9. Again, There are two ways whereby promises may be said to be accomplished by him who gives them. (1.) The one is, when all is done, in respect of outward means, helps, and advantages, that is needful for that end, and which if men do not embrace and make use of, they are left inexcusable, and have none to blame for their coming short of enjoying the full benefit of the promises but them- selves alone. And in this sense all the promises contended about are long since accomplished towards all the world. ‘There is plenti- ful provision made in the doings and doctrines of the Messiah, as to outward means, for the peace of all the nations in the world, for the ruin of all false worship, for the uniting of Jews and Gentiles in one body in peace and unity; and that these things are not actually effected, the whole defect lies in the blindness, unbelief, and obsti- nacy of the sons of men, who had rather perish in their sins than be saved through obedience to this Captain of salvation. (2.) God
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doth sometimes accomplish his promises by putting forth the effica- cious power of his Spirit and grace, effectually and actually to fulfil them, by working the things promised in and upon them unto whom they are promised. And thus are all the promises of God that concern the Messiah, his work, his mediation, with the effects of them, his grace and Spirit, at all times, in all ages, absolutely ful- filled in and towards the elect, that seed of Abraham unto whom all the promises do in an especial manner belong. The election ob- taineth the promise, although the rest are hardened. Now, if the Jews, or any other nation under heaven, shall at any time, or for a long season, continue to reject the terms of reconciliation with God _and of inheriting the promises which are proposed unto them, “shall their unbelief make the truth of God of none effect? God forbid.” The truth of God failed not when he brought only Caleb and Joshua into Canaan, the whole body of the people being consumed in the wilderness, by reason of their unbelief. God hath done, doth, and always will effectually fulfil all his promises to his elect; and for the residue of men, they come not short of the enjoyment of them, but upon their own sin, blindness, and unbelief.
10. Moreover, it is granted that there shall be a time and season, during the continuance of the kingdom of the Messiah in this world, wherein the generality of the nation of the Jews, all the world over, shall be called and effectually brought unto the knowledge of the Messiah, our Lord Jesus Christ; with which mercy they shall also receive deliverance from their captivity, restoration unto their own land, with a blessed, flourishing, and happy condition therein. I shall not here engage into a confirmation of this concession or assertion. The work would be long and great, because of the difference about the time, season, and manner of their call, and their following state and condition; and so is unmeet for us to undertake in the winding up of these discourses. It is only the thing itself that I assert; nor have I any cause, as to the end aimed at, to inquire into the time and man- ner of its accomplishment. Besides, the event can be the only sure and infallible expositor of these things; nor, in matters of sucht importance as those before us, shall I trouble the reader with conjec- tures. The thing itself is acknowledged, as far as I can understand, by all the world that have any acquaintance with these things. Christians generally do assert it, look for it, pray for it; and have done so in all ages from the days of the apostles.) Mohammedans are not without some thoughts of what shall befall the Jews before the end of the world. As to the Jews themselves, in their false notion of it, it is the life of their hopes and religion. What is it, then, that the Jews plead? what do they expect? what promises are given unto them? They say that they shall be delivered out of their captivity, restored to their own land, enjoy peace and quiet-
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ness, glory and honour therein. We say the same concerning them also. But by whom shall these things be wrought for them? By their Messiah, they say, at his coming. But shall he do all these things for them whether they believe in him or no, whether they obey him or reject him, love him or curse him? Is there no more required unto this delivery but that he should come to them? Is it not also required that they should come to him? Here, then, lies the only difference between us. We acknowledge that the promises men- tioned are not yet all of them actually fulfilled towards them; this they also plead. The reason hereof, they say, is because the Messiah is not yet come; so casting the blame on God, who hath not made good his word, according to the time limited expressly by himself. We say, the reason of it is because they come not by faith and obe- dience unto the Messiah, who long since came unto them; and so cast the blame where sure it is more likely to lie, even on them and their unbelief. They are in expectation that the Messiah will come to them; we, that they will come unto the Messiah: and it may be this difference may ere long be reconciled, by his appearance unto them, so calling them unto faith and obedience.