Promise to Adam THe first promise as touching the Messiah is this made to Adam after his fal for the restoring of mankind to witte that the seed of the woman should breake the serpents head that is to say one of her seed to be borne in tyme should conquer the divel death and sinne as the auncient Iewes understand this place which being a spirituall conquest and against a spirituall enemie the divel he I meane the Messiah must needs be a spirituall and consequently not a temporall King as the Iewes imagine Gods Promise to Abraham THe second to Abraham Isaack Iaacob often repeated To Abraham Gen. 12.3 In thee shall all the families of the earth be blessed To Isaack Gen. 26.4 In thy seed shall all the nations of the earth be blessed To Iaakob Gen. 28.14 In thee and in thy seed shall all the families of the earth be blessed Therefore the Gentiles aswell as the Iewes the blessing is generall without exception all the families of the earth all nations no prerogatiue of the Iewe no exception of the Gentile as touching the Messiah I meane the benefit of this so generall and great a blessing though otherwise much everie waye as the Apostle reasoneth to the Romans Whereupon I inferre as before that the Messiah must be a spirituall and not a temporall King otherwise it had been but a verie small benediction to Abraham or others after him who neaver sawe their Messiah actually if he must haue been onely a temporall King and much lesse blessing had it been to us Gentiles if this Messiah of the Iewes must haue been a worldly and a temporall Monarch to destroy and subdue all those Nations formerly blessed and blessed shall they be to the servitude of Iurie as the later Teachers doe imagine The Prophecie of Iaakob THe third which confirmeth the former is the prophecie of Iaacob at his death Gen. 49.10 The rodde or scepter shall not depart from Iudah nor a Lawgiver from between his feet till Shiloh come and the people or nations shall be gathered vnto him Which the Chaldie Paraphrase as also Onkelos both of singuler authoritie among the Iewes doe interpret thus Vntill Christ or the Messiah come which is the hope and expectation of all nations aswell Gentiles as Iewes the government shall not cease in the house or Tribe of Iuda Whence I inferre the same conclusion as before that if the Messiah must be the hope and expectation aswell of the Gentiles as of the Iewes then can he not be a temporall King to destroy the Gentiles as the later Iewes would haue it but a spirituall King as before hath been declared Secondly if the temporall Kingdome of the house of Iuda whereof the Messiah must come shall cease and be destroyed a◠his comming and not before that being a certayne signe of the tyme of his manifestation how then can the Iewes expect yet a temporall King for their Messiah the scepter alreadie departed gonne their kingdome and priesthood defaced their citie and temple destroyed themselues scattered amongst all nations and so haue continued almost this sixteene hundreth yeeres yea such a fatall and finall desolation by Gods just judgment brought upon that wofull Nation that not many yeares after the death and passion of our Saviour Iesus Christ according to his prophecie in his life tyme as may fully settle our fayth in this poynt The Prophecie of Moses THe fourth is that of Moses to the people of Israel The Lord thy God will rayse up unto thee a Prophet like unto me from among you euen of thy bretheren unto him ye shall hearken c. and in the verses following I will rayse them up a prophet from among their bretheren like unto thee sayth God to Moses and will put my words in his mouth and he shall speake unto them all that I shall command him and whosoever will not hearken unto my words which he shall speak in my name I will require it of him Which words cannot be understood of any other Prophet that ever lived after Moses amongst the Iewes but onely of the Messiah as appeareth most playnly in another place in Deutro where it is sayd There arose not a Prophet in Israell like unto Moses whom the Lord knewe face to face in all the miracles wonders which the Lord sent him to doe c. no such Prophet except the Messiah ever after to be expected but the Messiah he it is that must match and overmatch Moses everie waie he must be a man as Moses was in respect of our infirmities euen according as the people of Israel themselues desired the Lord in Horeb saying let me heare the voyce of the Lord God no more nor see this great fire any more that I dye not And the Lord sayd unto Moses they haue well spoken I will rayse them up a Prophet from among their bretheren like unto thee c. He must be a Lawgiver as Moses was but of a farre more perfect Law as hereafter shall appeare he must be such a one whom the Lord hath knowne face to face as he did Moses but of a far more divine nature For as it is in Esay Who shall declare his age Lastly he must be approved to the World by miracles signes and wonders as Moses was which the Lord shall send him to doe as he did Moses But no such Prophet hath ever yet appeared in the world not ever shall who hath so fitly answered this type so perfectly observed the Law of Moses which Moses himself could not doe giving us in stead thereof a farre more excelent Law as was prophecied long before that he should And finally so miraculously approued himself to the world to be sent from God by signes and wonders donne both by himself his Apostles as hereafter shall appear except this Christ which we professe therefore he alone is the true Messiah and no other to be expected The Prophecie of David THe fift is the prophecie of David a type also of the Messiah who for that he was a holy man a mā after Gods own heart out of whose linage the Messiah was to come had this mysterie most manifestly reveiled unto him for the assurance whereof as of a great mysterie euen that of Christ and his Church God byndeth himself by an oath saying I haue made a covenant with my chosen I haue sworne unto David my servant thy seed will I stablish for ever and set up thy throne from generation to generation Selah Which words although the later Iewes will apply to King Salomon and so in some sorte they may for that he was also a type of the Messiah yet properly these words I will stablish the throne of his kingdome for ever so often repeated cannot be verified of Salomon whose earthly Kingdome was rent and torne in pieces streight after his death by Ieroboam and not long after as it were extinguished but
they must needs be understood of an eternall King and kingdome as must also those other words of God in the psalme Thou art my sonne this day haue I begotten thee aske of me and I will giue thee the Heathen for thyne inheritance the ends of the earth for thy possession Thou shalt crush them with a rod of yron and breake them in pieces like a pâ—tters vessâ—l which prophecie was never fulfilled in Salomon nor in any other temporall King in Iewrie after him And much lesse this that followeth They shall feare thee as long as the sunne and moone endureth from generation to generation In his daies shall the righteous flourish and abondance of peace so long as the moone endureth His dominion also shall be from sea to sea and from the river unto the ends of the earth They that dwell in the wildernesse shall kneele before him and his enemies shall lick the dust The Kings of Tharshish and of the yles shall bring presents the Kings of Sheba and Seba shall bring gifts yea all Kings shall worship him all nations shall serue him His name shall be for ever his name shall indure as long as the sunne all Nations shall be blessed in him and shall blesse him And blessed be the Lord God euen the God of Israel which onely doth wonderous things And blessed be his glorious name for ever and let all the earth be filled with his glorie Amen Amen And so he endeth as it were in a traunce ravished beyond measure with the sweet and heauvenly contemplation of this spiritual and everlasting kingdome of the Messiah for to him and to no other can all these circumstances and hyperbolicall speaches of David rapte with the spirit of prophecie properly and primarily apperteyne though literally the Iewes understand them of Salomon as they doe many other places in like case applying them onely to the type never looking to the substance whereof those types and figures were but shadowes and semblances God of his mercie in his good tyme take away the vayle from their hearts that at length they may see the true Salomon in all his royaltie not any longer to grope at noone dayes wincking with their eyes against the cleare sunne like their forefathers as it is in Esay a most fearefull judgment of God layd upon that Nation of old objected to them many tymes and oft both by Christ and his Apostels but in vayne goe and say unto this people ye shall heare indeed but shall not understand ye shall playnly see and not perceiue make the heart of this people fatte make their eares heavie and shutte their eyes least they see with their eyes and heare with their eares and understand with their hearts and convert and be healed Whereupon ensueth euen upon this wincking and wilfull obstinacie a most severe denunciation of finall desolation Lord how long sayth the Prophet and he answered untill the cities be wasted without inhabitant the houses without a man and the land be utterly desolate c. But yet a tenth reserved to returne a holy seed remayning in due tyme to be converted This judgment and desolation hath been along tyme upon them they feel it and groane under the burden of it as their forefathers did in Egypt under Pharaoh yet wincking shutte their eyes and will not see it I meane acknowledge the true cause of these so great judgments revealed from heauen upon theÌ„ euen the contempt of Gods holy Prophets sent unto them from tyme to tyme but especially of the Messiah whose blood lyeth heavily upon them euen to this day as their forefathers desired his blood be upoÌ„ us on our children which all the world seeth is come to passe yea they themselues feele it yet wincking with their eyes they will not see it But there is a tenth to returne c. The rest which will not this their Messiah to raigne over them let them look into that parable in the Gospel there shall they finde a farre more fearefull destruction denounced then the former The first being but for a tyme but a type of the other but a beginning of woes the other eternall for ever and ever The first he pronounceth with teares over Ierusalem the second he denounceth as an angrie Iudge provoked at length to execute his fierce wrath upoÌ„ them without any compassion at all His words are these Moreover those mine enemies which would not that I should raigne over them bring them hither and slay them before me Which words of our Saviour although they will in no wise beleeve no more then they did the former yet shall they find his words one daye as truly fulfilled to them in the one as they haue done alreadie in the other And howsoever hitherto they haue esteemed of him as a false prophet a deceiver yet hath he been to them but too true a Prophet in all their calamities both first and last And so after this long digression I come to the next The Prophecie of Ieremie THe sixt which confirmeth the former is that of Iere. 23 5. Behold the dayes come sayth the Lord that I will rayse up unto David a righteous braunch and a King shall raigne c. And this is the nâ—me whereby they shall call him the Lord our righteousnes This was spoken of Davids seed aboue 400 yeeres after David was dead and buried which proveth manifestly that the former promises were not made unto him for Salomon his sonne or any other temporall King of his line but onely for the Messiah who was called so peculiarly the sonne and seed of David The Prophecie of Ezechiel THe seauenth which also confirmeth the other is that of Ezec. 34.23 I will set up ashepheard over them he shall feede them euen my servant David c. In which words the Iewes themselues doe confesse in their Talmud that their Messiah is called by the name of David for that he shall discend of the seed of David and so it must needs be for that King David being dead so long before could not now come againe in his owne person to feed them him self The Prophecie of Isaie THe eight is the prophecie of Isaiah 2.2 It shall be in the last dayes that the mountayne of the house of the Lord shal be prepared in the toppe of the mountaines and shall be exalted aboue the hilles and all nations shall flowe unto it c. for the Law shall goe forth of Syon and the Word of the Lord from Ierusalem He shall judge among the Nations Which verie words Michah repeateth cap. 4.1 and are applyed there as also here unto the Meâ—siah they can haue no other meaning by the judgement of the Iewes themselues In that daie shall the budde of the Lord be beautifull and glorious and the fruit of the earth shall be excellent Vnto us a child is borne unto us a sonne is giuen and the gouvernment is upon his shoulders he shâ—ll call his
name Wonderfull Councellor the mightie God the everlasting Father the Prince of peace the increase of his gouvernment shall haue none end And in the 11. chap. There shall come a rod forth of the stock of Ishai and a graffe shall growe out of his root the spirit of the Lord shall rest upon him Behold your God cometh c. Then shall the eyes of the blynd be lightned and the eares of the deaf shall be opened then shall the lame man leape like a hart and the dumme mans tongue shall sing c. chap. 35.4 And he sayd it is a small thing that thou shouldest be my servant to rayse up the tribes of Iacob and to restore the desolations of Israell I will also giue thee for a lâ—ght of the Gentiles that thou mayest be my Salvaâ—ion unto the ends of the earth chap. 49.6 Out of all which places before aledged I conclude first the coÌ„ming of a Messiah which the Iewes will not denie secondly that he must be King aswell of the Gentiles as of the Iewes which they cannot deny thirdly that he must be a spirituall and not a temporall king as they imagine It followeth next to be proved that he must be both God and man euen the sonne of God the second person in Trinitie to be blessed for evermore which also they shall not deny That the Messiah must be both God and Man The Iewes at the first agreed with us in all or most poynts as touching the Messiah for to come denying onely the fulfilling or application thereof in our Saviour but since the later Iewes finding themselues not able to stand in that issue against us they haue devised a new plea saying that we attrâ—buâ—e manie things unto Iesus that were not foretold of the Messiah to come namely that he should be God and the sonne of God the second person in Trinitie which we will proue both by Scriptures as also by the writings of their own forefathers For Scriptures it is evident by all or the most alledged before that the Messiah must be God euen the sonne of God indued with mans nature that is both God and man So in Genesis where he is called the seed of the woman it is apparant he must be man and in the same place where it is sayd he shall breake the serpents head who can doe this but onely God So in Isay where he is called the budde of the Lord his Godhead is signified and when he is called the fruit of the earth his Manhood And so in an other place Behold a virgine shall conceiue and beare a sonne and thou shalt call his name Immanuel that is to say God with us which name can agree to none but to him that is both God and man And who can interpret these speeches that his kingdome shall be everlasting Isa. 9. That his name shall be for ever â—it shall indure as long as the sunne and the moone That all Kings shall worship him all nations serue him Psal. 72. worship him all ye Gods Psal. 97. that no man can tell his age Isai. 53. that he must sitte at the right hand of God Psal. 110. Who I say can understand or interpret them but of God seeing in man they cannot be verified with which place of Scripture the Euangelists doe report that Iesus did put to silence divers of the learned Pharises for sayth he if the Messiah be Davids sonne how did David call him Lord signifying thereby that albeit he was to be Davids sonne as he was man yet was he to be Davids Lord as he was God and so doe both Rab. Ionathan and their owne publique commentaries interpret this place Michah is plaine His going forth is from the beginning and from everlasting And Isay is bold to proclaime him by his owne name euen God and to giue him his right stile with all his additions as Herolds to great Kings and Princes use to doe he shall call his name Wonderfull Councellor the mightie God the everlasting Father the prince of peace c. In vayne therefore is that objection of the Iewes that El or Elohim signifying God is sometymes applyed to a creature here it cannot be so nor in the next place following Psal. 45.6 Thy throne o God is for ever and ever c. Wherefore God euen thy God hath anoynted thee with the oyle of gladnes abâ—ue thy fellowes which cannot be applied to Salomon but as a type of the Messiah Howsoever the name IEHOVA which is of such reverence among the Iewes 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 Ier. 23.6 where the Messiah is called in plaine termes Iehovah And this is the name whereby they shall call him Iehovah our righteousnes So likewise chap. 33.16 over againe is he called by the same name Iehovah our righteousnes And so doe the auncient Iewes themselues expound this place namely Rabbi Abba who asketh the questioÌ„ what the Messiah shall be called and answereth out of this place he shall be called the Eternall Iehovah The like doth Misdrasch upon the first verse of the 20 Psalme And Rabbi Moyses Hadersan upon Gen. 41 expounding that of Zephanie 3.9 concludeth thus In this place Iehovah signifieth nothing els but the Messiah and so did one of the Iewes at unawares acknowledge to me alledging that place out of the Psalmes the Lord doth build up Ierusalem c. that their Messiah at his coming should build a new citie and Sanctuarie much more glorious then the former So did he also interpret that place of Hagg. 2.10 of a third temple Whereupon I inferred seeing in those words he alledged the Lord doth builde vp Ierusalem the Hebrew word is Iehovah therefore by his own interpretation the Messiah must be Iehovah which he could not well shifte off but sayd that Adonai for Iehovah they dare not name must there be understood which point of the Godhead of the Messiah the most auncient Iewes did ever acknowledge proving by sundrie places of Scripture not onely that he should be the sonne of God but also the word of God incarnate First that he should be the sonne of God they proue out of Gen. 49.10 The scepter shall not depart c. till Shiloh come Which Rabbi Kinhi proveth to signifie his sonne that is the sonne of God Out of Isai where he is called the budde of the Lord. Out of the Psalmes where it is sayd thou art my sonne this day haue I begotten thee And a litle after kisse the sonne least he be angrie and ye perish blessed are all they that trust in him which last words cannot be understood of the sonne of any man for it is written Cursed be the man that trusteth in man Ier. 17.5 Secondly that he shal be the Word of God they proue out of Isay as also out of Hosea where
of the preaching of the Gospel which began at Ierusalem and from thence was spread over all the world Which the same Isay foresawe when talking of the Messiah he sayth In that daie shall five cities in the Land of Egypt speak the language of Canaan c. In that daie shall the alter of the Lord be in the middest of the Land of Egypt and a piller by the border thereof unto the Lord. And the Egyptians shall knowe the Lord in that daie and doe sacrifice and oblation and shall vowâ— vowes c. which could not be verified of the Law of Moses for by that Law the Egyptians could haue nether alter nor sacrifice but it was fulfilled upon the coÌ„ming of Christ when the Egyptians were made Christians Also in another place and the yles shall waite for his Law The same was likewise foretold by God in Malachie where he sayth to the Iewes and of the Iewish sacrifices I haue no pleasure in you neyther will I receiue an offring at your hands for from the rising of the sunne untâ—ll the going downe of the same my name iâ— great among the Gentiles and in everie place incense shal be offerâ—d 〈◊〉 my name and a pure offering for my name is great among the Gentiles sâ—â—th the Lord of Hosts Wherein we see first a reprobation of the Iewish Sacrifices consequently of the Law of Moses which dependeth principally thereupon Secondly that among the Gentiles there should be a pure maner of Sacrifice more gratefull unto God then the other not limited eyther in respect of tyme or place as the Mosaicall Law sacrifice was For so sayth God in Ezechiel I gaue them statutes which were not good and judgments wherein they shall not liue that is not good to continue perpetually nor shall they live in theÌ„ any longer but til the time by me appoynted Of which tyme he determineth more particularly by Ieremie in these words Behold the dayes come sayth the Lord that I will mak a newe covenant with the house of Israel and Iudah not according to that covenant which I made with their Fathers c. where you see a new covenant or Testament promised different from the old whereupon I conclude the old Law of Moses by the Messiah must be changed into a new The tyme of his manyfestation with all other circumstances NOw for the tyme of his manyfestation with all other circumstances of his birth lyfe death resurrection ascension and those things also that fell out afterwards if we shall consider how particulraly precisely they were all foretold by the Prophets and how long before some hundreths some thousands of yeares before they fell out as also how exactly they were all fulfilled in the person of our blessed Saviour all directed like so many lynes to one center we shall as it were in a mirrour see and behold both the truth of Christian religion setled vpon a most firme unmovable center as also the vanitie of all other religioÌ„s whatsoever especially this most vain expectatioÌ„ of the Iewes to this day of their Messiah yet for to come as vaine and fond altogither as was that opinion of one of the Phylosophers which the word center hath put me in mynd of that the earth forsooth did move and the heavens stand still how far they are degenerate not onely from all true light vnderstaÌ„ding in heavenly matters but also even from coÌ„mon sense and reason it selfe in things of that nature tending therevnto And first for the tyme. Daniell who lived in the first Monarchie foretold that there should be three monarchies more the last the greatest of all to witt the Romane Empire and then the eternall King or Messiah should come his 〈◊〉 are these In the dayes of these Kings shal the God of heaven set vp a kingdome which shall never be destroyed Dan. 2.44 And just according to this tyme was the Messiah born namely in the dayes of Augustus Caesar Luk. 2. as both we Christians account and the Iewes acknowledge even in those halcyon dayes of peace when the temple gates of Ianus were commannded to be shut and vpon that very day when Augustus commaunded that no man should call him Lord was this Prince of peace borne Therefore to him agreeth this circumstance of tyme very fitly most vainly therefore doe the Iewes after this tyme expect for another Secondly Iacob who lived many yeares before prophesied of this tyme very precisely as already hath bene aleadged that the Mesâ—iah whom he there calleth Shilo should come at that tyme when the scepter or goverment regall was departed from the house of Iudah which was in the dayes of Herod and never till then who first vsurped that government his father in law King Hircanus with all his ofâ—pring of the blood royall of Iuda togither with the Sanhedrim put to death The genealogies of the Kings and Princes burned A new pedegrie for himselfe divised In a word all authority regall whatsoever belonging to that tribe at that tyme quite extinguished And just according to this tyme was our Saviour borne namely in the dayes of Herod Math. 2.1 Therefore to him agreeth this circuÌ„stance of tyme very fitly most vainely therefore doe the Iewes after this tyme expect any longer Thirdly God himselfe saith by his Prophet Haggaâ— that the Messiah whome he there calleth the deâ—ired of all nations shall come in the tyme of the second temple which was then but new built farr inferior in statelynes and glory to the former built by Solomon which the old men in the book of Ezra testify by their weeping when they sawe this second temple and remembred the glory of the first The words of the Lord by his Prophet Haggai are these Speake vnto Zerubbabel who is left amonge you that saâ—e this housâ— in her first glory and how doe you see it now is it not in your eies in comparison of it as nothing yet now be of good cheere ô Zerubbubel for thus saith the Lord of hosts yet a litle while and I wil shake the heavens and the earth and the sea and the drie land And I will move all nations and the desire of all nations shal come and I will fill this house with glory saith the Lord of hostes The glory of this last house shal be greater their the first c. which must needs be vnderstood of the coming of the Messiah to wit his personall presence in this second temple in whom is the fulnes of glory therefore could he and none other fill it with glory being himselfe indeed the King of glory Lifte vp your heads ô yee gates and be yee lift vp yee everlasting dores and the King of glory shall come in So doth Mallachie prophesy in these words The Lord whom yee seeke shall speedily come to his temple even the mâ—ssenger of the covenant whom yee desire behold he shall come sayth the Lord of hosts c.
his divine power they were also foretold by the Prophets to wit the sending of the Holy Ghost that comforter from on high with the sodayne strange and myraculous increase of his Church throughout the world even against all worldly power and policie by the onely power and ministerie of his worde confirmed with signes and wonders that followed wrought by his Apostles Disciples and other his faithfull servants and witnesses in the primitive Church then the which there can be no greater argument in the world of the truth of Christian Religion if we consider how all other religions in the world have growne and been maynteined by force of armes fyre and sword this onely by the preaching of Christ crucified in all naâ—ions hath increased multiplyed shall doe more more to the end of the world this must increase all others decrease how so ever the Turks have possessed the greatest part of the world at this day yet our Saviours prophecie in the end shal be found true this gospel of the kingdoÌ„ shal be preached throughout the whol world for a witnesunto al natioÌ„s Now for the first increase of it how smal a number were there gathered together after the ascention at Ierusalem from wheÌ„ce they were to march even the twelue Apostles no great armie Godwat to coÌ„quer the world as it is in that place The law shall goe forth froÌ„ ZioÌ„ the word of God froÌ„ IerusaleÌ„ There was the Rendevous there they staid there they rested there they coÌ„tinued in prayer and fasting till such time as Christ afâ—er his ascension according to his promise sent them the comforter even the holy Ghost induing them with power froÌ„ on high arming theÌ„ at all points for so great a work When and where being gathered togither all with one accord in one place sodenly there came a sound from heaven as of a mighty wind and filled all the house where they sate And there appeared unto them cloven tongues like fyre and it sate upon each of them and they were all filled with the Holy Ghost and began to speak with other tongues as there is mentioned And with these fiery cloven tongues these 12. silly soules without any other meanes men money or munitioÌ„ in a very short time conquered a great part of the world In so much that at one sermon of S. Peter at the same time there were added to the Church three thowsand soules And so multiplied successively from time to time and from place to place spreading it selfe from one country to another and from one nation to an other and so at length into all nations there is neyther speach nor language where their voice is not heard their line is gone forth through all the earth and their words into the ends of the world as we see it is come to passe this day Of which coÌ„ming of the Holy Ghost in the time of the Messiah Ioel prophesied saying And it shal be in the last dayes that I wil power out my spirit vpon all flesh c. and on my servants and on my handmaids I will powre out my spirit c. It filled all the howse where they sate it sate upon each of them and they were all filled with the holy Ghost Here is a deluge of Gods grace powred upon the world immediately upon the ascension of our Lord and Saviour First vpon his Apostles and disciples of those times in greater measure as the first fruites of his spirit by the which they wrought miracles spake all manner of languages healed all maner of diseases cast out Divils raysed the dead and lastly sealed the same with their blood Poore fishermen and such like of no reputation in the world without learning without credite without meanes as before yet by this meanes conquered the world to the subjection of their maister Christ that stone cast aside of the builders but now become the heade stone of the corner this is the Lordes doing and it is marvelous in our eyes The sinceritie of the Evangelistes NOw for the Evangelists or writers of the Gospell that is to say the registers of his birth life doctrine and death it is to be noted that our Saviour being God tooke a different way from the custome of man in delivering vnto us his lawes precepts For that men who have been lawmakers vnto the world knew no surer way of publishing their lawes and procuring authoritie to the same than to write them with their owns handes and in their life time to establish their promulgation So Lycurgus Solon and others among the Grecians Numa to the Romans Mahomet to the Sarasins But Iesus to shew this divine power in directing the pen and stile of his Evangelists would not leave any thing written by himselfe but passed from this world in simplicity and silence without any further shewe or ostentation of his owne doings Meaning notwithstanding afterwards to his glorie and the aedification of his Church here on earth by foure irrefragable witnesses or remembrancers the four EvaÌ„gelists every word should be established recorded As may appear by that place where he saith These things have I spoken vnto you being present with you but the Comforter which is the holy Ghost whom the Father wil send in my name he shal bring all things to your remembrance which I haue told you Wherevpon I inferre that the Evangelists and Apostolicall writers were all of them guided and directed by one and the same spirit even the spirite of God for the registring of all things eyther sayd or donne by our Saviour so farre forth as seemed best to his divine will and pleasure to be registred and recorded for the benefite and edification of his Church For there were many other things which Iesus did as Io. the EvaÌ„gelist testifieth which are not written that is to say which the holy spirit of God thought needlesse to faith and salvation but saith he these things are written that ye might beleeve that Iesus is the Christ the sonne of God and that in beleeving ye might have life through his name Now for these EvaÌ„gelists foure in nomber which some have reseÌ„bled to the foure beasts in Ezek the first last are Apostles that wrote as they had seen the two middle at disciples who registred things as they had uÌ„derstood by coÌ„fereÌ„ce with the Apostles The first gospel was written by an Apostle to give light to the rest and the last also by an Apostle to give authoritie and confirmation to the former The first was written in the Hebrew tongue for that all those myracles which Iesus wrought were doone in that countrie he was not sent but to the lost sheep of the house of Israel to the end that eyther the whole nation might beleeve them or the obstinate impugne them which yet never any of theire Rabbines tooke in hand to doe The other three were written in the most famous
and popular language of all nations at that time to wit the Greek toÌ„gue They wrote their stories in divers countries farre distant one from another and yet agreed they all most exactly in one and the same narration as is to be seene though diversly related yet in truth and substance all one one sometymes supplying vvhat another hath not according to the discretion of one and the same spirit vvherevvith they vvere all guyded and directed like those four beasts in Ezech. 1.12 Everie one went streight forward whither their spirit ledde them they returned not They vvrote in divers times one after another and yet the later did neyther correct nor reprehend any thing in the former as heathen vvriters use to doe They published their vvritings vvhen infinite vvere aliue that knevve the facts and of them no small number vvho desired by all meanes to impugne them They set dovvne in most of their narrations the tyme the daye the hour the place the village the house the persons vvith all other circumstances vvhich the moe they are in number the more easie to be refuted if they were not true Neyther did they write of things donne in farre Countries or places remote but in the same Countrie where they were borne in townes and cities that were publiquely knowne in Ierusalem it self in Bethania and Bethsaida villages hard by Ierusalem in the Suburbs and hills about the citie in such a street at such a gate in such a porch of the temple at such a fishpoole publique places familiarly knowne to everie one for these things were not done in a corner as sayth the Apostle All which circumstances duly considered never yet impugned me thinks should perswade any man of reason to become a Christian as Agrippa in that verie place acknowledgeth to Paul saying almost thou perswadest me to become a Christian. They published their writings in their life time They altered not their writings afâ—erwards as other Authors are wont in their latter Editions nor ever corrected they one jote of that which they had first sâ—t downe And that which never happened in any other writings in the world besides nor ever monarch was able to bring to passe for credite of his Edicts they gaue their liues for defence and justifying of that which they had written Their maner of writing is sincere simple as becommeth so divine a Historie without all art or Rhethoricall amplifications as Historians use They flatter none no not Iesus himself whom they most adore nor in confessing him to be their God doe they conceale his infirmities of flesh in that he was man as his hunger and thirst his being werie how he wept his passions of feare and the like Nay these Evangelists were so sincere and religious in their narrations as they noted especially the imperfections of themselues and of such others as they principally respected Mathew nameth himself Mathew the Publican Mark Peters Disciple recordeth how S. Peter thrise denyed his Lord and Master and so of the rest These mens writings were published for canonicall and received for undoubted truth by all that lived in the verie same age and were privie to everie particular circumstance therein conteyned They were copied abroad into infinite mens hands and so conserved with all care and reverence as holy and divine Scripture They were read in Churches throughout all Countries and nations expounded preached and taught by all Pastors and Commentaries made upon them by holy Fathers from tyme to tyme. So that no doubt can be made at all eyther of the Authoritie of them as originally and immediately proceeding from the Holy Ghost or of the certaintie but that we haue the verie same incorrupt as the Authors left them for that it was impossible for any enemie to corrupt so manie copies over the world without discoverie and resistance And thus much for the credite and authoritie of our Evangelists The confession of Martyrs NOw for the Martyrs or witnesses appoynted by God for the sealing deliverie of this doctrine of the Gospel of our Lord and Saviour Iesus Christ to all the world they were first and principally his owne Apostes and Disciples Now ye are witnesses of these things Who both heard his doctrine and sawe his myracles as S. Iohn testifieth that which wee haue heard which we haue seene with our eyes c. That I say which we haue seene and heard declare we unto you And S. Peter For we followed no deceiueable fables when we opened unto you the power and comming of our Lord Iesus Christ but with our eyes we sawe his majestie This doctrine I say of the glorious Gospel of our Lord and Saviour whereof they were so fully perswaded they did not onely professe it with their mouthes yea euen before Kings and were not ashamed as God sayth to Paul as thou hast testified of me in Ierusalem so must thou beare witnes also at Rome thou must be brought before Caesar but in witnes thereof they gaue up their liues and by their deaths sealed and delivered to the world the truth of that which in their liues they professed they haue sealed that God is true These are witnesses worthy to be beleeved these are Martyres Next to these are all those holy Disciples of theirs all those holy confessors of the Primitiue Church put to death with most exquisite torments under those cruell Roman tyrants during those tenne famous persecutions upon record called the ten persecutions Catexochen in respect of the rage furie and crueltie thereof and all against poore harmeles and innocent Christians dayly toâ—ne in pieces butchered by those wolues as sheep appointed for the slaughter whereof our Saviour long before had forewarned his Disciples Behold I sâ—nd you as lambes among wolues c. persecuted euen to the death for the Word of God and for the testimonie which they mâ—inteined In vvhich extreame most incredible sufferings of Christians three points are vvorthie of great consideration The first vvhat infinite multitudes of all estates conditions sexes qualities and age did suffer dayly for testimonie of this truth The second what intollerable and unaccustumed torments not heard of in the world before were devised by tyrants for afflicting this kind of people Thirdly and lastly what invincible courage and unspeakable alacritie these Christians shewed in bearing out these afflictions and torments which the enemies themselues could not attribute but to some divine powre and supernaturall assistance The subjection of Spirits ANother consideration followeth of his divine powre omnipotencie declared and exercised upon the spirits infernall which in those dayes spake in the oracles and till that time had possessed and deluded all nations Heare the complaint of one of them Hei mihi congemiscite hei mihi hei mihi oraculorum defecit me claritas Woe unto me lament ye with me woe woe to me for that the honour of oracles hath now forsaken me Which woefull complaint is nothing els but a
the world Whereof he that will see a very lamentable narration let him read but the last book of Iosephus de bello Iudaico Wherein is reported besides other things that after the warre was ended and all the publique slaughter ceased Titus sent threescore thowsand Iewes as a present to his father to Rome there to be put to death in divers and sundry manners Others he applyed to be spectaclâ—s for pastime to the Romains that were present with him Wherâ— of Iosephus saith that he saw with his owne eyes two thowsand five hundred murthered and consumed in one day by fight and coÌ„bate among themselves and with wilde beasts at the Emperors appointment Others were assigned in Antioch and other great cities to serve for faggots in their famous bonefires at times of triumph Others were sold to be bondslaves Others condemned to dig and hew stones for ever And this was the end of that warr and desolation Quis talia fandò Myrmidonum Dolopumve aut duri miles Vlyssi Temperet a lachrymis After thâ—s againe under Trajane the Emperour there was so infinite numbers of Iewes slaine and made away by Marcus Turbo in Africa and Lucius Quintus in the East as vvas vvonderfull And in the eighteenth yeare of Adrian the Emperour one Iulius Severus being sent to extinguish all the remnant of the Ievvish generation destroyed in a very short time ninetie eight townes and villages within that countrie and slue five hundred fourescore thousand of them in one day At which time also he beat downe the citie of Ierusalem in such sort as he left not one stone standing upoÌ„ another of their ancient buildings but caused some part thereof to be reâ—dified and inhabited onely by Gentiles He changed the name of the citie called it Aelia after the Emperors name He droue out all the progenie and ofspring of the Iewes forth of all those countries with a perpetuall law confirmed by the Emperor that they should never returne no nor so much as looke back from any high or eminent place to that countrie againe And this was donne to the Iewish Nation by the Roman Emperors for accomplishing that demand which their principall Elders had made not long before to Pilate the Roman Magistrate after he had washed his hands before the multitude to cleare himself at leastwise in outward shewe from the blood of Iesus saying I am innocent of the blood of this just man looke you to it Then answered all the people and sayd His blood be upon us upon our children and so it came to passe accordingly euen in that verie age Then the which what greater argument of a true Prophet and consequently of the Deitie and Omnipotencie of our Lord and Saviour who from heaven was able in so short a time and that in so full measure to revenge himself upon his enemies here on earth Yea a whole Nation together brought to finall desolation And so much for the punishment of enemies The fulfilling of Prophecies THe last consideration followeth and so an end which is the fulfilling of prophecies all those prophecies uttered by our Lord and Saviour while hâ— was here upon earth Especially this one of the destruction and desolation of the Iewish nation already declared might suffice for all which over and over while he was conversant amongst them he denounced against them and foretold should shortly be accomplished upon them in most fearfull maner As namely at one tyme after a long and vehement commination made to the Scribes and Pharisees in which he repeateth eight severall times that dreadfull threat woe he concludeth that all the righteous blood injuriously shedde from the first martyr Abel and so successiuely should be revenged verie shortly upon that generation Verely I saye unto you all these things shall come upon this generation and in the next words threatneth that populous citie Ierusalem that it should be made utterly desolate Ierusalem Ierusalem which killest the Prophets and stonest them that are sent unto thee how often would I haue gathered thy children together as the henne gathereth her chickens under her wings andye would not â—ehold your habitation shall be left unto you desolate And at another tyme euen that solemne tyme of his entrie and tiding into Ierusalem before his passion it is sayd in the Gospel that when he was come neare he beheld the citie and wept over it saying O if thou haddest euen knowne at the least in this thy day those things which belong unto thy peace but now are they hidde from thyne eyes then denounceth that fearfull desolation following that not one stone should be left upon another but all throwne downe euen to the ground Executed upon them made good by Tytus the sonne of Vespatian and finally accomplished by Iulius Severus who in the daies of Adrian as before is rehearsed utterly defaced the verie ruines of that citie in such sort as he left not one stone standing upon another of all their auncient buildings but laid them euen with the ground Againe at another time as some spake of the teÌ„ple how it was garnished with goodly stones and consecrate things he sayd are these the things you looke upon the dayes will come wherein a stone shall not be left upâ—n a stone that shall not be throwne downe And yet more particularly in the same chapter he foretelleth the signes whereby his disciples should perceiue when the tyme indeede was come when ye shall see Ierusalem besieged with â—oldjâ—ars then knowe yee that her desolation is at hand This foretold Iesus of the miserie that was to fall upon Ierusalem and upon that people by the Romans when the Iâ—wes seemed to be in most securitie and greatest amitie with the Romans when they could awaie with no other government but that We haue no king but Caesar he that maketh himself a King speaketh against Caesar and consequently at that tyme they might seeme in all humane reason to haue lesse cause then ever to misdoubt such calamities And yet how certaine and assured foreknowledge and as it were most sensible feeling Iesus had of these miseries he declared by those pitifull teares he shedde upon sight and consideration of Ierusalem as before is mentioned when he wept over it as also by that tender speech he used to the women of that citie who wept for him as he was ledde to be crucified perswading them to weepe rather for themselues and for their children in respect of the miseries to followe then for him All which prophecies and predictions of Iesus with sundrie other his speeches foreshewing so particularly the imminent calamities of that Nation and that at such tyme when in humane reason there could be no probabilitie thereof when a certaine Heathen Chronicler named Phlegon about a hundreth yeeres after Christs departure had diligently considered having seene the same also in his dayes most exactly fulfilled for he was servant to Adrian the
Emperor by whose command the finall subversion of that Iewish nation was brought to passe this Phlegon I say though a Pagan yet upon consideration of these events and others that he sawe as the extreame persecution of Christians foretold by Christ and the like he pronounced that never any man foretold things so certainly to come or that so precisely were accomplished as were the predictions and prophecies of Iesus And now albeit these praedictions and prophecies concerning the punishment and reprobation of the Iewes fulfilled so evideâ—tly in the sight of all the world might be a sufficient demonstration of his divine prescience and foreknowledge in things to come yet were there also many other things besides foreshewed by him which fell out as exactly as these did which by no humane reason or learning could possibly be foreseene As for example the foretelling of his owne death resurrection and ascention with all their severall circumstances the maner time place and all other particulariâ—ies as precisely as if they had been alâ—eadie accomplished and that not onely to his owne Disciples but euen to the Scribes Pharisees who came of purpose to tempt him as he that shall but examine the quotations following which for brevirie sake I haue but onely zyphered and as it were pointed at in figures may easely perceiue First to his Disciples Matth. 16 21. chap. 17 9 22. chap. 20 17. chap. 26 1 11 31.45 Ioh. 13 33. chap. â—6 16. 13 3. 18 4. 14 2 28. Then to the Scribes and Pharisees Mat. 12 38. chap. 21 38. Luk. 13 31. Ioh. 2 18. chap. 3. 12. chap. 7 33. chap. 8. 21 28. chap. 12 31. Also how his Disciples should be scattered and forsake him Ioh. 16 32. Of Peters denyal Mat. 26 34. And by what maner of death he should glorifie God Ioh. 21 18. How Iudas one of his owne Disciples should betray him Ioh. 6 64 70. chap. 13 10 26. chap. 17 12. Mat. 26 21 46. Of the sending of the holy Ghost Ioh. 7 38. chap. 14 16 26. chap. 15 26. chap. 16 7. Luk. 24 49. Of his Disciples myracles which they should work in his name Mark 16 17. Luk. 10 18. Iohn 14 12. The cruell persecution that should arise to the professors of his name in all places Mat. 10 16. chap. 24 9. Ioh. 16.1 The buylding of his Church notwithstanding in despite of the Divel and all oppositions upon a rock with this sure word of promise never to fayle that the gates of hell shall not overcome it Mat. 16 18. And again I am with you alwaies euen to the end of the world Mat. 28 20 The signes tokens that should goe before the end of the world as first the false Christs and false Prophets that should arise here and there with the Church yea and in the church that abhomination of desolation spoken of by Daniel the Prophet to be set in the holy place Matth. 24 5 11.15 23. Meaning and so I thinke would the Holy Ghost haue all men to understand it when he addeth this parenthesis Let him that readeth consider it euen that Arch-Antichrist now sitting in that holy place or church for so it was in tymes past whose fayth was once so famous in all the world Rom. 1 8. Warres and rumours of Warres pestilence famine and earthquakes Mat. 24 6. Persecution as before Then shall they deliver you up to be afflicted and shall kâ—ll you and ye shall be hated of all nations for my names sake Mat. 24 9. So were Christians in the Primitiue Church under the Roman Emperors those cruell Caesars and so haue been of latter tymes also under the tyrannie of this Arch-antichristian Caesar that abomination of desolation now sitting in the selfe same place druncken with the blood of the Saincts and with the blood of the martyrs of Iesus whose destruction sleepeth not Come I will shewe thee the damnation of the great whore c. Finally the preaching of the Gospel to all nations Mat. 24 14. and the uniting and gathering together both of Iew and Gentile into one fold under one shepheard euen that great shepheard of our soules that there may be one sheepfold and one shepheard Ioh. 10 16. This is one of the last signes foretold by our Saviour but in part remayneth to be accomplished and what hindereth Euen that abomination of Desolation before spoken of which hath been a stumbling block to all nations hetherto both Turks and Iewes for comming to Christianitie which the Lord in due time will remoue For Babylon shall fall as it is in the Revelation it is fallen it is fallen Babylon that great citie In part it is fallen alreadie and what hindereth but that dayly and hourely we may expect the finall desolation thereof Dayly and hourely I say for with such celeritie violence when it shall please God to put in their hearts whom it may concerne to fulfill his wil Rev. 17.17 shall this sentence be executed In one day shall her plagues come upoÌ„ her death â—orrowe and famine and she shall be burnt with fire c. In one houre she shall be made desolate Rejoyce over her thou heauen and ye Holy Apostles and Prophets for God hath giuen your judgment on her And a mightie Angel tooke up a stone like a great milstone and cast it into the sea saying with such violence shall that great citie Babylon be throwne downe And here I might cast up together in like maner making but one totall summe of all the prophecies of all those Holy Apostles and Disciples of our Lord and Saviour both as touching divers particulars whereof they prophecied in those tymes fulfilled most exactly as also touching the generall state of the Church successiuely in all ages euen to the end of the world and of the ende of the world it self First for the particulars I will but point at them as before One of those Holy Prophets prophecied of a generall dearth to falâ— out in those tymes which happened accordingly under Claâ—dius Caesar Act. 11.27 also of Pauls imprisonment Act. 21 10. Paul in his sayling towards Rome foretelleth the Centurion and the rest of the tempestuous weather to ensue Act. 27.10 Of their shipwrack but yet with safetie of their liues veâ— 22. and precisely the place where they should be cast a shore to wit upon a certaine Iland vers 26. In one of his Epistles he prophecieth of his owne death 2 Tim. 4.6 So doth also Peter 2 Pet. 1.14 Secondly for the future state of the Church in these last daies with the comming of Antichrist into the world all his damned crue those hellish furies see how precisely these Holy Apostles and Prophets foretell of these times thâ—sâ— persâ—ous times and how liuely they set him out in his colours with all his additions as well becommeth such an infernall King the angel of the bottomlesse pâ—tte whose name in Hebrew is Abaddon in Greeke Apollyon that Antichrist
Temple of Ierusalem for the greater glorie of that second temple That he should flee into Egypt and be called thence againe That a starre should appeare at his birth to notifie his comming into the world That Iohn Baptist who came in the spirit and power of Eliah and therefore was called Eliah Luk. 1 17. Mat. 11 10 14. should be the messenger to goe before him and to prepare the way to crye in the desert That he should beginne his owne preaching with all humilitie quietnes clemencie of spirit That he should be poor abject and of no reputation in this world That he should doe strange miracles and heale all diseases That he should dye and be slayne for the sinnes of his people That he should be betrayed by one of his owne familiars That he should be sold for thirtie pieces of silver That with those thirtie pieces there should be bought afterwards a field of â—oâ—sheards That he should ride into Ierusalem upon an asse That the Iewes should beat and buffet his face and defile the same with spitting That they should whippe rent and teare his bodie before they put him to death That he should be put to death among theeues and malâ—factors That he should be silent before his enemies as a sheep before his shearer That he should pray for his enemies and persecutors That they should giue him vineger to drinke divide his apparel and cast lots for his upper garment That the maner of his death should be crucifying that is nayling of his hands and his feete to the crosse That his side should be pearced and that they should looke upon him whom they had so pearced That not a bone of him should be broken figured in the Passeover by that spotles lambe without blemish a type thereof and therefore is he called in the newe Testament the Lambe of God that taketh away the sinnes of the world the Lambe slayne from the beginning of the world That he should rise againe from death the third day That he should ascend into heauen and there sitte at the right hand of his Father triumphantly for ever All these particulars foretold of the Messiah see I say and examine how exactly they were all fulfilled in our Saviour And there withall consider those things which fell out afterwards as effects of his divine power To wit the sending of the Holy Ghost immediately after his ascension with the miraculous increasse of his Church even in the middest of persecution The severe punishmeÌ„t of all his enemies especially that of the Iewish nation The subjection of the Devil with all his infernall power vnder his Apostles and Disciples feete togeaâ—her with the ceasing of oracles And finally the fulfilling of all his Prophecies with those likewise of his Apostles and Disciples most exactly I say all these with the former put togeather and well considered may sâ—ttle the hart of any Christian man against all Induisme Paganisme yea and Atheisme too in the most undoubted truth of his profession to wit the Christian religion with this full and finall perswasion wherewith I will knit up all that there is no other name under heaven given so the sonnes of men whereby to be saved but the name of Iesus Christ. And therefore to him be the honour of our Salvation ascribâ—d and to no other To him I sâ—â— with the Father and the Spirite even tâ—at bessed Trinitie 〈…〉 glorie now and evermore Amen Amen To the forlorne and distressed Ievves in Barbarie And in them to all others now groaning under the heavie yoak of captivitie in what natioÌ„ soever scattered dispersed throughout the vvorld Grace mercy and peace be multiplied in Christ Iesus the true Messiah BEing imployed not long since into Barbarie the land of your captâ—vitie where at this present you live in great bondage slavâ—riâ— so have done this long time as doe also the rest of your brethren and nation elsewhere dispersed throughout the world groaning under the yoak of their cruell taskmaisters as did your forefathers in the Land of Egypt foure hundred and thirtie yeres this captivitie of yours having continued now almost foure tymes 400 yeeres the last and greatest of all than the which was never heard nor read of greater of any people from the creation of the world to this day nor shall be the King at that time of my arrâ—vall vpon his expedition towards Fez I appointed to stay at Saphia till his returne back from those warrs where I remained in the lower castle almost six monthes solitary and in suspense expecting the doubtfull event thereof Whâ—ther resorted to me often to accompany me and for my better instruction in the Hebrue whereof I had a litle tast before one of the cheife Rabbins of that your synagogue Rabbi Shimeon a man of grave and sober cariage and pleasant otherwise of whose company I was very glad Now and then among other matters arguing and reasoning of the Messiah as ye say yet to come but as we say c are able to prove by invincible arguments and demonstrations both out of your owne Lawe Rabbines alâ—eadie come which gaue me occasion having little els to doe and not knowing how to passe that tedious time better â—o gather togither all those arguments and reasons I had read or for the present could conceive of my self drawne both out of the sacred scripture and other bookes as touching that controversie Wherâ— by I might be the more able over and besides the matter of imployment busynes I came about to maintayne that Religion profâ—ssâ—d in my countrie and the undoubted faith whereof his Maiestie the King of Great Britayne as others his predecessors have donne professeth himselfe a cheife defender according to that his most iust tytle defender of the faith And afterwards when the King sent for me to Morocus being lodged amongst you by his appointment in the Iudaria in one of your principall Houses where I staid before I could get my despatch from the King three Monthes and a halfe where also I grewe familiarly acquainted with divers of your nation and was presented at sundrie times especially at your mariages and solemne feasts with divers of your dainties which I tooke very kindly and ever since have studied what Christian dainties I might send you backe againe in recompence or rather duties in steed of those dainties Seeing also in the meane time which I could not choose but see with much pity and compassion the great and grievous oppression vnder which you grone taxations vexations exactions grammings as you call them even with torments rather than fayle drubbings so many hundreth blowes at once as my selfe have both seen and heard with that base servile and most contemptible state and condition otherwise above any other
natioÌ„ or people under which you live not onely in Barbary but in al other parts of the world besides as a fatal effect of that heavie curse laid on you by your own forefathers long agoe vpon the death of Christ when Pilate the judge washed his hands saying I am innocent of the blood of this iust man looke yee to it they cried with one consent his blood be vpon vs on our children As also of that prophesie of our Saviour in his life time when he wept over Ierusalem saying ô if thou haddest even knowne at the least in this thy day those things which belong to thy peace but now are they hid froÌ„ thine eyes c. And more particularly to his Disciples he renueth it over againe when yee shall see Ierusalem besieged with soldiers then know yee that her desolation is at hand For these be the dayes of vengaâ—ce to fulfill all things that are written For there shall be great distresse in this land and wrath over this people And they shall fall one the cadge of the sword and shall be lead captive into all nations c. Which heavie curse of your owne forefathers and prophisie of his how truely they have been fulfilled both the one the other all the world seeth and yee your selves feele the effect as before The Lord in mercie take away the vayle from your hearts that at length ye may know those things which beloÌ„g to your peace which now are hid froÌ„ your eyes for why will ye dye ô ye house of Israel These considerations I say and reasons with some others have moved me and partly in recompence of those your definaes and dainties wherof I tasted so often while I was amongst you to send you here a smal banket of such dainties as Christendome can afford wishing you would but tast some part of mine as I did of yours being indeed Sabbath dayes dainties tast I say and see how sweet the Lord is And the rather doe I invite you to this banket yea rather provoke you therevnto even to your owne salvation which through your fall is come to us Gentiles to provoke you as it is that place for that now the time of your redemtion draweth neare with ours much nearer now theÌ„ wheÌ„ we beleeved foretold also both by Christ and his Apostles as was your desolation and shall one day as surely and certainely come to passe the one as the other For God that hath promised is of power to performe it he will doe it he is able to graffe you in againe into your owne olive tree Verely I tell you saith our Saviour to the Pharisies ye shall not see me vntill the time come that yee shall say blessed is he that commeth in the name of the Lord. Therefore such a time shall coÌ„e with out all doubt whearein ye shall so say that is to say most willingly obey the Heavenly calling without any more resisting the Holy Ghost as did your forefathers Also in an other place and Ierusalem shall be troden vnder foote of the Gentiles vntill the time of the Gentiles be fulfilled So long and no longer there is the period And Paul the Apostle in a most fervent manner both prayeth and prophesieth to this effect brethren my hearts desire and prayer to God for Israel is that they might be saved Then prophecieth at large in the chapter following and that most divinely as of their fall so of their generall call in due time with many arguments and reasons to that purpose Which praier and prophesie of his proceeding from a divine instinct and revelation no doubt shall one day take effect For it can not be but that the word of God should take effect For it is the power of God unto salvation to every one that believeth to the Iew first and also to the Grecian To the Iew first thereis the promise there is the priviledge Lift up your heades now therefore ó ye Iewes sonnes of Abraham children of the promise to whom pertayneth the adoption and the glorie and the covenants and the giving of the law and the service of God and the promises of whom are the fâ—thers and of whom concerning the flesh Christ came I say lift up your heads and listen to the heavenly call of Christ and his Apostle Paul for your redemtion draweth nere This is the generation of them that seeke him of them that sâ—eke thy face Iaacob Silah Lift up your heads ye gates be ye liâ—t up ye everlasting doores and the King of glorie shall come in And let us Christians also upon whom the ends of the World are come lift up our heads and knowe remembring that parable of the figtree when wâ— sâ—e these things beginne to come to passe that the kingdome of God is near eueâ— at the doores Verely I say unto you this generation shall not passe till all these things be donne Heauen and earth shall pâ—sse away but my Words shall not passe away They are the words of our Saviour And now bretheren to returne to Paul I commend you to God and to the word of his grace which is able to buyld you up and to giue you an inheritance among all them which are sanctified Be favourable unto Sion for thy good pleasure build the walls of Ierusalem Then shalt thou accept the sacrifice of righteousnes euen the burnâ—offring and oblation then shall they offer calues upon thyne altar Oh giue salvation unto Israel out of Sion when God turneth the captivitie of his people then shall Iaakob rejoice and Israel shall be glad When the Lord brought againe the captivitie of Sion we were like them that dreame then was our mouth filled with laughter and our tongue with joye then sayd they among the Heathen The Lord hath dâ—ne great things for them The Lord hath done great things for us wherof we rejâ—ice O Lord bring againe our captivitie at the rivers in the south Saue us O Lord our God and gather us from among the Heathen that we may praise thyne holy name and glorie in thy praise Comfort us according to the dayes that thou hast afflicted us according to the yeeres that we haâ—e seene eâ—el Thou wilt arise and haue mercie upon Sion for the time to haue mercie thereon for the appointed time is come For thy servants delight in the stones thereof and hâ—ue pitie on the dust thereof Then the Heâ—then shall â—eare the name of the Lord and all the kings of the earth thy glorie when the Lord shall buyld up Siâ—n and shall appeare in his glorie and shall turne unto the prayer of the desolate not dispisâ— then pâ—ayer This shall be written for the generation to come and the people which shall be created shall praise the Lord for he hath looked downe from the height of his sanctuarie out of the heaven did the Lord behold the earth thâ—t he might