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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

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not cast thee away but they have cast me away that I should not reign over them c. And as before under the Judges so now under the Kings still as they sinned and multiplyed their transgressions so did the Lord inflict and multiply upon them his judgements one plague after another til at length they were carried captives into Babylon After which long captivity yet restored again upon their repentance the time was not long but they fell again to their old byas and forgate the Lord their God which had done so great things for them yea rather now worse then ever persecuting the Prophets from time to time whom God raised up amongst them and killing them one after another even till the coming of the Messiah and him also they crucified Whereupon ensued this last and final desolation as the full measure of their sine deserved and as themselves desired saying His blood be upon us and upon our children which hath continued now almost these sixteen hundred yeers the longest captivity and greatest misery that ever hapned to any people and so shall continue till they as did their forefathers turn to the Lord by true and hearty repentance cry unto the Lord in their trouble and then will the Lord deliver them out of their distress according to the former examples and not before And this is the state and condition of the Jews at this day the miserable state I say with the cause and the remedy which God grant they may make use of Amen AN ALLARUM TO THE JEWS Or the MESSIAH already come FIrst for the promises and prophesies of old as touching the coming of a Messiah whom we cal CHRIST both they and we agree both of us reading dayly in our Churches and Synagogues teaching and holding for canonical the very selfe same Scriptures even the Law and the Prophets In so much that the Gentile is often times enforced to marvail when he seeth a people so extreamly bent one against another as the Jewes are against Christians and yet do stand so peremptorily in defence of those very principles which are the proper causes of their disagreement But in the Interpretation and Application thereof ariseth all the Controversie they understanding and applying all things literally and carnally to their long looked for Messiah yet for to come We after a Spiritual manner understanding all those promises and prophesies to be most truely and real● fulfilled in the person of our blesse● Messiah already come they expecting a temporal King to rule and conquer in this world we acknowledging a spiritual King whose Kingdom is not of this world as himselfe did many times protest while he was in the world My kingdom is not of this world To begin with Adam and so forward Gods promise to Adam THe first promise as touching the Messiah is this made to Adam after his ●all for the restoring of mankind to wit that the seed of the Woman should break the Serpents head that is to say one of her seed to be born in time should conquer the Devil Death and Sin as the ancient Jews understand this place which being a spiritual conquest and against a spiritual enemy the Devil he I mean the Messiah must needs be a spiritual and consequently not a temporal King as the Jewes imagine Gods promise to Abraham THe second to Abraham Isaac and Jacob often repeated To Abraham Gen. 12.3 In thee shall all the Families of the earth be blessed To Isaac Gen. 26.4 In thy seed shall all the Nations of the earth be blessed To Jacob Gen. 28 14. In thee and in thy seed shall all the Families of the earth be blessed Therefore the Gentiles as well as the Jewes the blessing is general without exception all the Families of the earth all Nations no Prerogative of the Jew no exception of the Gentile as touching the Messiah I mean the benefit of this so general and great a blessing though otherwise much every way as the Apostle reasoneth to the Romans Whereupon I infer as before that the Messsiah must be a spiritual and not a temporal King otherwise it had been but a very small benediction to Abraham or others after him who never saw their Messiah actually if he must have been only a temporal King and much less blessing had been to us Gentiles if this Messiah of the Jews must have been a worldly and temporal Monarch to destroy and subdue all those Nations formerly blessed and blessed shall they be to the servitude of Jury as the latter Teachers do imagine The Prophesie of Jacob THe third which confirmeth the former is the prophesie of Jacob at his death Gen. 49.10 the rod or scepter shall not depart from Judah nor a Lawgiver from between his feet till Shiloh come and the People or Nations shall be gathered unto him Which the Chalde Paraphrase as also Onkelos both of singular authority among the Jews do interpret thus Until Christ or the Messiah come which is the hope and expectation of all Nations as well Gentiles as Jews the government shall not cease in the House or Tribe of Juda. Whence I infer the same conclusion as before that if the Messiah must be the hope and expectation as well of the Gentiles as of the Jews then can he not be a temporal King to destroy the Gentiles as the latter Jews would have it but a spiritual King as before hath been declared Secondly if the temporal Kingdom of the house of Juda whereof the Messiah must com shal cease and be destroyed at his comming and not before that being a certain sign of the time of his manifestation how then can the Jews expect yet a temporal King for their Messiah the Scepter already departed and gone their Kingdom and Priesthood defaced their City and Temple destroyed themselves scattered amongst all Nations and so have continued almost this sixteen hundred years yea such a fatal and final desolation by Gods just judgement brought upon that woful Nation and that not many years after the death and passion of our Saviour Jesus Christ according to his prophesie in his life time as may fully settle our faith in this point The Prophesie of Moses THe fourth is that of Moses to the people of Israel The Lord thy God will raise up unto thee a Prophet like unto me from among you even of thy brethren unto him ye shall hearken c. and in the verses following I will raise them up a Prophet from among their brethren like unto thee saith God to Moses and will put my words into his mouth and he shall speak 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 Jews but only of the Messiah as appeareth most plainly in another place in Deutrenomy where it is said
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.