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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	prophet_n	word_n	1,753	5	4.0699	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87160	A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come. Being the Christians antidote against the poysons of Judaisme and atheisme of this present age. Proved out of sacred scripture, ancient historians, and Jewish Rabbins. / By that learned, and late eminent divine, John Harrison.	Harrison, John, of the Inner Temple.	1656 (1656)	Wing H896; Thomason E1685_1; ESTC R209168	62,938	174

Prince of Peace born Therefore to him agreeth this circumstance of time very fitly most vainly therefore do the Jews after this time expect another Secondly Jacob who lived many yeares before prophesied of this time very precisely as already hath been alledged that the Messiah whom he there called Shiloh should come at that time when the Scepter or Government Regal was departed from the house of Judah which was in the days of Herod and never till then who first usurped that government his Father-in-Law King Hircanus with all his off-spring of the blood Royal of Judah together with the Sanhedrim put to death The Genealogies of the Kings and Princes burned A new pedegree for himselfe devised In a word all authority regal whatsoever belonging to that Tribe at that time quite extinguished And just according to this time was our Saviour born namely in the days of Herod Mat. 2.1 Therefore to him agreeth this circumstance of time very fitly most vainly therefore do the Jews after this time expect any longer Thirdly God himselfe saith by his Prophet Haggai that the Messiah whom he there calleth The desired of all Nations shall come in the time of the second Temple which was then but new built far inferiour in stateliness and glory to the former built by Solomon which the old men in the book of Ezra testifie by their weeping when they saw this second Temple and remembred the glory of the first The words of the Lord by his Prophet Haggai are these Speak unto Zerubbabel who is left among you that saw this house in her first glory and how do you see it now it is not in your eyes in comparison of it as nothing yet now be of good cheer O Zerubbabel for thus saith the Lord of Hosts yet a little while and I will shake the Heavens and the Earth and the Sea and the dry Land And I will move all Nations and the desire of all Nations shal come and I wil fil this house with glory saith the Lord of Hosts The glory of this last house shal be greater then the first c. which must needs be understood of the comming of the Messiah to wit his personal presence in this second Temple in whom is the fulness of glory and therefore could he and none other fil it with glory being himself indeed the King of glory Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shal come in So doth Malachy prophesie in these words The Lord whom ye seek shal speedily come to his Temple even the Messenger of the Covenant whom ye desire behold he shal come saith the Lord of Hosts c. And so indeed he did for Christ Jesus came into the world during this second Temple and did himself likewise foretel the destruction thereof which came to pass even in that age Therefore to him agreeth this Circumstance of time very fitly most vainly therefore do the Jews after this time to wit the destruction of the second Temple expect any further Fourthly the Messiah by the true computation of Daniels Prophesie accounting his Hebdomades or Weeks for so many years to be multiplyed by seven that is to say Weeks of Years as they must needs be understood was to come just according to the time before mentioned his words are these Seventy weeks are determined upon thy people and upon thine holy City know therefore and understand that from the going forth of the Commandement to bring again the people and to build Jerusalem unto Messiah the Prince shal be seven weeks and threescore and two weeks And after threescore and two weeks shal the Messiah be slain and not for himself And the people of the Prince that shal come shal destroy the City and Sanctuary and he shal confirm the Covenant with many for one week and in the midst of the week he shal cause the sacrifice and oblations to cease Which Hebdomades or weeks of years whether we account from the first year of Cyrus who first determined the Jews reduction or from the second of Darius who confirmed and put the same in execution or from the twentieth year of Darius for that he then made a new Edict in the favour of Nehemias and sent him into Jury every way they will end in the reign of Herod and Augustus under whom Christ was born or in the reign of Tiberius under whom he suffered And by no interpretation can it be avoided but that this time is now our above one thousand five hundred years Besides this being a clear prophesie of the Messiah howsoever somewhat more intricate and obscure in respect of the years wherein the Prophet alludeth to the Captivity of Babylon as some think must needs be interpreted according to the former prophesies also of the Messiah And so doth the Prophet expound himself in the former words namely That the Messiah should be slain before the destruction of the City and Sanctuary Yet is there one week more to make up the number of seventy in the midst of which week the Messiah should be slain which came to pass accordingly for in the midst of that week that is about three years and an half after his baptisme Christ Jesus the true Messiah was slain and not for himself for Pilate could find no fault in him I finde no fault in the man I find no cause of death in him I am innocent of the blood of this just man look ye to it Not for himself but for us was he wounded as saith the Prophet Isaiah He was wounded for our transgressions Therefore to him doth this circumstance of time bear witness and consequently the Jews after these times by God himself appointed for the Messiah expecting yet for another besides the vanity of this their expectation they make God himself a lyar yea and all their forefathers Abraham Isaac and Jacob and all the holy Prophets whose Children they hold themselves to be who all of them saw these days and prophesied of them Abraham rejoyced to see my day saith our Saviour and he saw it and was glad All these make they Lyars with themselves whereby they shew themselves rather to be the Children of the Devil who is the Father of lyes then of Abraham who is the Father of the Faithful only For so did that vile Serpent at the first even dare to give God himself the lye as it is in Genesis God saith there to Adam In the day that thou eatest of such a tree thou shalt dye the death No saith the Devil it is not so ye shall not dye at all So do these Imps of Satan Generation of Vipers as John the Baptist in his time called them even just after the same manner For saith God by his Prophets at such a time will I send the Messiah into the world and by such and such marks ye shall know him no saith this froward Generation it is not

45.6 Thy Throne O God is for ever and ever c. Wherefore God even thy God hath annoynted thee with the oyl of gladness above thy fellows Which cannot be applyed to Solomon but as a type of the Messiah Howsoever the name JEHOVAH which is of such reverence among the Jewes that they dare not pronounce it but in place thereof read Adonai that I am sure they will never grant to belong to any creature Then what say they to that of Jer. 23.6 where the Messiah is called in plain terms Jehovah And this is the name whereby they shal cal him Jehovah our righteousnesse So likewise Chap. 33.16 over again is he called by the same name Jehovah our rightousness And so do the ancient Jews themselves expound this place namely Rabbi Abba who asketh the question what the Messiah shal be called and answereth out of this place he shall be called the Eternal Jehovah The like doth Misdrasch upon the first verse of the 20. Psalm And Rabbi Moyses Hadersan upon Gen. 41 expounding that of Zephany 3 9. concludeth thus In this place Jehovah signifieth nothing else but the Messiah And so did one of the Jews at unawares acknowledge to me alledging that place out of the Psalmes The Lord doth build up Jerusalem c. that their Messiah at his comming should build a new City and Sanctuary much more glorious then the former So did he also interpret that place of Hag. 2.10 of a third Temple Whereupon I inferred seeing in those words he alledged The Lord doth build up Jerusalem the Hebrew word is Jehovah therefore by his own intepretation the Messiah must be Jehovah which he could not well shift off but said that Adonai for Jehovah they dare not name must there be understood which point of the Godhead of the Messiah the most ancient Jews did ever acknowledge proving by sundry places of Scripture not onely that he should be the Son of God but also the word of God incarnate First that he should be the Son of God they prove out of Gen. 49.10 The Scepter shal not depart c. til Shiloh come Which Rabbi Kimhi proveth to signifie his Son that is the Son of God Oat of Isaiah where he is called ' The bud of the Lord Out of the Psalms where it is said Thou art my Son this day have I begotten thee And a little after ' Kiss the Son least he be angry and ye perish blessed are all they that trust in him Which last words cannot be understood of the Son of any man for it is written Cursed be the man that trusteth in man Jer. 17.5 Secondly that he shall be the Word of God they prove out of Isaiah as also out of Hosea where it is said I will save them by the Lord their God Ionathan translateth it thus I will save them by the Word of their God So where it is sayd The Lord sayd to my Lord sit at my right hand c. The Lord said to his Word sit at my right hand Also where it is sayd He sent his Word and healed them Rabbi Isaack Arama upon Gen. 47. expoundeth it to be meant of the Messiah that shall be Gods Word So likewise that of Iob I shall see God in my flesh c. Rabbi Simeon upon Gen. 10. gathereth thereupon that the Word of God shall take flesh womans womb Another out of these words Jehovah our God is one Jehovah proveth the blessed Trinity saying by the first Iehovah is signified God the Father by the next which is Elohim God the Son and by the other Johovah God the Holy Ghost proceeeding of them both to all which is added the word one to signifie that these three are indivisible but this secret saith he shall not be revealed until the coming of the Messiah These are the words of Rabbi Ibda reported by Rabbi Simeon in a Treatise called Zoar of great authority among the Jews where also they said Rabbi Simeon interpreteth those words of Isaiah Holy Holy Holy Lord God of Hosts in this manner Isaiah by repeating three times Holy saith he doth signifie as much as if he had said Holy Father Holy Son and Holy Spirit which three Holies do make but one Lord God of Hosts which mystery of the blessed Trinity Rabbi Hacadosch gathereth out of the very letters of JEHOVAH upon those words of Jeremy before recited the two natures of the Messiah both Divine and Humane his two filiations the one whereby he must be the Son of God the other whereby he must be the Son of Man concluding thereupon that in him there shall be two Distinct Natures and yet shall they make but one Christ which is the same that we Christians hold Philo that learned Jew shall end this first consideration touching the Nature and Person of the Messiah as himself writeth in his Book De Exulibus By tradition we have it saith he that we must expect the death of an high Priest which Priest shall be the very Word of God void of all sin whose Father shall be God and this Word shal be the Fathers wisdom by which all things in this world were created c. Therefore the Messiah must be both God and Man both by the Scriptures as also by their own Writers they cannot deny it That the Messiah must change the Law of Moses AS the Messiah must be both God and Man even the natural and onely begotten Son of God and the very Word of God incarnate void of all sin able to satisfie the wrath of his Father and to fulfil the Law of Moses for us which Moses himself could not do nor any other after him It was a burthensome law to the Children of Israel A yoak which neither they nor their forefathers were able to bear so having once in his own person most exactly accomplished the same here on earth together with all Rites Ceremonies Prophesies Types Figures and Circumstances of his comming clearly fulfilled in him and by him It was necessary I say the substance being once come those shadows and ceremonies should cease and be abolished I mean the ceremonial Law totally for as touching the moral Law or the Commendments he saith I came not to destroy the Law or the Prophets but to fulfil them only thus far hath he abolished that too he hath taken away the curse of it hanging it on his Crosse even the hand writing that was against us together with himselfe crucified This ceremonial Law of Moses I say consisting of such a multitude of Ceremonies Figures Types Sacrifices c. all of them for the most part pointing at the Messiah to come for by those outward signs and services appointed by God to his people they were still put in mind of his Covenant and assured of his promise that the Messiah should come Moreover it being proper and peculiar to one only Nation in all the world namely Jury the exercise thereof permitted but in