FIrst give me leave to remoove some prejudi­cate thoughts, that I beleeve many of your Nation are possessed withall, and doe hin­der your conversion.

One of the Apprehensions of some (or many, if not all your Nation,) is, that Abra­ham, and his posteritie were, and are so the peculiar people of God, and above other people, that no other people, or persons, had or may have the like hope of Salvation.

Answ. Wee doe acknowledge, that wee are all subject to the most high God hee may choose one, or more, person, or persons, one Nation, or Nations; and that he may refuse another person, or Nation, or Nations, according to his own good will and plea­sure, and wee doe acknowledge that wee are all in his hands, as clay is in the hand of the Potter, he may appoynt us to be vessells of honour, or of dishonour, as it pleaseth him, and that righte­ously.

Touching your Nation it is written Deuteronomie 7.6. Thou art an holy people, unto the Lord thy God, the Lord, thy God hath cho­sen thee, to be a speciall people to himselfe, above all people.

Deuteronomie, 10.15. The Lord, thy God, had a delight in thy Fathers to love them, and he chose their seede after them, even you above all people, as it is this day.

Note that here wee doe acknowledge, that God did thus as beforesaid, choose the Children of Israell, to be a peculiar people above other Nations But consider, that this doth not proove, that God had not chosen other persons (to eternall life and sal­vation) before Abraham was; nor doth it proove that God had [Page] destinated, other Nations (besides the posteritie of Abram, after Abrams time) to destruction.

For the contrary hereof wee finde recorded in Gods holy word, namely, wee finde that God chose Adam, Abell, Enock, Sheth, Noath; as it is written, Genesis 1 27. God created man in his owne Image, male and female. Vers. 28. And God blessed them.

Gen, 4.4. God had respect to Abell, and to his offering.

Gen. 5.24. Enock walked with God, and he was not, for God tooke him.

Gen. 6.9. Noah was a just man, and perfect in his Generation.

Gen. 9.1. And God blessed Noah, and his sonnes.

Object. But possibly you may object, that Abraham and the posteritie of Israell, were chosen above other people.

Answ. It is true they were in some respects, above other Na­tions in that age of the world.

First, In respect that in a more especiall, and glorious Man­ner, God revealed himselfe to Abraham, and to his posteritie, then he had done to others.

Secondly, In regard that God did vaile his favourable counte­nance, more from other Nations, then hee then did from the Chil­dren of Israell.

Thirdly, Because unto the Israelites were committed, the written word of God conteining the knowledge of God, and of other matters, and conteining those blessed, and righteous Lawes of God. And conteining many pretious promises, and experi­ments of Gods gracious dispensations.

Four [...]hly, Because God redeemed them, out of Egypt by a strong hand, and drove out the Nations, out of the Land of Ca­naan, and gave it to the Children of Israell; entitling them his first borne sonne.

Answ. Neverthelesse, it is an evill and ignorant opinion, to conceive, that God had no more sonnes, or persons, ordained to everlasting life (and saved with the same salvation that the Chil­dren of Israell were saved with) (before, nor after Abraham his time) but the posteritie of Abraham onely. For as hath been shewed, God blessed and accepted Adam, Abell, Enock, Noah, before Abram was, and after Abrams time, Job a man dwelling in the land of Ʋz, God witnessed of him, Job 1.8. That there is none like him in all the earth, a perfect and upright man, one that [Page 3] feared God, and eschewed evill. Job 42.9. The Lord accepted Job. The like might be spoken of Melchisedeck.

Moreover, it is remarkeable that God doth equally unite, Noah, Job, and Daniell, Ezechiel 14.14. Though these three men were in it, Noah, Job, and Daniell, they shall deliver but their owne soules.

Where note that Noah, and Job, had the same salvation, toge­ther with Daniell.

Wee may further note, that although God did in a glorious manner, manifest himselfe to the Children of Israell, yet touching the pretious promises of eternall life, and immortalitie, that was hidden, and in a great measure vailed, so that the Jewes could not clearely see the beautie, and splendor, the excellencie of them.

This plainely appeared from the long, and vehement dispute, between the Pharisees, and Sadduces, touching the resurrection: one partie beleeving no resurrection, neither Angell, nor spirit: The other partie was so weake in understanding and opening those mysteries, that they could not convince the other partie, so as to divert them from their errour.

And touching the aboundant mercie of God in granting to the Gentiles, this pretious mercie, to finde out a way for them to be Co-heires with the Jewes of the kingdome of heaven. Neither Jew, nor Gentile, could clearely, see that light, till God of his great mercie, at the coming of Jesus Christ, did unvaile his graci­ous promises, and shew his favourable countenance to the Gentile Nations, in declaring unto the Gentiles, the remission of their sinnes by Jesus Christ. The reason why neither Jew nor Gentile could see the mystery touching the pardon of sinne, was this.

Because till the fullnesse of time that God had appointed was come, God did purposely conceale, and would not unvaile it. Even so God promised that the children of Israell should possesse the land of Canaan, which promise was sure.

Neverthelesse, till the time was come (which God before had appoynted) the Children of Israell could not see clearely, nor did they beleeve the promise for their deliverance out of Egypt; this appeared, for when Moses came to them, with much difficultie they were perswaded to beleeve the promise.

Next I shall endeavour to remove the Children of Israell some­what, from their glorying, and resting upon, and in their Cove­nant, [Page 4] in their Sacrifices, and Ceremonies, as followeth.

The Covenant that God made with the Children of Israell in the Wildernesse, after they came out of Egypt, was conditionall, that is to say, God promised them the good things of this life, in case they were obedient to his Commandement; but in case that they were disobedient, then God threatned to dissolve, and disanull his promise or favour touching the good things of this life: And not onely so, but assureth them, that he would disowne and curse them.

This appeareth from evident testimonies, in the word of God, Deuteronomie 8.19, 20. And it shall be, if you doe at all forget the Lord, your God, and walke after other Gods, and serve them, I testifie against you this day, that you shall surely perish, as the Na­tions which the Lord destroyed before your face, so shall you perish, because you would not be obedient.

Note the latitude of these words, So, or in like manner shall you perish, as other Nations perished.

Deut. 11.27. A blessing if you obey the Commandements of the Lord, your God.

Vers 28. And a curse, if you will not obey the Commandements.

Vers. 32. And you shall observe to doe all the Commandements of the Lord, the Statutes and the Judgements.

Note that by the strictnesse, and perfection, of the Law, you are bound to doe all the Commandements, to perfect obedience, which neither your Fathers, nor you now did, nor were they able to performe.

Deuteronomie 27.26. Cursed be he that confirmeth not all the words of this Law to doe them.

Note, that your whole Nation entered into this Covenant, and were bound.

Deut. 29.16. You stand all of you here this day before the Lord, your Captaines, your Elders, your Officers, with all the men of Israell.

Vers. 11. Your little ones, your wives: 12 vers. That thou shoul­dest enter into the Covenant.

Note, that he that breaketh any part of the Law, is guiltie of breach of Covenant,Ver. 27. Ver. 28. Ver. 29. which breach was subject to all the Curses that are written in such a manner, as the Lord executed on the Na­tions before them: The secret things belong unto the Lord.

Note, what was secret? was not this secret, namely, the for­given [...]sse of their sinnes, arising from the free mercy of the Lord, by giving them a Saviour (namely, the Lord Jesus Christ, the pro­mised Messiah,) to redeeme them from the curses of the Law. This was a secret vailed and hidden from Jew and Gentile, till the fullnesse of time was come; although the promise was sure, made to Abraham, Isack and Jacob, that in their feede (the promised Messiah) all the Nations of the earth should be blessed; they understood not how, nor when, nor what this blessing promised was, and should be.

Deut. 30.19. I call heaven and earth to record against you this day, that I have set before you this day, life and death, blessing and cursing.

Josua 23.15. Therefore it shall come to passe, that as all good things are came upon you, which the Lord your God promised to you, so shall the Lord bring upon you all evill things, untill he have de­stroyed you from off this good land, which the Lord your God giveth you.

Ver. 16. When you have transgressed the Covenant of the Lord your God.

Note, that the Covenant, was Conditionall, confirmed upon the tearmes or condition, of their obedience to all Gods Com­mandements.

It appeareth plainly from these forenamed places, that Gods Covenant (with the Children of Israell) was conditionall, upon this condition, namely, that if they were obedient to all Gods Commandements: and also under the penaltie of the Curses of the Law, in case they did not keepe, and performe the Commands. And note, that it is plainly recorded in Gods holy Word, that you did not keepe, but breake your Covenant, and that in a most notorious manner, not onely once, but often; not in one, but all particulars, not in one Generation, but in all your Generations.

Quest. How then can you claime a right, an eminencie, by vir­tue of that Covenant?

Answ. Certainly had not God in his aboundant Grace, and mercie, provided a ransome to redeeme us, and you, from the for­feiture of that Covenant, and layd helpe upon one that is mightie, and able to save; by whose obedience, and fulfilling your Cove­nant, God hath in aboundant mercie, manifested his gratious fa­vour, [Page 6] and that in him he is well pleased, and by him the remission and pardon of our sinnes is proclaimed. Otherwise neither Jew nor Gentile could have had any sure hope of Salvation.

The Lord give you and us humble and repentant hearts, and give us and you grace, to look upon him, whom by our sinnes you and wee have peirced, who suffered for our sinnes, Isa. 53. By whose stripes wee must be healed.

Object. But if you answer that God promised to blesse Abra­ham, before the Law was given by Moses.

Answ. It is true, the promise was freely made to Abraham, Gen. 12.2.

Gen. 12.2. I will make of thee a great Nation, and I will blesse thee, and thou shalt be a blessing. Ver. 3. I will blesse them that blesse thee.

Note, that God did here leave Abram recorded, in the word of truth, to be a blessed man, in an extraordinary measure, and manner.

Also note, that it were an evill, ignorant, and uncharitable opi­nion, to conceive that no other person, or persons at that time, upon earth, were blessed but Abraham onely, nor that any before, or after Abram, were or should be blessed, but onely Abraham, and his Children.

For no doubt but that God had many others in the world, that were blessed persons, and elected to Salvation, although they were not recorded by name, in the holy Scriptures: wee may note, 1 Kings 19.10 Eliah (though an holy Prophet) was mistaken when he thought, that he himselfe onely was left a true worship­per of the true God; For God had his number that had not bow­ed the knee to Baall, although their names in particular, are not recorded in the holy Scriptures.

And in Abr [...]ham his time Melchisedeck lived, and wee finde Genesis 14.19. that Melchisedeck blessed Abraham.

Now consider, that the lesser are blessed by the greater; And Abraham gave tithes to Melchisedeck; which shewed that Abra­ham had an high estimation of Melchisedeck. And Lott lived then, and I beleeve he was a blessed man. And as hath been noted, A­bell, Sheth, Enock, Noah, are recorded blessed. And after Abra­ham his time, Job is recorded to be blessed.

Note, that not onely the posteritie of Abraham, Isack and [Page 7] Jacob, were promised to be blessed, but Genesis 12.2, 3. In thee all the Families of the earth shall be blessed, and in thy seede.

Note, that in Abraham, not onely his owne Family, or Chil­dren, or posteritie, were to be blessed (as the Jewes seeme to af­firme) but all the Families of the earth were to be blessed, and were plainly comprised and included, within this gracious and bles­sed promise. So Genesis 18.18. All the Nations of the earth shall be blessed in him. Gen. 22.18. And in thy seede all the Nations of the earth shall be blessed.

Note, that the gratious goodnesse of God was such, that (al­though God did entend to vaile, obscure, or hide his loving coun­tenance from other Nations for an appoynted time.) Yet he would not so retaine his displeasure for ever, but in his time God did en­tend to accept and receive the Gentiles into his favour, as it is evi­dent, from the aforementioned promises. For although the Gen­tiles were for an appoynted time, as a barren woman, as the fruit­lesse or desolate Wildernesse, yet the Lord by his Prophets did proclaime, that the barren wildernesse should have cause, to sing, and shout for joy.

And that from the rising of the Sunne, to the setting, or going downe of the same, the name of the Lord should be great among the Gentiles, and in every place incense offered unto his name, and a pure offering, for my name shall be great among the heathen, saith the Lord of hosts, Malachy 1.11.

Note, God to shew his soveraigne and just authoritie, over all persons and Nations, doth choose one and refuse another, accor­ding to his good will and pleasure, and who can complaine, as it is written, Jeremiah 18.6. O house of Israell, cannot I doe with you as this potter saith the Lord, behold as clay is in the hand of the pot­ter, so are you in my hand O house of Israell.

First, note, that the Jewes that glory much that they are the posteritie of Abraham, and relye too much upon that outward priviledge; here God sheweth that they were in his hands but as potters clay, and he had power to cast them off, to break them to peeces; and experience hath prooved this to be true, for above fifteene hundred yeares.

Secondly, Note, that the same God had power, to forgive, and accept the Gentiles. Jere. 18.7. At what instant I speake con­cerning a Nation, to pluck it up and to destroy it.

Ver. 8. If that Nation against whom I have pronounced turne from their evill, I will repent of the evill, that I thought to doe to them.

Note, why then should you that are Jewes by nature, so highly be exalted in your judgements, that you onely and none else so as you. And that it were strange, or impossible for other Nations to be saved with the like salvation that you expect.

You glory because you are the sonnes of Abraham by nature; and may not (wee Gentiles) glory that wee are the sonnes of God by Creation; and descended from Noah; and may wee not Glory much more that wee by Grace, and free mercie, are recon­ciled to God, and within the New Covenant, established on bet­ter tearmes, but wee onely desire to glory and rejoyce in the fa­vour of our God. Thus much to shew that the promise made to Abraham, was a free promise of Grace, not founded nor annexed to mans deserts, but did arise from Gods free grace and aboun­dant mercie.

And this promise made to Abraham, was not to him and his seede onely, but to all Nations, and all the Families on earth were included, in that promised blessing.

But to returne to our former matter, to prove that the Cove­nant that God made with the Children of Israell, was contionall, grounded upon their obedience to all the Commandements of the Lord.

Judges 2.2, 3. And you shall make no Covenant with them, but you have not obeyed my voyce: Wherefore I also said, I will not drive them out before you.

Note, that because they kept not their Covenant, therefore the Lord doth not doe for them that which he promised; in case they had been obedient.

Josua 23.14. All the good things which the Lord promised, are come to passe, not one thing hath failed thereof.

Vers. 15. Therefore it shall come to passe, that as all the good things are come upon you which the Lord your God promised you; so shall your God bring upon you, all evill things, untill he have de­stroyed you from off this good land which the Lord your God hath gi­ven you.

Ver. 16. When you have transgressed his Covenant.

First, note the words, so, or in like manner, shall the Lord.

Secondly, The latitude, all evill things, till he have destroyed you.

Thirdly, The cause, When you have, or because you have trans­gressed the Covenant.

Judges 2.1. And I said, I will never breake my Covenant with you.

Vers. 2. Yee shall make no Covenant with the Inhabitants of the Land: but ye have not obeyed my voyce.

Vers 3. Therefore I also said, I will not drive them out from before you.

Note, that by these words, I will never breake my Covenant, is shewed plainly, the bond or condition, was tied to termes of obedience.

Isa. 1.11. To what purpose is the multitude of your sacrifices, saith the Lord; I delight not in the multitude of your sacrifices, saith the Lord; I delight not in the blood of Bullocks, nor of Lambs, nor of hee-Goates, bring no more vaine oblations, &c.

Ver. 16. Put away the evill of your doings: Ver. 20. If ye re­fuse and rebell, ye shall be devoured with the sword, for the mouth of the Lord hath spoken it.

Jere. 7.23. But this thing commanded I them, saying, obey my voyce, and I will be your God, and ye shall be my people, and walke you in all the wayes that I have commanded you.

Ver. 24 But they hearkned not, nor inclined their eare, but wal­ked in the counsells of their owne evill hearts.

Ver. 27. Therefore thou shalt speake all these words unto them, but they will not hearken to thee.

Hosea 1.9. Then said God, call his name loammie, for they are not my people, and I will not be their God.

Note here, that as it was in the power of God to choose them, so likewise it was in the power of God, to cast them off, to refuse, to hide his countenance from them, as he had hid his loving coun­tenance from other Nations.

Zachary 2.14. Then answered Hagai, and said, so is this people, and so is this Nation before mee, saith the Lord, and so is every worke of their hands, and that which they offer then is uncleane.

Zachary 11.10. And I tooke my staffe even beautie, and I cut it in sunder, that I might breake my Covenant, which I had made with all the people (saith the Lord) that is, with the Children of Israell.

Ver. 14. And I cut assunder my other staffe, even bands, that I might breake the brotherhood, &c.

Ye Nation of the Children of Israell, yee erre thorow the pride of your hearts, you boast, or glory, that you are the seede or po­steritie of Abrhaam; might not Ismael, Esau, and the rest of A­brahams Children claime such a priviledge?

May not other Nations shew that they are Gods Children, by Creation, and Adams children by nature, and likewise descended from Noah, a man eminently blessed by God.

But note, and consider this, that God is able to raise up to, or for himselfe children of stones: God is not tyed to shew mercie to any man, because he came of such or such a Father.

For as God in his owne appoynted time, did select the Children of Israell (in diverse respects) above other people, to be a chosen people to himselfe, even so the same God had power, to smile, and cast his favourable countenance upon the Gentiles, and so according to his gratious promises, made by his holy Prophets hee hath performed.

Therefore you Children of Israell humble your selves, be not so proud to disdaine other Nations, and thinke not such high thoughts concerning your selves; for David s [...]ith Psal. 25. God will teach and regard the humble, but God resisteth, and contemneth the proud.

Search the Scriptures, and pray that God may take away that hardnesse of heart, that blindnesse, that vaile or covering that lieth over your hearts and eyes; that so you may no lo [...]ger rej [...]ct, and refuse the meanes that God hath ordained for the remission of sinnes, and for to redeeme both Jew, and Gentile, to deliver us from the curse of the Law, under which curse both Jew and Gen­tile doe remaine, till by the faith of Jesus Christ, we are dilivered.

Wee Christians (I meane such as are lovers of the Israell of God) doe dayly pray for your prosperitie, and doe beleeve, and expect, that the time is very neare, that God will againe call you, and cause you to receive, and embrace, the glad, and joyfull ti­dings of your salvation.

Object. But you may object that wee Christians doe not ob­serve the Law of Moses.

Answ. I, and many more, and the most of the Christian Chur­ches reformed, doe observe the law of Moses, so as to regulate [Page 11] our lives and conversations according thereunto.

Onely such part thereof as was ceremoniall and typicall, sha­dowing out things to come, because the Antitype, the things fi­gured, the substance being come, those things doe cease. The Manna, that foode that God gave Israell, lasted, and was accord­ing to rule to be observed in the expectation for it, and in the ga­thering of it, Exod. 16. But when Israell came into a land inha­bited, and God gave them foode in another way, then the Manna ceased. So God by Moses prescribed, rules to be ob [...]erved by the Israelites, in the order of their March, in the encompassing Jeri­coe, in the carrying of Joseph his bones, in the deviding the land of Canaan, but when Jerico was taken, when the Land was devi­ded the rest fullfilled, those rules were at an end, they ceased. Even so the many outward washings of the Jewes, signified that their sinnes had neede to be clensed.

The Sacrifices, the sacrificing of Goates, Bullocks, and Lambs, and other like things, did foreshew that one great Sacrifice should be offered, and that attonement must be made, once for them all, sin had wounded and stained them, they had neede to be healed.

Now when this great Sacrifice (Jesus Christ the substance of those types, and shadowes, being much more powerfull, excellent, and of far greater worth then the blood of Bulls and Goates,) was offered, then these shadowes ceased.

Those sacrifices, and washings were often to be repeated, be­cause of their weaknesse and imperfection.

But Jesus Christ, the promised seede that should breake the Serpents head, Gen. 3.15. Jesus Christ the promised blessing to Abraham, Isack, and Jacob, &c. in whom all the Nations of the earth should be blessed; this Jesus Christ the substance of those shadowes, ceremonies, washing, sacrifices, he being come, and offering up himselfe once for all: Now are all true beleevers, blessed, sanctified, cleansed, and perfectly reconciled to God, thorow Jesus Christ; therefore those sacrifices, Ceremonies, sha­dowes ceased. To this both Moses, and all the Prophets wit­nessed.

First, Consider that the weight and burthen of the Ceremo­niall Law given by Moses, neither you nor your Fathers were able to beare.

Secondly, Consider that by your ceremoniall Law, your Na­tion [Page 12] were tyed to appeare, or offer sacrifice at Jerusalem, three times every yeare, to wit, at the Pasque, Pentecost, and the feast of Tabernacles and not else where. Now you know that the La­titude of Gods gratious promise, extended to the most remote places of the earth, from the rising of the Sunne, to the going downe of the same; which sheweth that this ceremony of sacrificing then, and there, could not possibly continue when these forraine Nati­ons should be accepted.

This was foreshewed by the Prophets, Zach. 14.9. The Lord shall be King over all the earth.

Note, that whereas the Jewes conceived that the worship of God was onely to be reteined amongst themselves, yet the Lord knew his owne purpose, that he would be worshippied, he would be King over all the earth.

Joel 2.23. And it shall come to passe, that whosoever shall call upon the name of the Lord shall be saved: Note, that not you Jewes onely, but whosoever, &c.

Zach 14.9. And the Lord shall be King over all the earth, &c.

Malachy 1.10, 11. My Name shall be great among the Gentiles. And in every place, incense shall be offered to my Name, and a pure offering; note, that this plainely sheweth that God would not al­wayes tie men to the strictnesse of those Ceremonies.

Note, that the Covenant it selfe was to be abrogated, as Jere. 31.31.Jere. 3.16. Isa. 66. v. 21. Isa. 16.10. and many places shew. So also the Priesthood was to be changed, which is shewed when God saith that strangers should come and build, (and those that then were far off) should build in Gods Temple; and further saith, that he would take of them for Priests and Levites: see Zach. 6.15. and other places are spoken to in the following.

Note, that the Arke that contained was to be abolished so much, and so clearely, that it should not be spoken off, nor come to minde, nor be visited, Jer. 3.16.

And note that the Law-giver should be changed, as Deut. 18.15.18, 19.

Why then should this (namely, the remoovall of the Cere­moniall Law) be so weightie, as to hinder you from beleeving in Iesus Christ, because you, looking so much upon that place, Ma­lachy 4.4. Remember the Law of Moses, &c.

Consider, that God there, speaketh of that time present, but [Page 13] you may plainely see that God purposed in the future time to al­ter both the Covenant and the conditions thereof, as appeareth; for God saith, there should be new heavens and earth, Isa. 66.22.

Touching the worshipping of Images, wee (beleeving and en­lightened Christians) doe know it to be vaine, sinfull and abho­minable. And touching the eating of blood, or of things strang­led, I and many enlightened Christians more, doe shun and abho­minate it, knowing that although (God thorow Jesus Christ) hath clensed every sort of creature (wholsome) to be eaten, may be eaten.

Yet the blood of every creature, being the life of the creature, as it was never given, (of any creature) but expressely often, and severely forbidden) by God to Man, both before the Law, under the Law, and after the Law under the Gospell, (as Acts 15.29.) this being never made free to man, therefore wee eate it not, but according to the rule wee powre it out as water upon the ground; for although many Christians not duely considering, that this evill of eating blood, or things strangled, hath been entruded up­on many, with many more evils of Idolatry, by the man of sinne; yet many more, considerate Christians (in this particular) doe re­fuse it. And so wee finde in the auncient records of the primitive Churches, that Christians then would neither eate, nor touch the blood, willingly. Wee Christians (in the reformed Churches) doe observe all the Morall Commandements of the Lord our God

Object. But you doe object (at which you stumble) that wee serve more Gods then one.

Answ. Touching the Godhead, wee beleeve that there is but one God, who is most mightie, most faithfull, most high, most wise, most mercifull, and infinitely glorious excellent and perfect. But wee beleeve that there are three persons, or distinct operati­ons, although wee doe acknowledge, this great Mystery is past our understandings, it being to us, an unconceivable, and an unut­terable mystery, that one person should be distinguished so, and not divided, into three divided persons. Therefore I doe with love, and reverence, worship the most high and glorious, blessed Lord God, that created heaven and earth; and I dare not be too cu­rious in describing, the Manner of the unitie, in the trinitie, least I should presume above what is meete, onely take this tast (if it may a little suffice) it is written.

Gen. 1.2. The Spirit of God mooved upon the face of the Waters.

Consider here that it is not said, the whole Godhead or God, moo­ved; but thus, The Spirit of God mooved upon the face of the waters.

Ver. 26. And God said, let us make man, in our Image.

Here there is pluralitie of persons used in these words, viz. Let us make, our Image, &c.

Your owne Jewish writers, of great authoritie and esteeme a­mongst the Jewes, have borne witnesse, that the holy Prophets did foreshew, that the Messiah whom they expected, should be both God and Man, the sonne of God, and that there were three per­sons, and yet but one God.

Philo saith, that you must expect the death of an high Preist, which high Preist shall be the very word of God, voide of all sin, whose Father shall be God, and this word shall be the Fathers wisdome, by which all things in this world were created, therefore the Messiah must be both God and Man.

Rabby Simeon in a Treatise called Zoar, out of these words in Isaiah (Holy, Holy, Holy, Lord God of H [...]sts) thus expoundeth the meaning to be Holy Father, holy Sonne, holy Spirit, which three holies doe make but one Lord God of hosts: see Rabby Jona­than, and your Talmund, and your publike Commentaries.

Rabbi Haccadoch upon Jere. 13.6. interpreteth from the letters contained in the name Jehovah, the divine and the humane nature of the Messiah.

See Rabby Kimbie upon Isai. 4.2. and Rabby Jonathan upon Hosea 1.7 Rabby Haderson upon Gen. 41. and upon Zepha. 3.9. and many other Writers. But I may not be large in this place, but leave you to enquire after wisdome: I shall briefely propound some evidences from that pure fountaine, the word of the blessed God, which is most pure, and most excellent.

Psal. 2.7, 8. Thou art my sonne, this day have I begotten thee, aske of mee, and I will give thee the heathen (that is to say, the Gen­tiles) for thy inheritance.

Psal. 72.8. He shall have dominion from sea to sea, and from the Rivers to the ends of the earth.

Ver. 11. All Kings shall fall downe before him, all Nations shall serve him.

Ver. 14. He shall redeeme their soul [...]. And Psal. 110. The Lord said to my Lord, sit at my Right hand till I make thy enemies thy footest [...]ole.

Micah 5.2. Thou Bethelem, though thou be little amongst the thousands of Israell, yet out of thee shall he come forth unto mee, to be ruler in Israell; whose goings forth have been from of old, from everlasting. Ver. 5. And this shall be the peace. Ver. 4. He shall be great to the ends of the earth.

Jeremy 23.5. I will raise up to David a righteous branch. Ver. 6. This is his name whereby he shall be called Jehovah (or the Lord) our righteousnesse.

Jere. 33.15. I will cause the branch (to grow up to David) of righteousnesse.

Vers. 16. And this is the name whereby he shall be called, the Lord our righteousnesse.

Isa. 9.6. Ʋnto us a childe is borne, unto us a sonne is given, the government shall be upon his shoulder, and his name shall be called wonderfull, counsellor, the mightie God, the everlasting Father, the Prince of Peace.

Isa. 7.14. Behould a virgin shall conceive and beare a sonne, and shall call his name Immanuell; which being interpreted, is God with us.

Malachy 3.1. (The Messiah is called) The Lord whom yee seeke, and the Temple is called his Temple, &c.

Daniell 7.13, 14. (The Messiah is called) one like the sonne of Man, came with the clouds of heaven, and came to the Auncient of dayes, and they brought him neare before him: and there was given him, dominion, and glory, and a kingdome, that all people and Nati­ons, and languages, should serve him, his dominion is an everlasting dominion, which shall not passe away, and his kingdome shall not be destroyed.

I doe forbeare to multiply many other places of Scripture, which doe evidently shew, that the Messiah should be the sonne of God, the Saviour of all that by a true and lively faith beleeved in him, because I shall have cause to speake more touching these matters in this following Treatise.

These prophesies were written long before the coming of Jesus Christ, the true and onely Messiah.

You Jewes doe expect a temporall kingdome, whose kingdome shall be glorious in this world; if it were so, yet that should have an end, for except you could proove that you [...]our selves were to live for ever, it would not much profit you it would be but as the [Page 16] pleasures that Solomon tasted of, which in the conclusion, Solomon did confesse, that they were but vanitie, and vexation of spirit.

You Jewes doe not allow of any spirituall meaning to be con­tained in the free and precious promises of God; and you doe af­firme that all the promises (in the whole Scriptures) have respect onely to the good things of this life.

Consider that, if it were so, what hope have you to be saved, to live for ever? how miserable then were the condition of those that are asleepe, as Jacob, Jeremiah, and those that dyed under the Egyptian bondage? whose dayes were few and evill? but if you shall reply, that you hope or suppose better, then you must allow a spirituall meaning and application of the Scriptures, be­cause secret things belong to the Lord, and revealed things doe belong to us.

Touching the alteration of the forme of the Church.

Touching other objections, concerning the Sabbaths alteration in respect of the day.

Touching the Ceremoniall Law, and touching diverse other objections, of most concernment, whereat the Jewes are offended, you shall finde them in this following Treatise.

Object. You Jewes object that few or no Jewes doe beleeve in Jesus Christ.

Answ. First, Many thousands of Jewes, did beleeve and re­ceive the Christian faith, as wee finde by evident, and sure testi­monies, recorded in the Records, and Chronciles of former times. And wee know this to be true, upon sure testimonies, that many Jewes did beleeve, that Jesus Christ was the true Messiah, the Sa­viour of all that beleeve both Jewes and Gentiles.

Those Jewes adhering to the Christian faith, became one peo­ple joyned to the Christians, and so were as buried or covered, they lost visibilitie, and sight to the rest of the Jewes.

Yea and many Jewes suffered persecution, and death, constant­ly and joyfully professing and witnessing the faith of Jesus Christ.

Secondly, I answer, that it was according to the prophesies of the Prophets, that the Israelites in the generall, or a great part of them, should not receive, nor beleeve in the promised Messiah, or Saviour, till the t [...]me before determined, and appoynted by God. Which time, according to the prophesies of the Prophets (so farre as wee are able to interpret, and understand) are now [Page 17] accomplished very neare, even in this age wherein we doe live.

Now I shall labour to shew and prove, that God did by his holy Prophets shew, that he would graunt unto the Gentiles, re­pentance and forgivenesse of sinnes, and that he would shew his favourable countenance to the Gentiles, and bring them into his sheepfould, and give to them true blessednesse, his favour and everlasting life.

Of this (your Nation) the Jewes doe not love to heare, name­ly, that the Gentiles should be Co-heires, and equally interessed in the pretious promises, that the Gentiles should have hope, (upon any sure foundation) to be inheritors of everlasting life.

What the heathen, the Gentiles, such unworthy persons, that they should be saved with the same salvation with the Jewes, with the posteritie of Abraham, of Isack, and Jacob, the friends of God, chosen, and elected, in a peculiar manner, above all the Nations of the world: to whom God did so gloriously reveale himselfe at so many times, and in so transcendant and marveilous actings.

That the Gentiles should be concerned in those, the same gra­tious promises made to the Jewes, this is so unpleasant, so odious, and hatefull to the Jewes, that they neither love to conferre, nor meditate, nor to dispute of, or concerning this matter, the very conceipt of this is enough to scare, affright, and keepe them backe from receiving, or beleeving in the true Messiah, the alone meanes of salvation.

It is true, that some of the Jewes will hardly, and sparingly be drawne, to allow to the Gentiles, any little small hope of a little salvation, though much inferiour to themselves, as a servant is in­feriour to his Master, or as a beggar, or poore man, is inferiour to a very great, rich, and honourable man.

Upon such tearmes they feinedly graunt, that a Gentile may be saved, by keeping the seaven Commandements, which tearmes of salvation, are but the fictions of their owne braines, (a little to please the Gentiles) for they are no where so revealed in the Scrip­tures, as they relate them. And according to their interpretation (a Cammell may as easily goe thorow a needles eye) so few would be saved, on those tearmes.

Therefore I shall labour as effectually as I can, to convince the obstinate Jewes, of this their errour hoping that thereby a faire, [Page 18] plaine, and easie way may be for their conversion.

Gen. 2. It is written, that in the day that Adam did (or should) eate of the forbidden fruite he should dye. Consider wee that a thou­sand yeares (with the Lord) are as one day, in which time A­dam dyed.

Adam being the onely and originall roote of Mankinde, did represent the whole posteritie of mankinde.

As the benefits and blessings given by God to Adam, were gi­ven, and descended to the posteritie of Adam, to their off spring. So likewise the punishment for Adams offence, did descend to A­dams posteritie, in the sweate of their browes to eat bread, and to dye the death. Yet such was the mercie and bountie of the blessed God, that he did not so fasten the punishment of Adams sinne, to eternitie, but did give them hope, a gracious promise of redemp­tion.

Gen. 3.15. The seede of the woman shall breake the Serpents head.

As the serpent had bruised Mans heele (in causing him to sinne) so that during this life, mans wayes, and living should be with paine and griefe. As he that hath a bruised heele, cannot travell but in paine, as appeareth ver. 19.

Ver. 19. In the sweate of thy browes thou shalt eate bread, till thou returne to the ground.

So in like manner, God in singular and aboundant mercie, and goodnesse did certainly entend, and did provide a remedie for mankinde, so that as the woman had been instrumentall in pro­voking man to sinne; so in like manner God in wisdome made the woman, after a sort instrumentall, in the worke of mans redemp­tion, in that it is said, The seede of the woman should breake the ser­pents head. Thereby foreshewing that the seede of the woman should redeeme man from death, and should destroy Satan and death, and should deliver from hell, from the grave; by which is appeareth, that this redemption should be by the seede of the wo­man, of a virgin: to this the Prophets give witnesse.

Object. But the Jewes object that this hath no further meaning then thus: viz. that man with his heele should treade on the ser­pents head.

Answ. This opinion doth proceede from much ignorance; for had this been the onely meaning, it had been, and were a small [Page 19] satisfaction to sinfull and condemned man, namely, that man should dye eternally, onely he should kill a serpent, and man him­selfe should dye eternally.

First, If this had been the sence of the place (as the Jewes doe affirme) then had the punishment of Man been greater then the punishment of the Serpent, because the serpent in this life liveth dly, but man liveth in sorrow.

Secondly, This had been too meane and low a benefit for the most glorious & blessed God to bestow upon man, in such a dole­full condition, for man was formed, created in resembled, or bore the Image of God, and this was the first bountie or free gift of God to man, in the estate of misery.

Thirdly, I beleeve that this interpretation ariseth from this principle, namely, that you seeke to darken the meaning of this place, least any light might come to shew, that the true Messiah, Mans redeemer, should be the seede of a woman, a virgin; but God in mercie hath shewed us the true spirituall meaning of this place, so that such meane thoughts take no place with us.

Gen. 9.1. God blessed Noah, and his sonnes.

Ver. 11. And I will establish my Covenant with you and your seede after you.

First, Now observe the words; God blessed Noah; was this onely a temporall blessing, if so, then thus, Noah was in sorrow to eate his bread all the dayes of his life, and then to perish for ever.

Solomon could see that all things under the Sunne, were vanitie and vexation of spirit, no solid good was in them. And old Jacob acknowledged, that his being upon earth was but a weary pil­grimage.

Secondly, But if you graunt that this blessing had respect to salvation, then you must say that both Jew, and Gentile were in­cluded in this blessing, because Noah as the roote of all Man­kinde, what priviledge God gave him, was given also to his po­steritie, whether it had respect to spirituall, or temporall matters.

Genesis 12.1. God spake to Abraham, &c. Ver. 4^th In thee shall all the Families of the earth be blessed. So reade Genesis 18.18. All the Nations of the earth shall be blessed in him.

Gen. 22.18. And in thy seede shall all the Nations of the earth be blessed.

Gen. 26. God saith to Isack; Ver. 4. And in thy seede all the Nations of the earth shall be blessed.

Gen. 28. God renueth this promise to Jacob; Ver. 14. And in thy seede all the Families of the earth shall be blessed.

First, Note that here the Lord entended that this promised blessing should be in, and by a promised seede, and not in all the seede, not in all the Children or posteritie of Abram, but in a seede speaking of one; this appeareth,

Gen. 21.12. In all that Sarah hath spoken unto thee, hearken unto her, for in Isack shall thy seede be called.

Note, that if this promised blessing, should have sprung in and by all Abraham his posteritie; then thorough Ismaell, Esau, and other of Abrams children; but not so, for in Isack, that is, in and by one proceeding from the seede of Isack.

Observe further that Isack was not this promised seede, for

Gen. 26. God said to Isack, In thy seede all the Nations of the earth shall be blessed. So God repeated and renewed this promise,

Gen. 28.14. (speaking to Jacob) In thy seede shall all the Families of the earth be blessed.

Secondly, Wee may note that for as much, or in that, the Lord saith in one place, all the Nations a [...]d in another, all the Fa­milies shall be blessed. It seemeth to mee that the Lord doth fully and distinctly thus expresse this gratious promise, that by that meanes he may answer, the obstinate, and willfull interpretation, (which the Spirit of God did foresee) that the Jewes would make of this, by interpreting the benefit of this pretious promise to themselves onely.

Gen. 49.10. The scepter shall not depart from Juda, nor a Law-giver from between his feete till Shilo come, and unto him shall the gathering of the people be.

That is to say, the peoples, Nations, and Families of the earth, that till that time should be seperated from the Jewes, should now be gathered into the Church, and be of the houshould of God, and so be blessed, according to the promised blessing to A­braham, Isack, and Jacob; in and by a promised seede.

Observe that this blessing, or promise, had respect to heavenly things; for otherwise, Ismaell, Esau, and others were for a long time more blessed with temporall good things, and lived more at ease, then the posteritie of Isack, and Jacob. For when Israells [Page 21] children were in bondage under the Egyptians, then Ismaels, and Esaus seede, lived more at ease and in prosperitie.

Object. If you object that this promised blessing had respect onely to those contained tn the Covenant, made with Israell in the Wildernesse; and that none should have any benefit by the promise made to Abraham, but his posteritie, or such proselytes as tooke hould of and joyned to the Covenant made in the Wil­dernesse.

Answ. If it were so, then it would follow that whosoever did not exactly keep all the cond [...]tions, all the commands of the Law, must be, and doe remaine, under the curse of the Law.

Secondly, If you grau [...]t (as the truth is and you cannot just­ly deny) that this g [...]acious promise, did arise from the free boun­tie of God, and it was given long before the Law; it had no de­pendance [...]pon the Law, it was free, and cleare without conditi­ons. And h [...]s blessing [...]ad respect to a solid, sure, everlasting blessing, in which blessi [...]g not onely the Children of Israell were contained, but all the Nations, yea all the Families of the earth are comprised, and blessed, to this agree all the prophesies of the Prophets.

Isai. 2.2. And it shall come to passe in the last dayes, that the M [...]untaine of the Lords house, shall be exalted in the top of the M [...]ntaines, &c. and all Nations shall flow unto it.

This sheweth the purpose of God, to breake downe the parti­tion wall be [...]ween Jew and Gentile, and that God (in the latter dayes) did purpose to call the rest of the Nations to worship God in truth, and so as God would owne, and accept them.

Ver. 2 And many people shall say, come let us goe up, God will teach us.

The Nations seeing the gratious goodnesse of God discovered, and held out to them; this encourageth them to say; Come let us goe up, because God hath manifested to us that he will accept and teach us.

Ver 4 And he shall judge among the Nations, and they shall beate their swords into plowshares, &c.

These wo [...]ds, he shall judge among the Nations, doe shew that whereas the heathen, or Gentile Nations, were then governed, and regulated by unrighteous lawes, sutable to their ignorance, and vaine beleefe. Now God sheweth that his purpose was that [Page 22] they should be guided by his blessed, and righteous lawes, im­plyed plainly, in that God saith He will judge; by meanes where­of, that evill and enmitie that (by nature) is in mans heart shall be changed, so that they shall beate their swords into plowshares, &c.

Ver. 5. O house of Jacob, come ye and let us walke in the Law of the Lord. This sheweth that the house of Jacob, the Children of Israell should reject, or refuse to joyne with the Gentiles in the true worship of God for a time, yet in the end they shall see and embrace this gratious favour of God, manifested to the Gentiles in and by the true Messiah, the Lord Jesus Christ; They shall say, Come let us walke in the Law of the Lord. To t [...]is purpose reade Micah 1, 2, 3, 4, 5. The Lord sheweth further, that he would shew favour to the Gentiles.

Isai. 9.2. The people that walked in darknesse, have seene a great light, they that dwelled in the land and shadow of death, upon them hath the light shined.

Note, who they were that dwelled in darknesse, in the land and shadow of death.

First, This could not be meant of the Jewes, because the light then shined upon them in a glorious, and in an eminent manner.

Secondly, But this must be meant of the Gentiles, implyed plainely by their dwelling in darknesse, in the land, and shadow of death.

Thirdly, By the light shining upon them, must needs be meant, the favourable light of Gods gratious countenance, in shewing mercie, and in revealing that light, that favour to them, and in accepting them amongst the number of his beloved ones, implyed plainely by remooving them from the shadow of death.

Isai. 11.1. to 11. And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots, which shall stand for an ensigne of the people, to it shall the Gentiles seeke.

This plainely sheweth that God remembered, and would full­fill the promise made to Adam, the seede of the woman, to destroy the Devill, and his envious and politike works.

This likewise sheweth that God remembred, and would fullfill the blessed promise made to Noah, to Abram, Isack, and Jacob, namely, that in his seede all the nations of the earth should be blessed; this is that rod out of the stem of Jesse, that branch out of roote, that should stand for an ensigne of the people, to this [Page 23] ensigne, or perspicuous Colours, to this gratious manifestation, or declaration of Gods favourable countenance to this promised seede, to this true Messiah, the Prince of peace. To this should (and shall) the Gentiles seeke, because it highly concerned their joy and comfort, this is that light that shined upon them, when be­fore and without this, they dwelled in darknesse, in the land and shadow of death.

See here the gratious bountie, and favour of God to the Gen­tiles, though God did vaile, and hide his countenance for a sea­son, yet he did not purpose to let his displeasure burne for ever, but foretold that good things should come unto the Gentiles, that is to say an ensigne, the promised seede, the true Messiah, the Lord Jesus Christ should be lifted up, to this offer of Grace, to this glad tidings of salvation, shall the Gentiles seeke, and his rest shall be glorious.

Ver. 12. And he shall set up an ensigne for the Nations, and shall assemble the outcasts of Israell.

By the outcasts of Israell, (I beleeve) is plainely held out, that the Israelites should for an appoynted time be as people cast out of Gods favour; this wee see was and is verefied, and they re­maine yet to this day as a people cast out.

Yet this place, and many other places doe shew that God will againe shew them favour, gather them from their dispersions, and they shall receive the promised blessing, they shall be assem­bled to this ensigne or Colours displayed to the Gentiles, to the Nations, to the same grace; this is plainely held out in these words; He shall set up an ensigne to the Nations, and (also) assem­ble the outcasts of Israell from the foure corners of the earth; this is further confirmed,

Ver. 16. There shall be an high way for the remnant of his peo­ple, like as it was to Israell in the day that he came out of Egypt:

Doubtlesse (I beleeve) this sheweth that in the latter dayes, the Jewes and Gentiles shall be at unitie, concerning the true wor­ship of God, although Israell have refused this ensigne, and have rejected this promised blessing, the true Messiah, and have cruci­fied the Lord Jesus Christ, the promised blessing to all Nations, and therefore they have been rejected afflicted, and dispersed now for above fifteene hundred yeares last past, yet God will give them Grace to looke upon him that they have peirced, and to [Page 24] mourne bitterly for him; as it is foretold, Zacheriah 12.10. And when God openeth their eyes and hearts to embrace the joyfull, and glad tidings of their salvation, their joy and deliverance from the curses of the Law, from their former blindnesse, from Gods displeasure; It shall be eminent, as it was to Israell in the day that he came out of the land of Egypt; see further,

Isai. 18.7. In that time shall the present be brought to the Lord of hosts, of a people scattered and peeled, from a people terrible from the beginning hitherto, &c. to the place of the name of the Lord of hosts, the mount Sion.

First, Note that this scattered, terrible people from the beginning, must needs be the Gentile Nations.

Secondly, Note, that God would accept (in his appoynted way and time) a present, or offering at their hands, which present they shall bring.

Thirdly, Note, that then they must of necessitie first be recon­ciled to God their Father, and Creator, because their persons must be accepted, before their sacrifice or present would be accepted. And if so, then they must be sanctified, and clensed, because the way to the Lord is holinesse.

Isai. 35.8. A high way shall be made, and a way, it shall be cal­led holinesse, the uncleane shall not passe over it. See

Isai. 18.3. All ye inhabitants of the world see, when he lifteth up an ensigne on the Mountaines, and when he bloweth a trumpet heare ye.

Ver. 7. In that time shall the present be brought unto the Lord of hosts.

Note, that some, if not most, or all your Nation of the Jewes, doe wrest the true interpretation of these, and such like places as these, saying that this ensigne must be onely displayed to them, and that a trumpet (in a litterall sence) shall sound, to gather them (the Jewes) onely. But consider what the Lord saith, All the inha­bitants of the world, and dwellers upon the earth see ye, when he lift­eth up an ensigne. And by the blowing the trumpet, is plainly meant, the preaching of the Gospell, the offer of grace, the glad tidings of salvation preached and offered to all the inhabitants, and dwellers upon earth. Thus the Lord interpreteth in speaking to the Prophet.

Isai. 18.1. Cry aloud, lift up thy voice like a trumpet, that is [Page 25] to say, preach or declare my will to the people, so plainly as a trumpet is heard.

Note further, that when this ensigne, the true Messiah, the Lord Jesus Christ, was lifted up, (or openly preached) then in that time shall the present be brought to the Lord of hosts. This did plainly poynt out and shew, both the true Messiah, and the time of his coming.

And this was punctually and plainly fullfilled at the coming, and in and by Jesus Christ.

Isai. 35.1. The Wildernesse and the solitary place shall be glad for them, and the desart shall rejoyce and blossome as the rose, &c.

First, note, that by wildernesse, solitary and desert place, must be meant the Gentiles, which then were solitary in darknesse, and as cast out of Gods vineyard; God did then hide his loving counte­nance from them.

Secondly, Note, that to the Israelites God did then cause the light of his loving favour to be manifested to them in an eminent manner, above other Nations; and God calls Israell his vineyard, as Isai. 5.

Thirdly, Note, that God did here foretell, that the solitary Gentiles should rejoyce, and blossome, that is, bring forth fruite, as the rose, not as a bramble, or thorne, but as a sweete smelling rose.

Ver. 4. Say to them that are fearefull be strong, feare not, &c. for even your God will come, &c. he will come and save you.

As if God should say, you Gentiles that are now as a wilder­nesse, and therefore solitary, you that are now as a desert, not so husbanded as the Children of Israell, yet feare not, God will finde out a way, he will come and save you; this is further explained.

Ver. 5. The eyes of the blinde shall be opened, and the eares of the deafe shall be unstopped.

Ver. 6. For in the Wildernesse shall waters breake forth, and streames in the desert.

As if God should say, although you are not now able to see, nor heare of any comfort to you, conteined in my revealed will, yet the time shall come that such waters shall breake forth, yea streames of living waters, such as shall fully suffice to quench your thirst.

Ver. 6. The parched ground shall become a poole, that is to say, the Gentiles, who were then parched, for want of those lively [Page 26] dispensations that the Children of Israell then lived under.

Ver. 7. The habitation of Dragons shall be greene with reeds and rushes.

Ver. 8. And a way shall be there, and it shall be called the way of holinesse, the uncleane shall not passe over it.

First, Note, that God saith, a way shall there, which sheweth that at that present there was not such a way amongst the Gen­tiles.

Secondly, Note, that this had respect to spirituall good things, because God saith it shall be called, a way of holinesse.

This sheweth the calling of the Gentiles, their washing or clen­sing, the remission of sinnes and acceptance, therefore its said.

Ver. 10. The ransomed of the Lord shall come to Sion, with songs, and everlasting joy shall be upon their heads, they shall obtaine joy and gladnesse, and sorrow and sighing and mourning shall fly away.

First, Note, that the way whereby God will doe this great worke must be by another, not by any worth in themselves, therefore they are called, the ransomed, or redeemed, of the Lord.

Secondly, Note, that the way or worke of the true Messiah should be to redeeme his people from the curses of the Law, from their sinnes, from death and hell; therefore it is said, ever­lasting joy shall be upon their heads; to this agreeth the prophesies of the Prophets.

Isai. 42.1. Behold my servant whom I uphold, my elect in whom my soule delighteth. I have put my Spirit upon him, he shall bring forth judgement to the Gentiles.

Ver. 3. A bruised reede shall he not breake, and the smoaking flax shall he not quench, he shall bring forth judgement unto truth.

First, This sheweth that this redeemer should be, the beloved of the Lord, shewed in these words, my elect in whom my soule de­lighteth.

Secondly, This sheweth that God would doe this great worke by one, which must needs be the promised seede, in whom not onely the Jewes (but also all Nations, all the Families of the earth) should be blessed, therefore here it is said, he shall bring forth judgement to the Gentiles, who are here compared to a bruised reed [...] and to smoaking flax.

Ver. 6. I the Lord have called thee in righteousnesse, and will hould thy hand, and will give thee for a Covenant of the people, for a light to the Gentiles.

First, Note, that this worke was to be done by one promised, not by many, noted in these words, I will give thee.

Secondly, This worke must be done by another a new Covenant; The promised seede must be a Covenant, or instead of a Cove­nant, on the Gentiles their behalfe.

Thirdly, Note, that this new Covenant is upon better tearmes; for first, it is freely promised without any conditions of desert, on mans part. And secondly, the curses of the Law are not an­nexed to this Covenant.

Fourthly, Note, that the Gentiles then sate in darknesse, and in the shadow of death, because it is said, He (that is the promised Messiah) is given for a Covenant, and for a light, to the Gentiles, that wanted both.

Ver. 7. To open the eyes of the blinde, to bring out the prisoners from the prison.

Ver. 8. I am the Lord, as if the Lord should say, nothing is too hard for mee, I have said it, it shall stand, who can hinder it?

Ver. 9. New things doe I declare, that is to say, such as neither Gentiles nor Jewes, were able to know before, therefore God saith, before they spring forth I tell you of them.

Ver. 10. Sing unto the Lord a new song, and his praise from the end of the earth; ye that goe downe to the Sea, and all that therein is, the Isles and the inhabitants thereof.

This sheweth the great cause, that all people should have, (for these gratious favours of God) to rejoyce.

Ver. 11. Let the Wildernesse and the Citties thereof rejoyce, let them shoute from the top of the Mountaines.

Ver. 16. I will bring the blinde by a way that they knew not, I will leade them in pathes that they have not knowne, I will make darknesse light, and crooked things streight before them, these things will I doe, and not forsake them.

Note, that by wildernesse, and by blinde, are meant the Gentiles, to whom God here houldeth out great comfort, as if he should say, although you Gentiles now are as a wildernesse, or as blinde men yet the time shall come that I will instruct you, and leade you, I will make darknesse light, and crooked things streight, though at the present I hide my loving favour from you, yet I will not forsake you for ever.

Isai. 49.6. And he said, is it a light thing that thou shouldest [Page 28] be my servant, to raise up the Tribes of Jacob, and to restore the pre­served of Israell. I will give thee also, for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth.

First, Note, that Israell were fallen, and justly subject to the curses of the Law, they had broken their Covenant, therefore this promised seede, this true Messiah, was promised to restore and raise up the Children of Israell; their falling, or casting off being likewise plainely foreshewed.

Secondly, Note, that this promised blessed seede should also be a light to the Gentiles, that sate then, in a state of darknesse, and the shadow of death, therefore both Jew and Gentile should a­like, (by the Messiah) be saved; which is plain [...]ly shewed in these words, also that thou maist be my salvation to the ends of the earth.

Thirdly, Note, that the salvation, both of Jew and Gentiles is not from any cause in themselves, it ariseth from Gods free boun­tie, and grace, in giving salvation, in and by this promised seede, noted in these words, that thou maist be my salvation.

This is that promised blessing to Adam, that should breake the serpents head, this is the blessing promised to Abraham, Isack, and Jacob, that branch out of the roote of Jesse, to this give all the Pro­phets witnesse; this is the fullfilling of that blessed promise.

Hosea 13.14. O death I will be thy death, O grave I will be thy destruction; repentance is hid from my eyes.

Because it is so hard a matter to perswade the Jewes, that God did entend to shew favour to the Gentiles, therefore I shall pro­ceede further.

Isai 49.8. I will give thee for a Covenant of the people, to cause to inherite the desolate heritages.

Ver. 9. That thou mayest say to the prisoners goe forth, to them that are in darknesse shew your selves.

Ver. 10. They shall not hunger nor thirst, for he that hath mer­cie on them shall leade them.

Ver. 11. Behold these shall come from farre, and loe these from the North, and from the West, and these from the Land of Sinim.

Ver. 13. The Children that thou shalt have after thou hast lost the other shall say againe in thy eares, the place is too strait for mee, give place that I may dwell.

Ver. 21. Then shalt thou say in thy heart, who hath begotten mee ch [...]s [...], seeing I have lost my Children, and am desolate, a Captive.

These are the thoughts, and inquiries of the children of Israell now in their scattered, and captivated condition; they wonder that God should shew favour to the Gentiles, and accept them to his service; therefore observe how the Lord by the Prophet answereth them.

Ver. 22. Thus saith the Lord, behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sonnes in their armes, and thy daughters shall be carried on their shoulders.

Note, that by Gods lifting up his hand, and setting up his stan­dard to the Gentiles, is meant, that by the preaching of the Gospell (the remission of sinnes, the joyfull tidings of Salvation, in and by this promised seede, this true Messiah, the Lord Jesus Christ) The Gentiles shall willingly come, and embrace or receive the truth, and shall with all the strength and abilities they have, both re­ceive and maintaine the true worship of God; for

This is far from the mistake of the Jewes, who give this follow­ing interpretation of these words, namely, that there shall come a time when the Gentiles shall bring backe the Jewes, out of their dispersions to Jerusalem, in their armes, and on their shoulders, in a litterall sence. By the same argument they may say, that Kings shall nurce their Children in a litterall sence, or that when David saith, that God loveth the gates of Sion best, that then David meaneth that God loveth the stones and timber, (in a litterall sence) best. Or when God saith, Isai. 51.5. My Armes shall judge the people, they understand this in a litterall sence; by the same argument, whereas the true meaning is, that God by his great almightie power (implyed by his armes) shall cause judge­ment to be executed. So reade

Jeremiah 3.14. I will take you one of a Citie, and two of a tribe or family (that is to say, a few in comparison of the multitude,) and bring you to Sion; by Sion here is not meant, the Mount Sion in a litterall sence, but heare Sion, this word is used to set forth the place where Gods true worship is, or where God would be truely worshipped. The like is often used when the name Jerusa­lem is put to signifie the place of Gods worship, and the Israel of God, is (put, or) used, signifying all the true worshippers of God both Jewes ond Gentiles. So

Isai. 52.10. The Lord hath made bare his holy arme.

Here wee are not to understand an arme in a litterall sence; but the true spirituall meaning is, that God hath shewed, declared or made manifest his mightie power.

Doubtlesse, I beleeve it is a great hinderance, to you that are Jewes in the understanding the holy Scriptures, for that in such places as poynt out the true Messiah, or doth hold out gratious promises, spirituall comfort to the Gentiles, there usually you that are Jewes doe seeke to darken, to evade, to avoide, the true spirituall meaning of such places, either by applying the meaning of the words to be understood in a litterall sence, when spirituall, or to be meant of the Jewes onely, when the true meaning is other­wise, or by saying that the words in our translations are not right­ly translated, or some such way you Jewes doe seeke, to evade, and avoide, or turne away true spirituall comfort, from any Na­tion, but your owne selves onely. The Lord in mercie give to you, more humble, and charitable hearts.

Isai 51.5. My salvation is gone forth, and mine armes shall judge the people; the Isles shall waite upon mee, and on my arme shall they trust.

First, Note, that by the people here is shewed other Nations dif­fering from the Jewes; and note, that this is further made plaine, by the Isles waiting for God; for it is observable, that at that time, wee know not that there was any Island upon earth peopled by Jewes.

Secondly, Therefore God here foresheweth that the most re­mote (and places as seperated) of the Gentiles, should waite on him, that is to say, they (the Isles of the Gentiles) should be sub­ject, and obedient to his commandements. And by their trusting (or resting) on the arme of God, is foreshewed, their true and ef­fectuall faith, in beleeving, and adhering to the promises of the true God onely.

Ver. 11. Therefore the redeemed of the Lord shall come with joy, singing, everlasting joy shall be upon their heads.

Isai. 52.10. All the ends of the earth, shall see the salvation of God.

Note, that this sheweth that the Lord entended that the Gen­tiles, all Nations, shall see the glorious riches of Gods grace, his salvation to the furthest, to the remotest places, to the ends of the earth; This is that promise repeated, renewed, made to Adam, [Page 31] to Noah, to Abram, Isack and Jacob, to the Prophets, and was fullfilled at, and by the coming of Jesus Christ.

Isai. 53. The whole Chapter doth plainely and lively declare, and shew, the birth, the life, the Acts, the death of Jesus Christ, which was so plainely, truely, and punctually verefied, at the coming of Jesus Christ, that except you Jewes will shut your eyes, and harden your hearts, you cannot but must acknowledge, Jesus Christ to be the true Messiah.

Isai. 54.1. Sing O barren, thou that diddest not beare, breake forth into singing, for the Children of the desolate, are more then the Chil­dren of the Married wife, saith the Lord.

Note, that by barren, and desolate, here is meant the Gentiles, and by the Marred wife was meant the Jewes; as in

Jeremiah 3.14. Turne O backsliding Children, saith the Lord, for I am married unto you.

Isai. 54.3. For thou shalt breake forth on the right hand and on the left, and thy seede shall inherite the Gentiles, and make the deso­late Citties to be inhabited.

Ver. 4. Feare not, fort thou shalt not be ashamed, neither be thou confounded, for thou shalt not be put to shame, and shalt not remember the reproach of thy widdowhood any more.

Ver. 5. For thy maker is thy husband (the Lord of hosts is his name) and thy redeemer the holy one of Israell.

Ver. 6. For the Lord hath called thee as a woman forsaken, and grieved in spirit, and a wife of youth, when thou wast forsaken, re­fused, saith thy God.

Ver. 7. For a small moment have I forsaken thee, but with great mercie will I gather thee.

Ver. 8. In a little wrath I hid my face from thee, but with ever­lasting kindnesse, will I have mercie on thee.

Wee noted from the first verse, that the Lord here, did fore­shew that he would be gratious to the barren Gentiles, so the Prophet goeth on in the following verses, to Comfort the Gen­tiles, shewing that although for a season God had forsaken, refu­sed, and seemingly divorced them from him, yet God doth here speake comfortably to them, putting them in minde, that he was their maker, ver. 5. and therefore would regard the worke of his owne hands.

And yet further goeth on to administer comfort, by t [...]lling the [Page 32] Gentiles that although at that present they were like a wife divor­ced, refused, or like one that was a widdow, yet the Lord discovers one bright beame of his favour to them, telling them that their maker was still their husband, although he seemed for ever to have forsaken them; which is noted ver. 5. in these words, The God of the whole earth shall he be called; As if God should say, although the Jewes conceive (and the Gentiles beleeve it) that I onely re­gard the Jewes, yet there is a mistake in it, for I am (and will fur­ther make it knowne that I am) the God of (and have respect to) both Jewes and Gentiles, therefore God saith, ver. 5. that he will be called the God of the whole earth, that is to say, both of the Jew, and Gentile.

Ver. 9. For this (is as) the waters of Noah, for as I have sworne that the waters of Noah should no more goe over the earth, so have I sworne.

As if God should say, remember that in, and before, and after the dayes of Noah, I might justly have forsaken and destroyed, all mankinde, yet I promised to deale more mercifully, I would not destroy the world by water; even so is thy condition: thus the Lord goeth on forward in the 10, 11, 12, 13, 14, 15, 16, 17 verses, to comfort and refresh, the afflicted, and disconsolate e­state of his servants.

Isai. 55.1. Hoe every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buie wine, and milke, without money, and without price.

As if God should say, let neither Jew insult nor presume, not let not the Gentiles despaire, for although they have no worth, nor excellencie in them, for both the Jewes have sinned, and bro­ken their Covenant, and the Gentiles have sinned, and provoked mee to cast them both off, and to forsake them, yet I am Gracious, therefore let every one of what Nation soever that thirsteth after mee, let him come to the waters, and buie, wine and milke, without money, and without price: expressed thus, every one that thirsteth come.

Note, this mercie here promised, doth not depend upon any worth or desert on mans part, but upon the free grace of God.

Ver. 4. Behould I have given him for a witnesse, a leader and commander to the people.

Ver. 5. Behould thou shalt call a Nation that thou knowest not, [Page 33] and Nations that knew not thee shall run unto thee, because of the Lord thy God, &c.

First, This sheweth one promised seede to be given for a lea­der, and commander; this is that commander spoken off by Moses.

Deut. 18.15. The Lord thy God, will raise up a Prophet unto thee, from the middest of thy brethren, like unto mee, unto him shall ye hearken: the same (in effect) is repeated, ver. 18, 19.

Note, that by these words, like unto mee, is shewed that as Mo­ses did by Gods direction, bring the people out of their Egyptian bondage, and instruct the people, what was pleasing to God. So did the promised seede (the true Messiah, the Lord Jesus Christ) deliver the Jew and Gentile from the Curses of the Law, from hell, and everlasting death, and revealed to them this secret which was before hid, namely, the forgivenesse of sinnes; thus did no other Prophet from Moses time, to the coming of Jesus Christ, and to him gave all the Prophets witnesse, and in him all the prophesies were fullfilled, and neither before nor after Jesus Christ, did or durst, or could any other, Come in such a way as he came; This is that Leader spoken of, Isai. 55.4.

Secondly, Note, that God here ver. 5. promised or foreshew­ed, the conversion of the Gentile Nations; in these words, Thou shalt call a Nation that thou knowest not; that is to say, that God did not seeme to owne or know, or take notice of; this is further confirmed, in these words, And Nations, that knew not thee shall run unto thee; that is to say, when God should by the preaching of the Gospell (the remission of sinnes, the glad tidings of salva­tion) call to the Gentiles (that then knew not God) these should gladly goe, they should run (willingly) unto the Lord their God; which sheweth their free and unfeined conversion.

Isai. 60.3. And the Gentiles shall come to thy light, and Kings to the brightnesse of thy rising.

Ver. 4. Thy sonnes shall come from farre.

Ver. 5. Then shalt thou see and flow together, and thy heart shall feare and be enlarged; because of the aboundance of the sea shall be converted unto thee, and the forces of the Gentiles shall be converted unto thee.

First, God doth here shew that the Gentiles should come wil­lingly, which is shewed in this word, come; they are not drawne, to embrace the true God, which is plainely held out in these [Page 34] words, shall come to thy light, that light which was then the light of the Israelites, should be the light of the Gentiles, to which the Gentiles should come, which was no other but to the true know­ledge of God, and of his will conteined in the Scriptures; so Da­vid interpreteth the word light; Psal. 119.105. Thy word is a light to mee, &c.

Secondly, And by these words, Thy sonnes shall come from far; This sheweth the true conversion of the Gentiles, who then were far distant from the Jewes, in severall respects.

Thirdly, By these words, Then shalt thou see, and flow together; is shewed that the Jew and Gentile shall be joyned together, in the true worship of God, even as waters that flow together, are mixed: which the Jewes seeing, their hearts shall feare, and (yet) be inlarged, because of the aboundance of the sea shall be conver­ted to thee.

Note, that by, the aboundance of the sea, is held out, that some of all Nations, for the sea differeth from all rivers, it is a mixture of all waters: by these words, shall be converted to thee, is shewed that they shall be brought willingly to worship the true God.

This is further explained in these words, The forces of the Gen­tiles shall come unto thee.

Ver. 6. All they of Sheba shall come unto thee: This place She­ba was not inhabited by the Jewes; here note that it is said, all they of Sheba, not some few scattered Jewes, as the Jewes doe (either wilfully or ignorantly) affirme, both of this and many other places.

Ver. 7. All the flocks of Kedar shall be gathered together to thee, &c. They shall come up with acceptance on my Altar, and I will glorifie the house of my Glory.

Note, that they shall not come, as some (ignorantly doe af­firme) as servants to the Jewes, to bring the men and women in their armes, literally. But they shall come up to worship God, and so as God will receive them gratiously they shall come up (saith God) with acceptance on my Altar; and they shall shew forth the praises of the Lord; which signifieth their unfeined and true worship, of the true and everliving God.

Ver. 8. Who are these that fly as a cloude to the windows?

By these words, as a cloude, is shewed the abundant accesse of the Gentiles; by these words, to the windows, is shewed their com­ing [Page 35] to the true light, to the revealed word, the will of God, which doth as thorough the windowes, conveigh light into the soule of man.

Ver. 9. Surely the Isles shall waite for mee, &c. to bring thy sonnes from far, their silver and their gould with them, unto the name of the Lord thy God.

Note, by these words, their silver and their gould with them, is shewed that they shall come unfeinedly, acceptably, with all their heart; for it is not said they shall bring brasse, or iron, the refuse, but silver and gould, the best, and cheife of their affections. And note that this is not offered to a false God, but unto the name of the Lord.

Ver. 10. And the sonnes of strangers shall build thy walls; this sheweth that the Gentiles (which then were strangers) should be admitted to joyne with the Jewes in doeing Gods worke.

Note, that in those dayes, it was not lawfull for strangers to build; as

Esra 4.2. Then they came to the cheife of the Fathers and said, let us build with you, &c. But Zorobabell, and Joshua, and the rest, said unto them, ye have nothing to doe with us to build an house unto our God, but we our selves will build together.

Note, that in as much as God saith, that the sonnes of strangers should be admitted to build, (that is to helpe forward in the worke and service of the Lord) this sheweth that the state and forme of the Church visible, should be new formed of Jewes and Gen­tiles: as God promised that he would make new heavens, and a new earth, Isai. 65.17. and a new Covenant, on new and bet­ter conditions; yea so far should this latter exceede the former, that the former should be forgotten, and not be mentioned, nor come to minde. In this latter state of the Church, it should be composed both of Jewes and Gentiles: according to that promise and prophesie, Gen. 9.27. God shall perswade Japheth to dwell in the tents of Shem; and according to the promise made to Abra­ham, Isack, and Jacob, Gen. 9. and 19. and 22. that in their seede all the Nations of the earth should be blessed; this is that branch that should spring, or grow out of the Roote of Jesse; this is that ensigne lifted up to all Nations; this, this is he, even that Shilo, to whom the Gathering of the people should be; this is he that was given for a Covenant of the people (or Nations) for a light to the people; [Page 36] this is that promised Messiah, spoken of by Daniell, that should be slaine, or cut off, Dan. 9.26. Isai. 53. This is he by whose stripes wee are healed, who was wounded for our trespasses, Isai. 53. This is he by whose meanes, the sonnes of strangers, shall build together with the Jewes.

Ver. 11. Therefore thy Gates shall be open continually, they shall not be shutt day nor night, that (they) may bring unto thee, the for­ces of the Gentiles.

This sheweth, that the Partition wall between Jew and Gentile shall be broken downe, and that God would bring, or cause the Gentiles to come, and embrace, and submit unto, the true worship of God.

Ver. 16. Thou shalt also suck the milke of the Gentiles; compare this with Isai. 66.10, 11. This plainly sheweth, that the same precious word, promises and dispensations of God, whereby the Gentiles should be nourished, should be the comfort, and nourish­ment of the Jewes. And doth further shew the falling away of the Jewes from the truth for a time, and their restoring to the light and truth afterwards.

Ver. 16. And thou shalt know that I the Lord, am thy Saviour, and Redeemer. This houlds out that this way of redemption should be such as then they knew not (for their former Covenant they had broken) and this should be by a new Covenant.

Isai. 65.1. I am found of them that asked not for mee, I am found of them that sought mee not, I said behould mee, behould mee, to a Nation that was not called by my Name.

Ver. 2. All the day long have I spread out my hands, unto a re­bellious people, which walketh in away that is not good, after their own thoughts. Ver. 3. A people that provoketh mee to anger continually.

First, Note that by those that sought not God, must needs be the Gentiles, for here God puts a cleare difference between the Jewes and them, as may plainely be noted in the 2 & 3 verses. Secondly, Note, that God speaketh of the Gentiles, that he was found of them that sought not God; that is to say, whereas the Gentiles had lost the manifestation of Gods gracious presence, yet God knowing his own gracious purpose, not for ever to cast off the Gentiles, he declareth that he would be found, that is to say, he would shew to the Gentiles his favourable countenance. Thirdly, Note, that God poynteth out the preaching of the Gospell, the Glad-tidings [Page 37] of salvation, to the Gentiles in these words, I said, behould mee, behould mee, to a Nation that was not called by my name. Fourthly, Note, here is a cleare difference to distinguish, the Jewes from the Gentiles, in these words, to a Nation that was not called by the name of God; it is not said to a person, but to a Nation.

Ver. 5. This is further explained ver. 5. Which say, stand by thy selfe, come not neare mee, for I am holier then thou.

Note that this was both the speech and practice of the Jewes, to be lifted up with pride, so that they despised other people, therefore in the following words, God saith that, these are a smoake in my nose, a fire that burneth all the day.

Ver. 17. For behould I create new heavens, and a new earth.

This (I conceive) sheweth the alteration of the state and lati­tude of the Church, under the dayes of the Gospell, which is fur­ther explained, Ver. 25. The wolfe and the lambe shall feed together.

Doth not this shew, that Gods purpose was to reconcile the difference between the Jew and the Gentile?

Isai. 66.10. Rejoyce ye with Jerusalem, all ye that love her, be glad with her.

Note, that Jerusalem here signifieth all the true worshippers.

Ver. 11. That ye may suck and be satisfied with the brests of her consolation. (I beleeve that) this doth invite the Gentiles, to imbrace and long after those precious lawes, ordinances, and promises, con­tained in the Scriptures; which the Church of God then enjoyed and kept. By these words, with Jerusalem, doe plainly shew that this is spoken to, and of a people, that at that present were not in fellowship, and communion with the Church of God; and by these words, that ye may suck, is further shewed, that then they did not suck, the brests of her consolation: and by these words, suck, and be satisfied, is plainely shewed, that the persons invited, (which must be the Gentiles) should have the full, the same, and all the comfort that the Jewes had, even to satisfaction: this is further explained in the next verse.

Ver. 12. For thus saith the Lord, I will extend peace to her like a river, and the Glory of the Gentiles, li [...]e a flowing streame; ye shall be borne upon her sides, and dandled on her knees.

Note, that the Gentiles had no true Glory, further then they were made partakers of, the precious promises of the blessed God, to reconcile them, and to call them to the light, and to unite them to the true Church.

Note, that by being dandled on the knees of the true worshippers, sheweth that the (those) precious promises of God, and those manifestations of his favour, received by the beleeving Jewes, should be such as should comfort, and delight the Gentiles, in the latter dayes; for the words dandled, are a metaphor used, repre­senting the love and affection, between a Mother, or a loving Nurce and a Childe. The same in effect is expressed

Isai. 60.3, 4. The Gentiles shall come to thy light, thy sonnes shall come from far, (that is to say) from forreine Nations, such as are not now so neare as to have fellowship in the worship of the true God.

Note, that by sonnes is shewed, that they should be the Children (and not strangers) to the true Church; shewed further in the 6 & 7 verses following, in these words, They shall come with ac­ceptance, they shall shew forth the praises of the Lord.

And least the Jewes, should wrest, and mis-interpret that place, Isai. 66.11. where it is said, That the Gentiles should sucke, and be satisfied with the brests of consolation whereby the Jewes were nourished; therefore it is said reciprocally, that the Jewes should sucke the milke of the Gentiles: Isai. 60.16. Thou shalt sucke the milke of the Gentiles; that is to say, thou the Jew when thou shalt be converted from thine obstinacie, and shalt acknowledge thine error, in not imbracing that forgivenesse of sinnes, (the pretious promises of God made unto the Gentiles, in and by Jesus Christ) yet in the latter dayes thou shalt suck (that is receive) and be sa­tisfied, and nourished by the same faith, that the Gentiles are nou­rished by; for by milke is here meant, the true comfort contained in the word of God; and note

Isa. 66.18. I will gather all Nations and tongues, and they shall come and see my glory.

Ver. 19. I will set a signe among them, and I will send those that escape of them, unto the Nations, to Tarshis Pull, and Lud, to Tu­ball and Javan, to the Isles a far off, that have not heard of my fame, and they shall declare my glory among the Gentiles.

Note, that this signe must needs be the Lord Jesus Christ (that promised seede in whom all the Nations of the earth should be blessed) for so the Lord by the Prophet often speaketh, that as a signe, or an ensigne he should be lifted up to the Gentiles.

Note, why should God manifest his Glory and shew himselfe [Page 39] to these Gentile Nations, was it not because God did in his appoyn­ted time entend to shew his loving favour to the Gentile Nations, and as God had shewed his Glory unto the Children of Israell, so God here foreshewed that he would unvaile himselfe, and shew the brightnesse, the glorious excellencie, his loving favour to the Gentiles. Therefore it is, that God so often inviteth the Gen­tiles (under the similitudes of barren, of desolate, of forsaken of wildernesse, of widdowhood,) to rejoyce, to breake forth into singing, to shoute for joy, because the Lord would declare his Glory among, (and shew his loving favour to) the Gentiles. This is noted in this 19 ver. and the Gentiles should answer by the fruites thereof, they should shew forth the praises of the Lord.

Ver. 20. And they shall bring all your brethren for an offering, unto the Lord, for an offering out of all Nations.

Note, here it is said, they shall bring, that is to say, these forrein Nations, such of them, as seeing the ensigne.

Isai. 18.3. Then O all ye inhabitants of the earth see ye, when he lifteth up an ensigne. Note, that this ensigne is the promised seede in whom all the Nations of the earth, yea all the Families of the earth, should be blessed. Then when the Trumpet is blowne, that is, when the Gospell (the glad and joyfull tidings of our salvati­on) is preached, when the sound thereof is heard, then in that day, they (that is to say) these forrein Nations, (described under the names of) Tarshis, Pull, Lud, Tuball, Javan, and the Isles a far of) shall be brought a present to the Lord.

Isai. 18.7. shewed in other words to the same effect; In that day shall the present be brought to the Lord of hosts, of a people scat­tered, and peeled, from a people terrible from the beginning hitherto, to the place of the name of the Lord. And they shall bring all your brethren. Note that by brethren is held out, that there shall be one God, and one Church Catholike, of Jewes and Gentiles; for al­though the Jewes conceived that they onely were the people of God, and that none before Abraham, nor none after, but them­selves should be accepted, although they the Jewes, might consi­der that they had often and grievously offended God, as is noted Isai. 66.17 and in other places.

Isai. 18.8. The Lord saith, I know their thoughts, and their works, (note the words next following) I will gather all Nations, and tongues, and they shall come and see my Glory.

Note, that the Jewes speake all one tongue or language, there­fore the Lord puts a cleare difference, and sheweth for the com­fort of the Gentile Nations, that men of other Nations, of all Lan­guages, shall see the glory of God, to their comfort they shall come as brethren; as is noted ver. 20. they shall come. They, that is to say, these forrein Nations, all Nations, and languages shall come, (not as strangers) but being brethren.

And yet further to comfort these forrein Nations, God saith in this 20 ver.

Ver. 20. They shall come being brethren, as the Children of Is­raell, bring an offering in a cleane vessell, into the house of the Lord.

Note, that by the comparison, in these words, as the Children of Israell, sheweth, that it was not meant of the Children of Is­raell, but of those forrein Nations, and yet the Lord to make this mercie more cleare to the Gentiles (that then sate in darknesse, in the valley, and shadow of death) yea to make it to appeare, that God entended to shew favour to the Gentile Nations.

Isai. 66.21. God saith in the next ver. 21. And I will take of them for Preists, and Levites saith the Lord.

Note here that to take of forrein Nations to be Preists, and Levites, cannot stand with the willfull interpretation, of some Jewes, who would apply all such promises unto themselves onely. For note that the Proselytes could not be Preists and Levites.

But these words, to take of them for Preists and Levites, sheweth two things.

First, That these forrein Nations, by the blessing promised, in the promised seede,Zach 6.14. that branch springing from the tribe of Juda, from the roote of Jesse, being the father of David; that branch being the promised seede the Lord Jesus Christ, by and in whome all the prophesies of the Prophets were fullfilled, and in whome, all the types, shadowes, and prophesies, touching the promised seede were accomplished and ended. By hi [...] the Partition wall be­tween the Jew, and Gentile, was broken downe, and a way made to and for the Gentiles, to enter into the house, the Sanctuary, the worship and service of God; to this the Prophets witnesse.

Isai. 60.10. And the sonnes of strangers shall build thy walls.

Ver. 11. Therefore thy Gates shall be open continually, they shall not be shutt day nor night: note, that it followeth in the next verse.

Isai. 66.22. For as the New Heaven, and the New Earth, that I will make, shall remaine before mee, so &c.

Note, that by new heavens, and new earth, is shewed that the estate of the visible Church under the Gospell, at the coming of the promised Messiah (the Lord Jesus Christ) should be as it were new formed, for Jew and Gentile then should become one, and the Covenant, and the condition thereof altered and changed, and the Preisthood changed, for if wee consider the next to Isai. 60 10.

Isai. 60.11. Where the same matter is spoken of, namely, that strangers should be admitted in the service of God to build toge­ther with the Jewes.

First, Note, that therefore it is said, thy Gates shall be open con­tinually.

Secondly, Note, that then the gates were shutt, the Gentiles were not admitted; and comparing this Isai. 66.21, 22 where God admitts, an offering, out of all Nations, and God will take some of all Nations for Preists, and Levites, which under that present forme of the Church was unlawfull.

To this purpose, ver. 23. All flesh shall come to worship.

If therefore wee weigh and compare Scripture with Scripture (I beleeve) that it will plainely appeare, that by new heavens, be­fore spoken of, is meant the visible estate of the Church under the Gospell in spirituall matters.

And by new earth, may possibly be meant the persons concer­ned, namely, some of all Nations; for in both these respects the condition and state of the Church under the Gospell is changed, and the Covenant is new, and in all respects, this latter estate is better then the former. And

First, Note, that by rhese words, shall remaine, is shewed that this new forme, was to be more excellent, more durable, it should remaine, it should be stedfast, and unmooveable. And

Secondly, Note. It sheweth likewise that the then present estate of the Church should vanish, should be changed, should not re­maine.

Thirdly, And by the former words in 21 ver. I will take of them for Preists and Levites, is plainely shewed that the Preisthood should be changed, which was verefied and fullfilled at the com­ing of Jesus Christ.

And in both these respects, namely, by new heavens, and new earth, and likewise by the taking strangers for to be Preists, and [Page 42] Levites, is shewed, that Moses Ceremoniall Law should vanish, because God saith, this (estate) should be new, and should remaine.

Ver. 23. All flesh shall come to worship before mee, saith the Lord.

Jeremiah 3.14. Turne O backsliding children, for I am married to you saith the Lord; and I will take you one of a Cittie, and two of a Tribe, or Family, and bring you to Sion. Hence note,

First, That Israell is not those that the Prophet so often in­vites to rejoyce, under the names of barren, of wildernesse, of wid­dows; for here the Lord calls them Children, though backsliding, and not either widdow, or forsaken; for God here saith, hee was married to them.

Secondly, Note, that not all Israell should be effectually cal­led, but a few, in regard of the multitude, one of a Cittie, two of a Family.

Ver. 16. And it shall come to passe in those dayes saith the Lord, they shall say no more, the Arke of the Covenant of the Lord, neither shall it come to minde, neither shall they remember it, neither shall they visit it.

Note, why should they not say, the Arke of the Covenant, (or containing the Covenant?

Answ. First, because they had broken the Covenant, which Covenant (I conceive) was conteined in the Arke, therefore upon that foundation, it should not be named, nor come to minde.

Secondly, Because the glory and beautie of the new Covenant, should so farre exceede the Covenant conteined in the Arke, that the Arke, nor Covenant in the Arke should not come to minde, nor be visited.

Jeremiah 31.31. Behould the dayes come saith the Lord, that I will make a new Covenant with the house of Israell.

Ver. 32. Not according to the Covenant, which I made with their Fathers, &c. which my Covenant they brake; For I will forgive their iniquities.

Note, that this new Covenant, is the Messiah, the Lord Jesus Christ, in whome all the Nations should be blessed; as

Isai. 42.6. I the Lord have called thee, and will give thee for a Covenant of the people, for a light of the Gentiles.

Ver. 7. To open the eyes of the blinde, and them that sit in dark­nesse.

Jeremiah 3.17. At that time they shall call Jerusalem, the [Page 43] praise of the whole earth, and all the Nations shall be gathered unto it, to the Name of the Lord.

Note here that by Jerusalem is to be understood the place where Gods worship is, and note that the Nations, shall be true worship­pers, for they shall be gathered to the name of the Lord, which is further shewed in the following words.

Ver. 17. Neither shall they walke any more, after the imagina­tion of their evill heart.

Note, that by these words, they walke, is meant the Nations, for they are they, that are the next before spoken off.

Ezekiell 16.60. Neverthelesse, I will remember my Covenant with thee in the dayes of thy youth, and I will establish unto thee, an everlasting Covenant. Ver. 61. But not by thy Covenant.

First, Note, that the Lord saith, ver. 59. the Jewes had despised the oath, by breaking their Covenant.

Secondly, Note, that another, a new Covenant is promised, in these words, an everlasting Covenant; which also shewed the for­mer was not everlasting.

Thirdly, The Lord to shew that this mercie (in making or e­stablishing an everlasting Covenant) should be upon better tearmes, on better conditions it should be by and of Gods free grace, not on condition of their works, therefore to make them see their own evills and be ashamed, the Lord doth unite together with them Sodome, and Samaria, 55, 56 verses, and call them her sisters: and further puts the Jewes in minde of their pride of heart thus, ver. 56. Thy sister Sodome was not mentioned in thy mouth in the day of thy pride.

Jeremiah 16.19. The Gentiles shall come unto thee from the ends of the earth, and shall say surely our fathers have inherited lies, va­nitie, and things wherein there is no profit.

Ver. 21. Therefore (saith the Lord) behould I will this once cause them to know, I will cause them to know my hand, and my might, and they shall know that my name is the Lord.

First, Note, that these words, The Gentiles shall come from the ends of the earth, doe shew that this precious promise is made to the Gentiles.

Secondly, Note, that the Gentiles shall come willingly, they are not said to be drawne, but thus, they shall come to acknowledge God to be the true God.

Thirdly, And they shall see and repent of their former evills, and false worship, noted in these words, and shall say, surely our fathers have inherited lies, and shall be ashamed of their former ignorance, noted in these words, things wherein there is no pro­fit.

Fourthly, Note the gracious favour, and aboundant mercie of God towards the Gentiles, in forgiving their sinnes, and recei­ving them to mercie, noted in these words, I will cause them to know my Name, and my hand, and they (also) shall know that I am the Lord, aboundant in mercie.

Note, that these words, know the hand &c. the might, the Name of the Lord, doth hould out, that they shall unfeinedly be conver­ted, and heartily love, feare, reverence, and submit unto, the true and blessed God, for so the words, know the Lord, are interpre­ted, Exod. 5.2.

Exod. 5.2. And Pharaoh said, who is the Lord, that I should obey his voyce, to let Israell goe, I know not the Lord, neither will I let Israell goe.

Note, that by not knowing the Lord, is implyed, the not loving, not fearing, not submitting to, not beleeving in the true God, there­fore when the Lord saith that the Gentiles shall know, the might, the hand, the Name of the Lord, it is all one as if he should say, they shall submit to, they shall love, reverence, and beleeve in God; this matter was in Gods decree fully determined, for the words are twice repeated, they shall know, they shall know.

Hosea 1.10. And it shall come to passe, in the place where it was said unto them, ye are not my people, there it shall be said unto them, ye are the sonnes of the living God.

Note, that this place holdeth out that Gods purpose was, to re­ceive the Gentiles into his favour, and to adopt them, not to be ser­vants, but sonnes of the living God; note, that both the place and persons are noted.

Joell 2.23. And it shall come to passe, that whosoever shall call upon the Name of the Lord shall be saved.

Note, that here, God sheweth that not onely amongst the Jewes, but in every place, God will not onely heare prayers, but also men shall be saved with the same salvation that the Jewes should be saved with; for here is no difference made.

Micah 4.2. And many Nations shall come and say, come and let us goe up to the Mountaine of the Lord, to the house of the God of Jacob, and he will teach us his wayes, and wee will walke in his pathes.

Zephany 3.8, 9, 10. In the 8th verse, God threatneth to punish all Nations.

Vers. 9. Then will I turne to a people of a pure language, that they may all call upon the name of the Lord, to serve him with one consent.

Ver. 10. For from the River of Ethiopia, my supplications.

Note, that from these words, Then will I turne to a people, is held out that in any Nation where God giveth grace, God will turne in mercy to them, and give them grace with one consent or shoul­der to serve him.

Note, that by these words, all call, and with one consent, is shewed that the difference between Jew and Gentile should be so taken away and reconciled, that in all Nations (whose hearts were purified by faith) they should have libertie, and gratiously be ac­cepted, to serve him in one. And houldeth out the benefit that should come by the promised seede, that should breake the ser­pents head, in whom all the Nations, all the Families of the earth should be blessed.

This must needs be the promised Messiah, the Lord Jesus Christ, because none before him did fullfill the prophesies, nor none after him hath been.

Zacheriah 6.15. And they that are farre off, shall come and build in the Temple of the Lord.

Note, that it had been no new, or strange matter for the Nati­on of the Jewes to come, and build in the Temple of the Lord, but in this that God sheweth that those that then were farre off from being admitted, or accepted in that service; this ariseth from the free, and aboundant mercy of God.

Note, that by building in the Temple of the Lord, is shewed that the worke, the worship, and service of the true God, should be furthered, and strengthened.

Zacheriah 14.9. And the Lord shall be King over all the earth, and there shall be one Lord, and his Name one.

Note, that these words; the Lord shall be King over all the earth, doe shew that the true worship of the true God, shall be received [Page 46] and submitted to, by some of all Nations, for otherwise indeede and truth, the Lord was ever King over all the earth, but the Nati­ons did not know God, nor worship the true God in those times, God did hide his favourable countenance from other Nations, therefore they owned not God as King.

Note further, that there shall be one God, and his name one; this sheweth that God had fully decreede this matter, because it is twice repeated. So

Exod. 48.16. The like speech is used by old Jacob, let my name be named on the lads; by these words shewing that they should be surely united, and joyned to, and with the Children of Israell. So here when God sheweth that there should be one King, or Lord, and one name over all the earth, it sheweth that the partiti­on, between Jew and Gentile should be abolished, and that there should be one Church of the blessed God, containing both the Jew and Gentile.

To this give the Prophets witnesse, Genesis 18.18. All the Nations of the earth shall be blessed.

Isai. 2.2. The Mountaine of the Lords house shall be exalted, and all Nations shall flow unto it. Where note, that by the words, stow unto it, is shewed, the aboundant coming in of the Gentiles, for it is a meete similitude, taken from the waters that flow from the Sea, and mix themselves.

Micah 4.1. & Daniell 7.27. sheweth in effect the same thing.

Malachy 3.1. Behould I will send my Messenger, and he shall prepare the way before mee; This was fullfilled by John the Bap­tist, who did immediately precede the Lord Jesus Christ, and he did shew and witnesse that Jesus Christ was the true Messiah, in whom, all the Nations of the earth should be blessed, and the Na­tion of the Jewes did acknowledge and own John Baptist to be a true Prophet of the Lord: it followeth

Malachy 3.1. And the Lord whome ye seeke shall sodainely come into his Temple, even the Messenger of the Covenant, whome ye de­light in, he shall come saith the Lord of Hosts.

Note, that these words, the Messenger of the Covenant, doe shew another, a new Covenant, because the former they had broken.

Note, that these words, shall come, doe shew that he was not then come, therefore he is called the Messenger of the Covenant, shewing that he brought tidings (of another) of a new Covenant, [Page 47] and note that this was such a Covenant, as they delighted in, spo­ken of, Jere. 31.33.

Jeremiah 31, 31, 32, 33. But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord, &c.

Ver. 34. For I will forgive their iniquitie, and I will remember their sinne no more.

Note, that the former Covenant was dreadfull, because the Curses of the Law were annexed to it, therefore they had no such cause to delight in it.

Malachy 1.10. I have no pleasure in you saith the Lord of hosts, neither will I accept an offering at your hands, speaking to the Jews.

Ver. 11. For from the rising of the Sunne to the going downe thereof, my Name shall be great among the Gentiles, and in every place insence shall be offered unto my Name, and a pure offering; for my Name shall be great among the heathen, saith the Lord of hosts.

Note here that God to shew that he did entend to shew mercie to the Gentiles, he putteth a plaine difference between the Jew, and the Gentile for God saith in the former ver. 10. He had no pleasure in the Jewes, nor would he accept an offering at their hands.

Note that the Jewes were so elevated, and lift up with pride, that they esteemed of other people, to be utterly cast out of Gods favour, and that God would accept of no worship but amongst their Nation, and in their Country: Therefore the Lord to hum­ble them, doth shew the glimpse (one beame of the brightnesse) of his favour, to the Gentiles, telling them that they the Gentiles should be accepted, noted in these large, and gratious plaine tearmes, that in every place, from the rising of the Sunne, to the going downe thereof, incense should be offered to the Name of the Lord; and further saith it should be a pure offering; that is to say, it should be accepted, as an offering without blemish, cleane and sanctified in Gods sight; for

Note, that by these words, My Name shall be great amongst the heathen, or Gentiles, is shewed that the Gentiles should esteeme the Name of the Lord at a high price they should love, reverence, and serve the Lord, with all their hearts, and with the chiefe af­fections. And to shew that this is clearely meant of the Gentile Nations, God tells the Jewes in the next following twelfth verse, that they had prophaned it, that is, they had prophaned the Name, and offerings of the Lord; they too lightly, and meanely esteemed God favour to them.

Thus breifely I have laboured to shew, that God did entend to shew favour to the Gentiles, and that although God did for a time choose the Children of Israell, and seperate them from other Na­tions, and did manifest his favour to them, above other Nations, in many respects, yet God had a people or persons before Abra­ham, and that other people or persons in and after Abrahams time should be accepted and saved with the same salvation, that the po­steritie of Abraham were saved with.

Therefore why should you that are Jewes be so lift up, as to conceive that no other people, can be saved with the same salvati­on, wherewith you are saved, certainly it is of free mercie, and not of your deserts that you must be saved.

Jere. 18.1. And the same God that shewed mercie to your Nation, reserved that power, to shew mercie to others, even ac­cording to his own good will and pleasure, as the potter hath power over the clay. You have just cause to lay this to your hearts and to be humbled under the mightie hand of God, which hath now been stretched out in great displeasure for above fifteene hundreth yeares; of this the Prophets, and Jesus Christ did fore­tell.

Exod. 33.29. God saith, He will have mercie, on whome he will have mercie; and Jere. 18.1. to 11. even as a potter hath power, &c. Wee (many of us) that are beleevers in Jesus Christ, doe earnestly long for, and desire, the true good of your soules, and bodies, and wee doe continually and earnestly pray that God would be mercifull unto you, and take away the hardnesse of your hearts, and the vaile that is for a season spread over your eyes.

Now in the next place, I shall labour (as God shall assist and permit) to shew and evidently to proove that Jesus Christ (is al­ready come, and by your Nation Crucified) was, and is the pro­mised Messiah, the Saviour of all those that beleeve in him, both Jewes and Gentiles.

First, Touching the promise made to Adam, renewed to Noah, when God blessed Noah and his sonnes, Gen. 9.1.

And touching the promise made in, and to Abraham, and in his seede, Gen. 12.3. and Chap. 18.18. and 22.18. I have alrea­dy noted, and shewed, that this promised blessing, was a blessing promised in, and by a promised seede, in whome, not onely the posteritie of Abraham, but also all the Families of the earth should be blessed.

Secondly, That this seede proceeding from Abraham, was not meant of all Abraham his posteritie; for if so then Ismaell, Esau, and the rest of Abraham his Children should have been alike bles­sings, but not so, for God saith, In Isack shall thy seede be called; And Isack is not that seede, for God sceptated the same promise to Isack, and to Jacob after him. And Jacob prophesied,

Genesis 49.10. The scepter shall not depart from Juda, nor a Lawgiver from between his feete till Shilo come, and unto him shall the Gathering of the people be.

First, Note, that this promise hath respect unto one, not to ma­ny, which is shewed in these words, unto him shall; and by the name, Shilo, wee understand the Messiah.

Secondly, Note, that this prophesie, and promise had respect to some extraordinary blessing, that should come by this Shilo or Messiah.

Thirdly, Note, that by the scepter, wee doe understand govern­ment; now here it is prophesied, that the scepter should not depart from that Tribe till Shilo come.

Note likewise that the Government did continue in that Tribe, a long season after the time of David, and wee finde Records that some of Davids posteritie governed till Jesus Christ came. Yet if you that are Jewes should not acknowledge that

First, Yet you must needs acknowledge that in that Tribe the government did continue a long time after David his time.

Secondly, You must acknowledge that it is now long since the Government departed from that Tribe.

Thirdly, I demand, or request you to shew, where, and who, this Shilo is, and when Shilo did come, and when (and what) was the Gathering of the People or Nations to him.

Fourthly, Note, that this prophesie must needs be ended long since.

Fifthly, Note, that this prophesie must needs be fullfilled, in and at the coming of Jesus Christ; for it punctually agreed with him in all respects, and unto him was the Gathering of the people. And this agreeth with no other before, nor since.

Deut. 18.15. A Prophet the Lord will raise up unto thee, from the middest of thy brethren, like unto mee, unto him shall ye hearken.

Ver. 18. The Lord said, I will raise them up a Prophet, like un­to thee, and he shall speake unto them all that I command him.

First, Note, that this Prophet must needs be the Lord Jesus Christ, because from the dayes of Moses, no other arose like unto Moses, but Jesus Christ onely, neither before nor since.

Secondly, All the prophesies before by Moses, and by all the Prophets, did poynt out (and were fullfilled in, and) at the coming of Jesus Christ.

Thirdly, Consider the sad experience, that your Nation hath of the displeasure of God, against your whole Nation, as it was plainely foretold; so consider that it was for such a great sinne, as they had committed none so great.

Fourthly, Note, why they desired, that God would raise them up such a Prophet: this is noted in the next verse, Deut. 18.16. Be­cause the giving of the Law was so dreadfull, that they desi [...]ed God to appeare and speake to them in a more favovrable way, not so dreadfull; And God promised to raise them up a Prophet like to Moses, that might declare his good will to them. And at the coming of Jesus Christ this was fullfilled, for he came to them in a graci­ous manner, doeing them good, and healed their bodily diseases, and also proclaimed and shewed the forgivenesse of their sinnes, noted Jer. 31.31.34. These things as they were left on record by faithfull eye witnesses, so they have been kept safe and unalte­red. To the truth of this give all the Prophets witnesse.

Psal. 16.17. Thou wilt not leave my soule in grave, nor suffer Thy holy one to see corruption.

Note that David here doth not speake this concerning him­selfe for David was buried, and saw corruption. Therefore he speaketh of Jesus Christ, who saw no corruption, although he were put in the grave, for he rose from death to life, as by the testimony of many faithfull witnesses. And this could be spoken of no other man from the time of David to this day.

Isai. 9.6. For unto us a childe is borne, unto us a sonne is given, and the Government shall be upon his shoulder, and his name shall be called the mightie God, the everlasting Father, the Prince of peace.

I know that some of your Nation doe seeke to avoyde the true meaning of this place, by saying that this childe was borne in that age, or by saying that some words in this place are not rightly translated. But I pray you note the next ver. 7. Of the increase of his government and peace there shall be no end.

Note, that of the government of that Childe borne in that age, [Page 51] there was an end, in that age, and the Government of the house of David is ended in your sence.

But this place having respect to Jesus Christ, the whole place agreeth, and in him was fullfilled; but to proceed.

Note, that he is fitly called, the Prince of peace; shewing that he should be called the Sonne of God; see

Dan. 9.25. He is called Messiah the Prince; so it is noted fur­ther.

Dan. 7.14. That his kingdome is an everlasting kingdome; and he is said, to bring in everlasting righteousnesse.

Dan. 7.13. I saw in the night visions, and behould one like the sonne of man, came with clouds of heaven, and came to the Auncient of dayes, and they brought him neare before him.

Ver. 14. And there was given to him dominion, and a kingdome, and glory, that all people, and Nations, and languages, should serve him; his dominion is an everlasting dominion, which shall not passe away, and his kingdome shall not be destroyed.

First, Note, that he is said to be one: secondly, one like the sonne of man; So was Jesus Christ, he was borne of the virgin Mary, and so in regard of his humane nature was like the sonne of Man; and note that none other since Daniells dayes to whome this may be applyed.

Secondly, note, that he came to the Auncient of dayes; this sheweth that he differed from the Auncient of dayes.

Thirdly, Note, that an everlasting kingdome was given to him: this is he that should sit upon the throne of David for ever.

Fourthly, Note, that it is said ver. 14. that all people, and Na­tions and languages should serve him; fitly agreeing with the pro­mised Messiah, in whome all the Nations should be blessed

Fifthly, Note, that this was fullfilled at the coming of Jesus Christ, and by his resurrection and by no other; to this the Pro­phets witnesse.

Isai. 11.1. There shall come a rod out of the stem of Jesse, and a branch shall grow out of his roots.

Ver. 2. And the Spirit of the Lord shall rest upon him.

Ver. 3. He shall not judge after the sight of the eyes, neither re­proove after the hearing of the eares, but with righteousnesse shall he judge the poore, and he shall smite the earth with the rod of his mouth, and with the breath of his lips, shall he slay the wicked.

Ver. 5. Righteousnesse shall be the Girdle of his loynes.

First, Note, that this rod out of the stem of Jesse, must needs be one that should be, or proceede from that stock or kindred, which must needs be the promised Messiah, in whom all the Nations were blessed.

Secondly, Note, that this promised seede, or rod, must needs be after a wonderfull manner, for righteousnesse should be the Gir­dle of his loynes; the like was not said of any other before, nor after.

Thirdly, This was never fullfilled in, or by any other from that time, but in and by Jesus Christ this was punctually fullfilled. 7, 8, 9 verses shew that the great difference between Jew and Gentile shall be reconciled, held out by the amitie and agree­ment, between the cleane, and uncleane creatures, the Cow a cleane creature, the Beare uncleane, the Lambe cleane, and the Wolfe uncleane, the Calfe and the Lyon, &c.

Note, that is is the true meaning of the place, appeareth by the 9 verse next following, they shall not hurt nor destroy in all my holy Mountaine.

Note, that till the promised seede came (in whome all the Na­tions of the earth were blessed) the Gentiles were as uncleane- they had not place in the holy Mountaine.

For by holy Mountaine, must needs be meant the holy worship of the true God, or the worshippers therein.

And by the promised seede the Gentiles, all Nations belee­ving were promised to be blessed, and received to favour.

This doth likewise hold out that our corrupt natures should be clensed; it followeth, that the earth shall be full of the knowledge of the Lord.

Note, that this likewise sheweth, that then a greater measure of the knowledge of the Lord should be revealed; the words are large.

Isai. 11.10. And in that day there shall be a roote of Jesse, which shall stand for an ensigne of the people, to it shall the Gentiles seeke, and his rest shall be glorious.

Note, fi [...]st, that in that day, when the Jew and Gentile should be reconciled, the cleane, and the uncleane, then this promised seede, this roote of Jesse should stand for an ensigne, or Colours dis­played, and to it the Gentiles should seeke.

Note, why should the Gentiles seeke to it, but for the com­fort of it?

Note, that this was punctually fullfilled at the coming of Jesus Christ; for he being by the preaching of the Gospell shewed, the Gentiles then sought to him.

And in him the Jew, and Gentile (the cleane and uncleane) by faith in him were cleansed, and reconciled, and many thou­sand Jewes received the Christian faith, and did become one Church, by reason whereof they are not now to be discerned, nor differenced the one from the other.

And his rest shall be glorious; this was shewed by Hag­gai 2.9.

Haggai 2 9. The Glory of this latter house shall be greater then the glory of the former, saith the Lord.

Note, that the glory of this latter house was inferior to the for­mer, if wee should onely have respect to the workmanship and to the materialls in a litterall sence.

But in these respects this glory of this latter house was the greater.

First, Because of the personall presence of Jesus Christ.

Secondly, And in respect that the Cospell, the New Cove­nant was preached in it, the glad and joyfull tidings of Mans sal­vation.

Jeremiah 31.31. Behould the dayes come saith the Lord, that I will make a new Covenant with them, &c.

Ver. 32. Not according to the Covenant that I made with their Fathers, &c. which my Covenant they brake.

Ver. 33. But this shall be the Covenant, I will be their God, and they shall be my people.

Ver. 34. For their sinnes and iniquities, will I forgive.

First, I would request you that are Jewes to consider when you doe expect this new Covenant, and what this New Cove­nant is.

Secondly, How you doe conceive this is to be perfor­med, certainely were not your understandings darkned, you would not but see, that this was fullfilled, at the coming of JESUS CHRIST; For reade Isaiah 49.6. Is it a light thing that thou shouldest be my servant, to raise [Page 54] up the Tribes of Jacob; I will give thee also for a light to the Gen­tiles, that thou mayest be my salvation, to the ends of the earth.

Ver. 22. Compare this with ver. 22. and with Isai. 42.6.

Isai. 42.6. I the Lord will give thee, for a Covenant of the Peo­ple, for a light to the Gentiles; to this agreeth that of

Isaiah 9.1. This is the branch that should grow out of the Roote of Jesse.

First, Note, that it is a promised seede, therefore it is said, give thee for a light; it is not said thus, give them a light; so it is said, I will give thee for a Covenant; so he is called a branch, thereby noting that this promised blessing was to be fullfilled in a promi­sed seede; thus it is noted

Daniell 7.14. One like the sonne of man; so Jeremiah noteth,

Jeremiah 23.5. Behould the dayes come, saith the Lord, that I will raise up to David a righteous branch.

Ver. 6. And this is his Name whereby he shall be called the Lord our Righteousnesse.

Note, that he is fitly called the Lord our Righteousnesse, because neither the Jew, nor the Gentile, had any righteousnesse of their owne.

The Jew had broken their Covenant, and the Gentile had sin­ned, therefore he is fitly called our Righteousnesse, because his Righteousnesse is imputed to us

The Curses of the Law being due, both to Jew, and Gentile.

Jesus Christ suffering death upon the Crosse, became a Curse, to redeeme us from the Curse; as it is written,

Deut. 21.21. Cursed is every one that is hanged on a tree.

Thus Jesus Christ suffering the Curse due to us, with his stripes wee are healed; as it is written,

Isai. 53.4. Surely he hath borne our griefes, and carried our sor­rowes, yet wee esteeme him stricken and smitten of God.

Ver. 5. He was wounded for our transgressions, and the chastise­ment of our peace was upon him; and with his stripes wee are healed.

Ver. 10. His soule was made an offering for sinne; so Dan. 9.26.

Dan. 9.24, 25, 26. And after threescore and two weeks, the Messiah shall be cut off, but not for himselfe: therefore he is fitly called our righteousnesse.

Isai. 11.10. And in that day there shall be a roote of Jesse, which shall stand for an ensigne of the people, to it shall the Gentiles seeke.

Note, that this ensigne must needs be the promised Messiah, the Lord Jesus Christ; who being our righteousnesse, therefore wee seeke to it.

Zachery 3.8. I will bring forth my servant, the branch.

Numb. 24.14. There shall come a starre out of Jacob. So

Zacheriah 9 9. Behould thy King cometh, he is just, and having salvati [...]n, lowly, and riding upon an Asse.

Note, thus d [...]d Jesus Christ come to Jerusalem riding on an Asse, when the people spread their cloaths in the way and cryed, Hosanna to the sonne of David, and said, Blessed is he that cometh in the Name of the Lord.

Isai. 62.10. Lift up a standard.

Ver. 11. Behould thy salvation cometh.

Isai. 61.11. For as the earth bringeth forth her bud, &c. and as the Garden, &c. so the Lord will cause righteousnesse and praise, to spring before all Nations.

Note, that these places doe evidently shew that the promised Messiah, the branch out of the roote of Jesse, the Father of Da­vid, the Messiah, the Prince, the Lord our Righteousnesse, our salvation, this ensigne lifted up, to whome the Gentiles should seeke, this promised seede that is our Covenant, is that blessed seede, and promised blessing, in whome all the Nations of the earth were promised to be blessed, which must needs be the Lord Jesus Christ.

For all these prophesies were in him fullfilled, both in respect of the time, and of the manner, and of the effects following, and in no other before, nor after were they fullfilled.

Jere. 23.6. I will raise up to David a righteous branch.

Ver. 6. He shall be called the Lord our Righteousnesse.

Note, that Jesus Christ is fitly called, the Lord our Righteous­nesse, because wee sinners beleeving in him, his Righteousnesse is imputed to us; as Genesis 15.6. Abraham beleeved God, and it was imputed to him for righteousnesse: or as those that in the Wil­dernesse were bitten by fierie Serpents, because they sinned, therefore God appoynted them to looke on a Serpent lifted up for their healing: this Serpent was a type of Jesus Christ.

Daniell 9.24. Seaventie weekes are determined, and to make re­conciliation for iniquitie, and to bring in everlasting righteousnesse, and to annoint the most holy.

Note, that those seaventie weekes are past long since, and doe [Page 56] truely agree with the time that Jesus Christ did come. And no o­ther did come, and he did wholy verefie this Scripture, He made reconciliation for iniquitie, and brought in everlasting righteous­nesse, and was the holy one of God.

Note, that as Daviell calls him the most holy, so David calls him

Psal. 16.10. the holy one: in these words, Thou wilt not leave my soule in Grave, neither wilt suffer thy holy one to see corruption.

Note, that the holy one, must be put in a grave but not see corrup­tion; even so Jesus Christ was laid in the sepulchre of Joseph, but he saw no corruption; for he rose againe the third day to life; this is witnessed to us by many sincere, Godly, humble, true eye-wit­nesses, and such as sealed the truth thereof with their lives.

To this Daniell witnessed, Daniel 9.26. And the Prophet

Isaiah 53.8. sheweth, that the Messiah should be cut off or slaine, the same words are used: and as David said, that he should be in the Grave; so Isai 53.9. saith, He made his grave with the wicked, and with the rich in his death.

Note, that these prophesies were fullfilled, for he was crucified between two theeves, and was buried in a rich mans sepulchre.

Note further, that this Prophesie of Daniell 9.26. doth plain­ly shew that the Messiah should be cut off or slaine before the de­struction of the Cittie, and of the Temple, which is now long since passed, and the Cittie and the Temple destroyed.

Note further, that Daniell doth describe the persons, and saith, that the people of the Prince to come should doe this.

Even so this was verefied, for Titus the Prince, his people against his consent (in some respect) did destroy the Sanctuarie.

Note, that the end of this destruction Daniell saith, should be with a flood, fitly agreeing with the manner of the destruction; which did as Noah his flood, destroy a multitude of people.

Wee Christians doe often search the Scriptures, and doe consi­der both the manner, and time, that the Messiah should come, and by comparing one Scripture with another, wee conclude plainely, that Jesus Christ is that messiah, already come.

Wee desire you that are Jewes so to doe impartially, in that you have not already done it, wee doe not so much marvaile, be­cause the Lord shewed in th [...] Scriptures plainely, that for a season, till Gods appoynted time came, your understandings should be railed, these great matters should to you be sealed, & not opened.

But now wee (many of us) doe beleeve, that this is the age, that God will open your eyes, and bring you to acknowledge the true Messiah, the Lord Jesus Christ.

Wee earnestly and often pray for your conversion, and for the good both of your bodies and soules, and wee desire, and should rejoyce that God would be mercifull to you, and give you a name, and make you a praise thorow-out the whole earth.

Note, that although God will shew mercie to you, yet he will be sought to for it, for in that day that he will be mercifull to you, he will powre upon you a spirit of prayer and supplication.

Even as formerly when the returne of Israells Captivitie was neare, he stirred up Esra, and Nehemiah, after more then an or­dinary manner to seeke the Lord.

And as the Israelites in the time of the Judges, did Cry unto the Lord in their afflictions, when God entended to shew them mer­cie; so doubtlesse God doth expect that you should after more then an ordinary manner seeke his favour. But to proceede see.

Isai. 53.1. Who hath beleeved our report; this sheweth that the Jewes should be hardly brought to beleeve; and the Gentiles that then sate in darknesse, and in the shadow of death, could hardly beleeve that God would ever shew such favour to them, being so unworthy.

Isai. 53.2. The Prophet gives the reason why men should so hardly be brought to beleeve this report, namely, because he should be as a roote, out of a dry ground, he hath no forme nor come­linesse in him; there was no beautie, that wee should desire him, that is to say, he should be of meane parents.

You Jewes looked for a temporall, worldly, glorious King, and therein you were mistaken; for Christ his kingdome was and is of another world, namely, a spirituall, an heavenly kingdome, which is farre more excellent, therefore note, it followes,

Isai. 53.3. He is despised and rejected of men, a man of sorrows, and wee hid as it were our faces from him; he was despised and wee esteemed him not.

Ver. 4. Yet surely he hath borne our sorrowes, yet wee esteeme him stricken, and smitten of God.

Ver. 5. But he was wounded for our transgressions, he was brui­sed for our iniquities, and the chastisement of our peace was upon him, and with his stripes wee are healed: reade the whole Chap­ter, [Page 58] and note that to none before Jesus Christ, nor to none after can this Chapter be applyed, and in him it is wholly fullfilled.

Haggai 2.6. For thus saith the Lord, yet once a little while it is, and I will shake the heavens and the earth, and the Sea, and the dry land.

Ver. 7. And I will shake all Nations, and the desire of all Nati­ons shall come, and I will fill this house with Glory.

Ver. 9. The Glory of this latter house shall be greater, then the Glory of the former, saith the Lord of hosts, and in this place I will give peace.

First, Note, that this desire of all Nations, was not then come, which is shewed plainely in these words, yet once more, and in these words, the desire of all Nations shall come, and I will fill the glory thereof.

Secondly, Note, that the desire of all Nations was to be hap­pie, and blessed; this is plainly shewed to be that seede that should breake the Serpents head, that should ease mans paine, that should redeeme man from death, and from the grave, that should pur­chase for man more durable Good things.

This desire of all Nations, must needs be that blessing promised to Abraham, to Isack, and to Jacob, in whome, all the Nations should be blessed; this must needs be that new Covenant, whereby our sinnes and iniquities should be forgiven.

This must needs be the Lord our Righteousnesse, the promised Messiah, the ensigne lifted up, the standard which God willeth all the inhabitants, and dwellers upon the earth, to hearken unto; this is he in whome the Gentiles should trust; this is that promise, O death, I will be thy death, O grave, I will be thy destruction.

Thirdly, Note, that God saith, that this desire of all Nations, should fill this house with Glory: note the large extent of the words, fill it with Glory: in this respect, namely, by the coming of the promised seede, the desire of all Nations, the Glory of this latter house should be greater then the Glory of the former.

Fourthly, Note, that the Glory of this latter house was inferiour to the Glory of the former, if wee should onely have respect to the workmanship and Materialls, in a litterall sence. But having re­spect to this desire of all Nations, to Jesus Christ, whose personall presence was in it. And having respect to the preaching the Go­spell, the glad and joyfull tidings of mans salvation. Thus this [Page 59] house exceeded the former house, and was filled with glory.

Fifthly, Note, that this desire of all Nations was to come before this house should be destroyed; for so the words plainely shew, the desire of all Nations shall come, I will fill this house with glory, and the glory of this latter house shall be greater then the glory of the former: note further,

Sixthly, That in this house the Lord saith, he will give peace.

Note, that the Jew nor Gentile could have peace, no other way but by the New Covenant, the promised Messiah, the forgivenesse of sinnes, the Cancelling of the Curses of the Law.

Malachy 4.2. But unto you that feare my Name, shall the sonne of righteousnesse arise with healing in his wings.

Note, that he is fitly called the sonne of righteousnesse, as in o­ther places he is called our righteousnesse, and the Lord our righte­ousnesse, shewing that wee being sinfull, had need to be made righ­teous, and had need to be healed, sin had wounded us; therefore

Malachy 3.1. Behould I send my Messenger, and he shall pre­pare the way before mee, and the Lord whome ye seeke shall sodainely come into his Temple, even the Messenger, and the Covenant, whome you delight in, behould he shall come, saith the Lord of hosts.

First, Note, that this Messenger sent before, was John the Bap­tist, and he witnessed to the Jewes, that Jesus Christ was the true Messiah, the promised blessing, the desire of all Nations.

Secondly, Note, that the Jewes themselves, did acknowledge that John Baptist was a true Prophet of God.

Thirdly, Note, that (the Lord, or Messiah) the Jewes then sought after, then they did expect his coming, at the very time of John the Baptist.

Fourthly, Note, that these words, shall sodainely come, doe shew that which came to passe; for Jesus Christ did then come sodainely before they were aware.

Fifthly, Note, that these words, shall come into his Temple, doe shew, that the Covenant, the Messiah that they delighted in, should come before that Temple was destroyed. In which regard the glory of the latter Temple, was greater then the glory of the for­mer Temple, Hag. 2.9.

Sixthly, Note, that by these words, even the Messenger of the Covenant, whome ye delight in, doe shew a new Covenant, for there needed no Messenger to bring them newes of the former Cove­nant, [Page 60] neither had they such cause to delight in the former Cove­nant, because they had broken the former, and the Curses were annexed to it, but this latter Covenant they delighted in, for it was often foreshewed.

Jeremiah 31.31. Behould the dayes come saith the Lord, that I will make a new Covenant.

Ver. 32. Not according to the Covenant that I made with their Fathers, &c. which my Covenant they brake.

Ver. 33. But this shall be the Covenant that I will make, &c. I will be their God, and they shall be my people.

Ver. 34. They shall all know mee from the least of them, to the greatest of them, for I will forgive their sinnes, and I will remember their iniquities no more.

First, Note, that this is that New Covenant, that they delighted in, namely, to have their sinnes forgiven; this is that Covenant shewed so often when the Messiah is promised for a Covenant, Isai. 42.6. & Isai. 49.6. & Isai. 9.1 Dan. 7.14. Jerem. 23.5, 6. this is the Lord our Righteousnesse.

This is the promised blessing to all Nations, and this was and is the desire of all Nations, to be reconciled, to have their sinnes forgiven, to be received into the favour of God, to be redeemed from death, from the Grave, and hell, and to live with the blessed God for ever, Amen.

Note, that this is that promised blessing, for which God so of­ten inviteth men to sing unto the Lord a new song, and his praise from the ends of the earth; Isai. 42. Ver. 10, 11, 12. they that goe downe to the Sea, the Isles and the inhabitants thereof, lift up your voyce, let them shout from the top of the M [...]untaines, let them give glory to the Lord, and de­clare his praise in the Ilands.

I shall at the present onely mention some particulars, whereby it may further appeare, that the Prophets did foretell, the place, the manner, and other matters, which concerned the promised Messiah Jesus Christ.

At the time of his birth the Angell of God, appeared to Shep­heards (that were keeping watch over their flock) by night, and the glory of the Lord shone round about them, and the Shepheards be­ing afraid, the Angel said, feare not, for behould I bring you tidings of great joy, which shall be to all people, for unto you is borne this day a Saviour which is Christ the Lord.

And the Shepheards (being directed by the Angell) they went into the Cittie, and found the young babe, newly borne; And this matter the Shepheards declared to the People dwelling in those parts.

Note, that this was done at his birth, and then made knowne, and this was then written, and then published, and none could de­ny the truth of it.

The Parents of Christ fled into Egypt, because Herod sought to slay the childe, and did kill many other children, supposing a­mongst them to have slaine Jesus; foreshewed Jerem. 31.15.

After Herods death, (by Gods direction) Joseph his supposed father returned; foreshewed Hosea 11.1.

First, Touching the place of his birth, it was in Bethelem; so Micah 5.2.

Secondly, He was the sonne of a virgin, a maide; so Isa. 7.14. Gen. 3.15.

Thirdly, He came of the virgin Mary, which was of the tribe of Juda; so the Prophets, Jere. 33.14. Jere. 23.6. Isa. 4.2. Isai. 7.14.

Fourthly, His miraculous acts, testified and declared him to be the Messiah.

Fifthly, His name was foretold by the Prophets.

Sixthly, His death and resurrection was foretold, to his Mo­ther, by an Angell; and so Isa 7.14. Jer. 23.6.

Objection. You Jewes are offended, because wee Christians doe beleeve that Jesus Christ was the Sonne of God.

Answ. The Reasons some few of them I shall (labour to) present to your consideration.

First, Because being borne of a virgin, a maide, his concepti­on was by the holy Spirit of God, and not by man; so Isai. 7.14.

Secondly, The miracles that he wrought openly in the sight of the Jewes, and of such as were faithfull, and eye-witnesses, shewed so much.

Thirdly, A voice from heaven, in the presence and sight and hearing of the Prophet, John the Baptist, and of other faithfull wit­nesses, declared so much; and the Psalmist David saith, Thou art my sonne, &c. speaking of the Messiah.

Fourthly He knew matters before they were declared to him, he knew mens thoughts, he raised the dead, commanded the winds, and the Seas, he healed all diseases; the Leprous, blinde, lame, dumbe, deafe, and cast out Devills.

Fifthly, He foretold his owne death, the manner, and time of it, to many before it came to passe.

Sixthly, He arose from death to life, and he ascended up to heaven after his resurrection, in the sight of many faithfull wit­nesses.

Seventhly, To this the Prophets gave witnesse, namely, that he should be after a wonderfull manner, and that he should be cal­led the Sonne of God; see

Jeremiah 23.5. Behould the dayes come (saith the Lord) that I will raise up to David, a righteous branch.

Ver. 6. And this is his name whereby he shall be called, the Lord our Righteousnesse.

Malachy 4.2. He is called the sonne of Righteousnesse, with healing in his wings.

Malachy 3.1. He is called the Lord whome they sought, the Tem­ple is called his Temple.

Isai. 9.6. His name shall be called, the wonderfull Counseller, the everlasting Father, the mightie God, the Prince of peace.

Isai. 7.14. Behould a virgin shall conceive and beare a sonne, and he shall call his name Immanuell, which is (being interpreted) God with us.

Micah 5.2. Out of thee shall come forth unto mee, to be ruler in Israell, whose goings forth have been from everlasting.

Psal. 110.1. David saith, the Lord said unto my Lord, Sit at my right hand.

Daniell 9.24. He is called the most holy, the everlasting Righ­teousnesse.

Daniell 7.13. Behould one like the sonne of Man, came with the clouds of heaven, and came to the Auncient of dayes, and they brought him neare before him.

Ver. 14. And there was given him dominion, and glory, and a kingdome, that all people, and Nations, and languages should serve him, his dominion is an everlasting dominion, which shall not be de­stroyed, which shall not passe away.

Psal. 2.7. Thou art my sonne, this day have I begotten thee, aske of mee, and I will give thee the Heathen (or Gentiles) for thy in­heritance, and the utmost parts of the earth, for thy possession; see Jerem. 33.15, 16.

Isai. 9.6. (The Messiah is called) the mightie God, the ever­lasting Father, the Prince of peace.

Ver. 7. Of the increase of his Government and Peace, no end.

Note that the divine and humane nature of Christ is foretold,

Zach. 6.12. Thus speaketh the Lord of hosts, behould the Man whose name is the Branch, he shall grow up.

Isai. 7.14. Behould a virgin shall conceive and beare a sonne.

Dan. 7.13. One like the sonne of Man.

From these words, the Man whose name is the Branch, and the other places mentioned, may be gathered the Manhood, or hu­mane nature, and from these following the divine nature; for this branch is shewed to be, and called, Jer. 23.5, 6. The Lord our Righteousnesse, and the virgins sonne, is called, Immanuell, And this one like the sonne of Man, his kingdome is everlasting, which no earthly kingdome can be.

Note, that from these and many other places, in the holy Scrip­tures, may be gathered, that the promised blessing to all Nations the true Messiah, should be the sonne of God after a wonderfull manner.

First reason is, because that man by sinning had offended an holy, infinitely pure and just God, whose Justice must be satis­fied, and a sacrifice offered up, in some proportion answerable to the Majestie of God, whose righteous Lawes were broken by man.

Second reason may be to expresse the wonderfull, and aboun­dant mercie, goodnesse, and bountie of God towards Mankinde, in sending his owne Sonne, in the likenesse of Man, to satisfie, and and to make an attonement between God and sinfull Man; there­fore God hath given him a name above every name, Phil. 2.20. Therefore David in spirit calleth him his Lord, Psal. 110.1.

Thirdly, To the intent that wee should love, and honour the Sonne.

But further to proceede, this promised Messiah, the Lord Jesus Christ, was (during his abode on earth amongst men) courteous, kinde, doeing good to all, healing the sicke, clensing the Leapers, curing the dumbe, deafe, blinde, impotent, casting out the Devills, raising up the dead; and lastly, offered up himselfe as a Sacrifice to God, to purchase pardon, and everlasting salvation, and happi­nesse for Man.

Note, that thus the Prophets foreshewed of him, reade Isaiah 42.1.

Ver. 2. He shall not cry, nor lift up, nor cause his voyce to be heard in the streets; a bruised reede shall he not breake, nor the smoak­king flax shall he not quench.

Ver. 4. The Isles shall waite for his Law.

Ver. 6. I will give thee for a Covenant of the people, for a light of the Gentiles, Verse 7. to open the eyes of the blinde, and to bring them that sit in darknesse out of the prison house, to bring out the prisoners.

Touching his Garments the Prophets foretold; David saith,

Psal. 22.18. They parted my Garments, and for my vesture they did cast lots.

Note, that this was punctually fullfilled, for when Christ was crucified, the Souldiers parted Christ his Garments, but touching his vesture, it being without a seame, they cast lots for it.

And touching Judas (the traytor that betrayed Christ) the Prophet Zachary 11.12. speaketh thus; And I said unto them, if ye thinke good give mee my price, and if not forbeare, so they weigh­ed for my price thirtie peices of silver.

Ver. 13. And the Lord said unto mee, cast it unto the potter, a goodly price, that I was prised at of them.

Ver. 14. And I tooke my other staffe, even bands and cut it in sunder.

Note, that this Scripture was fullfilled at the death of Christ, for the Jewes covenanted to give Judas, thirtie peices of silver, to betray Jesus Christ, and afterwards Judas that betrayed Christ repented, and carried back to the Jewes (that imployed him) those thirtie peices of silver, and those Jewes tooke Councell, and because it was the price of blood, they would not put them into the treasurie, but they went and bought with that money the pot­ters field, which to this day is called the field of blood. Therefore it followeth, ver. 14. God cut assunder, the staffe of bands; this was likewise verefied, for God did so cut asunder the bands of his gratious protection, that the whole Nation of the Jewes were so dissolved, dispersed, destroyed, and scattered, that they could not be reunited for these fifteene hundred yeares, and the weight of this sad, and dreadfull stroake of Gods displeasure, doth still rest upon that Nation, and yet their understandings are so vailed and darkned, that they cannot (they doe not) see wherefore they are smitten.

Wee Christians doe pray that God would in his great mercie turne your Captivitie.

Now it followeth that I shall labour by good evidence of rea­son to prove, that which I have breifely prooved by Scripture, namely that Jesus Christ was the promised Messiah, the promised blessing, in whome all the Nations, all true beleevers, are truely blessed.

First, It appeareth by those prophesies, that Jesus Christ made knowne to many faithfull witnesses, while he was conversant on earth; for he

First, foreshewed them of Judas that should betray him.

Secondly, He told them of his sufferings at Jerusalem, of his death, and of his resurrection the third day after.

Jesus Christ, the same night that he was betrayed, he foretold his Disciples, that he should be apprehended, and of his sufferings, and he tooke bread and blessed it, and wine and blessed, or gave thankes for it, and told them, that the breaking the bread, signi­fied his body, which should be broken for them, and the powring out of the wine signified his blood, which should be powred out for them.

And Jesus Christ did then appoynt, that in remembrance of his death and sufferings, wee Christians should often breake bread, and powre out wine, in such a manner, (when wee solemnely meete together) to keepe his death and sufferings in memory.

And wee Christians, from that very time, to this day doe so, in remembrance of the unspeakeable kindnesse of Jesus Christ, who offered up (not the blood of Bulls, and Goats, but) himselfe, his body to be peirced, and his blood to be powred out (not for his owne sinnes, for he had done no iniquitie, but) for our sinnes, in him God was, and is well pleased.

Thirdly, He tould them of the destruction of the Cittie, of the Temple, and of the dispersion of the Nation of the Jewes: and likewise he tould them the times of those matters, and that these things should come in that Generation, and many other things, which were then written (by faithfull witnesses) and safe­ly preserved, unaltered, to this day, those matters did punctually so come to passe.

Second Reason, the Miracles that Christ did, did evidently prove him to be the true Messiah.

Thirdly, Note, that these Miracles were not done in a corner, in secret, but they were done publikely in the presence of many [Page 66] thousands, and your Nation the Jewes knew, and were witnesses, and those witnessed, that were eare, and eye-witnesses, such as did both feare and see, his gratious, and glorious actings.

Fourthly, Those witnesses (that left his acts on record to us) were plaine, humble, sincere, and holy men, leading a godly and a sober life, they were such as sought not, the vaine glorious prai­ses of men, nor worldly honours, nor worldly pleasures, nor world­ly wealth, they were in their lives and conversations unrebukea­ble, spending themselves, & their labours, for the good of others, doeing good, and not evill, wheresoever they came; they spent their time in preaching, in healing diseases, and in bearing witnesse that Jesus was the Christ, and they were much in fasting & prayer.

Fifthly, The Lord did beare witnesse to their doctrine by ma­ny Miracles & wonders that the Lord wrought for them, in them, and by them. To instance in some, the Lord gave them the spirit of prophesie, to foretell things to come, they foretould the de­struction, and desolation, and the dispersion of the Nation of the Jewes, their owne Nation. And that God would after a long sea­son (the time wee conceive to be neare, even in this age) call the Jewes, and cause them to acknowledge the true Messiah, the Lord Jesus Christ, and bring them back out of their captivated, and dis­persed conditions, so that they shall looke upon him, that they and wee, by our sinnes have peirced, and they shall mourne for him, as one mourneth for his onely sonne, Zach. 12.10.

And further the Lord did beare witnesse to the truth of those witnesses of Jesus Christ thus, they being plaine men that had learned to speake no other language but that of the Jewes, they were at one instant of time, so filled with the Spirit of God, that they could (and did) speake and understand, the Languages, of many, or of all Nations.

Sixthly, These Apostles, and witnesses, did for the confirma­tion of their doctrine, both bouldly, constantly, and undaunted­ly, before the Jewes, their Rulers, and before Kings and Gover­nours (preach, shew, and) witnesse, that Jesus Christ was the true Messiah, the Saviour of the world, the promised blessing to all Nations.

And this they did, even unto death, notwithstanding, the threat­nings, notwithstanding the preservations, the imprisonments, the torturings that could be, (and were invented, and) imposed up­on [Page 67] them, in such manner, that to the death, they did constantly affirme, and beare witnesse, that Jesus was the Christ, the Saviour.

Seventhly, Not onely the twelve Apostles did thus witnesse, but many thousands others, both Jewes and some other Nations did also witnesse, and patiently suffer persecution, and many of them suffered death, for the aforesaid cause, witnessing, that Jesus was the Christ.

Eighthly, The wonderfull power of God did comfort, and support the Christians so (under those savage, barbarous cruell and inhumane persecutions) that many that beheld their suffer­ings, (and noting likewise the mightie, and divine power of God, in supporting the Christians) the spectators themselves confessed the Christian faith to be the true faith.

In so much that many of those spectators, both confessed, and professed the Christian faith, and the Christians, both the one and the other, did (notwithstanding those cruell torturings, those in­humane and unparalely cruelties) both joyfully, patiently, and victoriously forsake these earthly bodies, upon confident perswa­sion, and assurance, that they should have a joyfull resurrection, a Crowne of everlasting Glory.

Ninthly, The doctrine of Jesus Christ, and of his Apostles, did agree with the doctrine both of Moses, and of all the Pro­phets.

Object. The Jewes say that Christ taught men to neglect the Law of Moses.

Answ. Although I have formerly answered to this, yet because it is a matter, that is a great impediment to the Jewes, in receiving the Christian faith, therefore I shall breifely adde a word.

Christ and his Apostles, did confirme strengthen, and teach men to observe all the Law of Moses, so farre as they were the Morall commandements of God, and did strengthen and expound the true spirituall meaning of the Commandements; to instance in some.

Exod. 13.20. Thou shalt not kill; Jesus Christ shewed, that to be angry with our Neighbour unadvisedly, is a degree of Mur­der: and so likewise to hate another man is a degree of Murder; the like to speake evill of our Neighbour.

So likewise concerning adultery, Christ shewed, that to lust in our affections was sinfull.

So likewise touching the Worship of God, whereas the Jewes [Page 68] pleased themselves too much in the outward performance of du­tie.

Christ shewed them that their obedience should (more flow, and) arise from the inward affections, it should be sincere, and with their whole heart, because God searcheth the heart.

So whereas the Jewes practise was to love their friends onely, Christ shewed, and taught them, to doe good to all men, and not to render evill for evill, but good for evill, and to love our ene­mies, and those that deserved not good from us; shewing us that God do [...]h not deale with us as wee deserve.

And so in other matters Christ opened the spirituall meaning of the Commandements; whereas the Jewes looked too much upon the litterall meaning.

And Christ teacheth us to be bountifull, to be mercifull, to be kinde, to be long-suffering, to weepe with them that weepe, to be compassionate to all men in their afflictions, and wants. And that wee should love God, ardently, intirely, with all our hearts, and that wee should doe to all men, as wee would that they should doe to us.

Touching the Sabbath day, Christ sheweth that he was Lord of the Sabbath; and further sheweth that workes of necessitie, and workes of mercie may be done upon the Sabbath day.

And further, whereas a maine end that the Sabbath of the Jewes had, was this; it had respect to the Creation of these earthly mat­ters, and to the rest of God thereupon.

So Jesus Christ having fullfilled the Law, endured the punish­ment that was due to man for his sinne, he being for mans Cause made a Curse, and offering up himselfe for a sacrifice to God, for (or in the behalfe of) sinfull man, in him God was well pleased, and accepted this sacrifice, so that he pardoned Mans sinne, recei­ved him into favour, and promised for Christ his sake to bestow salvation upon Man, and an everlasting inheritance in heaven.

Thus Man being redeemed, instead of a terrene life, instead of a short, transitory, troublesome life, Christ purchased, and God free­ly bestowed, an everlasting, immortall, happie life, a Crowne of Glory upon Man.

In regard of Mans restauration, or New Creation, Christ Jesus appoynted, and man observeth and keepeth, a seaventh day, begin­ning with the first day of the weeke, in memory of the workes of [Page 69] our New Creation, our redemption from the Curses of the Law, from death, from hell, and from everlasting destruction.

For these causes wee Christians call this the Lords day.

Consider that you Jewes doe not keepe the same Sabbath that Adam kept, you differ in the time, and in severall respects.

And consider that you Jewes (being so farre scattered over the face of the earth) you doe not begin nor end your Sabbath all at one instant of time; for the day endeth in one part of the world, be­fore it endeth in another.

Note, that in the first Creation, it was a Glorious worke, (and aboundance of Grace, and favour) for God, to create the world, and to make man the Cheife, to have dominion.

In respect, or regard of this worke (God resting thereupon) did blesse, (and ordaine) that day, to be kept a holy day of rest.

Note, that the worke of Mans redemption, from the grave, from death, and hell, it was a worke of greater concernment:

This worke was so long in perfecting.

First, It was decreede when God promised, that the seede of the woman should breake the Serpents head.

Secondly, It was long time, and in severall ages foretold by by the Prophets.

Thirdly, It was many yeares that Jesus Christ was conversant on earth, in the worke of our redemption and it was purchased at a high price.

Note, first, that if the worke of six dayes, had a particular day appoynted, in memory of Gods worke and favour to man.

Secondly, If the favours which God shewed to man (in the Creation of these worldly matters, and the benefit coming to man thereby, and Gods rest thereupon) deserved a Sabbath, a parti­cular day.

Ought not then the New Creation, the new and everlasting life, which was long in working, and Christs rest thereupon (I say) ought not there a day to be observed, in memorie thereof, which wee call the Lords day, in memory of his resurrection;Revel. 1.10. the worke of our Creation, had the last of seaven dayes, And the worke of our Redemption, the first of seaven dayes.

Doth not heavenly matters, exceed earthly, and eternitie a mo­ment of time.

A word or two breifely to those Christians, that question whe­ther [Page 70] or no any day of the weeke, hath any respect more then ano­ther.

First, Consider that one day of the weeke, hath the denomi­nation, or peculiar name of the Lords day; this is proved by di­vine institution.

Revel. 1.10. the Apostle John saith, He was in the Spirit on the Lords day.

By this it appeareth that one day in the weeke is the Lords day.

Secondly, Consider that wee reade that every first day of the weeke, the Christians used to meete together to breake bread; And every first day of the weeke they laid up for the poore, or gathered for holy ends, 1 Cor. 16.1, 2.

Thirdly, The most auncient Writers, in the primitive times, doe shew the practise of Christians was to meete together (for holy ends) the first day of the weeke, which day they called the Lords day.

Fourthly, Consider that the Apostle admonisheth us not to forsake the assembling together of the Saints.

Fifthly, Consider that this day (which wee call the Lords day) as it was instituted, and had its roote, foundation, name and practice in the Apostles time, prooved before, Revel. 1.10. So likewise it hath had its continued succession, from that day, to this day.

Sixthly, Consider the eminent, evident, and manifold judge­ments of God, shewed upon the dispisers & prophaners thereof.

Seaventhly, Consider the benefits, and blessings, that God hath bestowed in the holy use, and observation, of the Lords day.

Eighthly, Consider how dreadfull a matter it is to be such an one, as draweth back, or disswadeth, from that which tendeth so much to the Glory of God, and he that opposeth the holy ob­servation thereof, cannot avoyde this; he will be a great offence to Christ his little ones.

Now if any lust to be contentions, let him consider that he must give an account. This breifely as a touch, my present time, admits not further inlargement.

Object. But Christians doe not observe some other part of Moses Law.

Answ. Touching sacrifices, and ceremonies, and washings and such like; wee doe know, that these were types, shadowes, and representations of things to come.

The sacrificing of Bulls, and Goates, and Lambs, and such like matters, did figure out, and shew, that one great sacrifice should be offered up unto God, for the sinne of man, perfectly to make an attonement.

Now when the substance figured out, the Lord Jesus Christ did come, and offer up himselfe, a sacrifice to God for mans cause, once for all; he made a sacrifice sufficient, & was accepted of God.

Now our peace with God being fully made, concluded, and ended, wee need no more to use those sacrifices, which in them­selves were imperfect, and were but types, figures, and shadowes of things to come.

Note that some commands of God (which without limitation of time, God himselfe commanded) as, namely, the Gathering of Manna in the Wildernesse, and diverse rites, and ceremonies thereabout, as the times of Gathering, the quantitie, &c.

Yet these lasted not for ever, the reason was because the sub­stance being come (they being brought into Canaan, where God provided more varietie of food for them) then the Manna ceased.

Even so the brasen Serpent, the Encompassing of Jericoe, and the Ceremonies thereof, and other such matters, they were Gods owne Commandements, but they were not to endure for ever, they onely had their uses in their seasons.

Note, That all pictures, figures, shadowes, representations of o­ther substances, they doe come short, and are inferior to the sub­stances (to the things themselves) which they doe represent.

Blame not us therefore, if wee (possessing, and enjoying the substance) doe neglect those figures, shadowes, and ceremonies.

Note further, that it is good to consider that Moses foreshew­ed, that the Lord would raise up a Prophet like unto him; to whome Moses willed and commanded the people to hearken, and to be obedient.

Deut. 18.19. It shall come to passe, that whosoever will not hearken unto my words, which he shall speake in my name, I will re­quire it.

Note therefore that if it be prooved (as it hath been prooved) that Jesus Christ is the Prophet, like to Moses, whome God pro­mised to send.

Then, and Now your great stumbling block, is taken away, and you are Commanded by God to follow his direction.

And surely note that forasmuch as your Nation, did not hear­ken unto Jesus Christ, (a great part of them, did not, would not hearken) therefore God hath (so strictly and sadly) required this of them, as is to the wonder, and astonishment of the world; For note, that when both Herod, and Pilate, had examined Jesus, and found no fault in him, see their owne words, which are left upon sure record, and safely kept unaltered, viz.

And Pilate when he had called together the Cheife Preists, and the Rulers of the People, said unto them; Ye have brought this man unto mee, as one that perverteth the People, and behould I have exa­mined him before you, and have found no fault in this man, touching those things whereof you accuse him; no nor yet Herod, for I sent you to him, and loe nothing worthy of death is done unto him.

And they cryed all out at once, away with this Man, and release unto us Barrabas; Now this Barrabas was a murtherer.

Yet Pilate willing to release Jesus spake againe to them.

But they cryed, saying, Crucifie him, crucifie him.

And Pilate said againe the third time, why? what evill hath he done, I have found no cause of death in him.

And yet more, when Pilate saw that he could nothing prevaile, but rather that a tumult was made, he tooke water, and washed his hands before the multitude, saying, I am innocent from the blood of this just person.

Then answered all the People, and said, his blood be on us, and on our Children.

Note, that these things were not done in a corner, but publikely.

And note that as the Lord said, Deut. 18.19. that God would require it of those that would not hearken to him, to that Prophet like to Moses. And as they desired that his blood might be on them, and on their Children, so it came to passe; for as Christ foretold (and they desired)

The heavie, and dreadfull wrath of God, did breake forth upon that Nation, upon the Citties thereof, upon the Temple, and upon the whole Land, in so eminent, and in so dreadfull a manner, as none be­fore it, like it, from the time that they were a Nation, in so much that all the Nations round about were astonished, and amazed thereat, and to this day the memory of it remaineth in an eminent manner. And the heavie hand of God is still upon your Nation, so that you are scattered over the face of the earth, and in no place is there a Na­tion of you.

This I relate with griefe, to stirre you up, and to awaken you, that you may search and try your wayes, and turne to the Lord, meet him by repentance, and by true and unfeined humiliation, because God is gratious and aboundant in mercy. And remember that Israell in the time of the Judges, when the hand of God was stretched out against them, they not onely prayed, but cryed to the Lord in their afflictions. Doe not harden your hearts, as your Fa­thers did in the Wildernesse, and entered not into the Land of promise.

Consider that God is just and most wise, and doth not dispence such sore, and great afflictions (for above fifteene hundred yeares) but it must needs be, for some exceeding great sinne.

Consider that your Nation did Crucifie Jesus Christ, the promi­sed seede in whome both your Nation, and all Nations, all the Families on the earth, that are true beleevers in Jesus Christ are blessed and there is no other way revealed in the holy Scriptures, whereby to be saved.

And the Prophets doe all beare witnesse to the truth of this new Covenant, to this desire of all Nations, to this promised Messiah. And consider that in case that you still depend upon that Cove­nant made in the time of Moses, remember that the highest degree that you can attaine unto, is to be in bondage to Ceremonies, and to lie under (and to be subject to) the Curses of the Law, annexed to that Covenant.

And consider that Jesus Christ was ever doeing good to your Na­tion, whilest he was conversant amongst them on earth, and did lay downe his life, to redeeme both you, and us, from the curses of the Law, from hell, from death, and from everlasting destruction.

God hath promised that he will powre upon you the spirit of Grace, and Supplication, and you shall looke on him, that you (and wee Christians by our sinnes) have peirced, and shall mourne for him, as one mourneth for his onely sonne, and shall be in bitternesse for him, as one that is in bitternesse for his first borne, Zach. 12.10.

And note that wee Christians, (many of us) doe conceive that the time is now neare, even in this Generation, that the Prophets did foretell, that God will shew mercy to your Nation, or many of them; For this, wee Christians (many of us) doe long for, should rejoyce in, and doe often pray for. Amen.

Let yet at the length the Counsell of Hosea, be accepted by you.

Hosea 14.1. O Israell, returne unto the Lord thy God, for thou hast fallen by thine iniquitie.

Ver. 2. Take with you words, turne to the Lord, and say unto him, take away all iniquitie, & receive us gratiously: turne our captivitie. Who can tell, it may be the Lord will answer you in mercy, thus.

Ver. 4. I will heale their backslidings, I will love them freely, for mine anger is turned away.

And note, that although your Nation were Actors, in Crucify­ing Jesus Christ, yet they did no more therein, then God had fore-determined, and by his Prophets foretold, And Jesus Christ came for that very end into the world, to offer up himselfe to God for a sa­crifice.

The blood of Bulls and Goates were too meane, and too low, perfectly to procure the grace of God, which is free. Our salvation doth not depend upon our workes, but it ariseth from the free gift, and aboundant mercie of God in Jesus Christ. And wee Christians doe take notice of and acknowledge, that as you were actors in the death of Jesus Christ, so likewise wee did procure his death, and peirced him by our sinnes.

Further consider that the cheife Rulers and the cheife men a­mongst the Jewes had a grudge against Jesus, because that he did often reprove them publikely, for their covetousnesse, hypocrisie, and such matters; therefore when they thus procured his death, they gathered a company of themselves, and their servants, and such as they had stirred up (and by their meanes many other were stirred up) and so acted this matter sodainely.

But thus they could not have done, but that God had thus fore-determined, and fore-shewed by the Prophets; And Jesus Christ knew this before it was acted, and tould his Disciples of it, and also tould them who should betray him, and also immediate­ly before tooke his leave of them, and tould them it must be so, that he must suffer death, and rise againe the third day after; which accordingly he did, and shewed himselfe to them diverse times, after his resurrection, and not onely to them, but to diverse hun­dreds more which did see him after his resurrection; And in their sight he ascended up to heaven.

For note that multitudes of them (the Jewes) both loved and highly esteemed of Jesus Christ; which appeareth in diverse respects.

First, they durst not in the day time apprehend him, amongst the [Page 75] concourse of people; for he daily taught publikely in the Cittie, and in the Temple, and then they durst not, they did not apprehend him. But they hired Judas, the traytor to shew them where he was, in that night more retired, and thither they came, with lanthornes, and other lights, tooke him and carried him away.

Now that it may appeare that he was beloved, and much honou­red of the People, consider some particulars.

First, wheresoever he came, great multitudes followed him, and gladly heard and intertained him, with great respect.

Secondly, When he then came to Jerusalem to keepe the feast of the Passeover (and indeed, his time being come) he came purposely to offer himselfe up for a sacrifice to God, he even then (before it came to passe, tould his Disciples of his death, and resurrection.

When he was on the way neare to the Cittie, great multitudes of people, came to meete him, and with Great joy received him; and such was their joy and love to him, that they tooke branches of trees, and strewed them in the way, and others tooke their Garments, and strewed them in the way where he should passe; and they that went before, and they that followed after him, cryed with great rejoycing, Hosanna, blessed is he that cometh in the name of the Lord, and bles­sed be the King of Israell that cometh in the name of the Lord, Ho­sanna in the highest.

He rode to Jerusalem (that time) on a yong Asse. Here was seene, and fullfilled that saying of the Prophet,

Zach. 9 9. Rejoyce greatly O daughter of Sion, shoute O daugh­ter of Jerusalem; behould thy King cometh unto thee, he is just, and having salvation, lowly and riding on an Asse, and upon a Coult the fole of an Asse.

Thirdly, When he was led out to be Crucified, many wept as he went along, (but the Souldiers guarded him) Christ seeing them weepe, turned to them, and said (Gratiously to them) daughters of Jerusalem, weepe not for mee, but weepe for your selves, and for your Children; foreshewing the great Calamities that should come upon that Nation, in that Generation.

To returne to our former Arguments; which shewed Jesus Christ to be a true Prophet, and the true Messiah, the promised blessing to all Nations.

Tenth Argument is, The holy, just, and unblameable life and Conversation, of Jesus Christ; who spent his time, in teaching the [Page 76] People, their duties to God, and to their Neighbours; he loved and helped, and cured the people of their diseases, leprosies, blind­nesses, lamenesse, dumbnesse, deafenesse, and many other infir­mities; he was a great friend to the poore, and those in distresse, to the stranger, fatherlesse, and widdow; he refused the riches, and Glory of these earthly matters, as appeareth also, when on a time the People would have taken him, and by force have made him a King, he tould them that his kingdome was not of this world; and he conveighed himselfe away from amongst them, and refused that honour.

Eleventh Argument may be deduced from the wonderfull mat­ters that came to passe, at, and about the time of his suffering death.

There was darknesse from the sixth houre, to the ninth houre of the day.

And the earth did quake, and Rockes were rent in peeces, and graves did open, and many bodyes of Godly men, which slept arose and came out of the Graves, And went into the Cittie, and appeared to many; and the vaile of the Temple rent in twaine, from the top to the bottome, and other remarkeable passages: These are witnessed to us by godly, faithfull, eye-witnesses, and safely preserved on record.

Twelfth Argument is taken from his resurrection, he rose againe from death to life the third day, according as he had foreshewed to his Disciples, He appeared to many, to his twelve Apostles, that sealed the truth of their testimony with their lives, constantly, joy­fully, and continually, all their lives affirming the same thing.

He appeared to many other after his resurrection, both men and women that knew him.

He appeared to above five hundred at one time.

And lastly, He ascended up to heaven, and was received to Glory in the sight of his Disciples.

To these things, the Nation of the Jewes (a great part of them) were witnesses to (the most part of the premised matters) and many thousands of the Jewes beleeved in Jesus Christ, they re­ceived the Christian faith, and many of them suffered imprison­ment, afflictions (and were constant in the faith) and suffered death for that cause, but they are as buried to your people, be­cause they became one Church, and people, with the Christians.

Moreover these that left these matters on record, were eye-wit­nesses, they saw them, they heard them, they were humble, holy, plaine sincere men, such as sought not worldly honour, worldly wealth, nor worldly pleasures.

They constantly witnessed those things, publiquely, and pri­vately, before Kings, before Rulers, and people, all the dayes of their lives, and the Lord accompanied, and gave witnesse to their doctrine, by [...]any signes, wonders, and miracles, which the Lord wrought by them. And when Gods appointed time came, when they had by their preachings, and by their sufferings, taught and confirmed many, they constantly to the death affirmed to the truth of the prem [...]ses, and then patiently, joyfully, and victori­ously they laid downe their brittle lives here, in hope, and assu­rance of, a more Glorious, and immortall Crowne of glory in the kingdome of heaven.

A thirteenth Argument to proove Jesus Christ to be the true Messiah, may plainely be deduced from the mightie, and imme­diate divine power of God, in begetting, increasing, and main­taining the Christian faith.

For whereas other Religions, as Turcisme, Papisme, Paga­nisme, and all other false worships and religions, have begun, and maintained, by force, by the allurements of this world, by indi­rect meanes.

Our Christian faith was begun, by the evident finger, by the mightie, and immediate power of God, witnessed by all the holy Prophets, from the beginning of the world, it hath been increa­sed and upheld, (not by force of man, not by the enticeing vo­luptuous worldly pleasures, but) in povertie, and under persecu­tion, and sufferings.

Such multitudes have suffered, so many, so cruell, so inhu­mane persecutions, for bearing witnesse to the truth of our Christian faith, that all other Religions being put together in one, they come aboundantly short in this kinde.

For the more our Christian faith, hath been persecuted, the more it hath increased.

And the Christian faith hath had no other matter to maintaine it, but onely this.

The brightnesse of the truth of our cause.

This hath appeared plainely, thorough, and in the middest, of the most darke, feirce, and dismall stormes of persecution.

A Gratious God did still (in and thorough the middest of those dismall stormes) looke so directly, and so gratiously upon those suffering soules.

That the light of Gods countenance being better then life, with the joy thereof, they were so comforted, that they did joyfully, and victoriously passe thorough those fi [...]ie tryalls.

Fourteenth Argument might be urged, I shall but breifely men­tion it, namely, This the manifold, and sure experiences, that wee Christians have had, when in times of distresse, and otherwise, wee have made our prayers to God, in the Name of Jesus Christ, and in his Name given praises to God. Wee know, and are as­sured that God hath heard our prayers, granted our request, and hath Accepted our thankesgivings.

And now dearely beloved (to you that are Jewes I now speake) doe not willfully harden your hearts, but now after above fif­teene hundred yeares, yet at the length, seriously take your owne condition into consideration, search the Scriptures, and see whe­ther th [...]se things be so, pray earnestly, meete the Lord by humble, and unfeined repentance.

The Lord is not altered, He is the same Glorious, gratious, and blessed God, slow to anger, aboundant in mercie, and goodnesse, for­giving, iniquitie, transgression, and sinne.

Joseph his brethren sould him, and sent him into Egypt as a ser­vant, and bondman, but God sent him for to preserve life, and to de­liver many from famine, and death.

Your Nation Crucified Jesus Christ, but God accepted this sacri­fice for your sinnes, and for our sinnes; and this is that which God had before shewed by the Prophets; and this is the way that God appoynted to redeeme both Jew and Gentile from death, and to pur­chase for you, and for us everlasting life, which is the free Gift of God, not by your deserts, nor by our deserts.

God hath promised to assemble the outcasts of Israell, Isai. 11.10.12.

Isai. 11.10. And in that day, there shall come a roote out of Jesse, which shall stand for an ensigne of the People, to it shall the Gentiles seeke.

Ver. 12. And he shall set up an ensigne for the Nations, And [Page 79] shall assemble the outcasts of Israell, And gather together the disper­sed of Juda, from the foure corners of the earth, Isai. 60.15, 16.

Note, first, that God promised to set up an ensigne, what en­signe could this be? how doe you Jewes interpret this place?

It must be so apparent that the Gentiles shall see it.

It must be a roote out of Jesse, It must be such as did apparently hould out comfort and benefit to the Gentiles.

It must be such as the Gentiles should owne and accept, there­fore God promiseth that the Gentiles should seeke to.

It must be such an ensigne, to which the Jewes shall be assem­bled (or caused to come unto) after their dispersion, ov [...]r the face (or towards the foure corners) of the earth.

Note, secondly, that the Lord foreshewed here that the Jewes should be for an appoynted time cast out (of Gods vineyard) and dispersed over the face of the earth.

This being duely considered, it plainely sheweth, that this roote out of Jesse, this ensigne must needs be the promised blessing, in whome all the Nations of the earth (both Jewes, and Gentiles) were promised to be blessed, and that must needs be by the pro­mised Messiah.

And consider duely that this Scripture was plainely fullfilled, in, and by Jesus Christ, to whome the Gentiles sought. We waite, and pray for you (that are cast out) that you may come in.

Note, what followeth, Chap. next ver. 2. In that day, you shall say, (God is your salvation, the Lord Jehovah is your strength) and song, and your salvation.

Ver. 3. Therefore with Joy, shall ye draw water, out of the wells of salvation.

Note, that in that day that God will assemble you outcasts, to this ensigne, then you shall no longer rest upon that Covenant which you have broken.

You shall no longer hope for salvation, from your owne de­serts, or strength, but you shall with joy draw water out of the wells of salvation, that is to say, you shall be satisfied by the pretious, and free promises of Grace, therein resteth your joy, strength, and salvation.

And as God hath Granted to the Gentiles, this pretious fa­vour, to suck those pretious promises, those brests of Consolation, of you our elder sister, the Jewes, Isai. 66.10, 11.

Even so the Lord in his aboundant and rich grace, and m [...]cie, hath promised, that you Jewes, shall suck, the same, those pretious promises, those brests of consolation, whereby the Gentiles are now nourished, and comforted, Isai. 60.15, 16.

For which wee Christians d [...]sire, long for, and pray for, that so there may be one Lord, and his name one.

That so from the Rising of the Sunne, to the going downe of the same, the Name of the Lord may be great, both among the Jewes, and amongst the Gentiles.

That so all the People on the earth may give Glory to the Lord and sing, and shout for joy, and shew forth the praises of the Lord.

Jere 18.1. to 11. As the Potter hath power over the Clay, so hath the Lord of Hosts, power over all his creatures.

Exod. 33.29. God saith, that he will have mercie on whome he will have mercie.

Shall the thing formed, say to him that formed it, why hast thou made mee thus?

Now to God be given, glory, and honour, worship, and praise, from everlasting, to everlasting, Amen.

THe use of the whole foregoing Treatise, (to us Christians) may be this, to admire at, and for ever to be thankfull for, the great, free, rich, aboundant, and unexpressible mercie, and kindnesse of God, to us (Gentiles by nature aliens, and stran­gers, that were as cast out, polluted, and stained with sinne, being as without hope, and no eye pittied us: And wee would by no meanes helpe our selves) In this our low, and sorrowfull condi­tion, Our good, and gratious God, tooke pittie upon us, for his owne Name sake, he washed us, and cleansed us and put goodly raiment upon us; he opened the doore of hope for us, he adopted us, he elected us to be his Children, to call God our Father, he tooke us to be of his houshold, he promised, and surely confirmed to us an everlasting inheritance, in his own kingdome, he forgave our sinnes, delivered us from the Grave, from hell, from death, and everlasting destruction; to effect this God spared not his owne deare Sonne.

What shall wee render to the Lord for all his benefits? if wee doe not accordingly value these mercies at an high price, if wee [Page 81] (Christians) doe not estimate these favours of God, as the pearle of highest account. If our fruits doe not shew forth the praises of the Lord.

Note what is written;

Revel. 22.11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still: And he that is righteous, let him be righteous still; and he that is holy, let him be holy still.

Ver. 12. And behould I come quickly, and my reward is with mee, to give to every man according as his worke shall be.

Ver. 13. Blessed are they that doe his Commandements.

THe use of this foregoing Treatise, (to you that are Jewes) is to invite, or to stirre you up, to consider of, your past, present, and future condition; if any motives may possibly per­swade you diligent to enquire after light, and truth, to search the Scriptures, to meditate, to pray to God for Grace, and wis­dome, because God is the fountaine of all grace.

If you Jewes will be willfully blinde, and hardned yet remem­ber that your dayes on earth are but short, your glasse is running, as death leaveth you, Judgement will finde you, time past cannot be recovered, be like reasonable men, and not like unreasonable beasts.

Certainly, if any of you Jewes be a thirst, he will dig for the water of life, he will search the Scriptures, and reade them over, and over, he will meditate, and pray, he will not spare a little paines, to finde out the pure water of life.

Without this water of life, your thirst can never be satisfied.

And doe you but finde out these living waters of life, and drinke thereof your fill, And you shall be so fully satisfied, that you shall never thirst more.

For which, your unworthy friend (the meanest of ten thou­sand) doth unfeinedly desire, and pray.

I have in this foregoing Treatise, omitted inlargement; I have principally poynted to the places, with some few short, and breife notes thereupon, hoping that the wise Reader will meditate, and so (by Gods blessing) will draw much more sweetnesse and com­fort from the pretious promises of our good God. At the present, my time, my meanes, my talent would not admit further enlarge­ment.

I have laboured to cast this mite into Gods Treasurie, leaving the acceptance, and blessing to Almightie God.