Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	lord_n	mountain_n	top_n	1,666	5	9.5413	5	true

Text snippets containing the quad

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

over Jerusalem the second he denounceth as an angry Judge provoked at length to execute his fierce wrath upon them without any compassion at all His words are these Moreover those mine enemies which would not that I should reign over them bring them hither and slay them before me Which words of our Saviour although they will in no wise believe no more then they did the former yet shal they find his words one day as truly fulfilled to them in the one as they have done already in the other And howsoever hitherto they have 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 Prophesie of Jeremy THe sixt which confirmeth the former is that of Jer. 23.5 Behold the dayes come saith the Lord that I will raise up unto David a righteous branch and a King shall reign c. And this is the name whereby they shall call him The Lord our righteousness This was spoken of Davids seed about 400. years after David was dead and buried which proveth manifest that the former promises were not made unto him for Solomon his Son or any other temporal King of his line but only for the Messiah who was called so peculiarly the Son and Seed of David The Prophesie of Ezekiel THe seventh which also confirmeth the other is that of Ezek. 34.23 I will set up a Shepherd over them he shall feed them even my servant David c. In which words the Jews themselves do confesse in their Talmud that their Messiah is called by the name of David for that he shall descend of the seed of David and so it must needs be for that King David being dead so long before could not now come again in his own person to feed them himselfe The Prophesie of Isaiah THe eighth is the Prophesie of Isaiah 2.2 It shall be in the last days that the mountain of the house of the Lord shall be prepared in the top of the mountains and shall be exalted above the hills and all Nations shall flow unto it c. For the Law shall go forth of Sion and the Word of the Lord from Jerusalem He shall judge among the Nations Which very words Michah repeateth Chap. 4.1 and are applied there as also here unto the Messiah they can have no other meaning by the judgment of the Jews themselves In that day shall the Bud of the Lord be beautiful and glorious and the fruit of the earth shall be excellent Unto us a Child is born and unto us a Son is given and the Government is upon his shoulders he shall call his name Wonderful Councellour the Mighty God the Everlasting Father the Prince of Peace the increase of his Government shall have none end And in the 11. Chapter There shall come a rod forth of the stock of Ishai and a graff shall grow out of his root and the spirit of the Lord shall rest upon him Behold your God commeth c. Then shall the eyes of the blind be lightened and the ears of the deaf shall be opened then shall the same man leap like a Hart and the dumb mans tongue shall sing c. Chap. 35.4 ' And he said It is a small thing that thou shouldst be my servant to raise up the Tribes of Jacob and to restore the desolations of Israel I will also give thee for a light of the Gentiles that thou maist be my salvation unto the ends of the earth Chap. 49.6 Out of all which places before aledged I conclude first the comming of a Messiah which the Jews will not deny secondly that he must be King as well of the Gentiles as of the Jews which they cannot deny thirdly that he must be a spiritual a temporal King as they imagin It followeth next to be proved that he must be both God and man even the Son of God the second person in Trinity to be blessed for evermore which also they shall not deny That the Messiah must be both God and Man THe Jews at the first agreed with us in all or most points as touching the Messiah for to come denying only the fulfilling or application thereof in our Saviour but since the latter Jews finding themselves not able to stand in that issue against us they have devised a new plea saying that we attribute many things unto Jesus that were not foretold of the Messiah to come namely that he should be God and the Son of God the second person in Trinity which we will prove 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 even the Son of God indued with mans nature that is both God and man Genesis where he is called the seed of the woman it is apparent he must be man and in the same place where it is said he shall break the Serpents head who can do this but only God So in Isaiah where he is called the bud of the Lord his Godhead is signified and when he is called the fruit of the earth his Manhood And so in another place Behold a Virgin shal conceive and bare a Son 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 Kingdom shall be everlasting Isa. 9. That his name shall be for ever it shall endure as long as the Sun and the Moon That all Kings shall worship him all Nations serve him Psa. 72 worship him all ye Gods Ps. 97. That no man can tell his age Isa. 53 That he must sit at the right hand of God Ps. 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 Evangelists do report that Jesus did put to silence divers of the learned Pharisees for saith he If the Messiah be Davids Son how did David call him Lord signifying thereby that albeit he was to be Davids Son as he was man yet was he to be Davids Lord as he was God and so do both Rab. Jonathan and their own publick Commentaries interpret this place Michah is plain His going forth is from the beginning and from everlasting And Isaiah is bold to proclaim him by his own name even God and to give him his right stile with all additions as Herolds to great Kings and Princes use to do He shall call his name Wonderful Councellor the mighty God the everlasting Father the Prince of peace c. In vaine therefore is that objection of the Jewes that El or Elohim signifying God is sometimes a plyed to a creature here it cannot be so nor in the next place following Ps.

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

saying Behold the time shall come that these tokens which I have told thee shal come to pass c. for my son Jesus shal appear c. and after these same years shal my son Christ dye Here is both his birth and passion both his names Jesus Christ plainly expressed Which book though it be not canonical yet was it extant in the world before ever Christ was born Also Rabbi Haccadosch proveth by art Cabalist out of many places of Scripture that the name of the Messiah at his comming shall be Jesus and among other he addeth this reason that as the name of him who first brought the Jews out of bondage into the Land of promise was Jesus or Josua which is all one so must his name be Jesus that shal the second time deliver them Secondly the Angels appearing to the Shepherds in the night of the Nativity with this joyful message from Heaven Behold I bring you tidings of great joy that shal be to all people that unto you is born this day in the City of David a Saviour which is Christ the Lord And this is shall be a sign unto you ye shal find the child swad'led and laid in a cratch Thirdly the star that appeared notifying his comming into the world whereof not onely the wise men before mentioned but also generally all the Astronomers and Soothsayers of that age took special notice adjudging it to portend universal good to the earth some gathering thereupon that some God descended from heaven to the benefit of mankind and for that cause had that star an image erected to it in Rome and as Plinies words are Is Cometa unus toto orbe colitur That onely Comet in all the world is adored Fourthly his presentation in the Temple according to the Law of Moses where openly came old Simeon by the motion of the spirit for he had a revelation from God that he should not see death till he had seen the Lords Christ took the child in his arms acknowledged him for the Messiah prophesied that he should be a light to be revealed unto the Gentiles appointed for the fall and rising again o many in Israel with other events which afterwards came to pass So did likewise Anne the Prophetess as it is in the same Chapter Fiftly that most pitiful murder of all the Infants in and about Bethlehem upon this occasion as was prophesied by Jeremy saying A voice was heard on high mourning and bitter weeping Rachel weeping for her children and refused to be comforted because they were not Rachel was buried in the way to Ephrath which is Bethlehem and for that cause those infants were called her children albeit she were dead above two thousand years before they were slain and above one thousand and five hundred before Jeremy wrote this prophecy Among which Infants Herod also for more assurance slew an infant of his own for that he was descended by the Mothers side of the line of Judah Which cruelty comming to Augustus his ears he said he had rather be Herods swine then his son for that he being a Jew was prohibited by his religion to kill his swine though not ashamed to kill his Son Sixtly his flying into Egypt hereupon as also to fulfil that prophesie ' out of Egypt have I called my Son which Isaiah enlargeth further saying Behold the Lord rideth upon a light cloud which is his flesh or humanity and shal come into Egypt and all the Idols of Egypt shal tremble at his presence Which latter point Eusebius sheweth was fulfilled most evidently in the sight of all the world for that no nation came to Christian Religion with so great celerity and fervour as did the Egyptians who threw down their Idols before any other Nation And as they had been the first in Idolatry to other countries so were they the first by Christ his comming unto them that afterwards gave example of true return unto their Creator It followeth in Isaiah I wil deliver the Egyptians into the hands of cruel Lords these were the Roman Lords and Princes Pompey Caesar Antony c. ' And a migh-King shal reign over them c. this must needs be Augustus the Emperor who after the death of Cleopatra the last of the blood of the Ptolomies took possession of all Egypt and subjected it as a Province to the Roman Empire But after these temporal afflictions threatned against Egypt behold a most Evangelical promise of deliverance In that day shal five Cities of the Land of Egypt speak the Language of Canaan c. In that day shal the Altar of the Lord be in the midst of the Land of Egypt c. They shal cry unto the Lord because of their oppressors and he shall send them a Saviour and a great man and shal deliver them c. The Lord of Hosts shall bless them saying Blessed be my people of Egypt c. This blessing I say the Egyptians obtained by our Saviours being in Egypt whom here the Prophet calleth by his own name Jesus a Saviour a great man Finally the comming of John Baptist his forerunner or Messenger as was prophesied Behold I will send my Messenger and he shal prepare the way before me and the Lord whom ye seek shal speedily come to his Temple And again I will send you Eliah the Prophet that is to say John the Baptist in the spirit and power of Eliah as an Angel from Heaven expoundeth it appearing to Zacharias his Father in the Temple sent to foretel him both of his birth as also by what name he should call him even John saying Thou shalt call his name John he shal be great in the sight of the Lord he shall go before him in the power and spirit of Eliah And therefore out Saviour in plain terms he calleth him Eliah Mat. 11.14 And if you will receive it this is that Eliah which was to come he that hath ears to hear let him hear And as our Saviour gave him his due before a multitude then assembled calling him Eliah So did this Eliah also give our Saviour his due in acknowledging him for the Messiah not assuming unto himself that honour offered unto him by the Jews but refusing it absolutely and laying it upon Jesus our Saviour the true owner Then this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him who art thou and he confessed and denyed not and said plainly I am not the Christ I am not the Messiah I Baptize you with water but there is one among you whom you know not he it is that cometh after me which is preferred before me whose shoe latchet I am not worthy to unloose These things were done in Bethabara beyond Jordan where John did Baptize The next day John seeth Jesus comming to him and saith behold the Lamb of God which taketh away the sin of the world This is he whom I said

openly for Bond-slaves into all the parts of the world And in this universal calamity of the Jewish Nation being the most notorious and grievous that ever hapned to any people or Nation either before or after them for the Romans never practised the like upon others it is singularly to be observed that in the same time and place in which they put Jesus to death before that is in the time of P●scha when their whole Nation was assembles at Jerusalem from all Parts Provinces and Countries they received th●● their most pitiful subversion and overthrow and that by the bands of the Roman Casar to whom by publike cry they had appealed from Jesus not long before We have no King but Caesar c. Yea further it is observed that as they apprehended Jesus and made the entrance to his passion upon Mount Olivet where he used much to pray and meditate So Titus as Josephus writeth upon the same Mount planted his first siege for their final destruction And as they led Jesus from Caiphas to Pilate afflicting him in their presence so now were they themselves led up and down from John to Simon two seditious Captains within the City and were scourged and tormented before the Tribunal seats Again as they had caused Jesus to be scoffed beaten and vilanously entreated by the Souldiers in Pilates palace so were now their own principal Rulers as Josephus writeth most scornfully abused beaten and crucified and that by the Souldiers Which latter point of crucifying or vilanous putting to death upon the Cross was begun to be practised by the Romans upon the Jewish Gentry immediately after Christ his death and not before And now at this time of the war Josephus affirmeth that in some one day five hundred of his Nation were taken and put to this opprobrious kind of punishment insomuch that for the great multitude he saith Nec locus sufficeret Crucibus nec Cruces corporibus This dreadful and unspeakable misery fell upon the Jews about forty yeers after Christs ascension when they had shewed themselves most obstinate and obdurate against his Doctrine delivered unto them not only by himself but also by his Disciples of which they had now slain S. Steven and S. James and driven into banishment both Peter and Paul and others that had preached unto them This then was the providence of God for the punishment of the Jews at that time And ever after their estate declined from worse to worse and their miseries daylie multiplied throughout the world Whereof he that will see a very lamentable Narration let him but read the last book of Josephus De Bello Judaico wherein it is reported besides other things That after the War was ended and all the publike slaughter ceased Titus sent threescore thousand Jews as a present to his Father to Rome there to be put to death in divers and sundry manners Others he applyed to be spectacles for pastime to the Romans that were present with him Whereof Josephus saith that he saw with his own eyes two thousand and five hundred murdered and consumed in one day by fight and combate among themselves and with wild Beasts at the Emperours appointment Others were assigned in Antioch and other great Cities to serve for Faggots in their famous Bonfires at times of Tryumph Others were sold to be Bondslaves Others condemned to dig and hew stones for ever And this was the end of that war and desolation Quis talia fando Myrmidonum Dolopumve aut duri miles Vlyssi Temperet a Lachrymis After this again under Trajan the Emperour there was so infinite numbers of Jews slain and made away by Marcus Turbo in Affrica and Lucius Quintus in the East as was wonderful And in the eighteenth year of Adrian the Emperour one Julius Severus being sent to extinguish all the remnant of the Jewish generation destroyed in a very short time ninety and eight Towns and Vilages within that Country and slew five hundred and fourscore thousand of them in one day At which time also he beat down the City of Jerusalem in such sort as he left not one stone standing upon another of their ancient Buildings but caused some part thereof to be re-edified and inhabited only by Gentiles He changed the name of the City and called it Aelia after the Emperors name He drove out all the Progeny and Off-spring of the Jews forth of all those Countries with a perpetual Law confirmed by the Emperour That they should never return no nor so much as look back from any high or eminent place to that Country again And this was done to the Jewish Nation by the Roman Emperors for accomplishing that demand which their principal Elders had made not long before to Pilate the Roman Magistrate after he had washed his hands before the multitude to clear himself at least wise in outward shew from the blood of Jesus saying I am innocent of the blood of this just man look you to it Then answered all the people and said His blood be upon us and upon our children and so it came to pass accordingly even in that very age Then the which what greater argument of the Deity and Omnipotency 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 final desolation And so much for the punishment of enemies The fulfilling of Prophesies THe last consideration followeth and so an end which is The fulfilling of Prophesies all those Prophesies uttered by our Lord and Saviour while he was here upon earth Especially this one of the destruction and desolation of the Jewish Nation already declared might suffice for all which over and over while he was conversant among them he denounced against them and foretold should shortly be accomplished upon them in most fearful manner as namely at one time after a long and vehement commination made to the Scribes and Pharisees in which he repeateth eight several times that dreadful threat Wo he concludeth That all the Righteous blood injuriously shed from the first Martyr Abel and so successively should very shortly be revenged upon that generation Verily I say unto you all these things shall come upon this generation and in the next words threatneth that populous City Jerusalem that it should be made utterly desolate Jerusalem Jerusalem which killest the Prophets and stonest them that are sent unto thee How often would I have gathered thy children together as the Hen gathereth her Chickens under her wings and ye would not Behold your Habitation shall be left unto you desolate And at another time even that solemn time of his Entry and Riding into Jerusalem before his Passion it is said in the Gospel That when he was come neer he beheld the City and wept over it saying O if thou hadst even known at the least in this thy