CONVICTION FOR THE Jews, AND CONFIRMATION and Comfort for CHRISTIANS.  
Or that, Jesus Christ is the true Messiah, and is already Come.  
proved from, and by the sacred Scriptures, the unerring rule of truth, and by other undeniable Arguments.  
Together with the principal and most weighty Objections of the Jews answered.  
All being a loving exhortation to the Jews, by him that earnestly desireth the salvation of all weary and thirsty souls, both Jews and Gentiles.  
Written by JOHN BLACKLACH.  Isai. 51.1. Revel. 22.27. Let him that is a thirst come, for the Spirit, and the Bride say come, and whosoever will come, and take of the water of life freely. 
LONDON; Printed by M. S. for Henry Cripps in Popes-head Alley. 1656.   

The Authors Epistle to the English.  
dearly beloved Countrymen of the English Nation, Men, Brethren, and Fathers, to you I wish and desire, the same comfort( of your bodies in this world, and everlasting salvation to your souls in Gods heavenly kingdom) that I do to myself, having been long absent from my Native country of England, I know not( so well as many others) what might be most acceptable to you, I would I had something( that might be acceptable) to bestow and to present you withall.  
The wealth of this world, I have not much, though that little that I have, is much more then I do deserve; this I enjoy in a good measure, that having bread for the day I am content therewith, and desire to be thankful to God for it.  
Had I this worlds wealth, considering that it could not free me from the manifold evils, to which wee mortals are subject, and considering that I could not be certain to enjoy the best of this worlds good things, one day, I had therefore no great cause to Glory, nor to lift up my head or heart too high; and had I much riches to distribute amongst so many, it would do but a little good, and would soon be spent and vanish; I shall therefore( in token of my love to you) present to you a small Treatise, a few lines, containing more Comfort and good in them, then all this worlds wealth.  
Certainly, when I first wrote the matters following, I did onely( if I know my former intents) intend to writ privately a few lines to the Nation,( or some) of the Jews, and that arose from some loving conferences( that, the Jews that inhabit in another part more remote, were pleased to favour me with) touching the true Messiah.  
And finding that they thereby did show me more love, and were more free to open themselves in religious Matters to me; then( I believe) had been ordinary; for ordinarily they are very reserved in opening their minds( touching the Messiah,) to us Christians. And having gained this former favour from them, they added this courtesy, that at my departure, they wrote Letters to their friends at Amsterdam( whither I was bou●d) in my behalf that they should show me courtesy( I could not read the Letters) but so they  told me( and I so believe) was the contents.  
I considered in my mind how I might gratify the former kindnesses, and how I might show my good will to that Nation; And at length I resolved( by Gods assistance) to writ as deliberately as I could to the Jews, to do( or receive from) them as much good as I could.  
The Motives that moved me, upon second and future thoughts, to bring this to your sight, are as followeth.  
The first Reason is in regard that some matters, herein contained, being of weighty and high concernment to every one( not onely Jews) but also Christians. And finding in and by the blessing of God upon the diligent search of the Scriptures, touching the matters treated off; and finding that much comfort, confirmation,& strengthening to my faith did arise thereby, I thought to present these to more public sight, then at first I intended. Hoping thereby that some drop of comfort, and establishment, might fall into the soul of some ignorant( yet weary and thirsty soul) and might put them upon further iniquirie.  
Secondly, Because having been long out of my Native Country of England, I know not any that hath written upon this subject, and if others have written much more copiously, and perspicuously, I therein rejoice, let God have the glory and praise; this will not hinder( though more dark) but cause those to shine more bright, and plain. And take notice of this, that if you find any other that hath written upon this subject, buy and red both, doubt not but both will be worth their price; the matter is excellent, dig for it as for hidden treasure; for faith is the roote of all Graces pleasing to God.  
To know God reconciled to thee in Jesus Christ, is( both the way to, and) eternal life.  
Faith well and deeply founded( especially in such weighty matters) will Comfort us both in prosperity, and in adversity, it will uphould us in times of temptation; it is that grace that God so often and so highly commendeth; it is the way and means by God ordained to eternal life; and faith comes by hearing.  
The reason why I have been sparing( though not wholly wanting) to produce many other writers, but the Scriptures chiefly, is.  
First, Because other Authors are as he that singeth a lovely song, in a delectable tune, or as the smell of pleasant and sweet smelling flowers. But should I bring many human Authors( to convince the Jews, who are an obstinate, and unbelieving people) I might possibly reach their ears, but( I believe) I should not reach their hearts( therefore I have laboured, to produce the word of God,( which is mighty in operation) according to the measure of time, and other respects) not because I was utterly destitute of other Authors, myself( in former time, for many yeares together) did make it my whole employment, to read variety of Authors.  
It was the manner of the Apostle Peter, 2 Pet. 1 12. to be diligent to put us always in remembrance of those things, though wee knew them, and were established in the present truth.  
Paul may plant, and Apollos may water, but it is from the blessing of the Lord, that either the former, or later, doth prosper. Peter putteth them in remembrance of the same things, ver. 13. and thereby stirreth them up.  
Thirdly, The price of this being but small, and the Treatise little, it is with more ease attained, and sooner red.  
Fourthly, Because the weight of some of these following matters, are great, and principal fundamental points of our faith.  
Fifthly, Because it is good for every man to make diligent enquiry, and to use what helps, and furtherances may be, because wee know not into what trials wee may fall, and under what strong temptations some of us may be tried amongst men that are opposite to our Religion; may wee not say, that the best of us, had need to be well established, and rooted, in our belief, because Satan, the world, and our own frailties, do daily assault us; If then our faith fail us, wee are soon cast down and overcome.  
Object. It may be some may lightly esteem of this, conceiving these points not to be of so great concernment.  
Ans. First, It cost me more pains to writ, then them to read, and I do freely give them my labour, I desire but their acceptance. But further let me say this, that to know God, and Jesus Christ is life eternal. To know Jesus Christ to be the true Messiah, and to know God, to be reconciled to me, or thee, a gentle by nature, is the matter, the foundation, of a lively justifying faith, if wee be well established in this present truth, wee need not doubt, but good fruits, and acceptable to God, will spring from thence, if the roote and holy, so are the branches, this is the Anchor of hope, and let this roote be defective namely, that wee do not thoroughly know upon sure grounds, that God in Jesus Christ is reconciled to us, and that this Jesus is the Saviour of us Gentiles, assuredly wee shall have but a dead and unprofitable faith, or our faith and workings, will be defective in proportion, for proportionable to our faith will our actings be.  
A sixth reason moving me to publish this, is because every book cometh not to every eye, it is likely that I may bestow, or scatter these, where few of other writers works do come, and if both other mens writings do come to the same readers sight, yet neither will hinder other, seeing both relate to( and do bear witness to) the same truth. I rejoice if God be glorified, and if his work be done.  
All writings, or exhortations, do not alike work, nor alike prevail with all men; Paul was sound, yet came in plainness, with fear and trembling, 1 Cor. 2.3, 4.  
Apollos sought and endeavoured to be helpful in the same work of God, he built on the same foundation, and laboured to effect or help forward the same building, yet came furnished with eloquence, and being mighty in the Scriptures.  
God in his wisdom seeth it meet to give diversity of gifts, for the edification of his servants.  
One drop, nor one shower of rain, doth not make ground sufficiently fruitful, God useth both dews, and showers.  
I did truly intend this, to present this to the Jews, and when I came to Amsterdam, and found that the Jews spake Dutch, and not English, I was at a loss; but an honest Godly man( to whom I made this known) reading my copy, and approving the matter, he promised me to translate it into the Dutch language, which I believe before this time he hath perfited, and published to my courteous, plain, and single-hearted Countryman I present this, and leave the issue to the blessing of God.  
J. B.   

The Authors Epistle to the Jews.  
dearly Beloved( I would willingly call you Brethren, but I believe you will not yet accept so much, let me call you) Men, and Fathers, unto you that are the posterity of Abram, isaac, and Jacob, men whose memories I highly esteem, and men for ever blessed by the Lord.  
The occasion of my writing to you these following lines, is as followeth; My business leading,( and Gods divine providence so disposing) me, I was lately in another part of the world, where many Israelites,( otherwise called Jews) dwelled.  
There I grew somewhat familiarly acquainted with them, and such was their favour toward me( though I deserved not to be so much respected by them) that they entertained divers solemn, or deliberate Conferences with me, touching the worship and service of God.  
And principally our Conference was touching or concerning the true Messiah, and touching the gentle Nations.  
And as love was the first, and principal, and the onely moving cause of our meetings, and conference; so wee partend in love. And this further favour some of them shewed to me, that they wrote Letters testimonial, or in favour of me, and sent by me to some other of your Nation dwelling in the place whither I was bound from thence.  
If the effect of those Letters, and the love of your Nation, fast settled in my heart, may but gain love from you again, so much and so far, as to read over, and deliberately to weigh and to consider of the Scriptures in these following lines contained, and applied.  
And because they do chiefly concern the most weighty points, touching the true, solid, and everlasting comfort, both of your Nation, and of all men; therefore I humbly request your favour, considerately to read over these few lines( contained in this small Volume) unto the end.  
I would request( if I might to far gain your favour) some few lines from you in answer; if it may be so. I shall not onely esteem you grateful, but also I purpose to read, and advisedly to weigh yours, in answer, and I believe it will be of good use to me and many more.  
It may be( and I do expect no less but) that, some matters and places of Scripture, by me alleged, may seem harsh to you, and fail, or fall short of your interpretation. Yet do not you therefore reject the whole, because you know that wee that are but infirm and weak creatures, are subject to infirmities; note that it is of right that wee ascribe perfection to the Lord onely.  
This I believe, that if you do duly and advisedly, read over the whole to the end, you shall find profit thereby.  
If you do not give, nor I receive no answer, then do you not show yourselves grateful. But nevertheless, I am not thereby discouraged, because as the honour of my God, and the discharge of my duty, being the highest, and in comparison, the onely end of my acting; I know that my labour shall not be in vain; true and long experience hath taught me so much.  
My greatest cause of trouble, and cause of humiliation is, because I come abundantly short of my duty, and love, which I owe to God my Creator, and to you my Neighbours.  
dearly beloved, although I do conceive, that your belief concerning us( that are believers in Jesus Christ) are very low, counting us to be out-casts from the Common-wealth of Israell, and strangers from the Covenants, and precious promises, of life eternal in Gods heavenly kingdom. Yet know this undoubtedly, that the writer hereof( and I believe many thousands in old England, in New England, besides other places of Christians Reformed) do love your Nation or kindred( though now dispersed) and do daily pray to almighty God, for your prosperity, and for the salvation of your souls. Touching our Condition, as you have low, and mean thoughts of us, so certainly wee have low and mean thoughts, concerning ourselves, and wee do aclowledge, that it is the abundant mercy of God, that wee are not consumed, for our iniquities, and if God grant mercy, and salvation to us( Gentiles by nature) it is and must be of his free grace, for when wee have done for God what wee can do, yet wee have done less then our duty, and wee do aclowledge unfeignedly that wee are unprofitable servants.  
Thus much know, that when I do seriously consider, your present deplorable, and much to be lamented Condition, in which you now are, and under which you have continued about or above fifteen hundred yeares now last past I do with the Prophet Jeremiah wish, That mine eyes were such a fountain of tears, that I might( for your cause) weep day and night, for your great calamities. Desiring to be sensible of, and more affencted with, your sorrowful and much to be lamented condition.  
And yet more( if possible) is your condition to be lamented, because( I believe) you see not wherefore the Lord hath thus afflicted you, and consequently you do not repent, nor aclowledge your great evil.  
Consider I pray you, that the great evil and sin, for which God hath thus smitten you is( and must needs be so) some extreme sin, of an high nature, and that because God is most just and righteous; I pray you patiently and advisedly to consider, wherefore the Lord hath thus smitten you so long, and so grievously.  
I do verily believe, it is because your Fathers did crucify the Lord Jesus Christ, whom I do believe to be the promised Messiah, the onely means that God hath ordained, to reconcile sinful man( both Jews and Gentiles) to himself.  
For the trial hereof I shall endeavour, to prove by evident testimonies of the Scriptures, and by other strong and convincing testimonies, that Jesus Christ whom your Fathers crucified, is the true Messiah, and that this sin is the capital and chief sin, for which Gods heavy hand of visition, hath been so long, and is still stretched out, against your Nation; I should rejoice if God would give you so much grace, to weigh matters in the balance, and seriously to contemplate your own condition.  
Which I believe God in his appointed time will effect; for which he humbly prayeth, that is your truly loving friend,  
J. B.   

Jesus Christ is the true Messiah, and is already Come.  
FIrst give me leave to remove some prejudicate thoughts, that I believe many of your Nation are possessed withall, and do hinder your conversion.  
One of the Apprehensions of some( or many, if not all your Nation,) is, that Abraham, and his posterity were, and are so the peculiar people of God, and above other people, that no other people, or persons, had or may have the like hope of Salvation.  
Answ. Wee do aclowledge, that wee are all subject to the most high God he may choose one, or more, person, or persons, one Nation, or Nations; and that he may refuse another person, or Nation, or Nations, according to his own good will and pleasure, and wee do aclowledge that wee are all in his hands, as day is in the hand of the Potter, he may appoint us to be vessells of honour, or of dishonour, as it pleaseth him, and that righteously.  
Touching your Nation it is written deuteronomy 7.6. Thou art an holy people, unto the Lord thy God, the Lord, thy God hath chosen thee, to be a special people to himself, above all people.  
deuteronomy, 10.15. The Lord, thy God, had a delight in thy Fathers to love them, and he choose their seed after them, even you above all people, as it is this day.  
Note that here wee do aclowledge, that God did thus as beforesaid, choose the Children of Israell, to be a peculiar people above other Nations But consider, that this doth not prove, that God had not chosen other persons( to eternal life and salvation) before Abraham was; nor doth it prove that God had destinated, other Nations( besides the posterity of Abram, after Abrams time) to destruction.  
For the contrary hereof wee find recorded in Gods holy word, namely, wee find that God choose Adam, Abell, Enock, Sheth, Noath; as it is written, Genesis 1 27. God created man in his own Image, male and female. Vers. 28. And God blessed them.  
Gen, 4.4. God had respect to Abell, and to his offering.  
Gen. 5.24. Enock walked with God, and he was not, for God took him.  
Gen. 6.9. Noah was a just man, and perfect in his Generation.  
Gen. 9.1. And God blessed Noah, and his sons.  
Object. But possibly you may object, that Abraham and the posterity of Israell, were chosen above other people.  
Answ. It is true they were in some respects, above other Nations in that age of the world.  
First, In respect that in a more especial, and glorious Manner, God revealed himself to Abraham, and to his posterity, then he had done to others.  
Secondly, In regard that God did vail his favourable countenance, more from other Nations, then he then did from the Children of Israell.  
Thirdly, Because unto the Israelites were committed, the written word of God containing the knowledge of God, and of other matters, and containing those blessed, and righteous laws of God. And containing many precious promises, and experiments of Gods gracious dispensations.  
Four●hly, Because God redeemed them, out of Egypt by a strong hand, and driven out the Nations, out of the Land of Canaan, and gave it to the Children of Israell; entitling them his first born son.  
Answ. nevertheless, it is an evil and ignorant opinion, to conceive, that God had no more sons, or persons, ordained to everlasting life( and saved with the same salvation that the Children of Israell were saved with)( before, nor after Abraham his time) but the posterity of Abraham onely. For as hath been shewed, God blessed and accepted Adam, Abell, Enock, Noah, before Abram was, and after Abrams time, Job a man dwelling in the land of Uz, God witnessed of him, Job 1.8. That there is none like him in all the earth, a perfect and upright man, one that feared God, and eschewed evil. Job 42.9. The Lord accepted Job. The like might be spoken of Melchisedeck.  
Moreover, it is remarkable that God doth equally unite, Noah, Job, and daniel, Ezechiel 14.14. Though these three men were in it, Noah, Job, and daniel, they shall deliver but their own souls.  
Where note that Noah, and Job, had the same salvation, together with daniel.  
Wee may further note, that although God did in a glorious manner, manifest himself to the Children of Israell, yet touching the precious promises of eternal life, and immortality, that was hidden, and in a great measure veiled, so that the Jews could not clearly see the beauty, and splendour, the excellency of them.  
This plainly appeared from the long, and vehement dispute, between the Pharisees, and Sadduces, touching the resurrection: one party believing no resurrection, neither angel, nor spirit: The other party was so weak in understanding and opening those mysteries, that they could not convince the other party, so as to divert them from their error.  
And touching the abundant mercy of God in granting to the Gentiles, this precious mercy, to find out a way for them to be coheirs with the Jews of the kingdom of heaven. Neither Jew, nor gentle, could clearly, see that light, till God of his great mercy, at the coming of Jesus Christ, did unveil his gracious promises, and show his favourable countenance to the gentle Nations, in declaring unto the Gentiles, the remission of their sins by Jesus Christ. The reason why neither Jew nor gentle could see the mystery touching the pardon of sin, was this.  
Because till the fullness of time that God had appointed was come, God did purposely conceal, and would not unveil it. Even so God promised that the children of Israell should possess the land of Canaan, which promise was sure.  
nevertheless, till the time was come( which God before had appoynted) the Children of Israell could not see clearly, nor did they believe the promise for their deliverance out of Egypt; this appeared, for when Moses came to them, with much difficulty they were persuaded to believe the promise.  
Next I shall endeavour to remove the Children of Israell somewhat, from their glorying, and resting upon, and in their Covenant, in their Sacrifices, and Ceremonies, as followeth.  
The Covenant that God made with the Children of Israell in the wilderness, after they came out of Egypt, was conditional, that is to say, God promised them the good things of this life, in case they were obedient to his Commandement; but in case that they were disobedient, then God threatened to dissolve, and disannul his promise or favour touching the good things of this life: And not onely so, but assureth them, that he would disown and curse them.  
This appeareth from evident testimonies, in the word of God, deuteronomy 8.19, 20. And it shall be, if you do at all forget the Lord, your God, and walk after other Gods, and serve them, I testify against you this day, that you shall surely perish, as the Nations which the Lord destroyed before your face, so shall you perish, because you would not be obedient.  
Note the latitude of these words, So, or in like manner shall you perish, as other Nations perished.  
Deut. 11.27. A blessing if you obey the Commandements of the Lord, your God.  
Vers 28. And a curse, if you will not obey the Commandements.  
Vers. 32. And you shall observe to do all the Commandements of the Lord, the Statutes and the Judgements.  
Note that by the strictness, and perfection, of the Law, you are bound to do all the Commandements, to perfect obedience, which neither your Fathers, nor you now did, nor were they able to perform.  
deuteronomy 27.26. Cursed be he that confirmeth not all the words of this Law to do them.  
Note, that your whole Nation entered into this Covenant, and were bound.  
Deut. 29.16. You stand all of you here this day before the Lord, your Captaines, your Elders, your Officers, with all the men of Israell.  
Vers. 11. Your little ones, your wives: 12 vers. That thou shouldst enter into the Covenant.  
Note, that he that breaketh any part of the Law, is guilty of breach of Covenant, 
Ver. 27. Ver. 28. Ver. 29.  which breach was subject to all the Curses that are written in such a manner, as the Lord executed on the Nations before them: The secret things belong unto the Lord.  
Note, what was secret? was not this secret, namely, the forgiven●sse of their sins, arising from the free mercy of the Lord, by giving them a Saviour ( namely, the Lord Jesus Christ, the promised Messiah,) to redeem them from the curses of the Law. This was a secret veiled and hidden from Jew and gentle, till the fullness of time was come; although the promise was sure, made to Abraham, isaac and Jacob, that in their feed ( the promised Messiah) all the Nations of the earth should be blessed; they understood not how, nor when, nor what this blessing promised was, and should be.  
Deut. 30.19. I call heaven and earth to record against you this day, that I have set before you this day, life and death, blessing and cursing.  
Josua 23.15. Therefore it shall come to pass, that as all good things are came upon you, which the Lord your God promised to you, so shall the Lord bring upon you all evil things, until he have destroyed you from off this good land, which the Lord your God giveth you.  
Ver. 16. When you have transgressed the Covenant of the Lord your God.  
Note, that the Covenant, was conditional, confirmed upon the terms or condition, of their obedience to all Gods Commandements.  
It appeareth plainly from these forenamed places, that Gods Covenant( with the Children of Israell) was conditional, upon this condition, namely, that if they were obedient to all Gods Commandements: and also under the penalty of the Curses of the Law, in case they did not keep, and perform the Commands. And note, that it is plainly recorded in Gods holy Word, that you did not keep, but break your Covenant, and that in a most notorious manner, not onely once, but often; not in one, but all particulars, not in one Generation, but in all your Generations.  
Quest. How then can you claim a right, an eminency, by virtue of that Covenant?  
Answ. Certainly had not God in his abundant Grace, and mercy, provided a ransom to redeem us, and you, from the forfeiture of that Covenant, and laid help upon one that is mighty, and able to save; by whose obedience, and fulfilling your Covenant, God hath in abundant mercy, manifested his gracious favour, and that in him he is well pleased, and by him the remission and pardon of our sins is proclaimed. Otherwise neither Jew nor gentle could have had any sure hope of Salvation.  
The Lord give you and us humble and repentant hearts, and give us and you grace, to look upon him, whom by our sins you and wee have pierced, who suffered for our sins, Isa. 53. By whose stripes wee must be healed.  
Object. But if you answer that God promised to bless Abraham, before the Law was given by Moses.  
Answ. It is true, the promise was freely made to Abraham, Gen. 12.2.  
Gen. 12.2. I will make of thee a great Nation, and I will bless thee, and thou shalt be a blessing. Ver. 3. I will bless them that bless thee.  
Note, that God did here leave Abram recorded, in the word of truth, to be a blessed man, in an extraordinary measure, and manner.  
Also note, that it were an evil, ignorant, and uncharitable opinion, to conceive that no other person, or persons at that time, upon earth, were blessed but Abraham onely, nor that any before, or after Abram, were or should be blessed, but onely Abraham, and his Children.  
For no doubt but that God had many others in the world, that were blessed persons, and elected to Salvation, although they were not recorded by name, in the holy Scriptures: wee may note, 1 Kings 19.10 Eliah( though an holy Prophet) was mistaken when he thought, that he himself onely was left a true worshipper of the true God; For God had his number that had not bowed the knee to baal, although their names in particular, are not recorded in the holy Scriptures.  
And in Abr●ham his time Melchisedeck lived, and wee find Genesis 14.19. that Melchisedeck blessed Abraham.  
Now consider, that the lesser are blessed by the greater; And Abraham gave tithes to Melchisedeck; which shewed that Abraham had an high estimation of Melchisedeck. And lot lived then, and I believe he was a blessed man. And as hath been noted, Abell, Sheth, Enock, Noah, are recorded blessed. And after Abraham his time, Job is recorded to be blessed.  
Note, that not onely the posterity of Abraham, isaac and Jacob, were promised to be blessed, but Genesis 12.2, 3. In thee all the Families of the earth shall be blessed, and in thy seed.  
Note, that in Abraham, not onely his own Family, or Children, or posterity, were to be blessed( as the Jews seem to affirm) but all the Families of the earth were to be blessed, and were plainly comprised and included, within this gracious and blessed promise. So Genesis 18.18. All the Nations of the earth shall be blessed in him. Gen. 22.18. And in thy seed all the Nations of the earth shall be blessed.  
Note, that the gracious goodness of God was such, that( although God did intend to vail, obscure, or hid his loving countenance from other Nations for an appoynted time.) Yet he would not so retain his displeasure for ever, but in his time God did intend to accept and receive the Gentiles into his favour, as it is evident, from the aforementioned promises. For although the Gentiles were for an appoynted time, as a barren woman, as the fruitless or desolate wilderness, yet the Lord by his Prophets did proclaim, that the barren wilderness should have cause, to sing, and shout for joy.  
And that from the rising of the sun, to the setting, or going down of the same, the name of the Lord should be great among the Gentiles, and in every place incense offered unto his name, and a pure offering, for my name shall be great among the heathen, saith the Lord of hosts, Malachy 1.11.  
Note, God to show his sovereign and just authority, over all persons and Nations, doth choose one and refuse another, according to his good will and pleasure, and who can complain, as it is written, Jeremiah 18.6. O house of Israell, cannot I do with you as this potter saith the Lord, behold as day is in the hand of the potter, so are you in my hand O house of Israell.  
First, note, that the Jews that glory much that they are the posterity of Abraham, and rely too much upon that outward privilege; here God sheweth that they were in his hands but as potters day, and he had power to cast them off, to break them to pieces; and experience hath proved this to be true, for above fifteen hundred yeares.  
Secondly, Note, that the same God had power, to forgive, and accept the Gentiles. Jere. 18.7. At what instant I speak concerning a Nation, to pluck it up and to destroy it.  
Ver. 8. If that Nation against whom I have pronounced turn from their evil, I will repent of the evil, that I thought to do to them.  
Note, why then should you that are Jews by nature, so highly be exalted in your judgements, that you onely and none else so as you. And that it were strange, or impossible for other Nations to be saved with the like salvation that you expect.  
You glory because you are the sons of Abraham by nature; and may not( wee Gentiles) glory that wee are the sons of God by Creation; and descended from Noah; and may wee not Glory much more that wee by Grace, and free mercy, are reconciled to God, and within the New Covenant, established on better terms, but wee onely desire to glory and rejoice in the favour of our God. Thus much to show that the promise made to Abraham, was a free promise of Grace, not founded nor annexed to mans deserts, but did arise from Gods free grace and abundant mercy.  
And this promise made to Abraham, was not to him and his seed onely, but to all Nations, and all the Families on earth were included, in that promised blessing.  
But to return to our former matter, to prove that the Covenant that God made with the Children of Israell, was contionall, grounded upon their obedience to all the Commandements of the Lord.  
Judges 2.2, 3. And you shall make no Covenant with them, but you have not obeied my voice: Wherefore I also said, I will not drive them out before you.  
Note, that because they kept not their Covenant, therefore the Lord doth not do for them that which he promised; in case they had been obedient.  
Josua 23.14. All the good things which the Lord promised, are come to pass, not one thing hath failed thereof.  
Vers. 15. Therefore it shall come to pass, that as all the good things are come upon you which the Lord your God promised you; so shall your God bring upon you, all evil things, until he have destroyed you from off this good land which the Lord your God hath given you.  
Ver. 16. When you have transgressed his Covenant.  
First, note the words, so, or in like manner, shall the Lord.  
Secondly, The latitude, all evil things, till he have destroyed you.  
Thirdly, The cause, When you have, or because you have transgressed the Covenant.  
Judges 2.1. And I said, I will never break my Covenant with you.  
Vers. 2. ye shall make no Covenant with the Inhabitants of the Land: but ye have not obeied my voice.  
Vers 3. Therefore I also said, I will not drive them out from before you.  
Note, that by these words, I will never break my Covenant, is shewed plainly, the bond or condition, was tied to terms of obedience.  
Isa. 1.11. To what purpose is the multitude of your sacrifices, saith the Lord; I delight not in the multitude of your sacrifices, saith the Lord; I delight not in the blood of Bullocks, nor of Lambs, nor of hee-Goates, bring no more vain oblations, &c.  
Ver. 16. Put away the evil of your doings: Ver. 20. If ye refuse and rebel, ye shall be devoured with the sword, for the mouth of the Lord hath spoken it.  
Jere. 7.23. But this thing commanded I them, saying, obey my voice, and I will be your God, and ye shall be my people, and walk you in all the ways that I have commanded you.  
Ver. 24 But they hearkned not, nor inclined their ear, but walked in the counsels of their own evil hearts.  
Ver. 27. Therefore thou shalt speak all these words unto them, but they will not harken to thee.  
Hosea 1.9. Then said God, call his name loammie, for they are not my people, and I will not be their God.  
Note here, that as it was in the power of God to choose them, so likewise it was in the power of God, to cast them off, to refuse, to hid his countenance from them, as he had hide his loving countenance from other Nations.  
Zachary 2.14. Then answered Hagai, and said, so is this people, and so is this Nation before me, saith the Lord, and so is every work of their hands, and that which they offer then is unclean.  
Zachary 11.10. And I took my staff even beauty, and I cut it in sunder, that I might break my Covenant, which I had made with all the people( saith the Lord) that is, with the Children of Israell.  
Ver. 14. And I cut asunder my other staff, even bands, that I might break the brotherhood, &c.  
Ye Nation of the Children of Israell, ye err thorough the pride of your hearts, you boast, or glory, that you are the seed or posterity of Abrhaam; might not ishmael, Esau, and the rest of Abrahams Children claim such a privilege?  
May not other Nations show that they are Gods Children, by Creation, and Adams children by nature, and likewise descended from Noah, a man eminently blessed by God.  
But note, and consider this, that God is able to raise up to, or for himself children of stones: God is not tied to show mercy to any man, because he came of such or such a Father.  
For as God in his own appoynted time, did select the Children of Israell( in divers respects) above other people, to be a chosen people to himself, even so the same God had power, to smile, and cast his favourable countenance upon the Gentiles, and so according to his gracious promises, made by his holy Prophets he hath performed.  
Therefore you Children of Israell humble yourselves, be not so proud to disdain other Nations, and think not such high thoughts concerning yourselves; for David s●ith Psal. 25. God will teach and regard the humble, but God resisteth, and contemneth the proud.  
Search the Scriptures, and pray that God may take away that hardness of heart, that blindness, that vail or covering that lieth over your hearts and eyes; that so you may no lo●ger rej●ct, and refuse the means that God hath ordained for the remission of sins, and for to redeem both Jew, and gentle, to deliver us from the curse of the Law, under which curse both Jew and gentle do remain, till by the faith of Jesus Christ, we are delivered.  
Wee Christians( I mean such as are lovers of the Israell of God) do daily pray for your prosperity, and do believe, and expect, that the time is very near, that God will again call you, and cause you to receive, and embrace, the glad, and joyful tidings of your salvation.  
Object. But you may object that wee Christians do not observe the Law of Moses.  
Answ. I, and many more, and the most of the Christian Churches reformed, do observe the law of Moses, so as to regulate our lives and conversations according thereunto.  
Onely such part thereof as was ceremonial and typical, shadowing out things to come, because the Antitype, the things figured, the substance being come, those things do cease. The Manna, that food that God gave Israell, lasted, and was according to rule to be observed in the expectation for it, and in the gathering of it, Exod. 16. But when Israell came into a land inhabited, and God gave them food in another way, then the Manna ceased. So God by Moses prescribed, rules to be ob●erved by the Israelites, in the order of their March, in the encompassing Jericoe, in the carrying of Joseph his bones, in the dividing the land of Canaan, but when jericho was taken, when the Land was divided the rest fulfiled, those rules were at an end, they ceased. Even so the many outward washings of the Jews, signified that their sins had need to be cleansed.  
The Sacrifices, the sacrificing of Goates, Bullocks, and Lambs, and other like things, did foreshow that one great Sacrifice should be offered, and that atonement must be made, once for them all, sin had wounded and stained them, they had need to be healed.  
Now when this great Sacrifice( Jesus Christ the substance of those types, and shadows, being much more powerful, excellent, and of far greater worth then the blood of Bulls and Goates,) was offered, then these shadows ceased.  
Those sacrifices, and washings were often to be repeated, because of their weakness and imperfection.  
But Jesus Christ, the promised seed that should break the Serpents head, Gen. 3.15. Jesus Christ the promised blessing to Abraham, isaac, and Jacob, &c. in whom all the Nations of the earth should be blessed; this Jesus Christ the substance of those shadows, ceremonies, washing, sacrifices, he being come, and offering up himself once for all: Now are all true believers, blessed, sanctified, cleansed, and perfectly reconciled to God, thorough Jesus Christ; therefore those sacrifices, Ceremonies, shadows ceased. To this both Moses, and all the Prophets witnessed.  
First, Consider that the weight and burden of the ceremonial Law given by Moses, neither you nor your Fathers were able to bear.  
Secondly, Consider that by your ceremonial Law, your Nation were tied to appear, or offer sacrifice at Jerusalem, three times every year, to wit, at the Pasque, Pentecost, and the feast of Tabernacles and not else where. Now you know that the Latitude of Gods gracious promise, extended to the most remote places of the earth, from the rising of the sun, to the going down of the same; which sheweth that this ceremony of sacrificing then, and there, could not possibly continue when these foreign Nations should be accepted.  
This was foreshowed by the Prophets, Zach. 14.9. The Lord shall be King over all the earth.  
Note, that whereas the Jews conceived that the worship of God was onely to be retained amongst themselves, yet the Lord knew his own purpose, that he would be worshippied, he would be King over all the earth.  
Joel 2.23. And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved: Note, that not you Jews onely, but whosoever, &c.  
Zach 14.9. And the Lord shall be King over all the earth, &c.  
Malachy 1.10, 11. My Name shall be great among the Gentiles. And in every place, incense shall be offered to my Name, and a pure offering; note, that this plainly sheweth that God would not always tie men to the strictness of those Ceremonies.  
Note, that the Covenant itself was to be abrogated, as Jere. 31.31. 
Jere. 3.16. Isa. 66. v. 21. Isa. 16.10.  and many places show. So also the Priesthood was to be changed, which is shewed when God saith that strangers should come and build,( and those that then were far off) should build in Gods Temple; and further saith, that he would take of them for Priests and Levites: see Zach. 6.15. and other places are spoken to in the following.  
Note, that the ark that contained was to be abolished so much, and so clearly, that it should not be spoken off, nor come to mind, nor be visited, Jer. 3.16.  
And note that the Law-giver should be changed, as Deut. 18.15.18, 19.  
Why then should this( namely, the remoovall of the ceremonial Law) be so weighty, as to hinder you from believing in Iesus Christ, because you, looking so much upon that place, Malachy 4.4. Remember the Law of Moses, &c.  
Consider, that God there, speaketh of that time present, but you may plainly see that God purposed in the future time to alter both the Covenant and the conditions thereof, as appeareth; for God saith, there should be new heavens and earth, Isa. 66.22.  
Touching the worshipping of Images, wee( believing and enlightened Christians) do know it to be vain, sinful and abominable. And touching the eating of blood, or of things strangled, I and many enlightened Christians more, do shun and abominate it, knowing that although( God thorough Jesus Christ) hath cleansed every sort of creature( wholesome) to be eaten, may be eaten.  
Yet the blood of every creature, being the life of the creature, as it was never given,( of any creature) but expressly often, and severely forbidden) by God to Man, both before the Law, under the Law, and after the Law under the gospel,( as Acts 15.29.) this being never made free to man, therefore wee eat it not, but according to the rule wee power it out as water upon the ground; for although many Christians not duly considering, that this evil of eating blood, or things strangled, hath been entruded upon many, with many more evils of Idolatry, by the man of sin; yet many more, considerate Christians( in this particular) do refuse it. And so wee find in the ancient records of the primitive Churches, that Christians then would neither eat, nor touch the blood, willingly. Wee Christians( in the reformed Churches) do observe all the moral Commandements of the Lord our God  
Object. But you do object( at which you stumble) that wee serve more Gods then one.  
Answ. Touching the Godhead, wee believe that there is but one God, who is most mighty, most faithful, most high, most wise, most merciful, and infinitely glorious excellent and perfect. But wee believe that there are three persons, or distinct operations, although wee do aclowledge, this great Mystery is past our understandings, it being to us, an unconceivable, and an unutterable mystery, that one person should be distinguished so, and not divided, into three divided persons. Therefore I do with love, and reverence, worship the most high and glorious, blessed Lord God, that created heaven and earth; and I dare not be too curious in describing, the Manner of the unity, in the trinity, least I should presume above what is meet, onely take this taste( if it may a little suffice) it is written.  
Gen. 1.2. The Spirit of God moved upon the face of the Waters.  
Consider here that it is not said, the whole Godhead or God, moved; but thus, The Spirit of God moved upon the face of the waters.  
Ver. 26. And God said, let us make man, in our Image.  
Here there is plurality of persons used in these words, viz. Let us make, our Image, &c.  
Your own Jewish writers, of great authority and esteem amongst the Jews, have born witness, that the holy Prophets did foreshow, that the Messiah whom they expected, should be both God and Man, the son of God, and that there were three persons, and yet but one God.  
Philo saith, that you must expect the death of an high priest, which high priest shall be the very word of God, void of all sin, whose Father shall be God, and this word shall be the Fathers wisdom, by which all things in this world were created, therefore the Messiah must be both God and Man.  
rabbi Simeon in a Treatise called Zoar, out of these words in Isaiah( Holy, Holy, Holy, Lord God of H●sts) thus expoundeth the meaning to be Holy Father, holy son, holy Spirit, which three holies do make but one Lord God of hosts: see rabbi Jonathan, and your Talmund, and your public Commentaries.  
Rabbi Haccadoch upon Jere. 13.6. interpreteth from the letters contained in the name Jehovah, the divine and the human nature of the Messiah.  
See rabbi Kimbie upon Isai. 4.2. and rabbi Jonathan upon Hosea 1.7 rabbi Haderson upon Gen. 41. and upon Zepha. 3.9. and many other Writers. But I may not be large in this place, but leave you to inquire after wisdom: I shall briefly propound some evidences from that pure fountain, the word of the blessed God, which is most pure, and most excellent.  
Psal. 2.7, 8. Thou art my son, this day have I begotten thee, ask of me, and I will give thee the heathen( that is to say, the Gentiles) for thy inheritance.  
Psal. 72.8. He shall have dominion from sea to sea, and from the Rivers to the ends of the earth.  
Ver. 11. All Kings shall fall down before him, all Nations shall serve him.  
Ver. 14. He shall redeem their soul●. And Psal. 110. The Lord said to my Lord, sit at my Right hand till I make thy enemies thy footest●ole.  
Micah 5.2. Thou Bethelem, though thou be little amongst the thousands of Israell, yet out of thee shall he come forth unto me, to be ruler in Israell; whose goings forth have been from of old, from everlasting. Ver. 5. And this shall be the peace. Ver. 4. He shall be great to the ends of the earth.  
Jeremy 23.5. I will raise up to David a righteous branch. Ver. 6. This is his name whereby he shall be called Jehovah( or the Lord) our righteousness.  
Jere. 33.15. I will cause the branch( to grow up to David) of righteousness.  
Vers. 16. And this is the name whereby he shall be called, the Lord our righteousness.  
Isa. 9.6. Unto us a child is born, unto us a son is given, the government shall be upon his shoulder, and his name shall be called wonderful, counselor, the mighty God, the everlasting Father, the Prince of Peace.  
Isa. 7.14. behold a virgin shall conceive and bear a son, and shall call his name immanuel; which being interpnted, is God with us.  
Malachy 3.1.( The Messiah is called) The Lord whom ye seek, and the Temple is called his Temple, &c.  
daniel 7.13, 14.( The Messiah is called) one like the son of Man, came with the clouds of heaven, and came to the ancient of dayes, and they brought him near before him: and there was given him, dominion, and glory, and a kingdom, that all people and Nations, and languages, should serve him, his dominion is an everlasting dominion, which shall not pass away, and his kingdom shall not be destroyed.  
I do forbear to multiply many other places of Scripture, which do evidently show, that the Messiah should be the son of God, the Saviour of all that by a true and lively faith believed in him, because I shall have cause to speak more touching these matters in this following Treatise.  
These prophesies were written long before the coming of Jesus Christ, the true and onely Messiah.  
You Jews do expect a temporal kingdom, whose kingdom shall be glorious in this world; if it were so, yet that should have an end, for except you could prove that you ●our selves were to live for ever, it would not much profit you it would be but as the pleasures that Solomon tasted of, which in the conclusion, Solomon did confess, that they were but vanity, and vexation of spirit.  
You Jews do not allow of any spiritual meaning to be contained in the free and precious promises of God; and you do affirm that all the promises( in the whole Scriptures) have respect onely to the good things of this life.  
Consider that, if it were so, what hope have you to be saved, to live for ever? how miserable then were the condition of those that are asleep, as Jacob, Jeremiah, and those that dyed under the Egyptian bondage? whose dayes were few and evil? but if you shall reply, that you hope or suppose better, then you must allow a spiritual meaning and application of the Scriptures, because secret things belong to the Lord, and revealed things do belong to us.  
Touching the alteration of the form of the Church.  
Touching other objections, concerning the Sabbaths alteration in respect of the day.  
Touching the ceremonial Law, and touching divers other objections, of most concernment, whereat the Jews are offended, you shall find them in this following Treatise.  
Object. You Jews object that few or no Jews do believe in Jesus Christ.  
Answ. First, Many thousands of Jews, did believe and receive the Christian faith, as wee find by evident, and sure testimonies, recorded in the Records, and Chronciles of former times. And wee know this to be true, upon sure testimonies, that many Jews did believe, that Jesus Christ was the true Messiah, the Saviour of all that believe both Jews and Gentiles.  
Those Jews adhering to the Christian faith, became one people joined to the Christians, and so were as butted or covered, they lost visibility, and sight to the rest of the Jews.  
Yea and many Jews suffered persecution, and death, constantly and joyfully professing and witnessing the faith of Jesus Christ.  
Secondly, I answer, that it was according to the prophesies of the Prophets, that the Israelites in the general, or a great part of them, should not receive, nor believe in the promised Messiah, or Saviour, till the t●me before determined, and appoynted by God. Which time, according to the prophesies of the Prophets( so far as wee are able to interpret, and understand) are now accomplished very near, even in this age wherein we do live.  
Now I shall labour to show and prove, that God did by his holy Prophets show, that he would grant unto the Gentiles, repentance and forgiveness of sins, and that he would show his favourable countenance to the Gentiles, and bring them into his sheepfould, and give to them true blessedness, his favour and everlasting life.  
Of this( your Nation) the Jews do not love to hear, namely, that the Gentiles should be coheirs, and equally interested in the precious promises, that the Gentiles should have hope,( upon any sure foundation) to be inheritors of everlasting life.  
What the heathen, the Gentiles, such unworthy persons, that they should be saved with the same salvation with the Jews, with the posterity of Abraham, of isaac, and Jacob, the friends of God, chosen, and elected, in a peculiar manner, above all the Nations of the world: to whom God did so gloriously reveal himself at so many times, and in so transcendent and marvelous actings.  
That the Gentiles should be concerned in those, the same gracious promises made to the Jews, this is so unpleasant, so odious, and hateful to the Jews, that they neither love to confer, nor meditate, nor to dispute of, or concerning this matter, the very conceit of this is enough to scar, affright, and keep them back from receiving, or believing in the true Messiah, the alone means of salvation.  
It is true, that some of the Jews will hardly, and sparing be drawn, to allow to the Gentiles, any little small hope of a little salvation, though much inferior to themselves, as a servant is inferior to his Master, or as a beggar, or poor man, is inferior to a very great, rich, and honourable man.  
Upon such terms they feinedly grant, that a gentle may be saved, by keeping the seven Commandements, which terms of salvation, are but the fictions of their own brains,( a little to please the Gentiles) for they are no where so revealed in the Scriptures, as they relate them. And according to their interpretation( a camel may as easily go thorough a needles eye) so few would be saved, on those terms.  
Therefore I shall labour as effectually as I can, to convince the obstinate Jews, of this their error hoping that thereby a faire, plain, and easy way may be for their conversion.  
Gen. 2. It is written, that in the day that Adam did( or should) eat of the forbidden fruit he should die. Consider wee that a thousand yeares( with the Lord) are as one day, in which time Adam dyed.  
Adam being the onely and original roote of mankind, did represent the whole posterity of mankind.  
As the benefits and blessings given by God to Adam, were given, and descended to the posterity of Adam, to their off spring. So likewise the punishment for Adams offence, did descend to Adams posterity, in the sweat of their brows to eat bread, and to die the death. Yet such was the mercy and bounty of the blessed God, that he did not so fasten the punishment of Adams sin, to eternity, but did give them hope, a gracious promise of redemption.  
Gen. 3.15. The seed of the woman shall break the Serpents head.  
As the serpent had bruised Mans heel( in causing him to sin) so that during this life, mans ways, and living should be with pain and grief. As he that hath a bruised heel, cannot travel but in pain, as appeareth ver. 19.  
Ver. 19. In the sweat of thy brows thou shalt eat bread, till thou return to the ground.  
So in like manner, God in singular and abundant mercy, and goodness did certainly intend, and did provide a remedy for mankind, so that as the woman had been instrumental in provoking man to sin; so in like manner God in wisdom made the woman, after a sort instrumental, in the work of mans redemption, in that it is said, The seed of the woman should break the serpents head. Thereby foreshowing that the seed of the woman should redeem man from death, and should destroy Satan and death, and should deliver from hell, from the grave; by which is appeareth, that this redemption should be by the seed of the woman, of a virgin: to this the Prophets give witness.  
Object. But the Jews object that this hath no further meaning then thus: viz. that man with his heel should tread on the serpents head.  
Answ. This opinion doth proceed from much ignorance; for had this been the onely meaning, it had been, and were a small satisfaction to sinful and condemned man, namely, that man should die eternally, onely he should kill a serpent, and man himself should die eternally.  
First, If this had been the sense of the place( as the Jews do affirm) then had the punishment of Man been greater then the punishment of the Serpent, because the serpent in this life liveth dly, but man liveth in sorrow.  
Secondly, This had been too mean and low a benefit for the most glorious& blessed God to bestow upon man, in such a doleful condition, for man was formed, created in resembled, or bore the Image of God, and this was the first bounty or free gift of God to man, in the estate of misery.  
Thirdly, I believe that this interpretation ariseth from this principle, namely, that you seek to darken the meaning of this place, least any light might come to show, that the true Messiah, Mans redeemer, should be the seed of a woman, a virgin; but God in mercy hath shewed us the true spiritual meaning of this place, so that such mean thoughts take no place with us.  
Gen. 9.1. God blessed Noah, and his sons.  
Ver. 11. And I will establish my Covenant with you and your seed after you.  
First, Now observe the words; God blessed Noah; was this onely a temporal blessing, if so, then thus, Noah was in sorrow to eat his bread all the dayes of his life, and then to perish for ever.  
Solomon could see that all things under the sun, were vanity and vexation of spirit, no solid good was in them. And old Jacob acknowledged, that his being upon earth was but a weary pilgrimage.  
Secondly, But if you grant that this blessing had respect to salvation, then you must say that both Jew, and gentle were included in this blessing, because Noah as the roote of all mankind, what privilege God gave him, was given also to his posterity, whether it had respect to spiritual, or temporal matters.  
Genesis 12.1. God spake to Abraham, &c. Ver. 4th In thee shall all the Families of the earth be blessed. So read Genesis 18.18. All the Nations of the earth shall be blessed in him.  
Gen. 22.18. And in thy seed shall all the Nations of the earth be blessed.  
Gen. 26. God saith to isaac; Ver. 4. And in thy seed all the Nations of the earth shall be blessed.  
Gen. 28. God reneweth this promise to Jacob; Ver. 14. And in thy seed all the Families of the earth shall be blessed.  
First, Note that here the Lord intended that this promised blessing should be in, and by a promised seed, and not in all the seed, not in all the Children or posterity of Abram, but in a seed speaking of one; this appeareth,  
Gen. 21.12. In all that Sarah hath spoken unto thee, harken unto her, for in isaac shall thy seed be called.  
Note, that if this promised blessing, should have sprung in and by all Abraham his posterity; then through Ismaell, Esau, and other of Abrams children; but not so, for in isaac, that is, in and by one proceeding from the seed of isaac.  
Observe further that isaac was not this promised seed, for  
Gen. 26. God said to isaac, In thy seed all the Nations of the earth shall be blessed. So God repeated and renewed this promise,  
Gen. 28.14.( speaking to Jacob) In thy seed shall all the Families of the earth be blessed.  
Secondly, Wee may note that for as much, or in that, the Lord saith in one place, all the Nations a●d in another, all the Families shall be blessed. It seemeth to me that the Lord doth fully and distinctly thus express this gracious promise, that by that means he may answer, the obstinate, and wilful interpretation,( which the Spirit of God did foresee) that the Jews would make of this, by interpreting the benefit of this precious promise to themselves onely.  
Gen. 49.10. The sceptre shall not depart from Juda, nor a Law-giver from between his feet till Shilo come, and unto him shall the gathering of the people be.  
That is to say, the peoples, Nations, and Families of the earth, that till that time should be separated from the Jews, should now be gathered into the Church, and be of the household of God, and so be blessed, according to the promised blessing to Abraham, isaac, and Jacob; in and by a promised seed.  
Observe that this blessing, or promise, had respect to heavenly things; for otherwise, Ismaell, Esau, and others were for a long time more blessed with temporal good things, and lived more at ease, then the posterity of isaac, and Jacob. For when Israells children were in bondage under the Egyptians, then Ismaels, and Esaus seed, lived more at ease and in prosperity.  
Object. If you object that this promised blessing had respect onely to those contained tn the Covenant, made with Israell in the wilderness; and that none should have any benefit by the promise made to Abraham, but his posterity, or such proselytes as took hold of and joined to the Covenant made in the wilderness.  
Answ. If it were so, then it would follow that whosoever did not exactly keep all the cond●tions, all the commands of the Law, must be, and do remain, under the curse of the Law.  
Secondly, If you grau●t( as the truth is and you cannot justly deny) that this g●acious promise, did arise from the free bounty of God, and it was given long before the Law; it had no dependence upon the Law, it was free, and clear without conditions. And h●s blessing ●ad respect to a solid, sure, everlasting blessing, in which blessi●g not onely the Children of Israell were contained, but all the Nations, yea all the Families of the earth are comprised, and blessed, to this agree all the prophesies of the Prophets.  
Isai. 2.2. And it shall come to pass in the last dayes, that the M●untaine of the Lords house, shall be exalted in the top of the M●●ntaines, &c. and all Nations shall flow unto it.  
This sheweth the purpose of God, to break down the partition wall between Jew and gentle, and that God( in the latter dayes) did purpose to call the rest of the Nations to worship God in truth, and so as God would own, and accept them.  
Ver. 2 And many people shall say, come let us go up, God will teach us.  
The Nations seeing the gracious goodness of God discovered, and held out to them; this encourageth them to say; Come let us go up, because God hath manifested to us that he will accept and teach us.  
Ver 4 And he shall judge among the Nations, and they shall beate their swords into plowshares, &c.  
These wo●ds, he shall judge among the Nations, do show that whereas the heathen, or gentle Nations, were then governed, and regulated by unrighteous laws, suitable to their ignorance, and vain belief. Now God sheweth that his purpose was that they should be guided by his blessed, and righteous laws, implyed plainly, in that God saith He will judge; by means whereof, that evil and enmity that( by nature) is in mans heart shall be changed, so that they shall beate their swords into plowshares, &c.  
Ver. 5. O house of Jacob, come ye and let us walk in the Law of the Lord. This sheweth that the house of Jacob, the Children of Israell should reject, or refuse to join with the Gentiles in the true worship of God for a time, yet in the end they shall see and embrace this gracious favour of God, manifested to the Gentiles in and by the true Messiah, the Lord Jesus Christ; They shall say, Come let us walk in the Law of the Lord. To t●is purpose read Micah 1, 2, 3, 4, 5. The Lord sheweth further, that he would show favour to the Gentiles.  
Isai. 9.2. The people that walked in darkness, have seen a great light, they that dwelled in the land and shadow of death, upon them hath the light shined.  
Note, who they were that dwelled in darkness, in the land and shadow of death.  
First, This could not be meant of the Jews, because the light then shined upon them in a glorious, and in an eminent manner.  
Secondly, But this must be meant of the Gentiles, implyed plainly by their dwelling in darkness, in the land, and shadow of death.  
Thirdly, By the light shining upon them, must needs be meant, the favourable light of Gods gracious countenance, in showing mercy, and in revealing that light, that favour to them, and in accepting them amongst the number of his beloved ones, implyed plainly by removing them from the shadow of death.  
Isai. 11.1. to 11. And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots, which shall stand for an ensign of the people, to it shall the Gentiles seek.  
This plainly sheweth that God remembered, and would fulfil the promise made to Adam, the seed of the woman, to destroy the devil, and his envious and politic works.  
This likewise sheweth that God remembered, and would fulfil the blessed promise made to Noah, to Abram, isaac, and Jacob, namely, that in his seed all the nations of the earth should be blessed; this is that rod out of the stem of Jesse, that branch out of roote, that should stand for an ensign of the people, to this ensign, or perspicuous Colours, to this gracious manifestation, or declaration of Gods favourable countenance to this promised seed, to this true Messiah, the Prince of peace. To this should( and shall) the Gentiles seek, because it highly concerned their joy and comfort, this is that light that shined upon them, when before and without this, they dwelled in darkness, in the land and shadow of death.  
See here the gracious bounty, and favour of God to the Gentiles, though God did vail, and hid his countenance for a season, yet he did not purpose to let his displeasure burn for ever, but foretold that good things should come unto the Gentiles, that is to say an ensign, the promised seed, the true Messiah, the Lord Jesus Christ should be lifted up, to this offer of Grace, to this glad tidings of salvation, shall the Gentiles seek, and his rest shall be glorious.  
Ver. 12. And he shall set up an ensign for the Nations, and shall assemble the outcasts of Israell.  
By the outcasts of Israell,( I believe) is plainly held out, that the Israelites should for an appoynted time be as people cast out of Gods favour; this wee see was and is verified, and they remain yet to this day as a people cast out.  
Yet this place, and many other places do show that God will again show them favour, gather them from their dispersions, and they shall receive the promised blessing, they shall be assembled to this ensign or Colours displayed to the Gentiles, to the Nations, to the same grace; this is plainly held out in these words; He shall set up an ensign to the Nations, and ( also) assemble the outcasts of Israell from the four corners of the earth; this is further confirmed,  
Ver. 16. There shall be an high way for the remnant of his people, like as it was to Israell in the day that he came out of Egypt:  
doubtless( I believe) this sheweth that in the latter dayes, the Jews and Gentiles shall be at unity, concerning the true worship of God, although Israell have refused this ensign, and have rejected this promised blessing, the true Messiah, and have crucified the Lord Jesus Christ, the promised blessing to all Nations, and therefore they have been rejected afflicted, and dispersed now for above fifteen hundred yeares last past, yet God will give them Grace to look upon him that they have pierced, and to mourn bitterly for him; as it is foretold, Zacheriah 12.10. And when God openeth their eyes and hearts to embrace the joyful, and glad tidings of their salvation, their joy and deliverance from the curses of the Law, from their former blindness, from Gods displeasure; It shall be eminent, as it was to Israell in the day that he came out of the land of Egypt; see further,  
Isai. 18.7. In that time shall the present be brought to the Lord of hosts, of a people scattered and peeled, from a people terrible from the beginning hitherto, &c. to the place of the name of the Lord of hosts, the mount Sion.  
First, Note that this scattered, terrible people from the beginning, must needs be the gentle Nations.  
Secondly, Note, that God would accept( in his appoynted way and time) a present, or offering at their hands, which present they shall bring.  
Thirdly, Note, that then they must of necessity first be reconciled to God their Father, and Creator, because their persons must be accepted, before their sacrifice or present would be accepted. And if so, then they must be sanctified, and cleansed, because the way to the Lord is holinesse.  
Isai. 35.8. A high way shall be made, and a way, it shall be called holinesse, the unclean shall not pass over it. See  
Isai. 18.3. All ye inhabitants of the world see, when he lifteth up an ensign on the Mountaines, and when he bloweth a trumpet hear ye.  
Ver. 7. In that time shall the present be brought unto the Lord of hosts.  
Note, that some, if not most, or all your Nation of the Jews, do wrest the true interpretation of these, and such like places as these, saying that this ensign must be onely displayed to them, and that a trumpet( in a literal sense) shall sound, to gather them( the Jews) onely. But consider what the Lord saith, All the inhabitants of the world, and dwellers upon the earth see ye, when he lifteth up an ensign. And by the blowing the trumpet, is plainly meant, the preaching of the gospel, the offer of grace, the glad tidings of salvation preached and offered to all the inhabitants, and dwellers upon earth. Thus the Lord interpreteth in speaking to the Prophet.  
Isai. 18.1. Cry aloud, lift up thy voice like a trumpet, that is to say, preach or declare my will to the people, so plainly as a trumpet is heard.  
Note further, that when this ensign, the true Messiah, the Lord Jesus Christ, was lifted up,( or openly preached) then in that time shall the present be brought to the Lord of hosts. This did plainly point out and show, both the true Messiah, and the time of his coming.  
And this was punctually and plainly fulfiled at the coming, and in and by Jesus Christ.  
Isai. 35.1. The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose, &c.  
First, note, that by wilderness, solitary and desert place, must be meant the Gentiles, which then were solitary in darkness, and as cast out of Gods vineyard; God did then hid his loving countenance from them.  
Secondly, Note, that to the Israelites God did then cause the light of his loving favour to be manifested to them in an eminent manner, above other Nations; and God calls Israell his vineyard, as Isai. 5.  
Thirdly, Note, that God did here foretell, that the solitary Gentiles should rejoice, and blossom, that is, bring forth fruit, as the rose, not as a bramble, or thorn, but as a sweet smelling rose.  
Ver. 4. Say to them that are fearful be strong, fear not, &c. for even your God will come, &c. he will come and save you.  
As if God should say, you Gentiles that are now as a wilderness, and therefore solitary, you that are now as a desert, not so husbanded as the Children of Israell, yet fear not, God will find out a way, he will come and save you; this is further explained.  
Ver. 5. The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.  
Ver. 6. For in the wilderness shall waters break forth, and streams in the desert.  
As if God should say, although you are not now able to see, nor hear of any comfort to you, contained in my revealed will, yet the time shall come that such waters shall break forth, yea streams of living waters, such as shall fully suffice to quench your thirst.  
Ver. 6. The parched ground shall become a pool, that is to say, the Gentiles, who were then parched, for want of those lively dispensations that the Children of Israell then lived under.  
Ver. 7. The habitation of Dragons shall be green with reeds and rushes.  
Ver. 8. And a way shall be there, and it shall be called the way of holinesse, the unclean shall not pass over it.  
First, Note, that God saith, a way shall there, which sheweth that at that present there was not such a way amongst the Gentiles.  
Secondly, Note, that this had respect to spiritual good things, because God saith it shall be called, a way of holinesse.  
This sheweth the calling of the Gentiles, their washing or cleansing, the remission of sins and acceptance, therefore its said.  
Ver. 10. The ransomed of the Lord shall come to Sion, with songs, and everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and sighing and mourning shall fly away.  
First, Note, that the way whereby God will do this great work must be by another, not by any worth in themselves, therefore they are called, the ransomed, or redeemed, of the Lord.  
Secondly, Note, that the way or work of the true Messiah should be to redeem his people from the curses of the Law, from their sins, from death and hell; therefore it is said, everlasting joy shall be upon their heads; to this agreeth the prophesies of the Prophets.  
Isai. 42.1. Behold my servant whom I uphold, my elect in whom my soul delighteth. I have put my Spirit upon him, he shall bring forth judgement to the Gentiles.  
Ver. 3. A bruised reede shall he not break, and the smoking flax shall he not quench, he shall bring forth judgement unto truth.  
First, This sheweth that this redeemer should be, the beloved of the Lord, shewed in these words, my elect in whom my soul delighteth.  
Secondly, This sheweth that God would do this great work by one, which must needs be the promised seed, in whom not onely the Jews( but also all Nations, all the Families of the earth) should be blessed, therefore here it is said, he shall bring forth judgement to the Gentiles, who are here compared to a bruised reed● and to smoking flax.  
Ver. 6. I the Lord have called thee in righteousness, and will hold thy hand, and will give thee for a Covenant of the people, for a light to the Gentiles.  
First, Note, that this work was to be done by one promised, not by many, noted in these words, I will give thee.  
Secondly, This work must be done by another a new Covenant; The promised seed must be a Covenant, or instead of a Covenant, on the Gentiles their behalf.  
Thirdly, Note, that this new Covenant is upon better terms; for first, it is freely promised without any conditions of desert, on mans part. And secondly, the curses of the Law are not annexed to this Covenant.  
Fourthly, Note, that the Gentiles then sate in darkness, and in the shadow of death, because it is said, He( that is the promised Messiah) is given for a Covenant, and for a light, to the Gentiles, that wanted both.  
Ver. 7. To open the eyes of the blind, to bring out the prisoners from the prison.  
Ver. 8. I am the Lord, as if the Lord should say, nothing is too hard for me, I have said it, it shall stand, who can hinder it?  
Ver. 9. New things do I declare, that is to say, such as neither Gentiles nor Jews, were able to know before, therefore God saith, before they spring forth I tell you of them.  
Ver. 10. Sing unto the Lord a new song, and his praise from the end of the earth; ye that go down to the Sea, and all that therein is, the Isles and the inhabitants thereof.  
This sheweth the great cause, that all people should have,( for these gracious favours of God) to rejoice.  
Ver. 11. Let the wilderness and the cities thereof rejoice, let them shoute from the top of the Mountaines.  
Ver. 16. I will bring the blind by a way that they knew not, I will lead them in paths that they have not known, I will make darkness light, and crooked things streight before them, these things will I do, and not forsake them.  
Note, that by wilderness, and by blind, are meant the Gentiles, to whom God here holdeth out great comfort, as if he should say, although you Gentiles now are as a wilderness, or as blind men yet the time shall come that I will instruct you, and lead you, I will make darkness light, and crooked things streight, though at the present I hid my loving favour from you, yet I will not forsake you for ever.  
Isai. 49.6. And he said, is it a light thing that thou shouldst be my servant, to raise up the Tribes of Jacob, and to restore the preserved of Israell. I will give thee also, for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth.  
First, Note, that Israell were fallen, and justly subject to the curses of the Law, they had broken their Covenant, therefore this promised seed, this true Messiah, was promised to restore and raise up the Children of Israell; their falling, or casting off being likewise plainly foreshowed.  
Secondly, Note, that this promised blessed seed should also be a light to the Gentiles, that sate then, in a state of darkness, and the shadow of death, therefore both Jew and gentle should alike,( by the Messiah) be saved; which is plain●ly shewed in these words, also that thou mayst be my salvation to the ends of the earth.  
Thirdly, Note, that the salvation, both of Jew and Gentiles is not from any cause in themselves, it ariseth from Gods free bounty, and grace, in giving salvation, in and by this promised seed, noted in these words, that thou mayst be my salvation.  
This is that promised blessing to Adam, that should break the serpents head, this is the blessing promised to Abraham, isaac, and Jacob, that branch out of the roote of Jesse, to this give all the Prophets witness; this is the fullfilling of that blessed promise.  
Hosea 13.14. O death I will be thy death, O grave I will be thy destruction; repentance is hide from my eyes.  
Because it is so hard a matter to persuade the Jews, that God did intend to show favour to the Gentiles, therefore I shall proceed further.  
Isai 49.8. I will give thee for a Covenant of the people, to cause to inherit the desolate heritages.  
Ver. 9. That thou mayest say to the prisoners go forth, to them that are in darkness show yourselves.  
Ver. 10. They shall not hunger nor thirst, for he that hath mercy on them shall lead them.  
Ver. 11. Behold these shall come from far, and lo these from the North, and from the West, and these from the Land of Sinim.  
Ver. 13. The Children that thou shalt have after thou hast lost the other shall say again in thy ears, the place is too straight for me, give place that I may dwell.  
Ver. 21. Then shalt thou say in thy heart, who hath begotten me ch●s●, seeing I have lost my Children, and am desolate, a Captive.  
These are the thoughts, and inquiries of the children of Israell now in their scattered, and captivated condition; they wonder that God should show favour to the Gentiles, and accept them to his service; therefore observe how the Lord by the Prophet answereth them.  
Ver. 22. Thus saith the Lord, behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried on their shoulders.  
Note, that by Gods lifting up his hand, and setting up his standard to the Gentiles, is meant, that by the preaching of the gospel( the remission of sins, the joyful tidings of Salvation, in and by this promised seed, this true Messiah, the Lord Jesus Christ) The Gentiles shall willingly come, and embrace or receive the truth, and shall with all the strength and abilities they have, both receive and maintain the true worship of God; for  
This is far from the mistake of the Jews, who give this following interpretation of these words, namely, that there shall come a time when the Gentiles shall bring back the Jews, out of their dispersions to Jerusalem, in their arms, and on their shoulders, in a literal sense. By the same argument they may say, that Kings shall nurse their Children in a literal sense, or that when David saith, that God loveth the gates of Sion best, that then David meaneth that God loveth the stones and timber,( in a literal sense) best. Or when God saith, Isai. 51.5. My arms shall judge the people, they understand this in a literal sense; by the same argument, whereas the true meaning is, that God by his great almighty power ( implyed by his arms) shall cause judgement to be executed. So read  
Jeremiah 3.14. I will take you one of a city, and two of a tribe or family( that is to say, a few in comparison of the multitude,) and bring you to Sion; by Sion here is not meant, the Mount Sion in a literal sense, but hear Sion, this word is used to set forth the place where Gods true worship is, or where God would be truly worshipped. The like is often used when the name Jerusalem is put to signify the place of Gods worship, and the Israel of God, is( put, or) used, signifying all the true worshippers of God both Jews and Gentiles. So  
Isai. 52.10. The Lord hath made bare his holy arm.  
Here wee are not to understand an arm in a literal sense; but the true spiritual meaning is, that God hath shewed, declared or made manifest his mighty power.  
doubtless, I believe it is a great hindrance, to you that are Jews in the understanding the holy Scriptures, for that in such places as point out the true Messiah, or doth hold out gracious promises, spiritual comfort to the Gentiles, there usually you that are Jews do seek to darken, to evade, to avoid, the true spiritual meaning of such places, either by applying the meaning of the words to be understood in a literal sense, when spiritual, or to be meant of the Jews onely, when the true meaning is otherwise, or by saying that the words in our translations are not rightly translated, or some such way you Jews do seek, to evade, and avoid, or turn away true spiritual comfort, from any Nation, but your own selves onely. The Lord in mercy give to you, more humble, and charitable hearts.  
Isai 51.5. My salvation is gone forth, and mine arms shall judge the people; the Isles shall wait upon me, and on my arm shall they trust.  
First, Note, that by the people here is shewed other Nations differing from the Jews; and note, that this is further made plain, by the Isles waiting for God; for it is observable, that at that time, wee know not that there was any iceland upon earth peopled by Jews.  
Secondly, Therefore God here foreshoweth that the most remote( and places as separated) of the Gentiles, should wait on him, that is to say, they( the Isles of the Gentiles) should be subject, and obedient to his commandements. And by their trusting( or resting) on the arm of God, is foreshowed, their true and effectual faith, in believing, and adhering to the promises of the true God onely.  
Ver. 11. Therefore the redeemed of the Lord shall come with joy, singing, everlasting joy shall be upon their heads.  
Isai. 52.10. All the ends of the earth, shall see the salvation of God.  
Note, that this sheweth that the Lord intended that the Gentiles, all Nations, shall see the glorious riches of Gods grace, his salvation to the furthest, to the remotest places, to the ends of the earth; This is that promise repeated, renewed, made to Adam, to Noah, to Abram, isaac and Jacob, to the Prophets, and was fulfiled at, and by the coming of Jesus Christ.  
Isai. 53. The whole Chapter doth plainly and lively declare, and show, the birth, the life, the Acts, the death of Jesus Christ, which was so plainly, truly, and punctually verified, at the coming of Jesus Christ, that except you Jews will shut your eyes, and harden your hearts, you cannot but must aclowledge, Jesus Christ to be the true Messiah.  
Isai. 54.1. Sing O barren, thou that didst not bear, break forth into singing, for the Children of the desolate, are more then the Children of the Married wife, saith the Lord.  
Note, that by barren, and desolate, here is meant the Gentiles, and by the Marred wife was meant the Jews; as in  
Jeremiah 3.14. turn O backsliding Children, saith the Lord, for I am married unto you.  
Isai. 54.3. For thou shalt break forth on the right hand and on the left, and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.  
Ver. 4. fear not, fort thou shalt not be ashamed, neither be thou confounded, for thou shalt not be put to shane, and shalt not remember the reproach of thy widowhood any more.  
Ver. 5. For thy maker is thy husband( the Lord of hosts is his name) and thy redeemer the holy one of Israell.  
Ver. 6. For the Lord hath called thee as a woman forsaken, and grieved in spirit, and a wife of youth, when thou wast forsaken, refused, saith thy God.  
Ver. 7. For a small moment have I forsaken thee, but with great mercy will I gather thee.  
Ver. 8. In a little wrath I hide my face from thee, but with everlasting kindness, will I have mercy on thee.  
Wee noted from the first verse, that the Lord here, did foreshow that he would be gracious to the barren Gentiles, so the Prophet goeth on in the following verses, to Comfort the Gentiles, showing that although for a season God had forsaken, refused, and seemingly divorced them from him, yet God doth here speak comfortably to them, putting them in mind, that he was their maker, ver. 5. and therefore would regard the work of his own hands.  
And yet further goeth on to administer comfort, by t●lling the Gentiles that although at that present they were like a wife divorced, refused, or like one that was a widow, yet the Lord discovers one bright beam of his favour to them, telling them that their maker was still their husband, although he seemed for ever to have forsaken them; which is noted ver. 5. in these words, The God of the whole earth shall he be called; As if God should say, although the Jews conceive( and the Gentiles believe it) that I onely regard the Jews, yet there is a mistake in it, for I am( and will further make it known that I am) the God of( and have respect to) both Jews and Gentiles, therefore God saith, ver. 5. that he will be called the God of the whole earth, that is to say, both of the Jew, and gentle.  
Ver. 9. For this( is as) the waters of Noah, for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn.  
As if God should say, remember that in, and before, and after the dayes of Noah, I might justly have forsaken and destroyed, all mankind, yet I promised to deal more mercifully, I would not destroy the world by water; even so is thy condition: thus the Lord goeth on forward in the 10, 11, 12, 13, 14, 15, 16, 17 verses, to comfort and refresh, the afflicted, and disconsolate estate of his servants.  
Isai. 55.1. Hoe every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy wine, and milk, without money, and without price.  
As if God should say, let neither Jew insult nor presume, not let not the Gentiles despair, for although they have no worth, nor excellency in them, for both the Jews have sinned, and broken their Covenant, and the Gentiles have sinned, and provoked me to cast them both off, and to forsake them, yet I am Gracious, therefore let every one of what Nation soever that thirsteth after me, let him come to the waters, and buy, wine and milk, without money, and without price: expressed thus, every one that thirsteth come.  
Note, this mercy here promised, doth not depend upon any worth or desert on mans part, but upon the free grace of God.  
Ver. 4. behold I have given him for a witness, a leader and commander to the people.  
Ver. 5. behold thou shalt call a Nation that thou knowest not, and Nations that knew not thee shall run unto thee, because of the Lord thy God, &c.  
First, This sheweth one promised seed to be given for a leader, and commander; this is that commander spoken off by Moses.  
Deut. 18.15. The Lord thy God, will raise up a Prophet unto thee, from the midst of thy brethren, like unto me, unto him shall ye harken: the same( in effect) is repeated, ver. 18, 19.  
Note, that by these words, like unto me, is shewed that as Moses did by Gods direction, bring the people out of their Egyptian bondage, and instruct the people, what was pleasing to God. So did the promised seed( the true Messiah, the Lord Jesus Christ) deliver the Jew and gentle from the Curses of the Law, from hell, and everlasting death, and revealed to them this secret which was before hide, namely, the forgiveness of sins; thus did no other Prophet from Moses time, to the coming of Jesus Christ, and to him gave all the Prophets witness, and in him all the prophesies were fulfiled, and neither before nor after Jesus Christ, did or durst, or could any other, Come in such a way as he came; This is that Leader spoken of, Isai. 55.4.  
Secondly, Note, that God here ver. 5. promised or foreshowed, the conversion of the gentle Nations; in these words, Thou shalt call a Nation that thou knowest not; that is to say, that God did not seem to own or know, or take notice of; this is further confirmed, in these words, And Nations, that knew not thee shall run unto thee; that is to say, when God should by the preaching of the gospel( the remission of sins, the glad tidings of salvation) call to the Gentiles( that then knew not God) these should gladly go, they should run( willingly) unto the Lord their God; which sheweth their free and unfeigned conversion.  
Isai. 60.3. And the Gentiles shall come to thy light, and Kings to the brightness of thy rising.  
Ver. 4. Thy sons shall come from far.  
Ver. 5. Then shalt thou see and flow together, and thy heart shall fear and be enlarged; because of the abundance of the sea shall be converted unto thee, and the forces of the Gentiles shall be converted unto thee.  
First, God doth here show that the Gentiles should come willingly, which is shewed in this word, come; they are not drawn, to embrace the true God, which is plainly held out in these words, shall come to thy light, that light which was then the light of the Israelites, should be the light of the Gentiles, to which the Gentiles should come, which was no other but to the true knowledge of God, and of his will contained in the Scriptures; so David interpreteth the word light; Psal. 119.105. Thy word is a light to me, &c.  
Secondly, And by these words, Thy sons shall come from far; This sheweth the true conversion of the Gentiles, who then were far distant from the Jews, in several respects.  
Thirdly, By these words, Then shalt thou see, and flow together; is shewed that the Jew and gentle shall be joined together, in the true worship of God, even as waters that flow together, are mixed: which the Jews seeing, their hearts shall fear, and( yet) be enlarged, because of the abundance of the sea shall be converted to thee.  
Note, that by, the abundance of the sea, is held out, that some of all Nations, for the sea differeth from all rivers, it is a mixture of all waters: by these words, shall be converted to thee, is shewed that they shall be brought willingly to worship the true God.  
This is further explained in these words, The forces of the Gentiles shall come unto thee.  
Ver. 6. All they of Sheba shall come unto thee: This place Sheba was not inhabited by the Jews; here note that it is said, all they of Sheba, not some few scattered Jews, as the Jews do( either wilfully or ignorantly) affirm, both of this and many other places.  
Ver. 7. All the flocks of Kedar shall be gathered together to thee, &c. They shall come up with acceptance on my Altar, and I will glorify the house of my Glory.  
Note, that they shall not come, as some( ignorantly do affirm) as servants to the Jews, to bring the men and women in their arms, literally. But they shall come up to worship God, and so as God will receive them graciously they shall come up( saith God) with acceptance on my Altar; and they shall show forth the praises of the Lord; which signifieth their unfeigned and true worship, of the true and everliving God.  
Ver. 8. Who are these that fly as a cloud to the windows?  
By these words, as a cloud, is shewed the abundant access of the Gentiles; by these words, to the windows, is shewed their coming to the true light, to the revealed word, the will of God, which doth as through the windows, convey light into the soul of man.  
Ver. 9. Surely the Isles shall wait for me, &c. to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God.  
Note, by these words, their silver and their gold with them, is shewed that they shall come unfeignedly, acceptably, with all their heart; for it is not said they shall bring brass, or iron, the refuse, but silver and gold, the best, and chief of their affections. And note that this is not offered to a false God, but unto the name of the Lord.  
Ver. 10. And the sons of strangers shall build thy walls; this sheweth that the Gentiles( which then were strangers) should be admitted to join with the Jews in doing Gods work.  
Note, that in those dayes, it was not lawful for strangers to build; as  
Esra 4.2. Then they came to the chief of the Fathers and said, let us build with you, &c. But zorobabel, and Joshua, and the rest, said unto them, ye have nothing to do with us to build an house unto our God, but we ourselves will build together.  
Note, that in as much as God saith, that the sons of strangers should be admitted to build,( that is to help forward in the work and service of the Lord) this sheweth that the state and form of the Church visible, should be new formed of Jews and Gentiles: as God promised that he would make new heavens, and a new earth, Isai. 65.17. and a new Covenant, on new and better conditions; yea so far should this latter exceed the former, that the former should be forgotten, and not be mentioned, nor come to mind. In this latter state of the Church, it should be composed both of Jews and Gentiles: according to that promise and prophesy, Gen. 9.27. God shall persuade japhet to dwell in the tents of Shem; and according to the promise made to Abraham, isaac, and Jacob, Gen. 9. and 19. and 22. that in their seed all the Nations of the earth should be blessed; this is that branch that should spring, or grow out of the Roote of Jesse; this is that ensign lifted up to all Nations; this, this is he, even that Shilo, to whom the Gathering of the people should be; this is he that was given for a Covenant of the people( or Nations) for a light to the people; this is that promised Messiah, spoken of by daniel, that should be slain, or cut off, Dan. 9.26. Isai. 53. This is he by whose stripes wee are healed, who was wounded for our trespasses, Isai. 53. This is he by whose means, the sons of strangers, shall build together with the Jews.  
Ver. 11. Therefore thy Gates shall be open continually, they shall not be shut day nor night, that( they) may bring unto thee, the forces of the Gentiles.  
This sheweth, that the Partition wall between Jew and gentle shall be broken down, and that God would bring, or cause the Gentiles to come, and embrace, and submit unto, the true worship of God.  
Ver. 16. Thou shalt also suck the milk of the Gentiles; compare this with Isai. 66.10, 11. This plainly sheweth, that the same precious word, promises and dispensations of God, whereby the Gentiles should be nourished, should be the comfort, and nourishment of the Jews. And doth further show the falling away of the Jews from the truth for a time, and their restoring to the light and truth afterwards.  
Ver. 16. And thou shalt know that I the Lord, am thy Saviour, and Redeemer. This holds out that this way of redemption should be such as then they knew not( for their former Covenant they had broken) and this should be by a new Covenant.  
Isai. 65.1. I am found of them that asked not for me, I am found of them that sought me not, I said behold me, behold me, to a Nation that was not called by my Name.  
Ver. 2. All the day long have I spread out my hands, unto a rebellious people, which walketh in away that is not good, after their own thoughts. Ver. 3. A people that provoketh me to anger continually.  
First, Note that by those that sought not God, must needs be the Gentiles, for here God puts a clear difference between the Jews and them, as may plainly be noted in the 2& 3 verses. Secondly, Note, that God speaketh of the Gentiles, that he was found of them that sought not God; that is to say, whereas the Gentiles had lost the manifestation of Gods gracious presence, yet God knowing his own gracious purpose, not for ever to cast off the Gentiles, he declareth that he would be found, that is to say, he would show to the Gentiles his favourable countenance. Thirdly, Note, that God pointeth out the preaching of the gospel, the Glad-tidings of salvation, to the Gentiles in these words, I said, behold me, behold me, to a Nation that was not called by my name. Fourthly, Note, here is a clear difference to distinguish, the Jews from the Gentiles, in these words, to a Nation that was not called by the name of God; it is not said to a person, but to a Nation.  
Ver. 5. This is further explained ver. 5. Which say, stand by thyself, come not near me, for I am holier then thou.  
Note that this was both the speech and practise of the Jews, to be lifted up with pride, so that they despised other people, therefore in the following words, God saith that, these are a smoke in my nose, a fire that burneth all the day.  
Ver. 17. For behold I create new heavens, and a new earth.  
This( I conceive) sheweth the alteration of the state and latitude of the Church, under the dayes of the gospel, which is further explained, Ver. 25. The wolf and the lamb shall feed together.  
Doth not this show, that Gods purpose was to reconcile the difference between the Jew and the gentle?  
Isai. 66.10. rejoice ye with Jerusalem, all ye that love her, be glad with her.  
Note, that Jerusalem here signifieth all the true worshippers.  
Ver. 11. That ye may suck and be satisfied with the breasts of her consolation.( I believe that) this doth invite the Gentiles, to embrace and long after those precious laws, ordinances, and promises, contained in the Scriptures; which the Church of God then enjoyed and kept. By these words, with Jerusalem, do plainly show that this is spoken to, and of a people, that at that present were not in fellowship, and communion with the Church of God; and by these words, that ye may suck, is further shewed, that then they did not suck, the breasts of her consolation: and by these words, suck, and be satisfied, is plainly shewed, that the persons invited, ( which must be the Gentiles) should have the full, the same, and all the comfort that the Jews had, even to satisfaction: this is further explained in the next verse.  
Ver. 12. For thus saith the Lord, I will extend peace to her like a river, and the Glory of the Gentiles, li●e a flowing stream; ye shall be born upon her sides, and dandled on her knees.  
Note, that the Gentiles had no true Glory, further then they were made partakers of, the precious promises of the blessed God, to reconcile them, and to call them to the light, and to unite them to the true Church.  
Note, that by being dandled on the knees of the true worshippers, sheweth that the( those) precious promises of God, and those manifestations of his favour, received by the believing Jews, should be such as should comfort, and delight the Gentiles, in the latter dayes; for the words dandled, are a metaphor used, representing the love and affection, between a Mother, or a loving nurse and a child. The same in effect is expressed  
Isai. 60.3, 4. The Gentiles shall come to thy light, thy sons shall come from far,( that is to say) from foreign Nations, such as are not now so near as to have fellowship in the worship of the true God.  
Note, that by sons is shewed, that they should be the Children ( and not strangers) to the true Church; shewed further in the 6& 7 verses following, in these words, They shall come with acceptance, they shall show forth the praises of the Lord.  
And least the Jews, should wrest, and mis-interpret that place, Isai. 66.11. where it is said, That the Gentiles should suck, and be satisfied with the breasts of consolation whereby the Jews were nourished; therefore it is said reciprocally, that the Jews should suck the milk of the Gentiles: Isai. 60.16. Thou shalt suck the milk of the Gentiles; that is to say, thou the Jew when thou shalt be converted from thine obstinacy, and shalt aclowledge thine error, in not embracing that forgiveness of sins,( the precious promises of God made unto the Gentiles, in and by Jesus Christ) yet in the latter dayes thou shalt suck( that is receive) and be satisfied, and nourished by the same faith, that the Gentiles are nourished by; for by milk is here meant, the true comfort contained in the word of God; and note  
Isa. 66.18. I will gather all Nations and tongues, and they shall come and see my glory.  
Ver. 19. I will set a sign among them, and I will sand those that escape of them, unto the Nations, to Tarshis Pull, and lord, to tubal and Javan, to the Isles a far off, that have not heard of my famed, and they shall declare my glory among the Gentiles.  
Note, that this sign must needs be the Lord Jesus Christ( that promised seed in whom all the Nations of the earth should be blessed) for so the Lord by the Prophet often speaketh, that as a sign, or an ensign he should be lifted up to the Gentiles.  
Note, why should God manifest his Glory and show himself to these gentle Nations, was it not because God did in his appoynted time intend to show his loving favour to the gentle Nations, and as God had shewed his Glory unto the Children of Israell, so God here foreshowed that he would unveil himself, and show the brightness, the glorious excellency, his loving favour to the Gentiles. Therefore it is, that God so often inviteth the Gentiles( under the similitudes of barren, of desolate, of forsaken of wilderness, of widowhood,) to rejoice, to break forth into singing, to shoute for joy, because the Lord would declare his Glory among,( and show his loving favour to) the Gentiles. This is noted in this 19 ver. and the Gentiles should answer by the fruits thereof, they should show forth the praises of the Lord.  
Ver. 20. And they shall bring all your brethren for an offering, unto the Lord, for an offering out of all Nations.  
Note, here it is said, they shall bring, that is to say, these foreign Nations, such of them, as seeing the ensign.  
Isai. 18.3. Then O all ye inhabitants of the earth see ye, when he lifteth up an ensign. Note, that this ensign is the promised seed in whom all the Nations of the earth, yea all the Families of the earth, should be blessed. Then when the Trumpet is blown, that is, when the gospel( the glad and joyful tidings of our salvation) is preached, when the sound thereof is heard, then in that day, they( that is to say) these foreign Nations,( described under the names of) Tarshis, Pull, lord, tubal, Javan, and the Isles a far of) shall be brought a present to the Lord.  
Isai. 18.7. shewed in other words to the same effect; In that day shall the present be brought to the Lord of hosts, of a people scattered, and peeled, from a people terrible from the beginning hitherto, to the place of the name of the Lord. And they shall bring all your brethren. Note that by brethren is held out, that there shall be one God, and one Church catholic, of Jews and Gentiles; for although the Jews conceived that they onely were the people of God, and that none before Abraham, nor none after, but themselves should be accepted, although they the Jews, might consider that they had often and grievously offended God, as is noted Isai. 66.17 and in other places.  
Isai. 18.8. The Lord saith, I know their thoughts, and their works,( note the words next following) I will gather all Nations, and tongues, and they shall come and see my Glory.  
Note, that the Jews speak all one tongue or language, therefore the Lord puts a clear difference, and sheweth for the comfort of the gentle Nations, that men of other Nations, of all Languages, shall see the glory of God, to their comfort they shall come as brethren; as is noted ver. 20. they shall come. They, that is to say, these foreign Nations, all Nations, and languages shall come,( not as strangers) but being brethren.  
And yet further to comfort these foreign Nations, God saith in this 20 ver.  
Ver. 20. They shall come being brethren, as the Children of Israell, bring an offering in a clean vessel, into the house of the Lord.  
Note, that by the comparison, in these words, as the Children of Israell, sheweth, that it was not meant of the Children of Israell, but of those foreign Nations, and yet the Lord to make this mercy more clear to the Gentiles( that then sate in darkness, in the valley, and shadow of death) yea to make it to appear, that God intended to show favour to the gentle Nations.  
Isai. 66.21. God saith in the next ver. 21. And I will take of them for priests, and Levites saith the Lord.  
Note here that to take of foreign Nations to be priests, and Levites, cannot stand with the wilful interpretation, of some Jews, who would apply all such promises unto themselves onely. For note that the Proselytes could not be priests and Levites.  
But these words, to take of them for priests and Levites, sheweth two things.  
First, That these foreign Nations, by the blessing promised, in the promised seed, 
Zach 6.14.  that branch springing from the tribe of Juda, from the roote of Jesse, being the father of David; that branch being the promised seed the Lord Jesus Christ, by and in whom all the prophesies of the Prophets were fulfiled, and in whom, all the types, shadows, and prophesies, touching the promised seed were accomplished and ended. By hi● the Partition wall between the Jew, and gentle, was broken down, and a way made to and for the Gentiles, to enter into the house, the Sanctuary, the worship and service of God; to this the Prophets witness.  
Isai. 60.10. And the sons of strangers shall build thy walls.  
Ver. 11. Therefore thy Gates shall be open continually, they shall not be shut day nor night: note, that it followeth in the next verse.  
Isai. 66.22. For as the New Heaven, and the New Earth, that I will make, shall remain before me, so &c.  
Note, that by new heavens, and new earth, is shewed that the estate of the visible Church under the gospel, at the coming of the promised Messiah( the Lord Jesus Christ) should be as it were new formed, for Jew and gentle then should become one, and the Covenant, and the condition thereof altered and changed, and the priesthood changed, for if wee consider the next to Isai. 60 10.  
Isai. 60.11. Where the same matter is spoken of, namely, that strangers should be admitted in the service of God to build together with the Jews.  
First, Note, that therefore it is said, thy Gates shall be open continually.  
Secondly, Note, that then the gates were shut, the Gentiles were not admitted; and comparing this Isai. 66.21, 22 where God admits, an offering, out of all Nations, and God will take some of all Nations for priests, and Levites, which under that present form of the Church was unlawful.  
To this purpose, ver. 23. All flesh shall come to worship.  
If therefore wee weigh and compare Scripture with Scripture( I believe) that it will plainly appear, that by new heavens, before spoken of, is meant the visible estate of the Church under the gospel in spiritual matters.  
And by new earth, may possibly be meant the persons concerned, namely, some of all Nations; for in both these respects the condition and state of the Church under the gospel is changed, and the Covenant is new, and in all respects, this latter estate is better then the former. And  
First, Note, that by rhese words, shall remain, is shewed that this new form, was to be more excellent, more durable, it should remain, it should be steadfast, and unmooveable. And  
Secondly, Note. It sheweth likewise that the then present estate of the Church should vanish, should be changed, should not remain.  
Thirdly, And by the former words in 21 ver. I will take of them for priests and Levites, is plainly shewed that the priesthood should be changed, which was verified and fulfiled at the coming of Jesus Christ.  
And in both these respects, namely, by new heavens, and new earth, and likewise by the taking strangers for to be priests, and Levites, is shewed, that Moses ceremonial Law should vanish, because God saith, this( estate) should be new, and should remain.  
Ver. 23. All flesh shall come to worship before me, saith the Lord.  
Jeremiah 3.14. turn O backsliding children, for I am married to you saith the Lord; and I will take you one of a city, and two of a Tribe, or Family, and bring you to Sion. Hence note,  
First, That Israell is not those that the Prophet so often invites to rejoice, under the names of barren, of wilderness, of widdows; for here the Lord calls them Children, though backsliding, and not either widow, or forsaken; for God here saith, he was married to them.  
Secondly, Note, that not all Israell should be effectually called, but a few, in regard of the multitude, one of a city, two of a Family.  
Ver. 16. And it shall come to pass in those dayes saith the Lord, they shall say no more, the ark of the Covenant of the Lord, neither shall it come to mind, neither shall they remember it, neither shall they visit it.  
Note, why should they not say, the ark of the Covenant,( or containing the Covenant?  
Answ. First, because they had broken the Covenant, which Covenant( I conceive) was contained in the ark, therefore upon that foundation, it should not be name, nor come to mind.  
Secondly, Because the glory and beauty of the new Covenant, should so far exceed the Covenant contained in the ark, that the ark, nor Covenant in the ark should not come to mind, nor be visited.  
Jeremiah 31.31. behold the dayes come saith the Lord, that I will make a new Covenant with the house of Israell.  
Ver. 32. Not according to the Covenant, which I made with their Fathers, &c. which my Covenant they broke; For I will forgive their iniquities.  
Note, that this new Covenant, is the Messiah, the Lord Jesus Christ, in whom all the Nations should be blessed; as  
Isai. 42.6. I the Lord have called thee, and will give thee for a Covenant of the people, for a light of the Gentiles.  
Ver. 7. To open the eyes of the blind, and them that sit in darkness.  
Jeremiah 3.17. At that time they shall call Jerusalem, the praise of the whole earth, and all the Nations shall be gathered unto it, to the Name of the Lord.  
Note here that by Jerusalem is to be understood the place where Gods worship is, and note that the Nations, shall be true worshippers, for they shall be gathered to the name of the Lord, which is further shewed in the following words.  
Ver. 17. Neither shall they walk any more, after the imagination of their evil heart.  
Note, that by these words, they walk, is meant the Nations, for they are they, that are the next before spoken off.  
ezekiel 16.60. nevertheless, I will remember my Covenant with thee in the dayes of thy youth, and I will establish unto thee, an everlasting Covenant. Ver. 61. But not by thy Covenant.  
First, Note, that the Lord saith, ver. 59. the Jews had despised the oath, by breaking their Covenant.  
Secondly, Note, that another, a new Covenant is promised, in these words, an everlasting Covenant; which also shewed the former was not everlasting.  
Thirdly, The Lord to show that this mercy( in making or establishing an everlasting Covenant) should be upon better terms, on better conditions it should be by and of Gods free grace, not on condition of their works, therefore to make them see their own evils and be ashamed, the Lord doth unite together with them sodom, and Samaria, 55, 56 verses, and call them her sisters: and further puts the Jews in mind of their pride of heart thus, ver. 56. Thy sister sodom was not mentioned in thy mouth in the day of thy pride.  
Jeremiah 16.19. The Gentiles shall come unto thee from the ends of the earth, and shall say surely our fathers have inherited lies, vanity, and things wherein there is no profit.  
Ver. 21. Therefore ( saith the Lord) behold I will this once cause them to know, I will cause them to know my hand, and my might, and they shall know that my name is the Lord.  
First, Note, that these words, The Gentiles shall come from the ends of the earth, do show that this precious promise is made to the Gentiles.  
Secondly, Note, that the Gentiles shall come willingly, they are not said to be drawn, but thus, they shall come to aclowledge God to be the true God.  
Thirdly, And they shall see and repent of their former evils, and false worship, noted in these words, and shall say, surely our fathers have inherited lies, and shall be ashamed of their former ignorance, noted in these words, things wherein there is no profit.  
Fourthly, Note the gracious favour, and abundant mercy of God towards the Gentiles, in forgiving their sins, and receiving them to mercy, noted in these words, I will cause them to know my Name, and my hand, and they( also) shall know that I am the Lord, abundant in mercy.  
Note, that these words, know the hand &c. the might, the Name of the Lord, doth hold out, that they shall unfeignedly be converted, and hearty love, fear, reverence, and submit unto, the true and blessed God, for so the words, know the Lord, are interpnted, Exod. 5.2.  
Exod. 5.2. And Pharaoh said, who is the Lord, that I should obey his voice, to let Israell go, I know not the Lord, neither will I let Israell go.  
Note, that by not knowing the Lord, is implyed, the not loving, not fearing, not submitting to, not believing in the true God, therefore when the Lord saith that the Gentiles shall know, the might, the hand, the Name of the Lord, it is all one as if he should say, they shall submit to, they shall love, reverence, and believe in God; this matter was in Gods decree fully determined, for the words are twice repeated, they shall know, they shall know.  
Hosea 1.10. And it shall come to pass, in the place where it was said unto them, ye are not my people, there it shall be said unto them, ye are the sons of the living God.  
Note, that this place holdeth out that Gods purpose was, to receive the Gentiles into his favour, and to adopt them, not to be servants, but sons of the living God; note, that both the place and persons are noted.  
Joell 2.23. And it shall come to pass, that whosoever shall call upon the Name of the Lord shall be saved.  
Note, that here, God sheweth that not onely amongst the Jews, but in every place, God will not onely hear prayers, but also men shall be saved with the same salvation that the Jews should be saved with; for here is no difference made.  
Micah 4.2. And many Nations shall come and say, come and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and wee will walk in his paths.  
Zephany 3.8, 9, 10. In the 8th verse, God threateneth to punish all Nations.  
Vers. 9. Then will I turn to a people of a pure language, that they may all call upon the name of the Lord, to serve him with one consent.  
Ver. 10. For from the River of Ethiopia, my supplications.  
Note, that from these words, Then will I turn to a people, is held out that in any Nation where God giveth grace, God will turn in mercy to them, and give them grace with one consent or shoulder to serve him.  
Note, that by these words, all call, and with one consent, is shewed that the difference between Jew and gentle should be so taken away and reconciled, that in all Nations( whose hearts were purified by faith) they should have liberty, and graciously be accepted, to serve him in one. And holdeth out the benefit that should come by the promised seed, that should break the serpents head, in whom all the Nations, all the Families of the earth should be blessed.  
This must needs be the promised Messiah, the Lord Jesus Christ, because none before him did fulfil the prophesies, nor none after him hath been.  
Zacheriah 6.15. And they that are far off, shall come and build in the Temple of the Lord.  
Note, that it had been no new, or strange matter for the Nation of the Jews to come, and build in the Temple of the Lord, but in this that God sheweth that those that then were far off from being admitted, or accepted in that service; this ariseth from the free, and abundant mercy of God.  
Note, that by building in the Temple of the Lord, is shewed that the work, the worship, and service of the true God, should be furthered, and strengthened.  
Zacheriah 14.9. And the Lord shall be King over all the earth, and there shall be one Lord, and his Name one.  
Note, that these words; the Lord shall be King over all the earth, do show that the true worship of the true God, shall be received and submitted to, by some of all Nations, for otherwise indeed and truth, the Lord was ever King over all the earth, but the Nations did not know God, nor worship the true God in those times, God did hid his favourable countenance from other Nations, therefore they owned not God as King.  
Note further, that there shall be one God, and his name one; this sheweth that God had fully decreed this matter, because it is twice repeated. So  
Exod. 48.16. The like speech is used by old Jacob, let my name be name on the lads; by these words showing that they should be surely united, and joined to, and with the Children of Israell. So here when God sheweth that there should be one King, or Lord, and one name over all the earth, it sheweth that the partition, between Jew and gentle should be abolished, and that there should be one Church of the blessed God, containing both the Jew and gentle.  
To this give the Prophets witness, Genesis 18.18. All the Nations of the earth shall be blessed.  
Isai. 2.2. The mountain of the Lords house shall be exalted, and all Nations shall flow unto it. Where note, that by the words, stow unto it, is shewed, the abundant coming in of the Gentiles, for it is a meet similitude, taken from the waters that flow from the Sea, and mix themselves.  
Micah 4.1.& daniel 7.27. sheweth in effect the same thing.  
Malachy 3.1. behold I will sand my Messenger, and he shall prepare the way before me; This was fulfiled by John the Baptist, who did immediately precede the Lord Jesus Christ, and he did show and witness that Jesus Christ was the true Messiah, in whom, all the Nations of the earth should be blessed, and the Nation of the Jews did aclowledge and own John Baptist to be a true Prophet of the Lord: it followeth  
Malachy 3.1. And the Lord whom ye seek shall suddenly come into his Temple, even the Messenger of the Covenant, whom ye delight in, he shall come saith the Lord of Hosts.  
Note, that these words, the Messenger of the Covenant, do show another, a new Covenant, because the former they had broken.  
Note, that these words, shall come, do show that he was not then come, therefore he is called the Messenger of the Covenant, showing that he brought tidings( of another) of a new Covenant, and note that this was such a Covenant, as they delighted in, spoken of, Jere. 31.33.  
Jeremiah 31, 31, 32, 33. But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord, &c.  
Ver. 34. For I will forgive their iniquity, and I will remember their sin no more.  
Note, that the former Covenant was dreadful, because the Curses of the Law were annexed to it, therefore they had no such cause to delight in it.  
Malachy 1.10. I have no pleasure in you saith the Lord of hosts, neither will I accept an offering at your hands, speaking to the Jews.  
Ver. 11. For from the rising of the sun to the going down thereof, my Name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure offering; for my Name shall be great among the heathen, saith the Lord of hosts.  
Note here that God to show that he did intend to show mercy to the Gentiles, he putteth a plain difference between the Jew, and the gentle for God saith in the former ver. 10. He had no pleasure in the Jews, nor would he accept an offering at their hands.  
Note that the Jews were so elevated, and lift up with pride, that they esteemed of other people, to be utterly cast out of Gods favour, and that God would accept of no worship but amongst their Nation, and in their Country: Therefore the Lord to humble them, doth show the glimpse( one beam of the brightness) of his favour, to the Gentiles, telling them that they the Gentiles should be accepted, noted in these large, and gracious plain terms, that in every place, from the rising of the sun, to the going down thereof, incense should be offered to the Name of the Lord; and further saith it should be a pure offering; that is to say, it should be accepted, as an offering without blemish, clean and sanctified in Gods sight; for  
Note, that by these words, My Name shall be great amongst the heathen, or Gentiles, is shewed that the Gentiles should esteem the Name of the Lord at a high price they should love, reverence, and serve the Lord, with all their hearts, and with the chief affections. And to show that this is clearly meant of the gentle Nations, God tells the Jews in the next following twelfth verse, that they had profaned it, that is, they had profaned the Name, and offerings of the Lord; they too lightly, and meanly esteemed God favour to them.  
Thus briefly I have laboured to show, that God did intend to show favour to the Gentiles, and that although God did for a time choose the Children of Israell, and separate them from other Nations, and did manifest his favour to them, above other Nations, in many respects, yet God had a people or persons before Abraham, and that other people or persons in and after Abrahams time should be accepted and saved with the same salvation, that the posterity of Abraham were saved with.  
Therefore why should you that are Jews be so lift up, as to conceive that no other people, can be saved with the same salvation, wherewith you are saved, certainly it is of free mercy, and not of your deserts that you must be saved.  
Jere. 18.1. And the same God that shewed mercy to your Nation, reserved that power, to show mercy to others, even according to his own good will and pleasure, as the potter hath power over the day. You have just cause to lay this to your hearts and to be humbled under the mighty hand of God, which hath now been stretched out in great displeasure for above fifteen hundreth yeares; of this the Prophets, and Jesus Christ did foretell.  
Exod. 33.29. God saith, He will have mercy, on whom he will have mercy; and Jere. 18.1. to 11. even as a potter hath power, &c. Wee( many of us) that are believers in Jesus Christ, do earnestly long for, and desire, the true good of your souls, and bodies, and wee do continually and earnestly pray that God would be merciful unto you, and take away the hardness of your hearts, and the vail that is for a season spread over your eyes.  
Now in the next place, I shall labour( as God shall assist and permit) to show and evidently to prove that Jesus Christ( is already come, and by your Nation Crucified) was, and is the promised Messiah, the Saviour of all those that believe in him, both Jews and Gentiles.  
First, Touching the promise made to Adam, renewed to Noah, when God blessed Noah and his sons, Gen. 9.1.  
And touching the promise made in, and to Abraham, and in his seed, Gen. 12.3. and Chap. 18.18. and 22.18. I have already noted, and shewed, that this promised blessing, was a blessing promised in, and by a promised seed, in whom, not onely the posterity of Abraham, but also all the Families of the earth should be blessed.  
Secondly, That this seed proceeding from Abraham, was not meant of all Abraham his posterity; for if so then Ismaell, Esau, and the rest of Abraham his Children should have been alike blessings, but not so, for God saith, In isaac shall thy seed be called; And isaac is not that seed, for God sceptated the same promise to isaac, and to Jacob after him. And Jacob prophesied,  
Genesis 49.10. The sceptre shall not depart from Juda, nor a Lawgiver from between his feet till Shilo come, and unto him shall the Gathering of the people be.  
First, Note, that this promise hath respect unto one, not to many, which is shewed in these words, unto him shall; and by the name, Shilo, wee understand the Messiah.  
Secondly, Note, that this prophesy, and promise had respect to some extraordinary blessing, that should come by this Shilo or Messiah.  
Thirdly, Note, that by the sceptre, wee do understand government; now here it is prophesied, that the sceptre should not depart from that Tribe till Shilo come.  
Note likewise that the Government did continue in that Tribe, a long season after the time of David, and wee find Records that some of Davids posterity governed till Jesus Christ came. Yet if you that are Jews should not aclowledge that  
First, Yet you must needs aclowledge that in that Tribe the government did continue a long time after David his time.  
Secondly, You must aclowledge that it is now long since the Government departed from that Tribe.  
Thirdly, I demand, or request you to show, where, and who, this Shilo is, and when Shilo did come, and when( and what) was the Gathering of the People or Nations to him.  
Fourthly, Note, that this prophesy must needs be ended long since.  
Fifthly, Note, that this prophesy must needs be fulfiled, in and at the coming of Jesus Christ; for it punctually agreed with him in all respects, and unto him was the Gathering of the people. And this agreeth with no other before, nor since.  
Deut. 18.15. A Prophet the Lord will raise up unto thee, from the midst of thy brethren, like unto me, unto him shall ye harken.  
Ver. 18. The Lord said, I will raise them up a Prophet, like unto thee, and he shall speak unto them all that I command him.  
First, Note, that this Prophet must needs be the Lord Jesus Christ, because from the dayes of Moses, no other arose like unto Moses, but Jesus Christ onely, neither before nor since.  
Secondly, All the prophesies before by Moses, and by all the Prophets, did point out( and were fulfiled in, and) at the coming of Jesus Christ.  
Thirdly, Consider the sad experience, that your Nation hath of the displeasure of God, against your whole Nation, as it was plainly foretold; so consider that it was for such a great sin, as they had committed none so great.  
Fourthly, Note, why they desired, that God would raise them up such a Prophet: this is noted in the next verse, Deut. 18.16. Because the giving of the Law was so dreadful, that they desired God to appear and speak to them in a more favovrable way, not so dreadful; And God promised to raise them up a Prophet like to Moses, that might declare his good will to them. And at the coming of Jesus Christ this was fulfiled, for he came to them in a gracious manner, doing them good, and healed their bodily diseases, and also proclaimed and shewed the forgiveness of their sins, noted Jer. 31.31.34. These things as they were left on record by faithful eye witnesses, so they have been kept safe and unaltered. To the truth of this give all the Prophets witness.  
Psal. 16.17. Thou wilt not leave my soul in grave, nor suffer Thy holy one to see corruption.  
Note that David here doth not speak this concerning himself for David was butted, and saw corruption. Therefore he speaketh of Jesus Christ, who saw no corruption, although he were put in the grave, for he rose from death to life, as by the testimony of many faithful witnesses. And this could be spoken of no other man from the time of David to this day.  
Isai. 9.6. For unto us a child is born, unto us a son is given, and the Government shall be upon his shoulder, and his name shall be called the mighty God, the everlasting Father, the Prince of peace.  
I know that some of your Nation do seek to avoid the true meaning of this place, by saying that this child was born in that age, or by saying that some words in this place are not rightly translated. But I pray you note the next ver. 7. Of the increase of his government and peace there shall be no end.  
Note, that of the government of that child born in that age, there was an end, in that age, and the Government of the house of David is ended in your sense.  
But this place having respect to Jesus Christ, the whole place agreeth, and in him was fulfiled; but to proceed.  
Note, that he is fitly called, the Prince of peace; showing that he should be called the son of God; see  
Dan. 9.25. He is called Messiah the Prince; so it is noted further.  
Dan. 7.14. That his kingdom is an everlasting kingdom; and he is said, to bring in everlasting righteousness.  
Dan. 7.13. I saw in the night visions, and behold one like the son of man, came with clouds of heaven, and came to the ancient of dayes, and they brought him near before him.  
Ver. 14. And there was given to him dominion, and a kingdom, and glory, that all people, and Nations, and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom shall not be destroyed.  
First, Note, that he is said to be one: secondly, one like the son of man; So was Jesus Christ, he was born of the virgin Mary, and so in regard of his human nature was like the son of Man; and note that none other since Daniells dayes to whom this may be applied.  
Secondly, note, that he came to the ancient of dayes; this sheweth that he differed from the ancient of dayes.  
Thirdly, Note, that an everlasting kingdom was given to him: this is he that should sit upon the throne of David for ever.  
Fourthly, Note, that it is said ver. 14. that all people, and Nations and languages should serve him; fitly agreeing with the promised Messiah, in whom all the Nations should be blessed  
Fifthly, Note, that this was fulfiled at the coming of Jesus Christ, and by his resurrection and by no other; to this the Prophets witness.  
Isai. 11.1. There shall come a rod out of the stem of Jesse, and a branch shall grow out of his roots.  
Ver. 2. And the Spirit of the Lord shall rest upon him.  
Ver. 3. He shall not judge after the sight of the eyes, neither reprove after the hearing of the ears, but with righteousness shall he judge the poor, and he shall smite the earth with the rod of his mouth, and with the breath of his lips, shall he slay the wicked.  
Ver. 5. righteousness shall be the Girdle of his loins.  
First, Note, that this rod out of the stem of Jesse, must needs be one that should be, or proceed from that stock or kindred, which must needs be the promised Messiah, in whom all the Nations were blessed.  
Secondly, Note, that this promised seed, or rod, must needs be after a wonderful manner, for righteousness should be the Girdle of his loins; the like was not said of any other before, nor after.  
Thirdly, This was never fulfiled in, or by any other from that time, but in and by Jesus Christ this was punctually fulfiled. 7, 8, 9 verses show that the great difference between Jew and gentle shall be reconciled, held out by the amity and agreement, between the clean, and unclean creatures, the Cow a clean creature, the bear unclean, the lamb clean, and the wolf unclean, the calf and the lion, &c.  
Note, that is is the true meaning of the place, appeareth by the 9 verse next following, they shall not hurt nor destroy in all my holy mountain.  
Note, that till the promised seed came( in whom all the Nations of the earth were blessed) the Gentiles were as unclean- they had not place in the holy mountain.  
For by holy mountain, must needs be meant the holy worship of the true God, or the worshippers therein.  
And by the promised seed the Gentiles, all Nations believing were promised to be blessed, and received to favour.  
This doth likewise hold out that our corrupt natures should be cleansed; it followeth, that the earth shall be full of the knowledge of the Lord.  
Note, that this likewise sheweth, that then a greater measure of the knowledge of the Lord should be revealed; the words are large.  
Isai. 11.10. And in that day there shall be a roote of Jesse, which shall stand for an ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious.  
Note, fi●st, that in that day, when the Jew and gentle should be reconciled, the clean, and the unclean, then this promised seed, this roote of Jesse should stand for an ensign, or Colours displayed, and to it the Gentiles should seek.  
Note, why should the Gentiles seek to it, but for the comfort of it?  
Note, that this was punctually fulfiled at the coming of Jesus Christ; for he being by the preaching of the gospel shewed, the Gentiles then sought to him.  
And in him the Jew, and gentle( the clean and unclean) by faith in him were cleansed, and reconciled, and many thousand Jews received the Christian faith, and did become one Church, by reason whereof they are not now to be discerned, nor differenced the one from the other.  
And his rest shall be glorious; this was shewed by Haggai 2.9.  
Haggai 2 9. The Glory of this latter house shall be greater then the glory of the former, saith the Lord.  
Note, that the glory of this latter house was inferior to the former, if wee should onely have respect to the workmanship and to the materials in a literal sense.  
But in these respects this glory of this latter house was the greater.  
First, Because of the personal presence of Jesus Christ.  
Secondly, And in respect that the Cospell, the New Covenant was preached in it, the glad and joyful tidings of Mans salvation.  
Jeremiah 31.31. behold the dayes come saith the Lord, that I will make a new Covenant with them, &c.  
Ver. 32. Not according to the Covenant that I made with their Fathers, &c. which my Covenant they broke.  
Ver. 33. But this shall be the Covenant, I will be their God, and they shall be my people.  
Ver. 34. For their sins and iniquities, will I forgive.  
First, I would request you that are Jews to consider when you do expect this new Covenant, and what this New Covenant is.  
Secondly, How you do conceive this is to be performed, certainly were not your understandings darkened, you would not but see, that this was fulfiled, at the coming of JESUS CHRIST; For read Isaiah 49.6. Is it a light thing that thou shouldst be my servant, to raise up the Tribes of Jacob; I will give thee also for a light to the Gentiles, that thou mayest be my salvation, to the ends of the earth.  
Ver. 22. Compare this with ver. 22. and with Isai. 42.6.  
Isai. 42.6. I the Lord will give thee, for a Covenant of the People, for a light to the Gentiles; to this agreeth that of  
Isaiah 9.1. This is the branch that should grow out of the Roote of Jesse.  
First, Note, that it is a promised seed, therefore it is said, give thee for a light; it is not said thus, give them a light; so it is said, I will give thee for a Covenant; so he is called a branch, thereby noting that this promised blessing was to be fulfiled in a promised seed; thus it is noted  
daniel 7.14. One like the son of man; so Jeremiah noteth,  
Jeremiah 23.5. behold the dayes come, saith the Lord, that I will raise up to David a righteous branch.  
Ver. 6. And this is his Name whereby he shall be called the Lord our righteousness.  
Note, that he is fitly called the Lord our righteousness, because neither the Jew, nor the gentle, had any righteousness of their own.  
The Jew had broken their Covenant, and the gentle had sinned, therefore he is fitly called our righteousness, because his righteousness is imputed to us  
The Curses of the Law being due, both to Jew, and gentle.  
Jesus Christ suffering death upon the cross, became a Curse, to redeem us from the Curse; as it is written,  
Deut. 21.21. Cursed is every one that is hanged on a three.  
Thus Jesus Christ suffering the Curse due to us, with his stripes wee are healed; as it is written,  
Isai. 53.4. Surely he hath born our griefs, and carried our sorrows, yet wee esteem him strike and smitten of God.  
Ver. 5. He was wounded for our transgressions, and the chastisement of our peace was upon him; and with his stripes wee are healed.  
Ver. 10. His soul was made an offering for sin; so Dan. 9.26.  
Dan. 9.24, 25, 26. And after threescore and two weeks, the Messiah shall be cut off, but not for himself: therefore he is fitly called our righteousness.  
Isai. 11.10. And in that day there shall be a roote of Jesse, which shall stand for an ensign of the people, to it shall the Gentiles seek.  
Note, that this ensign must needs be the promised Messiah, the Lord Jesus Christ; who being our righteousness, therefore wee seek to it.  
Zachery 3.8. I will bring forth my servant, the branch.  
Numb. 24.14. There shall come a star out of Jacob. So  
Zacheriah 9 9. behold thy King cometh, he is just, and having salvati●n, lowly, and riding upon an ass.  
Note, thus d●d Jesus Christ come to Jerusalem riding on an ass, when the people spread their clothes in the way and cried, Hosanna to the son of David, and said, Blessed is he that cometh in the Name of the Lord.  
Isai. 62.10. Lift up a standard.  
Ver. 11. behold thy salvation cometh.  
Isai. 61.11. For as the earth bringeth forth her bud, &c. and as the Garden, &c. so the Lord will cause righteousness and praise, to spring before all Nations.  
Note, that these places do evidently show that the promised Messiah, the branch out of the roote of Jesse, the Father of David, the Messiah, the Prince, the Lord our righteousness, our salvation, this ensign lifted up, to whom the Gentiles should seek, this promised seed that is our Covenant, is that blessed seed, and promised blessing, in whom all the Nations of the earth were promised to be blessed, which must needs be the Lord Jesus Christ.  
For all these prophesies were in him fulfiled, both in respect of the time, and of the manner, and of the effects following, and in no other before, nor after were they fulfiled.  
Jere. 23.6. I will raise up to David a righteous branch.  
Ver. 6. He shall be called the Lord our righteousness.  
Note, that Jesus Christ is fitly called, the Lord our righteousness, because wee sinners believing in him, his righteousness is imputed to us; as Genesis 15.6. Abraham believed God, and it was imputed to him for righteousness: or as those that in the wilderness were bitten by fiery Serpents, because they sinned, therefore God appoynted them to look on a Serpent lifted up for their healing: this Serpent was a type of Jesus Christ.  
daniel 9.24. seventy weekes are determined, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to anoint the most holy.  
Note, that those seventy weekes are past long since, and do truly agree with the time that Jesus Christ did come. And no other did come, and he did wholly verefie this Scripture, He made reconciliation for iniquity, and brought in everlasting righteousness, and was the holy one of God.  
Note, that as Daviell calls him the most holy, so David calls him  
Psal. 16.10. the holy one: in these words, Thou wilt not leave my soul in Grave, neither wilt suffer thy holy one to see corruption.  
Note, that the holy one, must be put in a grave but not see corruption; even so Jesus Christ was laid in the sepulchre of Joseph, but he saw no corruption; for he rose again the third day to life; this is witnessed to us by many sincere, Godly, humble, true eye-witnesses, and such as sealed the truth thereof with their lives.  
To this daniel witnessed, Daniel 9.26. And the Prophet  
Isaiah 53.8. sheweth, that the Messiah should be cut off or slain, the same words are used: and as David said, that he should be in the Grave; so Isai 53.9. saith, He made his grave with the wicked, and with the rich in his death.  
Note, that these prophesies were fulfiled, for he was crucified between two thieves, and was butted in a rich mans sepulchre.  
Note further, that this prophesy of daniel 9.26. doth plainly show that the Messiah should be cut off or slain before the destruction of the city, and of the Temple, which is now long since passed, and the city and the Temple destroyed.  
Note further, that daniel doth describe the persons, and saith, that the people of the Prince to come should do this.  
Even so this was verified, for Titus the Prince, his people against his consent( in some respect) did destroy the sanctuary.  
Note, that the end of this destruction daniel saith, should be with a flood, fitly agreeing with the manner of the destruction; which did as Noah his flood, destroy a multitude of people.  
Wee Christians do often search the Scriptures, and do consider both the manner, and time, that the Messiah should come, and by comparing one Scripture with another, wee conclude plainly, that Jesus Christ is that messiah, already come.  
Wee desire you that are Jews so to do impartially, in that you have not already done it, wee do not so much marvel, because the Lord shewed in th● Scriptures plainly, that for a season, till Gods appoynted time came, your understandings should be railed, these great matters should to you be sealed,& not opened.  
But now wee( many of us) do believe, that this is the age, that God will open your eyes, and bring you to aclowledge the true Messiah, the Lord Jesus Christ.  
Wee earnestly and often pray for your conversion, and for the good both of your bodies and souls, and wee desire, and should rejoice that God would be merciful to you, and give you a name, and make you a praise throughout the whole earth.  
Note, that although God will show mercy to you, yet he will be sought to for it, for in that day that he will be merciful to you, he will power upon you a spirit of prayer and supplication.  
Even as formerly when the return of Israells captivity was near, he stirred up Esra, and Nehemiah, after more then an ordinary manner to seek the Lord.  
And as the Israelites in the time of the Judges, did Cry unto the Lord in their afflictions, when God intended to show them mercy; so doubtless God doth expect that you should after more then an ordinary manner seek his favour. But to proceed see.  
Isai. 53.1. Who hath believed our report; this sheweth that the Jews should be hardly brought to believe; and the Gentiles that then sate in darkness, and in the shadow of death, could hardly believe that God would ever show such favour to them, being so unworthy.  
Isai. 53.2. The Prophet gives the reason why men should so hardly be brought to believe this report, namely, because he should be as a roote, out of a dry ground, he hath no form nor comeliness in him; there was no beauty, that wee should desire him, that is to say, he should be of mean parents.  
You Jews looked for a temporal, worldly, glorious King, and therein you were mistaken; for Christ his kingdom was and is of another world, namely, a spiritual, an heavenly kingdom, which is far more excellent, therefore note, it follows,  
Isai. 53.3. He is despised and rejected of men, a man of sorrows, and wee hide as it were our faces from him; he was despised and wee esteemed him not.  
Ver. 4. Yet surely he hath born our sorrows, yet wee esteem him strike, and smitten of God.  
Ver. 5. But he was wounded for our transgressions, he was bruised for our iniquities, and the chastisement of our peace was upon him, and with his stripes wee are healed: read the whole Chapter, and note that to none before Jesus Christ, nor to none after can this Chapter be applied, and in him it is wholly fulfiled.  
Haggai 2.6. For thus saith the Lord, yet once a little while it is, and I will shake the heavens and the earth, and the Sea, and the dry land.  
Ver. 7. And I will shake all Nations, and the desire of all Nations shall come, and I will fill this house with Glory.  
Ver. 9. The Glory of this latter house shall be greater, then the Glory of the former, saith the Lord of hosts, and in this place I will give peace.  
First, Note, that this desire of all Nations, was not then come, which is shewed plainly in these words, yet once more, and in these words, the desire of all Nations shall come, and I will fill the glory thereof.  
Secondly, Note, that the desire of all Nations was to be happy, and blessed; this is plainly shewed to be that seed that should break the Serpents head, that should ease mans pain, that should redeem man from death, and from the grave, that should purchase for man more durable Good things.  
This desire of all Nations, must needs be that blessing promised to Abraham, to isaac, and to Jacob, in whom, all the Nations should be blessed; this must needs be that new Covenant, whereby our sins and iniquities should be forgiven.  
This must needs be the Lord our righteousness, the promised Messiah, the ensign lifted up, the standard which God willeth all the inhabitants, and dwellers upon the earth, to harken unto; this is he in whom the Gentiles should trust; this is that promise, O death, I will be thy death, O grave, I will be thy destruction.  
Thirdly, Note, that God saith, that this desire of all Nations, should fill this house with Glory: note the large extent of the words, fill it with Glory: in this respect, namely, by the coming of the promised seed, the desire of all Nations, the Glory of this latter house should be greater then the Glory of the former.  
Fourthly, Note, that the Glory of this latter house was inferior to the Glory of the former, if wee should onely have respect to the workmanship and materials, in a literal sense. But having respect to this desire of all Nations, to Jesus Christ, whose personal presence was in it. And having respect to the preaching the gospel, the glad and joyful tidings of mans salvation. Thus this house exceeded the former house, and was filled with glory.  
Fifthly, Note, that this desire of all Nations was to come before this house should be destroyed; for so the words plainly show, the desire of all Nations shall come, I will fill this house with glory, and the glory of this latter house shall be greater then the glory of the former: note further,  
Sixthly, That in this house the Lord saith, he will give peace.  
Note, that the Jew nor gentle could have peace, no other way but by the New Covenant, the promised Messiah, the forgiveness of sins, the canceling of the Curses of the Law.  
Malachy 4.2. But unto you that fear my Name, shall the son of righteousness arise with healing in his wings.  
Note, that he is fitly called the son of righteousness, as in other places he is called our righteousness, and the Lord our righteousness, showing that wee being sinful, had need to be made righteous, and had need to be healed, sin had wounded us; therefore  
Malachy 3.1. behold I sand my Messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come into his Temple, even the Messenger, and the Covenant, whom you delight in, behold he shall come, saith the Lord of hosts.  
First, Note, that this Messenger sent before, was John the Baptist, and he witnessed to the Jews, that Jesus Christ was the true Messiah, the promised blessing, the desire of all Nations.  
Secondly, Note, that the Jews themselves, did aclowledge that John Baptist was a true Prophet of God.  
Thirdly, Note, that( the Lord, or Messiah) the Jews then sought after, then they did expect his coming, at the very time of John the Baptist.  
Fourthly, Note, that these words, shall suddenly come, do show that which came to pass; for Jesus Christ did then come suddenly before they were ware.  
Fifthly, Note, that these words, shall come into his Temple, do show, that the Covenant, the Messiah that they delighted in, should come before that Temple was destroyed. In which regard the glory of the latter Temple, was greater then the glory of the former Temple, Hag. 2.9.  
Sixthly, Note, that by these words, even the Messenger of the Covenant, whom ye delight in, do show a new Covenant, for there needed no Messenger to bring them news of the former Covenant, neither had they such cause to delight in the former Covenant, because they had broken the former, and the Curses were annexed to it, but this latter Covenant they delighted in, for it was often foreshowed.  
Jeremiah 31.31. behold the dayes come saith the Lord, that I will make a new Covenant.  
Ver. 32. Not according to the Covenant that I made with their Fathers, &c. which my Covenant they broke.  
Ver. 33. But this shall be the Covenant that I will make, &c. I will be their God, and they shall be my people.  
Ver. 34. They shall all know me from the least of them, to the greatest of them, for I will forgive their sins, and I will remember their iniquities no more.  
First, Note, that this is that New Covenant, that they delighted in, namely, to have their sins forgiven; this is that Covenant shewed so often when the Messiah is promised for a Covenant, Isai. 42.6.& Isai. 49.6.& Isai. 9.1 Dan. 7.14. Jerem. 23.5, 6. this is the Lord our righteousness.  
This is the promised blessing to all Nations, and this was and is the desire of all Nations, to be reconciled, to have their sins forgiven, to be received into the favour of God, to be redeemed from death, from the Grave, and hell, and to live with the blessed God for ever, Amen.  
Note, that this is that promised blessing, for which God so often inviteth men to sing unto the Lord a new song, and his praise from the ends of the earth; 
Isai. 42. Ver. 10, 11, 12.  they that go down to the Sea, the Isles and the inhabitants thereof, lift up your voice, let them shout from the top of the M●untaines, let them give glory to the Lord, and declare his praise in the islands.  
I shall at the present onely mention some particulars, whereby it may further appear, that the Prophets did foretell, the place, the manner, and other matters, which concerned the promised Messiah Jesus Christ.  
At the time of his birth the angel of God, appeared to shepherds( that were keeping watch over their flock) by night, and the glory of the Lord shone round about them, and the shepherds being afraid, the Angel said, fear not, for behold I bring you tidings of great joy, which shall be to all people, for unto you is born this day a Saviour which is Christ the Lord.  
And the shepherds( being directed by the angel) they went into the city, and found the young babe, newly born; And this matter the shepherds declared to the People dwelling in those parts.  
Note, that this was done at his birth, and then made known, and this was then written, and then published, and none could deny the truth of it.  
The Parents of Christ fled into Egypt, because Herod sought to slay the child, and did kill many other children, supposing amongst them to have slain Jesus; foreshowed Jerem. 31.15.  
After Herods death,( by Gods direction) Joseph his supposed father returned; foreshowed Hosea 11.1.  
First, Touching the place of his birth, it was in Bethelem; so Micah 5.2.  
Secondly, He was the son of a virgin, a maid; so Isa. 7.14. Gen. 3.15.  
Thirdly, He came of the virgin Mary, which was of the tribe of Juda; so the Prophets, Jere. 33.14. Jere. 23.6. Isa. 4.2. Isai. 7.14.  
Fourthly, His miraculous acts, testified and declared him to be the Messiah.  
Fifthly, His name was foretold by the Prophets.  
Sixthly, His death and resurrection was foretold, to his Mother, by an angel; and so Isa 7.14. Jer. 23.6.  
Objection. You Jews are offended, because wee Christians do believe that Jesus Christ was the son of God.  
Answ. The Reasons some few of them I shall( labour to) present to your consideration.  
First, Because being born of a virgin, a maid, his conception was by the holy Spirit of God, and not by man; so Isai. 7.14.  
Secondly, The miracles that he wrought openly in the sight of the Jews, and of such as were faithful, and eye-witnesses, shewed so much.  
Thirdly, A voice from heaven, in the presence and sight and hearing of the Prophet, John the Baptist, and of other faithful witnesses, declared so much; and the Psalmist David saith, Thou art my son, &c. speaking of the Messiah.  
Fourthly He knew matters before they were declared to him, he knew mens thoughts, he raised the dead, commanded the winds, and the Seas, he healed all diseases; the Leprous, blind, lame, dumb, deaf, and cast out Devills.  
Fifthly, He foretold his own death, the manner, and time of it, to many before it came to pass.  
Sixthly, He arose from death to life, and he ascended up to heaven after his resurrection, in the sight of many faithful witnesses.  
Seventhly, To this the Prophets gave witness, namely, that he should be after a wonderful manner, and that he should be called the son of God; see  
Jeremiah 23.5. behold the dayes come( saith the Lord) that I will raise up to David, a righteous branch.  
Ver. 6. And this is his name whereby he shall be called, the Lord our righteousness.  
Malachy 4.2. He is called the son of righteousness, with healing in his wings.  
Malachy 3.1. He is called the Lord whom they sought, the Temple is called his Temple.  
Isai. 9.6. His name shall be called, the wonderful counsellor, the everlasting Father, the mighty God, the Prince of peace.  
Isai. 7.14. behold a virgin shall conceive and bear a son, and he shall call his name immanuel, which is( being interpnted) God with us.  
Micah 5.2. Out of thee shall come forth unto me, to be ruler in Israell, whose goings forth have been from everlasting.  
Psal. 110.1. David saith, the Lord said unto my Lord, Sit at my right hand.  
daniel 9.24. He is called the most holy, the everlasting righteousness.  
daniel 7.13. behold one like the son of Man, came with the clouds of heaven, and came to the ancient of dayes, and they brought him near before him.  
Ver. 14. And there was given him dominion, and glory, and a kingdom, that all people, and Nations, and languages should serve him, his dominion is an everlasting dominion, which shall not be destroyed, which shall not pass away.  
Psal. 2.7. Thou art my son, this day have I begotten thee, ask of me, and I will give thee the Heathen( or Gentiles) for thy inheritance, and the utmost parts of the earth, for thy possession; see Jerem. 33.15, 16.  
Isai. 9.6.( The Messiah is called) the mighty God, the everlasting Father, the Prince of peace.  
Ver. 7. Of the increase of his Government and Peace, no end.  
Note that the divine and human nature of Christ is foretold,  
Zach. 6.12. Thus speaketh the Lord of hosts, behold the Man whose name is the Branch, he shall grow up.  
Isai. 7.14. behold a virgin shall conceive and bear a son.  
Dan. 7.13. One like the son of Man.  
From these words, the Man whose name is the Branch, and the other places mentioned, may be gathered the Manhood, or human nature, and from these following the divine nature; for this branch is shewed to be, and called, Jer. 23.5, 6. The Lord our righteousness, and the virgins son, is called, immanuel, And this one like the son of Man, his kingdom is everlasting, which no earthly kingdom can be.  
Note, that from these and many other places, in the holy Scriptures, may be gathered, that the promised blessing to all Nations the true Messiah, should be the son of God after a wonderful manner.  
First reason is, because that man by sinning had offended an holy, infinitely pure and just God, whose Justice must be satisfied, and a sacrifice offered up, in some proportion answerable to the majesty of God, whose righteous laws were broken by man.  
Second reason may be to express the wonderful, and abundant mercy, goodness, and bounty of God towards mankind, in sending his own son, in the likeness of Man, to satisfy, and and to make an atonement between God and sinful Man; therefore God hath given him a name above every name, Phil. 2.20. Therefore David in spirit calleth him his Lord, Psal. 110.1.  
Thirdly, To the intent that wee should love, and honour the son.  
But further to proceed, this promised Messiah, the Lord Jesus Christ, was( during his abode on earth amongst men) courteous, kind, doing good to all, healing the sick, cleansing the lepers, curing the dumb, deaf, blind, impotent, casting out the Devills, raising up the dead; and lastly, offered up himself as a Sacrifice to God, to purchase pardon, and everlasting salvation, and happiness for Man.  
Note, that thus the Prophets foreshowed of him, read Isaiah 42.1.  
Ver. 2. He shall not cry, nor lift up, nor cause his voice to be heard in the streets; a bruised reede shall he not break, nor the smoakking flax shall he not quench.  
Ver. 4. The Isles shall wait for his Law.  
Ver. 6. I will give thee for a Covenant of the people, for a light of the Gentiles, 
Verse 7.  to open the eyes of the blind, and to bring them that sit in darkness out of the prison house, to bring out the prisoners.  
Touching his Garments the Prophets foretold; David saith,  
Psal. 22.18. They partend my Garments, and for my vesture they did cast lots.  
Note, that this was punctually fulfiled, for when Christ was crucified, the Souldiers partend Christ his Garments, but touching his vesture, it being without a seam, they cast lots for it.  
And touching Judas( the traitor that betrayed Christ) the Prophet Zachary 11.12. speaketh thus; And I said unto them, if ye think good give me my price, and if not forbear, so they weighed for my price thirty pieces of silver.  
Ver. 13. And the Lord said unto me, cast it unto the potter, a goodly price, that I was prized at of them.  
Ver. 14. And I took my other staff, even bands and cut it in sunder.  
Note, that this Scripture was fulfiled at the death of Christ, for the Jews covenanted to give Judas, thirty pieces of silver, to betray Jesus Christ, and afterwards Judas that betrayed Christ repented, and carried back to the Jews( that employed him) those thirty pieces of silver, and those Jews took council, and because it was the price of blood, they would not put them into the treasury, but they went and bought with that money the potters field, which to this day is called the field of blood. Therefore it followeth, ver. 14. God cut asunder, the staff of bands; this was likewise verified, for God did so cut asunder the bands of his gracious protection, that the whole Nation of the Jews were so dissolved, dispersed, destroyed, and scattered, that they could not be reunited for these fifteen hundred yeares, and the weight of this sad, and dreadful stroke of Gods displeasure, doth still rest upon that Nation, and yet their understandings are so veiled and darkened, that they cannot( they do not) see wherefore they are smitten.  
Wee Christians do pray that God would in his great mercy turn your captivity.  
Now it followeth that I shall labour by good evidence of reason to prove, that which I have briefly proved by Scripture, namely that Jesus Christ was the promised Messiah, the promised blessing, in whom all the Nations, all true believers, are truly blessed.  
First, It appeareth by those prophesies, that Jesus Christ made known to many faithful witnesses, while he was conversant on earth; for he  
First, foreshowed them of Judas that should betray him.  
Secondly, He  told them of his sufferings at Jerusalem, of his death, and of his resurrection the third day after.  
Jesus Christ, the same night that he was betrayed, he foretold his Disciples, that he should be apprehended, and of his sufferings, and he took bread and blessed it, and wine and blessed, or gave thankes for it, and  told them, that the breaking the bread, signified his body, which should be broken for them, and the powring out of the wine signified his blood, which should be powred out for them.  
And Jesus Christ did then appoint, that in remembrance of his death and sufferings, wee Christians should often break bread, and power out wine, in such a manner,( when wee solemnly meet together) to keep his death and sufferings in memory.  
And wee Christians, from that very time, to this day do so, in remembrance of the unspeakable kindness of Jesus Christ, who offered up( not the blood of Bulls, and Goats, but) himself, his body to be pierced, and his blood to be powred out( not for his own sins, for he had done no iniquity, but) for our sins, in him God was, and is well pleased.  
Thirdly, He told them of the destruction of the city, of the Temple, and of the dispersion of the Nation of the Jews: and likewise he told them the times of those matters, and that these things should come in that Generation, and many other things, which were then written( by faithful witnesses) and safely preserved, unaltered, to this day, those matters did punctually so come to pass.  
Second Reason, the Miracles that Christ did, did evidently prove him to be the true Messiah.  
Thirdly, Note, that these Miracles were not done in a corner, in secret, but they were done publicly in the presence of many thousands, and your Nation the Jews knew, and were witnesses, and those witnessed, that were ear, and eye-witnesses, such as did both fear and see, his gracious, and glorious actings.  
Fourthly, Those witnesses( that left his acts on record to us) were plain, humble, sincere, and holy men, leading a godly and a sober life, they were such as sought not, the vain glorious praises of men, nor worldly honours, nor worldly pleasures, nor worldly wealth, they were in their lives and conversations unrebukable, spending themselves,& their labours, for the good of others, doing good, and not evil, wheresoever they came; they spent their time in preaching, in healing diseases, and in bearing witness that Jesus was the Christ, and they were much in fasting& prayer.  
Fifthly, The Lord did bear witness to their doctrine by many Miracles& wonders that the Lord wrought for them, in them, and by them. To instance in some, the Lord gave them the spirit of prophesy, to foretell things to come, they foretold the destruction, and desolation, and the dispersion of the Nation of the Jews, their own Nation. And that God would after a long season( the time wee conceive to be near, even in this age) call the Jews, and cause them to aclowledge the true Messiah, the Lord Jesus Christ, and bring them back out of their captivated, and dispersed conditions, so that they shall look upon him, that they and wee, by our sins have pierced, and they shall mourn for him, as one mourneth for his onely son, Zach. 12.10.  
And further the Lord did bear witness to the truth of those witnesses of Jesus Christ thus, they being plain men that had learned to speak no other language but that of the Jews, they were at one instant of time, so filled with the Spirit of God, that they could( and did) speak and understand, the Languages, of many, or of all Nations.  
Sixthly, These Apostles, and witnesses, did for the confirmation of their doctrine, both boldly, constantly, and undauntedly, before the Jews, their Rulers, and before Kings and Governours( preach, show, and) witness, that Jesus Christ was the true Messiah, the Saviour of the world, the promised blessing to all Nations.  
And this they did, even unto death, notwithstanding, the threatenings, notwithstanding the preservations, the imprisonments, the torturings that could be,( and were invented, and) imposed upon them, in such manner, that to the death, they did constantly affirm, and bear witness, that Jesus was the Christ, the Saviour.  
Seventhly, Not onely the twelve Apostles did thus witness, but many thousands others, both Jews and some other Nations did also witness, and patiently suffer persecution, and many of them suffered death, for the aforesaid cause, witnessing, that Jesus was the Christ.  
Eighthly, The wonderful power of God did comfort, and support the Christians so( under those savage, barbarous cruel and inhuman persecutions) that many that beholded their sufferings,( and noting likewise the mighty, and divine power of God, in supporting the Christians) the spectators themselves confessed the Christian faith to be the true faith.  
In so much that many of those spectators, both confessed, and professed the Christian faith, and the Christians, both the one and the other, did( notwithstanding those cruel torturings, those inhuman and unparalely cruelties) both joyfully, patiently, and victoriously forsake these earthly bodies, upon confident persuasion, and assurance, that they should have a joyful resurrection, a crown of everlasting Glory.  
Ninthly, The doctrine of Jesus Christ, and of his Apostles, did agree with the doctrine both of Moses, and of all the Prophets.  
Object. The Jews say that Christ taught men to neglect the Law of Moses.  
Answ. Although I have formerly answered to this, yet because it is a matter, that is a great impediment to the Jews, in receiving the Christian faith, therefore I shall briefly add a word.  
Christ and his Apostles, did confirm strengthen, and teach men to observe all the Law of Moses, so far as they were the moral commandements of God, and did strengthen and expound the true spiritual meaning of the Commandements; to instance in some.  
Exod. 13.20. Thou shalt not kill; Jesus Christ shewed, that to be angry with our Neighbour unadvisedly, is a degree of Murder: and so likewise to hate another man is a degree of Murder; the like to speak evil of our Neighbour.  
So likewise concerning adultery, Christ shewed, that to lust in our affections was sinful.  
So likewise touching the Worship of God, whereas the Jews pleased themselves too much in the outward performance of duty.  
Christ shewed them that their obedience should( more flow, and) arise from the inward affections, it should be sincere, and with their whole heart, because God searcheth the heart.  
So whereas the Jews practise was to love their friends onely, Christ shewed, and taught them, to do good to all men, and not to render evil for evil, but good for evil, and to love our enemies, and those that deserved not good from us; showing us that God do●h not deal with us as wee deserve.  
And so in other matters Christ opened the spiritual meaning of the Commandements; whereas the Jews looked too much upon the literal meaning.  
And Christ teacheth us to be bountiful, to be merciful, to be kind, to be long-suffering, to weep with them that weep, to be compassionate to all men in their afflictions, and wants. And that wee should love God, ardently, entirely, with all our hearts, and that wee should do to all men, as wee would that they should do to us.  
Touching the Sabbath day, Christ sheweth that he was Lord of the Sabbath; and further sheweth that works of necessity, and works of mercy may be done upon the Sabbath day.  
And further, whereas a main end that the Sabbath of the Jews had, was this; it had respect to the Creation of these earthly matters, and to the rest of God thereupon.  
So Jesus Christ having fulfiled the Law, endured the punishment that was due to man for his sin, he being for mans Cause made a Curse, and offering up himself for a sacrifice to God, for( or in the behalf of) sinful man, in him God was well pleased, and accepted this sacrifice, so that he pardonned Mans sin, received him into favour, and promised for Christ his sake to bestow salvation upon Man, and an everlasting inheritance in heaven.  
Thus Man being redeemed, instead of a terrene life, instead of a short, transitory, troublesone life, Christ purchased, and God freely bestowed, an everlasting, immortal, happy life, a crown of Glory upon Man.  
In regard of Mans restauration, or New Creation, Christ Jesus appoynted, and man observeth and keepeth, a seventh day, beginning with the first day of the week, in memory of the works of our New Creation, our redemption from the Curses of the Law, from death, from hell, and from everlasting destruction.  
For these causes wee Christians call this the Lords day.  
Consider that you Jews do not keep the same Sabbath that Adam kept, you differ in the time, and in several respects.  
And consider that you Jews( being so far scattered over the face of the earth) you do not begin nor end your Sabbath all at one instant of time; for the day endeth in one part of the world, before it endeth in another.  
Note, that in the first Creation, it was a Glorious work,( and abundance of Grace, and favour) for God, to create the world, and to make man the chief, to have dominion.  
In respect, or regard of this work( God resting thereupon) did bless,( and ordain) that day, to be kept a holy day of rest.  
Note, that the work of Mans redemption, from the grave, from death, and hell, it was a work of greater concernment:  
This work was so long in perfecting.  
First, It was decreed when God promised, that the seed of the woman should break the Serpents head.  
Secondly, It was long time, and in several ages foretold by by the Prophets.  
Thirdly, It was many yeares that Jesus Christ was conversant on earth, in the work of our redemption and it was purchased at a high price.  
Note, first, that if the work of six dayes, had a particular day appoynted, in memory of Gods work and favour to man.  
Secondly, If the favours which God shewed to man( in the Creation of these worldly matters, and the benefit coming to man thereby, and Gods rest thereupon) deserved a Sabbath, a particular day.  
Ought not then the New Creation, the new and everlasting life, which was long in working, and Christs rest thereupon( I say) ought not there a day to be observed, in memory thereof, which wee call the Lords day, in memory of his resurrection; 
Revel. 1.10.  the work of our Creation, had the last of seven dayes, And the work of our Redemption, the first of seven dayes.  
Doth not heavenly matters, exceed earthly, and eternity a moment of time.  
A word or two briefly to those Christians, that question whether or no any day of the week, hath any respect more then another.  
First, Consider that one day of the week, hath the denomination, or peculiar name of the Lords day; this is proved by divine institution.  
Revel. 1.10. the Apostle John saith, He was in the Spirit on the Lords day.  
By this it appeareth that one day in the week is the Lords day.  
Secondly, Consider that wee read that every first day of the week, the Christians used to meet together to break bread; And every first day of the week they laid up for the poor, or gathered for holy ends, 1 Cor. 16.1, 2.  
Thirdly, The most ancient Writers, in the primitive times, do show the practise of Christians was to meet together( for holy ends) the first day of the week, which day they called the Lords day.  
Fourthly, Consider that the Apostle admonisheth us not to forsake the assembling together of the Saints.  
Fifthly, Consider that this day( which wee call the Lords day) as it was instituted, and had its roote, foundation, name and practise in the Apostles time, proved before, Revel. 1.10. So likewise it hath had its continued succession, from that day, to this day.  
Sixthly, Consider the eminent, evident, and manifold judgements of God, shewed upon the despisers& prophaners thereof.  
seventhly, Consider the benefits, and blessings, that God hath bestowed in the holy use, and observation, of the Lords day.  
Eighthly, Consider how dreadful a matter it is to be such an one, as draweth back, or dissuadeth, from that which tendeth so much to the Glory of God, and he that opposeth the holy observation thereof, cannot avoid this; he will be a great offence to Christ his little ones.  
Now if any lust to be contentions, let him consider that he must give an account. This briefly as a touch, my present time, admits not further enlargement.  
Object. But Christians do not observe some other part of Moses Law.  
Answ. Touching sacrifices, and ceremonies, and washings and such like; wee do know, that these were types, shadows, and representations of things to come.  
The sacrificing of Bulls, and Goates, and Lambs, and such like matters, did figure out, and show, that one great sacrifice should be offered up unto God, for the sin of man, perfectly to make an atonement.  
Now when the substance figured out, the Lord Jesus Christ did come, and offer up himself, a sacrifice to God for mans cause, once for all; he made a sacrifice sufficient,& was accepted of God.  
Now our peace with God being fully made, concluded, and ended, wee need no more to use those sacrifices, which in themselves were imperfect, and were but types, figures, and shadows of things to come.  
Note that some commands of God( which without limitation of time, God himself commanded) as, namely, the Gathering of Manna in the wilderness, and divers rites, and ceremonies thereabout, as the times of Gathering, the quantity, &c.  
Yet these lasted not for ever, the reason was because the substance being come( they being brought into Canaan, where God provided more variety of food for them) then the Manna ceased.  
Even so the brazen Serpent, the Encompassing of Jericoe, and the Ceremonies thereof, and other such matters, they were Gods own Commandements, but they were not to endure for ever, they onely had their uses in their seasons.  
Note, That all pictures, figures, shadows, representations of other substances, they do come short, and are inferior to the substances( to the things themselves) which they do represent.  
Blame not us therefore, if wee( possessing, and enjoying the substance) do neglect those figures, shadows, and ceremonies.  
Note further, that it is good to consider that Moses foreshowed, that the Lord would raise up a Prophet like unto him; to whom Moses willed and commanded the people to harken, and to be obedient.  
Deut. 18.19. It shall come to pass, that whosoever will not harken unto my words, which he shall speak in my name, I will require it.  
Note therefore that if it be proved ( as it hath been proved) that Jesus Christ is the Prophet, like to Moses, whom God promised to sand.  
Then, and Now your great stumbling block, is taken away, and you are Commanded by God to follow his direction.  
And surely note that forasmuch as your Nation, did not harken unto Jesus Christ,( a great part of them, did not, would not harken) therefore God hath( so strictly and sadly) required this of them, as is to the wonder, and astonishment of the world; For note, that when both Herod, and Pilate, had examined Jesus, and found no fault in him, see their own words, which are left upon sure record, and safely kept unaltered, viz.  
And Pilate when he had called together the chief priests, and the Rulers of the People, said unto them; Ye have brought this man unto me, as one that perverteth the People, and behold I have examined him before you, and have found no fault in this man, touching those things whereof you accuse him; no nor yet Herod, for I sent you to him, and lo nothing worthy of death is done unto him.  
And they cried all out at once, away with this Man, and release unto us Barrabas; Now this Barrabas was a murderer.  
Yet Pilate willing to release Jesus spake again to them.  
But they cried, saying, crucify him, crucify him.  
And Pilate said again the third time, why? what evil hath he done, I have found no cause of death in him.  
And yet more, when Pilate saw that he could nothing prevail, but rather that a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent from the blood of this just person.  
Then answered all the People, and said, his blood be on us, and on our Children.  
Note, that these things were not done in a corner, but publicly.  
And note that as the Lord said, Deut. 18.19. that God would require it of those that would not harken to him, to that Prophet like to Moses. And as they desired that his blood might be on them, and on their Children, so it came to pass; for as Christ foretold( and they desired)  
The heavy, and dreadful wrath of God, did break forth upon that Nation, upon the cities thereof, upon the Temple, and upon the whole Land, in so eminent, and in so dreadful a manner, as none before it, like it, from the time that they were a Nation, in so much that all the Nations round about were astonished, and amazed thereat, and to this day the memory of it remaineth in an eminent manner. And the heavy hand of God is still upon your Nation, so that you are scattered over the face of the earth, and in no place is there a Nation of you.  
This I relate with grief, to stir you up, and to awaken you, that you may search and try your ways, and turn to the Lord, meet him by repentance, and by true and unfeigned humiliation, because God is gracious and abundant in mercy. And remember that Israell in the time of the Judges, when the hand of God was stretched out against them, they not onely prayed, but cried to the Lord in their afflictions. do not harden your hearts, as your Fathers did in the wilderness, and entered not into the Land of promise.  
Consider that God is just and most wise, and doth not dispense such sore, and great afflictions( for above fifteen hundred yeares) but it must needs be, for some exceeding great sin.  
Consider that your Nation did crucify Jesus Christ, the promised seed in whom both your Nation, and all Nations, all the Families on the earth, that are true believers in Jesus Christ are blessed and there is no other way revealed in the holy Scriptures, whereby to be saved.  
And the Prophets do all bear witness to the truth of this new Covenant, to this desire of all Nations, to this promised Messiah. And consider that in case that you still depend upon that Covenant made in the time of Moses, remember that the highest degree that you can attain unto, is to be in bondage to Ceremonies, and to lye under( and to be subject to) the Curses of the Law, annexed to that Covenant.  
And consider that Jesus Christ was ever doing good to your Nation, whilst he was conversant amongst them on earth, and did lay down his life, to redeem both you, and us, from the curses of the Law, from hell, from death, and from everlasting destruction.  
God hath promised that he will power upon you the spirit of Grace, and Supplication, and you shall look on him, that you( and wee Christians by our sins) have pierced, and shall mourn for him, as one mourneth for his onely son, and shall be in bitterness for him, as one that is in bitterness for his first born, Zach. 12.10.  
And note that wee Christians,( many of us) do conceive that the time is now near, even in this Generation, that the Prophets did foretell, that God will show mercy to your Nation, or many of them; For this, wee Christians( many of us) do long for, should rejoice in, and do often pray for. Amen.  
Let yet at the length the counsel of Hosea, be accepted by you.  
Hosea 14.1. O Israell, return unto the Lord thy God, for thou hast fallen by thine iniquity.  
Ver. 2. Take with you words, turn to the Lord, and say unto him, take away all iniquity,& receive us graciously: turn our captivity. Who can tell, it may be the Lord will answer you in mercy, thus.  
Ver. 4. I will heal their backslidings, I will love them freely, for mine anger is turned away.  
And note, that although your Nation were Actors, in Crucifying Jesus Christ, yet they did no more therein, then God had fore-determined, and by his Prophets foretold, And Jesus Christ came for that very end into the world, to offer up himself to God for a sacrifice.  
The blood of Bulls and Goates were too mean, and too low, perfectly to procure the grace of God, which is free. Our salvation doth not depend upon our works, but it ariseth from the free gift, and abundant mercy of God in Jesus Christ. And wee Christians do take notice of and aclowledge, that as you were actors in the death of Jesus Christ, so likewise wee did procure his death, and pierced him by our sins.  
Further consider that the chief Rulers and the chief men amongst the Jews had a grudge against Jesus, because that he did often reprove them publicly, for their covetousness, hypocrisy, and such matters; therefore when they thus procured his death, they gathered a company of themselves, and their servants, and such as they had stirred up( and by their means many other were stirred up) and so acted this matter suddenly.  
But thus they could not have done, but that God had thus fore-determined, and foreshowed by the Prophets; And Jesus Christ knew this before it was acted, and told his Disciples of it, and also told them who should betray him, and also immediately before took his leave of them, and told them it must be so, that he must suffer death, and rise again the third day after; which accordingly he did, and shewed himself to them divers times, after his resurrection, and not onely to them, but to divers hundreds more which did see him after his resurrection; And in their sight he ascended up to heaven.  
For note that multitudes of them( the Jews) both loved and highly esteemed of Jesus Christ; which appeareth in divers respects.  
First, they durst not in the day time apprehended him, amongst the concourse of people; for he daily taught publicly in the city, and in the Temple, and then they durst not, they did not apprehended him. But they hired Judas, the traitor to show them where he was, in that night more retired, and thither they came, with lanterns, and other lights, took him and carried him away.  
Now that it may appear that he was beloved, and much honoured of the People, consider some particulars.  
First, wheresoever he came, great multitudes followed him, and gladly heard and entertained him, with great respect.  
Secondly, When he then came to Jerusalem to keep the feast of the Passeover( and indeed, his time being come) he came purposely to offer himself up for a sacrifice to God, he even then( before it came to pass, told his Disciples of his death, and resurrection.  
When he was on the way near to the city, great multitudes of people, came to meet him, and with Great joy received him; and such was their joy and love to him, that they took branches of trees, and strewed them in the way, and others took their Garments, and strewed them in the way where he should pass; and they that went before, and they that followed after him, cried with great rejoicing, Hosanna, blessed is he that cometh in the name of the Lord, and blessed be the King of Israell that cometh in the name of the Lord, Hosanna in the highest.  
He road to Jerusalem( that time) on a young ass. Here was seen, and fulfiled that saying of the Prophet,  
Zach. 9 9. rejoice greatly O daughter of Sion, shoute O daughter of Jerusalem; behold thy King cometh unto thee, he is just, and having salvation, lowly and riding on an ass, and upon a colt the fool of an ass.  
Thirdly, When he was lead out to be Crucified, many wept as he went along,( but the Souldiers guarded him) Christ seeing them weep, turned to them, and said( graciously to them) daughters of Jerusalem, weep not for me, but weep for yourselves, and for your Children; foreshowing the great Calamities that should come upon that Nation, in that Generation.  
To return to our former Arguments; which shewed Jesus Christ to be a true Prophet, and the true Messiah, the promised blessing to all Nations.  
Tenth Argument is, The holy, just, and unblamable life and Conversation, of Jesus Christ; who spent his time, in teaching the People, their duties to God, and to their Neighbours; he loved and helped, and cured the people of their diseases, leprosies, blindnesses, lameness, dumbness, deafness, and many other infirmities; he was a great friend to the poor, and those in distress, to the stranger, fatherless, and widow; he refused the riches, and Glory of these earthly matters, as appeareth also, when on a time the People would have taken him, and by force have made him a King, he told them that his kingdom was not of this world; and he conveyed himself away from amongst them, and refused that honour.  
Eleventh Argument may be deduced from the wonderful matters that came to pass, at, and about the time of his suffering death.  
There was darkness from the sixth hour, to the ninth hour of the day.  
And the earth did quake, and rocks were rent in pieces, and graves did open, and many bodies of Godly men, which slept arose and came out of the Graves, And went into the city, and appeared to many; and the vail of the Temple rent in twain, from the top to the bottom, and other remarkable passages: These are witnessed to us by godly, faithful, eye-witnesses, and safely preserved on record.  
Twelfth Argument is taken from his resurrection, he rose again from death to life the third day, according as he had foreshowed to his Disciples, He appeared to many, to his twelve Apostles, that sealed the truth of their testimony with their lives, constantly, joyfully, and continually, all their lives affirming the same thing.  
He appeared to many other after his resurrection, both men and women that knew him.  
He appeared to above five hundred at one time.  
And lastly, He ascended up to heaven, and was received to Glory in the sight of his Disciples.  
To these things, the Nation of the Jews( a great part of them) were witnesses to( the most part of the premised matters) and many thousands of the Jews believed in Jesus Christ, they received the Christian faith, and many of them suffered imprisonment, afflictions( and were constant in the faith) and suffered death for that cause, but they are as butted to your people, because they became one Church, and people, with the Christians.  
Moreover these that left these matters on record, were eye-witnesses, they saw them, they heard them, they were humble, holy, plain sincere men, such as sought not worldly honour, worldly wealth, nor worldly pleasures.  
They constantly witnessed those things, publicly, and privately, before Kings, before Rulers, and people, all the dayes of their lives, and the Lord accompanied, and gave witness to their doctrine, by ●any signs, wonders, and miracles, which the Lord wrought by them. And when Gods appointed time came, when they had by their preachings, and by their sufferings, taught and confirmed many, they constantly to the death affirmed to the truth of the prem●ses, and then patiently, joyfully, and victoriously they laid down their brittle lives here, in hope, and assurance of, a more Glorious, and immortal crown of glory in the kingdom of heaven.  
A thirteenth Argument to prove Jesus Christ to be the true Messiah, may plainly be deduced from the mighty, and immediate divine power of God, in begetting, increasing, and maintaining the Christian faith.  
For whereas other Religions, as antinomianism, papism, paganism, and all other false worships and religions, have begun, and maintained, by force, by the allurements of this world, by indirect means.  
Our Christian faith was begun, by the evident finger, by the mighty, and immediate power of God, witnessed by all the holy Prophets, from the beginning of the world, it hath been increased and upheld,( not by force of man, not by the enticing voluptuous worldly pleasures, but) in poverty, and under persecution, and sufferings.  
Such multitudes have suffered, so many, so cruel, so inhuman persecutions, for bearing witness to the truth of our Christian faith, that all other Religions being put together in one, they come abundantly short in this kind.  
For the more our Christian faith, hath been persecuted, the more it hath increased.  
And the Christian faith hath had no other matter to maintain it, but onely this.  
The brightness of the truth of our cause.  
This hath appeared plainly, through, and in the midst, of the most dark, fierce, and dismal storms of persecution.  
A gracious God did still( in and through the midst of those dismal storms) look so directly, and so graciously upon those suffering souls.  
That the light of Gods countenance being better then life, with the joy thereof, they were so comforted, that they did joyfully, and victoriously pass through those fi●●ie trials.  
Fourteenth Argument might be urged, I shall but briefly mention it, namely, This the manifold, and sure experiences, that wee Christians have had, when in times of distress, and otherwise, wee have made our prayers to God, in the Name of Jesus Christ, and in his Name given praises to God. Wee know, and are assured that God hath heard our prayers, granted our request, and hath Accepted our wings.  
And now dearly beloved( to you that are Jews I now speak) do not wilfully harden your hearts, but now after above fifteen hundred yeares, yet at the length, seriously take your own condition into consideration, search the Scriptures, and see whether th●se things be so, pray earnestly, meet the Lord by humble, and unfeigned repentance.  
The Lord is not altered, He is the same Glorious, gracious, and blessed God, slow to anger, abundant in mercy, and goodness, forgiving, iniquity, transgression, and sin.  
Joseph his brethren sold him, and sent him into Egypt as a servant, and bondman, but God sent him for to preserve life, and to deliver many from famine, and death.  
Your Nation Crucified Jesus Christ, but God accepted this sacrifice for your sins, and for our sins; and this is that which God had before shewed by the Prophets; and this is the way that God appoynted to redeem both Jew and gentle from death, and to purchase for you, and for us everlasting life, which is the free Gift of God, not by your deserts, nor by our deserts.  
God hath promised to assemble the outcasts of Israell, Isai. 11.10.12.  
Isai. 11.10. And in that day, there shall come a roote out of Jesse, which shall stand for an ensign of the People, to it shall the Gentiles seek.  
Ver. 12. And he shall set up an ensign for the Nations, And shall assemble the outcasts of Israell, And gather together the dispersed of Juda, from the four corners of the earth, Isai. 60.15, 16.  
Note, first, that God promised to set up an ensign, what ensign could this be? how do you Jews interpret this place?  
It must be so apparent that the Gentiles shall see it.  
It must be a roote out of Jesse, It must be such as did apparently hold out comfort and benefit to the Gentiles.  
It must be such as the Gentiles should own and accept, therefore God promiseth that the Gentiles should seek to.  
It must be such an ensign, to which the Jews shall be assembled( or caused to come unto) after their dispersion, ov●r the face( or towards the four corners) of the earth.  
Note, secondly, that the Lord foreshowed here that the Jews should be for an appoynted time cast out( of Gods vineyard) and dispersed over the face of the earth.  
This being duly considered, it plainly sheweth, that this roote out of Jesse, this ensign must needs be the promised blessing, in whom all the Nations of the earth( both Jews, and Gentiles) were promised to be blessed, and that must needs be by the promised Messiah.  
And consider duly that this Scripture was plainly fulfiled, in, and by Jesus Christ, to whom the Gentiles sought. We wait, and pray for you( that are cast out) that you may come in.  
Note, what followeth, Chap. next ver. 2. In that day, you shall say,( God is your salvation, the Lord Jehovah is your strength) and song, and your salvation.  
Ver. 3. Therefore with Joy, shall ye draw water, out of the wells of salvation.  
Note, that in that day that God will assemble you outcasts, to this ensign, then you shall no longer rest upon that Covenant which you have broken.  
You shall no longer hope for salvation, from your own deserts, or strength, but you shall with joy draw water out of the wells of salvation, that is to say, you shall be satisfied by the precious, and free promises of Grace, therein resteth your joy, strength, and salvation.  
And as God hath Granted to the Gentiles, this precious favour, to suck those precious promises, those breasts of Consolation, of you our elder sister, the Jews, Isai. 66.10, 11.  
Even so the Lord in his abundant and rich grace, and m●●cie, hath promised, that you Jews, shall suck, the same, those precious promises, those breasts of consolation, whereby the Gentiles are now nourished, and comforted, Isai. 60.15, 16.  
For which wee Christians desire, long for, and pray for, that so there may be one Lord, and his name one.  
That so from the Rising of the sun, to the going down of the same, the Name of the Lord may be great, both among the Jews, and amongst the Gentiles.  
That so all the People on the earth may give Glory to the Lord and sing, and shout for joy, and show forth the praises of the Lord.  
Jere 18.1. to 11. As the Potter hath power over the day, so hath the Lord of Hosts, power over all his creatures.  
Exod. 33.29. God saith, that he will have mercy on whom he will have mercy.  
Shall the thing formed, say to him that formed it, why hast thou made me thus?  
Now to God be given, glory, and honour, worship, and praise, from everlasting, to everlasting, Amen.  
THe use of the whole foregoing Treatise,( to us Christians) may be this, to admire at, and for ever to be thankful for, the great, free, rich, abundant, and unexpressible mercy, and kindness of God, to us( Gentiles by nature aliens, and strangers, that were as cast out, polluted, and stained with sin, being as without hope, and no eye pitied us: And wee would by no means help ourselves) In this our low, and sorrowful condition, Our good, and gracious God, took pity upon us, for his own Name sake, he washed us, and cleansed us and put goodly raiment upon us; he opened the door of hope for us, he adopted us, he elected us to be his Children, to call God our Father, he took us to be of his household, he promised, and surely confirmed to us an everlasting inheritance, in his own kingdom, he forgave our sins, delivered us from the Grave, from hell, from death, and everlasting destruction; to effect this God spared not his own dear son.  
What shall wee render to the Lord for all his benefits? if wee do not accordingly value these mercies at an high price, if wee ( Christians) do not estimate these favours of God, as the pearl of highest account. If our fruits do not show forth the praises of the Lord.  
Note what is written;  
Revel. 22.11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still: And he that is righteous, let him be righteous still; and he that is holy, let him be holy still.  
Ver. 12. And behold I come quickly, and my reward is with me, to give to every man according as his work shall be.  
Ver. 13. Blessed are they that do his Commandements.  
THe use of this foregoing Treatise,( to you that are Jews) is to invite, or to stir you up, to consider of, your past, present, and future condition; if any motives may possibly persuade you diligent to inquire after light, and truth, to search the Scriptures, to meditate, to pray to God for Grace, and wisdom, because God is the fountain of all grace.  
If you Jews will be wilfully blind, and hardened yet remember that your dayes on earth are but short, your glass is running, as death leaveth you, Judgement will find you, time past cannot be recovered, be like reasonable men, and not like unreasonable beasts.  
Certainly, if any of you Jews be a thirst, he will dig for the water of life, he will search the Scriptures, and read them over, and over, he will meditate, and pray, he will not spare a little pains, to find out the pure water of life.  
Without this water of life, your thirst can never be satisfied.  
And do you but find out these living waters of life, and drink thereof your fill, And you shall be so fully satisfied, that you shall never thirst more.  
For which, your unworthy friend( the meanest of ten thousand) doth unfeignedly desire, and pray.  
I have in this foregoing Treatise, omitted enlargement; I have principally pointed to the places, with some few short, and brief notes thereupon, hoping that the wise Reader will meditate, and so( by Gods blessing) will draw much more sweetness and comfort from the precious promises of our good God. At the present, my time, my means, my talent would not admit further enlargement.  
I have laboured to cast this mite into Gods treasury, leaving the acceptance, and blessing to almighty God.  
FINIS.   

ERRATA.  
FOlio 1. line 2. for your Nation are, read your Nation the Jews are.  
For. 12. line 30. to contained add these words, the Covenant.  
Fol. 15. line 36. for temporal kinddome, r. temporal King.  
Fol. 18. l. 37. to serpents head, add, in a literal sense.  
Fol. 19. l. 7. for dly, r. idly.  
Fol. 19. l. 11. for was the first, r. was as the first.  
Fol. 21. l. 16. for, and this, r. then this.  
Fol. 22. l. 37. for. of roote, r. of his roote.  
Fol. 26. l. 6. for, shall their, r. shall be their.  
Fol. 41. l. 14. for, this Isai. r. this with Isai. 66.22.  
Fol. 49. l. 5. for, sceptated, r. repeated.  
Fol. 57. l. 27. unto mean parents, add in the words esteem.  
Fol. 58. l. 13. for, fill the glory, r. fill this house with glory.  
Fol. 61. l. 21. to by the Prophets, add, and to his Mother by an angel. Isai. 7.14. Jer. 23.6. Luk. 1.31.  
Fol. 61. l. 22, 23. leave out, to his Mother by an angel. Isai. 7.14. Jer. 23.