to thoſe who from the Dark, on a ſudden come, or are brought to the Light, that the Clearneſs and Brightneſs of the Sun, makes them to be blinder than they were before, not Becauſe the Sun is dark in it ſelf, but becauſe they are ſo naturalized to Darkneſs, that the Excellency of the Sun's Light is too ſtrong for them: Therefore I ſhall take another Method with them, to let them ſee the Brightneſs of our Doctrine if I can, namely, by quoting to them ſome of their own Authors, by which Means, I hope to bring them by Degrees out of Darkneſs, to ſee the Brightneſs of the Sun of Righteouſneſs, even to the Knowledge of the Lord Jeſus Chriſt, and the Doctrine preſcribed by him in the New Law, or the New Teſtament.

IN that famous Book called Mechiltau upon the Words of the 9th Verſe of the 26th Chapter of Leviticus, which ſays, I will eſtabliſh my Covenant with you, has the following Sentence, viz. And I p. 21will establiſh my Covenant with you, not as the firſt Covenant was which you have anulled and broken, &c. but a new Covenant that ſhall endure for ever, as it is written, Jer. 31.31. Behold, the Days come ſaith the Lord, that I will make a new Covenant with the Houſe of Iſrael, and with the Houſe of Judah.

THESE Words do plainly ſhow, that the Rabbies of old, underſtood that God would give a new Law at the coming of the Meſſiah, and they prove it from this Text alſo, whatever the modern Rabbies do underſtand now.

AND becauſe by the Mouth of two Witneſſes every thing is to be eſtabliſhed, I ſhall bring another Witneſs of their own, which will atteſt the Certainty of our Doctrine, and then in caſe they wont hearken to it, but remain in their Judaiſm, I ſhall leave the Caſe with him who is able to open their Underſtanding, in the Time appointed according to his Promiſe.

IN that ancient and famous Book of theirs, called Medraſh Koelleth, upon the laſt Word of the 11th Chapter of Eccleſiastes, is recorded the following Sentence, Vanity; The Law which a Man learns in this World is Vanity in Compariſon of, or before the Meſſiah's Law.

OUT of ſaid Sentence any Body may plainly ſee, not only that they call it expreſly the Meſſiah's LAW, but that they alſo ſay, this is ſo much better than the former, that the firſt Law is a meer Vanity in Compariſon to the latter, i. e. the Meſſiah's LAW, and not COVENANT, to avoid any Miſtakes for the Time enſuing.

Thirdly, THE third Title the Prophet gives the Meſſiah, is, A mighty God. This is a Title that certainly cannot ſhow any thing elſe but that he is God as well as Man. The Name Ale, which ſignifieth strong God, (from the Root Auyall He p. 22ſtrengthned,) and which King David gives to God the Father, in Pſal. 95.3. For the Lord is a great God, the Prophet gives to the Meſſiah in this Place. Whereas, in caſe the Meſſiah was to be a Man only, as the modern Jews (and ſandry Hereticks in the Church did and do) ſuppoſe, I am apt to think the Prophet would never have call'd him Ale Gibbor, A mighty God.

THE modern Jewiſh Rabbies to avoid this Difficulty, do ſay, that the Name of Ale, God, ſignifieth a great many Times in the Scriptures, a Judge, &c. and therefore out of this Place the Divinity of Chriſt cannot be proved. To this I anſwer.

ALTHO' it is true, as they ſay, yet among all thoſe Judges, &c. which are called God or Gods in holy Writ, we never find that any of them are called Jehovah, but Aloim only. Therefore if I find a Place where Chriſt is called with the tremendous and fearful Name Jehovah, which is the ſame by which God the Father is known, I hope they will be ſatisfied he is God alſo; ſince this is a Name called the Tetragrammaton, which they have in ſuch ſuperstitious Veneration, that they wont pronounce it, not only upon common Occaſions, (for this would be a very pious and religious Principle indeed,) but refuſe to call upon God by this Name even in their publick or private Worſhip, or in reading the holy Scriptures, which is altogether without Warrant.

THE Place where Chriſt is called Jehovah, is plainly to be ſeen in the Prophet Jer. 23.5, 6. which is as follows, Behold, the Days come ſaith the Lord, I will raiſe upon David a righteous Branch, and a King ſhall reign and proſper, and ſhall execute Judgment and Justice in the Earth. In his Days Judah ſhall be ſaved, and Iſrael ſhall dwell ſafely: and this is his Name whereby he ſhall be called, Jehoush our Righteouſneſs.

p. 23THIS Prophecy they do acknowledge to be underſtood of the Meſſiah; and in it we plainly ſee, how the Prophet called him Jehovah, to teach us the great and high Myſtery of the Godhead of Chriſt; becauſe the Deliverance of the Church from the Captivity of Satan, was to be wrought by one that had the Power over him, and not by Man; for this was impoſſible for any to perform, except God himſelf, who was and is her true Saviour and Deliverer.

WHEN the modern Jewiſh Rabbies are preſſed with this Argument, they ſay, that the Name Jehovah is not a Name given to God only, but to ſundry other Things alſo, as in Gen. 22.14. Abraham called the Name of that Place where he was to ſacrifice his Son Iſaac, Jehovah will ſee; and not only Abraham, but even Moſes himſelf, after Joſhua fought and diſcomfited the Hamalikites, did build an Altar unto the Lord, and called it Jehovah ſaying, Jehovah Neſee, Exod. 17.15. Gideon the Captain, after he had ſuch good News, i. e. that he ſhould not die for the Sight he had ſeen before, did build an Altar unto the Lord, and called it Jehovah Shallow Judg. 6.24. The Prophet Ezek. 48.35. after he gave a Deſcription of Jeruſalem rerreſtial (as they ſay) he called it Jehovah there. Therefore (they ſay) ſince we ſee, ſaid Name is applied by ſuch Pillars of the Church as Abraham, Moſes, Gideon and Ezekiel, to other Things, i. e. the firſt to a Mountain, the ſecond and third to Altars, and the fourth to a City, and all are inanimate Creatures, far below the Dignity of a Man, and yet no Body can ſuppoſe, becauſe they are ſo called, that they are God; with much more Reaſon may we attribute ſaid Name to the Meſſiah as a Man, who is of more Dignity than Stones are, without his being more God than the reſt.

BUT ſince the Anſwer to this Objection, which p. 24ſeems to have ſome Weight in it, has been diſtinctly given by ſundry of our Divines, I ſhall not meddle with it at large, but only bring a couple of Authorities of their own ancient Rabbies, very authentical with them, which ſhall ſhow the contrary of what they argue, and eſtabliſh the Certainty of our Doctrine. Theſe are as follow.

1. THE firſt is Maimonides, who in his famous Book called Mora Neboohim, in the ſixty-firſt Chapter of the firſt Part, treating upon the different Names, or Attributes which we find the Prophets did give to God, ſays thus, All the Names of the moſt High which are found in the Books, (i. e. of the Bible,) are derived from his Actions, and that which has no Derivation in it, is only one, i. e. the Tetragrammaton, which is appropriated to the moſt High only; therefore it is called a declared Name, which ſignifyeth the very Eſſence of the moſt High, with clear Demonstration, in which there is no Equal or Partner with him. But the reſt of his Names, i. e. Judge, Mighty, Righteous, Merciful, God, &c. are all Names which declare the Effects and Derivation, &c. But the Tetragrammaton Name is unknown as yet as to its certain Derivation, and therefore it is attributed to him only.

2. THE ſecond is that which is recorded in that ancient Book of theirs, called Medraſh Achau, which is an Expoſition upon Lamentations. Upon the ſixteenth Verſe of the firſt Chapter, and upon the Words, Becauſe the Comforter is far from me, it brings in the following Sentence, Rabbi Abau the Son of Rahaunah (it being asked him before what the Comforters Name was to be) ſaid, Jehovah is his Name, as it is written in Jer. 2….5. And this is his Name whereby he ſhall be called, Jehovah our Righteouſneſs.

p. 25NOW, out of ſaid Authorities I gather two Things of a very great Conſequence, Viz.

1. THE Name called the Tetragrammaton, is of ſuch Excellency and Veneration, that it is to be attributed only to God, as the Supream Being, and no none elſe, becauſe they are all Creatures.

2. THE Comforter of Iſrael was to be called by ſaid Name; from whence I draw a very fair Concluſion, even according to their own Principles, that Chriſt the Comforter was a true God, ſince he is called in the Scriptures by that Name which none but God is to be called by **How the Scriptures are to be underſtood, when the ſaid Name is given to ſundry Things. ſee Rabbi Selomo Jarchi upon ſaid Texts..

THIS Doctrine of Chriſt's DIVINITY, is ſo certain and ſo true an one, that altho' a great many Hereticks in and out of the Church did queſtion it, I find one of the firſt Writers in the primitive Ages, calls whoſoever ſhould preach that there was but one God alone, ſo as to take away the Divinity of Chriſt, a Devil, and an Enemy of Righteouſneſs. (Ignatius at Antioch.)

NOW, ſince we have juſtified our Cauſe, (even by their own Authorities, viz. that the Son of Man is not only a Man but God alſo,) I ſhall go on to conſider the fourth & laſt Title the Prophet gives to the Meſſiah.

Fourthly and lastly, THE Meſſiah is called an Everlaſting Father. Here as to this Title we muſt be very careful how we underſtand it; for altho' the Prophet called him ſo, yet he doth not mean in that Senſe of Divine Paternity, and with that peculiar and evangelical Epithet whereby we acknowledge in our Creed, the first Perſon of the ever bleſſed Trinity; becauſe if we ſhould underſtand it ſo, we ſhould fall into a groſs Error (God forbid:) But this Title of an Everlasting Father, is to be underſtood p. 26in this Place, as attributed to the Son in an allegorical Senſe, or as a relative Title, and no more.

TO underſtand ſaid Title fully, it is requiſite to have recourſe to the Original, and after a due Enquiry, with all Reverence and Submiſſion, we hope to find the true Meaning of it. And ſo far as I can learn, this Word Father, that in the Original is Aubee hath ſix Significations: Namely,

1. IT ſignifieth a Father, or Natural Generator.

2. A Patriarch.

3. A Doctor, or Rabbi.

4. A King, or Magiſtrate.

5. AN Inventor of a new Thing.

6. AND laſtly, A Deſire.

FOR the firſt, Gen. 47.1. Then Joſeph came and told Pharaoh, and ſaid, My Father and my Brethren, &c.

FOR the ſecond, Deut. 17.5. For a Father of many Nations I made thee.

FOR the third, 2 Kings 2.12. And Eliſha ſaw it and cryed, My Father, my Father, (when he was not his Father, but his Rabbi.)

FOR the fourth, 1 Sam. 24.11. Moreover, my Father, ſee, &c. (He was not his Father, but his King.)

FOR the Fifth, Gen. 4.21. He was the Father of all ſuch as handle the Harp and Organ, i. e. an Inventer of theſe Inſtruments.

FOR the ſixth and laſt, Job. 34.36. My Deſire …, that Job may be tryed, &c.

IN all theſe Places, we find the Original to be expreſſed in one Way, i. e. by the Word Aubee; agreeable to which I am prone to think, the Meſſiah was to be call'd a Father, in all the Meanings aforeſaid, except the firſt.

NOW (to avoid any Miſtakes) let us examine each one in particular,

p. 27JESUS CHRIST was to be called a Father, not as a Generator, as I ſaid before, but as a Regenerator; and he was ſo, as in Mat. 19.28. And Jeſue ſaid unto them, Verily I ſay unto you, that ye which have followed me in the Regeneration, when the Son of Man ſhall ſit in the Throne of his Glory, ye ſhall ſit upon twelve Thrones.

JESUS CHRIST was to be called a Patriarch of many Nations, as he is the Father of all thoſe that believe in him to be juſtified; as in Acts 13.39. And by him all that believe are justifyed from all things.

JESUS CHRIST was to be called a Doctor, or a Rabbi, and ſo he was, as in Joh. 3.2. Nichodemus came to Jeſus by Night, and ſaid unto him, Rabbi, we know that thou art a Teacher come from God.

JESUS CHRIST was to be called a King, as in Zech. 9.9. Behold, thy King cometh unto thee. And in Rev. 17.14. And the Lamb ſhall overcome them, for he is Lord of Lords, and King of Kings.

JESUS CHRIST was to called an Inventor, as he was to invent and inſtitute another Sort of Government, far better than the former, for the Propagation and Welfare of his Church, as he is the Head of it; as in Eph. 5.23. Even as Chriſt is the Head of the Church.

JESUS CHRIST was to be called a Deſire, becauſe he has been always deſirable to all Nations, even to this Day, by thoſe that wait for him; as we read in Hag. 2.7. And the Deſire of all Natione ſhall come.

I NOW paſs to the third Head.

Thirdly, THE third Point of the Chriſtian Religion, which the Prophet ſpeaks of in this Place, is to ſhow what ſort of Government the Meſſiah ſhould bear, and how long it ſhould last. This is p. 28declared in the laſt Part of the Text; namely. The Prince of Peace; of the Increaſe of his Government and Peace no end.

TWO Points are comprehended under this Head: Namely,

1. WHAT Sort of Government he ſhould bear. And,

2. HOW long it ſhould laſt.

FOR the firſt, When the Prophet has a mind to declare, that Chriſt's Government ſhould be with Peace and Amity, with Love and Union, without Jarrs and Debates, he ſays, The Prince of Peace; and in a way of Anadiploſis, he repeats the ſame at the End. This Manner of Government we find Jeſus Chriſt did preach, and nothing elſe, as it is plain to be ſeen in ſundry Places of the New Teſtament, Mat. 9.50. And have Peace one with another. Rom. 12.18. Live peaceably with all Men. Heb. 12.14. Follow Peace with all Men, &c.

THIS is that univerſal Peace the Prophet Iſaiah 2.4. doth foretell ſhould be at the Time of Chriſt's Appearance; and ſo it came to paſs, as may be evidenced in that General Peace that was thro' the whole World at the Time of his coming; as we read in Luke 2.1. Concerning the Tax that was ſaid upon all the World by Caſar Augustus's Decree.

HERE the Jewiſh Doctors as the chief Oppoſers of Chriſtianity, argue thus: Jeſus cannot be the Meſſiah promiſed by the Prophets, becauſe he plainly ſaid, that he did not come to ſend Peace on the Earth, but War and Variance one againſt another, as we read in Mat. 10.34, 35. and in Luk. 12.51. And all the Prophets in General foretold the contrary. To this I anſwer.

I OWN that Chriſt ſaid ſo, not becauſe I can't help it, but becauſe ſaid Expreſſions do prove and ſhow the Veracity of our Doctrine, if we underſtand it aright. If we examine the Words that p. 29Jeſus Chriſt ſaid, we ſhall not find he ſaid, that he came to make War, (as they ſay,) but in Matthew 'tis ſaid, to ſend a Sword, and in Luke, to give a Diviſion: Which Words are to be underſtood thus.

FOR the great Diſſaffinity that there is between Darkneſs and Light for the great Unequality there is between God and Belial, and for the great Diſproportion there is between God and Satan, Chriſt foretels, (as one that knew all things, as one that knew what would come to paſs between his followers and thoſe that deny'd him,) that the time would come, when the preaching of his everlaſting Goſpel would make a Diviſion between theſe two Parties, as if a Sword had cut them aſunder; not becauſe the Nature of the Goſpel it ſelf is to bring Diviſions and Jarrs among the true Believers, for we know to the contrary, both by Records, and (what is more convincing) by our own Experience: But from the great Enmity that there is between God and Satan, the Diviſion between the two Parties doth proceed, as contrary and oppoſite one to the other. But the Goſpel it ſelf produces nothing but good Will and Friendſhip among true Believers, as it is recorded in Acts 4.32. And the multitude of them that believed were of one Heart, and of one Soul.

Secondly, HOW long ſaid Government ſhould last. This is plain and manifeſt in the next Words, Of the Increaſe of his Government and Peace no End.

IF we examine Hiſtories, we ſhall find that all the Monarchs and Potentates of the World that have been ſince the Creation, have proved hitherto very frail and periſhing ones, (altho' they ſhew to be as firm as Rocks, in the Time of their Dominion and Government, as the Chronologers are very well informed,) except the Dominion and Government of Jeſus Chriſt: This, inſtead of decreaſing, every Day grows bigger and bigger, altho' it p. 30began with the moſt unlikely Means imaginable. So this Dominion the Prophet ſays, ſhall never come to an End, but ſhall be permanent and durable for ever; Of the Increaſe of his Government and Peace no end.

THE Meaning of the Words, No End, (that in the Original is Rets from the Root Kautzautz He did cut,) is as much as to ſay, It ſhall never be cut off, but it ſhall increaſe every Day till the Fulneſs of the Gentiles do come in, and next the Jewiſh Nation, as a Body, being all under one Shepherd, the great Biſhop of Souls, and until the Work ſhall be finiſhed, and our Lord Jeſus Christ ſhall return every thing to God the Father, with ſubduing all his Enemies under his Feet, and deſtroying all his Adverſaries, even Death it ſelf, and all the Elect obtain and enjoy everlaſting Happineſs with him in eternal Glory, as it has been promiſed by the Apoſtle Paul to the Corinthians, in 1 Cor. 15.24, 25, 26, 27.

Fourthly, THE fourth and laſt Point of Chriſtianity the Prophet ſpeaks of in this Prophecy, is, How, or from whom the Meſſiah ſhould proceed. This Point has two Conſiderations: Namely,

1. HOW. And,

2. FROM whom.

FOR the firſt, How. This may be anſwered two Ways.

1. Negatively. And,

2. Affirmatively.

Firſt, NEGATIVELY: Not of a married Woman, as other lawful Children are, which by the Courſe of Nature are born and propagated. But,

Secondly, AFFIRMATIVELY: Of a pure and immaculate Virgin, and not from any Virgin whatſoever, but from one whoſe Name was to be called Mary.

p. 31THESE two myſterious Points the Prophet doth foretel in the Word, Of the Increaſe.

TO underſtand this Doctrine, 'tis requiſite for us to have recourſe to the Original, elſe it will be never underſtood.

THE Word in the Original is Lemar…a, Of the Increaſe, Said Word is wrote with a final Mem in the middle, contrary to all the Grammar Rules; and it is that only Word which is wrote ſo in the whole Bible. It is not to be ſuppoſed to be the Printer's Fault, but the contrary; in caſe it was not ſo wrote, it would have been counted an Error.

I AM prone to think, the Penman of this Book, with a great and particular Providence, did write it ſo, to ſhow us the Doctrine we are upon. To prove that it is done providentially, it requires us only to take Notice, how the Jewiſh Writers for the Preſervation of the holy Scriptures, have taken the Care to advertiſe their Synagogue, for the Preſervation of ſaid Word, and to write it in the ſame Manner, and no otherways, altho' they underſtood not the Meaning of it; and I am apt to think ſince the Beginning it was kept ſo, as we have it now. I remember the Words of one of their Rabbies commenting upon ſaid Word, wrote with a Cloſe, or final Mem in the Middle, ſays thus, Mem cloſed (in this Place) a cloſe or a myſterious thing ſignifyeth." And tho' he doth not tell what, either becauſe he would not, or becauſe he knew not; nevertheleſs, he knew that ſo it ſhould be, and that ſo it was from the Beginning, otherwiſe, if he (or any other) knew any thing to the contrary, they would certainly, have told it. In the Margin of ſome of our corrected Bibles, I find this Advertiſement ſet down as a Monument, that every Body ſhould take Notice of it, i. e. A cloſe Mem (muſt be ſet) in the middle of the p. 32Word. Therefore to think that all the Admonitions and margin Writings in Company with the Antiquity of the Book, ſhould be ſet and recorded caſually and by Chance, I cannot join with thoſe that think ſo, but believe it doth ſignify theſe two Points: Namely,

1. HOW. And,

2. FROM whom Chriſt ſhould proceed.

☞ FOR the firſt, How. If we take notice of the Shape of ſaid Letter, we ſhall find it ſhaped with four Corners, thus, □ cloſed in all Parts, to ſhow that the Mother of our Lord was to be a pure Virgin, cloſed without being known by any Body carnally, but overſhadowed by the Holy Ghoſt.

FOR the ſecond, From whom. Not from any Virgin whatſoever, but from one whoſe Name was to be called MARY, and no other. This is deciphered in ſaid Letter, which is the firſt of the Letters which the Name Miriam or Mary begins with, and according to this Prediction, in the Fulneſs of Time it exactly came to paſs, as we read in Mat. 1.18. Now the Birth of Jeſus Chriſt was on this wiſe: Whenas his mother Mary was eſpouſed to Joſeph, before they came together, ſhe was found with Child of the Holy Ghoſt. And the ſame is recorded in Luk. 1.27.

TO confirm this Doctrine, 'tis to be obſerved, that the Scripture for the moſt Part, when it mentions Chriſt's Mother, it doth it with both Names together, i. e. Virgin, and Mary.

NOW, ſince I have been long enough in opening the true Meaning of this Prophecy, how it is to be underſtood, according to the Catholick Senſe of it, it is time for me to take a View of what the modern Jewiſh Witters or Rabbies do ſay upon it, i. e. thoſe that bear the biggeſt Sway now-a-days in their Synagogue. And with what has been ſaid, p. 33I hope the Fallacy of their Interpretation will appear clearly to our Sight.

THE modern Jewiſh Writers, ſuch as Rabbi Menaſſ…h Ben Jſrael and Rabbi Jſaac Abrabanel, &c. do, firſt, Affirmatively ſay (whatever their Predeceſſors ſaid to the contrary) that the Child the Prophet here ſpeaks of in this Place, and in the 7th Chapter, is concerning Hezekiah, King Abaz's Son, becauſe in his Days they were delivered from the great Oppreſſion that the Houſe of David was under by the Confederacy of two great and mighty Kings, i. e. Razin King of Syria, and Pekah King of Iſrael, who did convene together with the Strength of their Armies againſt Abaz King of Judah, as in the 7th Chapter of this Propheſy; and in this Senſe God was with them in a wonderful Manner, and delivered them with ſuch unexpected Deliverance; and he, King Hezekiah, was the Child I manuel foretold by the Prophet, becauſe in his Days God was with them in a wonderful Manner.

Secondly, NEGATIVELY, (they ſay,) The Child ſpoken of by the Prophet, has no Reference at all to the Meſſiah, for three Reaſons.

Firſt, (THEY ſay,) How is is poſſible, that that which was to come ſix hundred Years after, could be taken for a Sign of Comfort of their being delivered from the Terrors and Dangers they were under at the Time when the Prophet delivered his Meſſage? Would it be a Comfort to any Man that was lame, or weak, or with any Bodily Diſeaſe, to tell him ſuch News, namely, that his Poſterity five or ſix hundred Years after he was dead and rotten, ſhould be ſound, ſtrong, and in good Health? What cares any Body for ſuch News; or what does any Body care for ſuch Comforts, ſo long as he that ſuffers is not to be the better for it?

p. 34Secondly, THE ſecond Reaſon why this Prophecy cannot be underſtood of the Meſſiah, (they ſay) is, becauſe the Word is in the Preterite Tenſe, Vauikrau, And he called. Whereas, if it was a Prophecy that was to be underſtood of a Thing which ſhould come to paſs ſome hundreds of Years hence, the Word would be Vackaura, And he ſhall be called, in the future Tenſe.

Thirdly, THE the third Reaſon why it doth not concern the Meſſiah, (they ſay) is, becauſe all the Titles deſcribed in it, as. Wonderful, Counſeller, A mighty God, and An everlaſting Father, are Titles belonging properly to God, and not to Man; and only the Title of Prince of Peace, is the Title of the Perſon the Prophet ſpeaks of, which is King Hezekiah, or any Body elſe whatſoever, the Meſſah excepted, as the Accents do ſhow.

THESE are the chief Arguments which do deſerve to be taken Notice of, or are worth anſwering: Therefore I ſhall firſt make it appear, that the Words of the Prophet cannot be underſtood of King Hezekiah; and ſecondly, I ſhall anſwer ſaid Objections in full; and then conclude.

Firſt, TO prove this Prophecy could not be underſtood of King Hezekiah, three very ſtrong Reaſons may be brought or offered.

First, HIS Reign not being perpetual and permanent for ever, as the Prophet ſays, Of the Increaſe of his Government and Peace no end. But the contrary we read in 2 King. 18. that becauſe he rebelled againſt Sanherib King of Aſſyria, the War went ſo far between them, that the Aſſyrian's King came againſt him, and took all the fenced Cities of Judah, and King Hezekiah was forced to buy the Peace of him for the Sum of 300 Talents of Silver and 20 Talents of Gold, which amounts (accoring to Mr. Clark's Computation) to the Sum of p. 35266906 l. 5 s. Sterling. Now I ask, Is this to have Peace in his Dominions without end?

Secondly, IF we conſider … old King Hezekiah was when he came to reign, … …all find this Prophecy cannot be underſtood fo… …o of him. We read in 2 King. 18.2. King Hezekiah was twenty five Years old when he began to reign. And in 2 King. 16.2. we find King Abaz his Father did reign ſixteen Years. Therefore it conſequently follows, King Hezekiah could not be leſs than Nine Years old when this was foretold by the Prophet. Now I ask, How could he be the Child whoſe miraculous Conception and wonderful Birth was here foretold, ſince he was already born, and by no other Way but by the ordinary Courſe of Nature, contrary to the Prophet's Words, that he was to be of a Virgin?

Thirdly, IF we could ſearch all the Hiſtories of the Kings of Judah, or any other whatſoever, either of the Jewiſh Writers, or any other Nation, we ſhould not find that King Hezekiah was ever called by the Name Imanuel, neither as a proper, nor as an appellative Name: Therefore I do greatly admire, how the modern Jewiſh Rabbies, and in particular Rabbi Menaſſeh Ben Iſrael, a Man of ſuch great Learning as he was, in his Confiliador, doth maintain ſaid Opinion, without Warrant, or any Colour of Truth.

NOW ſince we have made it appear, that this Prophecy cannot be underſtood of King Hezekiah, as the modern Jewiſh Rabbies will have it, let us go to the next, namely, to ſee whether we can Anſwer their Objections; and in Caſe we can (as doubtleſs we ſhall) the Whole Truth will certainly appear and come to Light.

Firſt, IF we examine the Co…ſtext, we ſhall find the great Sorrow & Affliction King Ahaz was under, when he ſaw two mighty Kings joining Forces together p. 36to come againſt him, from which Sight the Hearts of his Subjects together with his own, did ſhake and move, as the Trees of the Woods are moved againſt the Wind, left he ſhould be deſtroyed in Company with the whole Royal Family. God ſeeing the Affliction (which certainly was great) that his Majeſty King Ahaz was under, ſent the Prophet Iſaiah to Comfort him with theſe agreeable & Comfortable Words; Take heed & be quiet, fear not neither be faint bearted, for the Two Tails of thoſe ſmoaking fire Brands, the Counſels & Devices theſe two Kings have took againſt thee & the Houſe of David, ſhall not prevail; thus ſaith the Lord, it ſhall not stand, neither ſhall it come to paſs, &c. and then the Prophet, to eſtabliſh him in … Faith, told him, he ſhould ask a Sign for it: But his Royal Majeſty, either thro' Incredulity, or Modeſty, or being certain the thing would come to paſs (which I am not about to inquire into) refuſed it; yet nevertheleſs the Prophet following his Divine Inſpiration, ſaid unto him, Behold a Virgin ſhall conceive end I car a Son, and (ſhe) ſhall call his Name Imanuel, &c. in which Words the Prophet foretold him very plainly, the Eſtabliſhment of his Kingdom; becauſe ſince it was appointed from the Beginning, … the Love, the Great Love that God the Father both to Mankind, to ſend his beloved Son into the World out of the Stock of David, how could ſaid Son, or ſaid Meſſiah, come from ſuch a Stock, in caſe it was deſtroyed and periſhed at that Time, as he thought it would? Moſt certainly the Word of the Lord appointed and Determined from all Eternity mu… come to paſs; and in Caſe the whole Royal Stock would Periſh, as he feared, the thing would never be, which is impoſſible. Therefore I ſay, what greater Aſſurance could he have for his Deliverance? or, What greater Comfort for his Afflictions, than to have ſuch News brought to him by a Prophet? Surely none. If ſo, p. 37let us conclude, that altho' the Promiſe was not to come till a great many ages and Generations, after he was Dead and Rotten, yet it was a great Aſſurance of his Deliverance, and a great alleviation of the preſent Afflictions he was under; ſince, if he & the whole Stock ſhould periſh as he feared, the Thing appointed would never come to paſs, which is contradictory in it ſelf.

Secondly, THE Second Argument is, That the Prophet ſpeaks in the Preterite Tenſe, &c. I think it would be a great deal in their Way (as 'tis uſual to ſay) never to Argue it, ſince it is a Thing that we find very common in the Holy Writs, to expreſs the Future Tenſe with a Preterit Expreſſion, to ſhow the certainty of the Thing foretold, as if it was already come, and I am fully ſatisfied they know it as well as we **See Gen. 15.16. and 16.14. Levit. 13.4 l. 2 …. 2.16. Iſai. 62.2. Neh. 2.7. &c.Gen 15:16Gen 16:14Lev 13:4Isa 62:2Neh 2:7.

Thirdly, AS to the Third Objection, That all the Titles of the Text belong to God, till it come to the laſt, namely, the Prince of Peace, I think, with what is already ſaid, it remains fully anſwered, i. e. that all thoſe Titles in general belong to the Meſſiah not as a Man only, but as a God alſo.

To prove that ſaid Titles belong properly to the Perſon Nominated, and not to the Nominator, If they could but ſee the Truth, they could not help owning it, becauſe the Running of the Text doth ſhow it: For in Caſe they ſhould have a reference to the Nominator and not to the Nominated, as they would have it to be, the Text would be thus, Vauikrau Dela Yognetz are Guibox Iubee griaud eth Shemo faur Shaulome, And the Wonderful Counſeiler, the mighty God, the Everlasting Father ſhall call his name the Prince of Peace. But ſince the Text ſays, And his Name ſhall be called, Wouderful, p. 38Counſeller, a Mighty God, an Everlaſting Father, … Prince of Peace, it doth clearly ſhow, that all thoſe Titles do properly belong to the Perſon Nominated, namely, the Meſſiah, as God and Man, and not to the Nominator to God alone, as already ſaid.

Concerning the Accents, they plead for it, for to prove their Sophiſtical Interpretation, I am willing at any Time and Place, to make it appear, that the Accents ſet under the Words Iubee gnaud Everlaſting Father, ſnow the Certainty of our Doctrine, and Contradict theirs, following the Rules of ſaid Art, which I omit at preſent, ſince it is …ore fit for a Perſonal Diſputation, than for ſuch a ſhor… Diſcourſe as this is.††See T. Art. F. 134.

Now ſince I have proved with God's Aſſiſtance, four Principal Points of Chriſtianity that are contained in this Prophecy; Namely, 1. The coming of the Meſſiah. 2. What ſort of Perſon ſaid Meſſiah ſhould be. 3. What kind of Government he ſhould bear, and how long it ſhould last. 4. And laſtly, How and from whom ſaid Meſſiah ſhould proceed, with all the Branches therein contained, not only by the Authority of the Old and New Teſtament, (as both infallible) but even with the Authority of thoſe that will not own that he is already come, and likewiſe have anſwer'd their Principal Objections, which they object againſt the Orthodox Meaning and Interpretation of ſaid Prophecy, I ſhall conclude with a Word of Exhortation.

I believed, therefore have I ſpoken, I was greatly afflicted. King David, a Man after God's own Heart, a Man endowed with a Divine Inſpiration, a Man that knew how theſe Things ſhould be, i. e. that in the Fulneſs of Time God would ſend his Dear and Beloved Son into the World for the Salvation of all thoſe Sinners that Believed in p. 39him, was (as I take it) very much perplexed, and very much afflicted in his Mind, about his Nation's Condition at that Time, whether or no they would acknowledge Him for their Meſſiah and Saviour, and accept him for the Redeemer of their Souls: But at laſt, by the Strength of his Imagination, and by the Pregnancy of his Thoughts about this Point, this great and important Point, he broke forth with this Expreſſion, I believed. This Word, being of a very large extent, includes in it, not only the Truths plainly revealed, but even thoſe that myſtically were ſignified in the Ceremonies of the Law; namely, the coming of the Meſſiah out of his Family, according to the Fleſh; and therefore publickly confeſſed it, with ſtrong Perſeverance, and without Shame, I believed, therefore have I ſpoken.

DEAR and beloved Brethren, Let us all unanimouſly follow his Steps: Let us all with one Conſent imitate his Example: Let us all with one accord tread in his Paths, i. e. in believing that the Meſſiah is already come; and not only believe it with an implicit Faith, becauſe it is upheld by the Judgment and Authority of a great many agreeing together, as thoſe of the Romiſh Church do believe, but becauſe the Lord hath ſpoken it, and it is certainly come to paſs; and not believe only, and be aſhamed to publiſh it to others, but believe and publickly declare it to the whole World, at any Time and Place, as Opportunity ſhall preſent, without Shame, i. e. that Jeſus Chriſt is the true Meſſiah promiſed by the Prophets; and that he is the Son of the living God, God as well as Man, coequal and coeval with God the Father from all Eternity; who came for the Salvation of Sinners, who ſuffered and died to make Reconciliation between God and us; raiſed for our Juſtification, and p. 40fits at the Right Hand of God the Father, from whence he ſhall come to judge the Quick and the Dead. And by ſuch a Confeſſion, we hope to be conſeſſed by Him before his Father which is in Heaven, as it is recorded in Mat. 10.23. Jeſus Chriſt ſaid to his Diſciples, Whoſoever therefore ſhall confeſs me before Men, him will I confeſs alſo before my Father which is in Heaven. AMEN and AMEN.

NOTHING BUT The Truth: BEING A Short ESSAY, WHEREIN The Author proves the Doctrine Of the Ever Bleſſed and Adorable TRINITY, Both out of the Old Testament, And with the Authority of the Cabaliſtical Rabbies, Ancient and Modern: And that ſaid Doctrine is not a NOVELTY, as his Country-Men do think, but as ancient as the BIBLE it ſelf.

By R. JUDAH MONIS.

BOSTON: Printed for Daniel Henchman, and ſold at his Shop. 1722.