Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	name_n	scripture_n	2,207	5	5.5739	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26654	God's covenant displayed by John Alexander, a converted Jew ; with a proœmial discourse of the reasons of his conversion.	Alexander, John, Converted Jew.	1689 (1689)	Wing A914; ESTC R18631	21,651	38

a Parable that being an accident Not to say that their Forefathers the LXX interpret it so as we do and as it ought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Governour or a Ruler and accordingly Matthew in the forequoted place Matth. 2. II. Thus being satisfied about the time and place of Messiah his coming I next considered the manner and knowing what Christians did aver in that point I presumed to look back to the Prophecies Here I might have a large Field to expatiate into and not unpleasant to the Reader yet not intending this Prooem for a Treatise and hastening to the displaying of the Covenant though that also will be compendious I shall only touch the chief passages interwoven with suitable observations thereunto 'T is therefore to be noted that it is a Maxim amongst the Jews That every Promise of GOD ought to be considered as it was pronounced at first without further additions or limitations following in process of time these having a collateral tendency to the same end which yet must take effect in that same simplicity as it hath been held forth in the first Promise But it is agreed on all sides that Gen. 3. 15. after the fall of Adam the Messiah was promised in these words I will put an enmity between thee and the Woman and between thy Seed and her Seed it shall bruise thy head and thou shalt bruise his heel Now these do represent him to us as a seed of a Woman there being no mention made of a Man. And this was the first promise made of a Womans Seed before she had known Man Gen. 4. 1. Which though it was reiterated to Abram who thereupon was call'd Abraham and Sarai Sarah the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Cabalists tell us being taken out of the Tetragrammaton and added to both their names as well for confirming God's Covenant as to shew they were equal sharers in the benefit and conveyance of the promise Gen. 17. 5 16. upon which the inspired Apostle comments most significantly Gal. 3. 15 c. though likewise this Seed be called the Rod out of the stem of Jesse Esay 11. 12. yet they were only as so many Channels from which should at last issue forth a Woman to compleat the promise of the Seed or as so many holy Predecessors of that Virgin which was to conceive and bear a Son whose name should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immanuel Esay 7. 14. pursuant to the promise made in Paradise then shut and ever shut after This manner of Messias his Birth is expressed in Jer. 31. 22. The LORD hath created a new thing in the Earth a Woman shall compass a Man. And if we will list to Cabalistical Mysteries who averr that on every letter of the holy Word hung Mountains or Rocks of concealed Mysteries which being struck at by refined reason as a Hammer and by Grace as a hand do yield an infinite number of Sparks tending to the illuminating of our understandings We may have a pleasant observation in the passage of Esay 9. 7. Where the Messiah being introduced as if he had appear'd already is invested with the following Attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In order to the increase of his Dominion and Peace whereof there will be no end he shall sit upon the Throne of David and upon his Kingdom c. Where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le Marbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is final 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle against the nature of Orthography in that Language The passage is on all sides allowed to be a Prophecy of the Messiah to come But the reason of this extraordinary placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 final is in question What Petrus Galatinus saith concerning it we will refer the Reader to in his lib. 4. c. 19. de Aro Cath. ver And as for the Masorah though that be for the reading of this word with an open Mem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it gives no reason and a sphalma it could not be for that it doth not prejudice the sense the continued exemplaries besides from the Autograph to this day retaining the same Character Let therefore a sober and pious Christian Reader give me leave to explain this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caballistically In the first place the letter considered numerically imports 600. Now from this Prediction to the coming of Messiah even the Lord Jesus are 600 years compleat And from henceforth as if the Prophet had reflected upon his mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the increase of the Kingdom of Messiah was to be i. e. at the end of 600 years from his prediction thence to continue for ever and to spread it self over all Nations the increase not only over National Israel In the next place this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken figuratively denoting that the promised Child and the Son should be born of a Virgin the Prophet having in another place deposited the same in express terms that had not interfer'd with a Man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being close From all this it appears that the promised Messiah was to be born of a Virgin the truth whereof appear'd in the event so uncontroulable that besides the Authority of the Holy Ghost Matth. 2. and all ancient Founders of the Christian Church some of the Rabbies have it upon Record though not without blasphemous aspersions III. Next to this I search'd into the Nature of the promised Seed who that he should be a MAN was certain but I found him also called GOD in the holy Writ especially by the most venerable name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEHOVA whereon I will at present solely insist not willing to expatiate in a concern of it self requiring a Volume and which this only instance is able to evince The Jews call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schem hamphorash a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper and essential name of GOD if so then it being attributed to Messiah he must properly and essentially be GOD. And that the Messiah is called not only the mighty GOD the everlasting father Esay 9. 6. whos 's goings forth are from everlasting Micah 5. 2. but also Jehova is manifest out of Jer. 23. 6. And this is the name whereby he shall be called THE LORD in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OUR RIGHTEOUSNES On which passage I find in the Book call'd Ikkarim Orat. 2. c. 28. This Rabbinical Comment which may tend to their own conviction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Scripture calls the name of Messiah Jehova tzidkenu the LORD our Righteousness because the Mediator is to be GOD by whose hands we are to obtain Righteousness from God himself and therefore it calls him by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by this and the like names and proprieties attributed to the Messiah in the Old Testament I was fully convinced of his Godhead Thence reflecting upon