I now conclude this discourse, in which this only was in my intention, that I might briefly, and compendiously declare mine, and the Rabbies opinion, concerning those things which I have handled. I hope that this my indeavor will not be unacceptable, being desired by many men famous both for Birth, and for Learning; not unprofitable, having therein explained the relation of Montezinus, with what brevity I could. The Name of God be blessed for ever. Amen.

CONSIDERATIONS
Upon the Point of the
CONVERSION
OF THE
JEWES:

God hath promised to doe great things in these last days, as namely, to subdue all his Enemies, to releive his people, to destroy all Tyranny and Oppression both civil and ecclesiasticall, and to ampliate the Bounds of Christs Kingdom, by a plentifull pouring forth of his spirit, and by converting the multitudes both of Jews and Gentiles. Herein he doth what the Ruler of the Feast said to the Bridegroome in John 2.10. he keepes the best wine till the last; he makes the last Act, the best part of the Comedy. Whereas the method of the Devill, and the World, is contrary; represented by Nebuchadnezzars image, whose head, or beginning, was of gold; but the feet, or ending, was of iron, and clay. And of these great good things (we being now upon the borders of the long-looked-for-Canaan) God hath given us some earnest (which is a small proportion, with the whole for kind) a bunch of grapes; Og, and the Amorites subdued. For he hath in our days arrested the Turks greatnesse; abated the formidablenesse of the German-Austrian Beast; revealed in good measure the hypocrisie and lies of the false Prophet, who hath his seat at Rome; and hath brought to light the subtilties of Satan, who had shifted himselfe into severall dresses of pretended Reformation. Hee is risen up like a mighty Gyant, against his enemies among us, and elsewhere, and hath pleaded his peoples cause so signally, that all but those whose judgement it is to be wilfully blind, will say, The Lord is on our side. He hath also scattered Light, and Truth in an unwonted measure, among all sorts of people; he hath given forth his owne good Spirit more plentifully than formerly (except in those extraordinary primitive times of Christianism;) and hath instated us into liberty for our spirits; which though too many abuse, and turne into licentiousnesse, or a liberty to sinne, yet that is no dispraise, but a commendation to the thing; for it is a signe that liberty is exceeding good in itselfe, seeing the corruption or abuse of it, is a thing so bad, but so hedged in by severall Fences, as it hath pleased God in much mercy to direct the wisdome of our State to, it is a choyse mercy, and such as is suitable to our Principles both Humane, and Christian; Thus we have a Day-star to tell us that day is at hand; something prodromous concerning almost all the great things promised, and looked for, as might be more largely showne, if that were my proper work. But yet nothing concerning the returning of the Shulamite, in Cant. 6. ult. which Mr. Brightman interprets to be the Jewes turning Christian, the clock of their conversion hath not yet given warning; it is as midnight with them still, as it was a thousand yeares agone. Upon which, some ground the hopelesnesse of their repentance, but I dare not owne that Logick, but rather conclude thus; That therefore their Conversion shall be the work of God (of which more anon) with whom all difficulties are no hinderance; and though Israel be bond-men in Ægypt, and sealed up to it by the darknesse of a midnight, yet let but God speake, and they are immediately at liberty, and sent away without waiting for the comming of the day.

Now we ought much to minde their Conversion, exercising thereupon our faith, our prayers, and also our enquiries, and that for these following reasons:

First, because they have the same Humane nature with us; from this ground we should wish well to all men, whether Jew, or Gentile; which is the precept of the Apostle, in 2 Pet. 1.7. To adde love to brotherly kindnesse; that is, not only to love Saints, but to love Men (though the Saints with a choyse, and peculiar love.) Yea it is Gods owne practise, in Mat. 5.45. There is a φιλανθρωπία in God (as Paul saith to Titus) a love to Man-kinde. Plutarch could observe that God is not called φίλιππος, he beares another manner of love to men, than to horses; so ought we to doe, and even upon this generall account, to love the Jewish Nation.

Secondly, because of their extraction; Their root is holy, though now the Branches be degenerate and wilde; so in Rom. 11. vers. 16, 17. Some good turnes are due to the bad children of good Parents for the Parents sake; and this Paul expresly urgeth, in Rom. 11.28. that they are beloved for the Fathers sake; yea the chief root, or head of their Nation, Abraham is mystically our substituted Father, as in Gal. 4 last; If ye be Christs, then are ye Abrahams seed, and heires according to the promise. The Jewes are children, and heires of the flesh of Abraham, but we of his faith; they by the Bond-woman, but we by the Free; but notwithstanding, Abraham is our common Father, and therefore we should love as brethren.

Thirdly, because Gods covenant with the Jewes is not nulled, or broken, but only suspended. It is with them as it was with Nebuchadnezzars tree, the leaves, fruit, and boughes were all scattered and broken, yet there was a chaine of brasse upon the root, to reserve that for future hopes; so though all true fruitfulnesse, beauty, and symptoms of life are long since gone, yet there is a root, a seed, which shall bring forth in Gods time; and this seemes a maine scope of Paul in Rom. 11. To this purpose may that be alledged of Mat. 24.22. Except those dayes should be shortned, no flesh should be saved, but for the Elects sake those dayes shall be shortned; that is, so great shall the slaughter of the Jewes be, at the destruction of Jerusalem, that if those destroying dayes should last a little longer, their whole Nation would faile, and be cut off; which shall not be, because God hath elect ones to be borne of that People in future times. Hence you see, that in their lowest ebbe, that is, in the midst of their greatest guilt, and sorest punishments, God hath still an eye upon a number of elect ones of that Nation; and Gods Covenant was never so with them, or with any People, as to take the whole of them for his inheritance. In Jer. 31.36, 37. Gods Covenant with Israel is surer than the Lawes of Nature (which we know, remaine unviolable to the Worlds end) and he saith, that must come to passe, before he will cast off the Seed of Israel, for all that they have done; yea in Isa. 54.9, 10. God confirmes it to Israel, not only by the firmenesse of the Lawes of Nature, but also by an Oath; now what God ratifies with an Oath, is his absolute and positive Wil, that which makes the conclusion immutable; as in Heb. 6.18. And in this case God is ever too strong for all hardnesse of heart, disobedience, unbeleefe, and any impediments that can be. See also that full place of Levit. 26.42. 44. and ver. 45. for I beleeve that place Propheticall, of times, and things not yet fulfilled.

Fourthly, We Gentiles were gainers by their casting away, the whirlwind of Gods wrath that threw them downe, brought us much profit, even salvation itselfe, Rom. 11.12. The fall of them becomes the riches of the World, ver. 15. The casting away of them is the reconciling of the World; implying, that we Gentiles were poore, and miserable, till made rich, and happy by the Jewes spoyles, who by this meanes are as wretched as we formerly had been. Which consideration must needs move an ingenuous spirit, to pitty those so undone. Our Lord saith to a Gentile, in Mark, 7.27. Let the Children first be filled, for it is not meet to take the Childrens bread and to cast it to the Doggs: They were Children, and we were Doggs, and we Doggs have got the Childrens meat before their bellies were full; which, as it should make us not to be high-minded; so also to pitty them, whose bread being taken away, and given to us, are brought to a starving condition.