Moses a Witness unto our Lord and Saviour JESUS CHRIST.

OUR Lord Jesus is here discoursing with the unbelieving Jews, affirming himself to be the Messiah whom they look­ed for and ought to believe in. At the 17. v. of the Chapter he told them that GOD was his Father, and that He was One with Him in Essence and Working. At this they took great Offence, because he made himself equal with GOD. But our LORD justified what he had sail, and added many like glorious Words thereunto, respecting his own Eternal God-head and Divine Nature.

HE told 'em, that as the Father hath life in Him­self, so he hath given to the Son to have life in Himself: that a [...] raiseth up the Dead and quickneth the [...] [...] [...]in Sin or in [Page 2]the Grave) even so the Son quickneth whom he will: that the Father hath committed all Judgment (the present Government of the World and the final Judgment of it) to the Son, that all men should ho­nour the Son even as they honour the Father.

AND then in Confirmation of all that he had said concerning Himself he produces three Witnesses. 1. He appeals to the Testimony of John the Baptist, whose words concerning Christ some of them had heard, and they had born him (as he well deserv'd) a high Reverence. This was He of whom Maiachi, the last of the Prophets of the Old Testament had spoken, saying, Behold I send my Messenger, and he shall prepare the way before me, and the LORD whom ye seek shall suddenly come into his Temple. 2. Our Lord appeals to the Works and Miracles which he had wro't, as a greater Testimony than that of John. And lastly, He refers 'em to the Scriptures of the Old Testament, and particularly to the Writings of Moses. 1. To those Scriptures in general: v. 39. Search the Scriptures (and none other were then extant but the writings of Moses and the Prophets) for in them ye have Eternal life, and these are they which testify of me. 2. To the Writings of Moses in particular: v. 45, 46, 47. Do not think that I will accuse you to the Father, (i. e. I am not your only Accuser) there is one that accuseth you, even Moses in whom you trust: For had ye believed Moses, ye would have believed Me, for he wrote of me: But if ye believe not his writings, how shall ye believe my words?

THE Jews had and ever will have a great and just Veneration for Moses. They are his known and professed Disciples. He was under God the Law­giver to and founder of the Jewish Church. In him they trusted, as our Context speaks; and they did well to trust and conside in his Veracity; for he was faithful in all his house, as the Apostle to the He­brews says.

[Page 3] HE was the first Inspired Writer and Pen man of Scripture [...] the Father of the Prophets and a Prince among 'em. Like him there arose not another in Israel whom the Lord knew face to face. He stands liken'd to CHRIST the Lord of the Prophets: A Prophet like unto thee shall the LORD thy GOD raise up.

THE highest sort of Revelation was among the Jews called Gradus Mosaicus ^‖ They conceive of it as an Immediate Divine Impression on the Under­standing, without fear, amazement or fainting. They think that He only among the Prophets preserv'd his ordinary temper under the highest Revelations of GOD to Him. Whereas Daniel and John, the fa­vourite Prophet and Apostle, fainted under their Visions; yet were they Men highly beloved and of an excellent Spirit.

TO this Moses now our LORD JESUS appeals in my Text: He shall speak and witness for Him to the Jews: He their own Prophet and Lawgiver shall be their Judge: By his writings they shall be Con­vinced or Condemned. He accuses them for their Unbelief and Infidelity. Had the Jews but heeded and rightly understood what Moses had wrote, they would have believed in and received our LORD JESUS. In rejecting Him they did in effect deny and reject Moses himself.

THIS is our SAVIOUR's Argument in my Text, and it was ad Homines; the best that could be to have convinc'd the Jews, and I hope it appears to You much to our present purpose on such a Ones Conversion to the Faith in Christ, and Submission to the Baptism of JESUS. Had ye believed Moses ye would have believed Me, for he wrote of Me.

HOW forcible are right words! this is open, sin­cere, [Page 4]bold and daring Argument. And this was the manner of our LORD and his Apostles always. See Luk. 24.27. And beginning at Moses and all the Prophets, he expounded thro' all the Scriptures the things concerning himself. And so the Apostles converted the World, witnessing both to small and great and saying none other things than those which the Prophets and Moses did say should come. This way Paul took (in the wisdom of GOD) to con­vince his Countrymen at Rome; Acts 28.23. He ex­pounded and testified the Kingdom of GOD, per­swading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening. A most delightful Argument, and which would hold one much longer and not tire him. I may say of it, as the Disciples in the presence of their transfigured LORD did, while Moses and Elias talked with Him, — It is good to be here

BUT I have only a few minutes allow'd me to show you from Moses that JESUS is the Christ. I can only give you a short Specimen out of his writ­ings. We believe the writings of Moses, therefore we believe in CHRIST. I can only lay before you a few select Instances out of the first Book of Moses, called Genesis. As, 1. the Promise of the seed of the Woman to break the Serpents head. 2. Abel's acceptable Sacrifice. 3. The promises and Covenant of GOD given to Abraham. And 4. The Blessing of Judah. — In many other Instances, Moses wrote of Christ, but these are some of the most E­minent which ly first in the Order of his Writings.

I. PASSING over what the Apostle says concerning Adam that he was the figure of Him that was to come; I insist upon the first and very famous Promise of a SAVIOUR unto miserable Man upon his fall; Namely, that HE should be the Seed of the Woman and should bruise the Serpents [Page 5]head, which should bruise his heel. Gen. 3.15. This is so fully answer'd and explained in the Account we have of the Conception, birth and death of our LORD JESUS, that nothing can be more plain and familiar. He was born of a Virgin, made of a Wo­man, by the power of the Highest: A Virgin did conceive and bare a Son, and the Holy thing born of Her was the Son of GOD. See and compare Isai. 7.14. with Matth. 1.23. Luke. 1.35. and Gal. 4.4. Christ's heel was His Humane Nature wherein He trod upon our Earth: This was bruised in His Cru­cifixion and Death: But at the same time the Serpents head was broken hereby, the Kingdom and works of the devil destroyed by it.

Maimenides, the great Jewish Doctor and Inter­preter, justly admir'd this passage, (as Bp. Patrick quotes him) ‘That the Seed of the Woman should be only mentioned an not of Adam. This (said he) is one of the passages in Scripture which is most wonderful, and not to be understood according to the Letter, but contains great wisdom in it.’

VERY true, Great is this Mystery of Godliness, God manifested in the firsh, to destroy the Works of the devil. The Son of GOD too [...] our Nature of the Blessed Virgin Mary; the Old Serpent, which is the devil and satan, did all that he could to destroy Him by Temptations and Persecutions; in the first way be prevailed nothing, the Evil one came and found nothing in Him; in the last way he reach'd his heel. His Holy and Flesh, which was bruised indeed in His Crucifixion; but by that very means the devil himself was conquer'd and van [...] [...] and Mankind redeemed; and so the Serpents head was broken. Heb. 2.14. Thro' death He destroyed him that had the power of death, that is, the devil.

SO that CHRIST our Saviour, as revealed to us by the Gospel, in the manner of His Incarnation and in the End and glorious fruit of His Death, was [Page 6]more obscurely revealed to Adam as soon as he had fallen. The Sum of the Mystery of CHRIST is un­deniably contained and delivered in this Prediction; It shall bruise thy head, and thou shalt bruise his heel.

CHRIST's heel was literally bruised, when His feet were pierced and nailed to the Cross, but then the Serpents head was broken because CHRIST did on the Cross spoil Principalities and Powers, tri­umphing over them, Col. 2.15. This then as it is among the first, so the most Eminent passages in the Writings of Moses to be Interpreted concerning CHRIST.

II. I Instance in Abel's Sacrifice and Suf­ferings. Righteous Abel ^‖. who has been esteemed a beautiful Type of Christ in his Sanctity, in his acceptable Sacrifice, and in his Sufferings and Mar­tyrdom: Only the Blood of JESUS speaketh better things than the blood of Abel, Heb. 12.24.

IT appears from Abels Offering, of the first-lings of his flock and of the fat thereof, and the LORD's having respect thereto; Gen. 4.4. That Sacrificing was certainly an Instituted mode of Worship from the fall of Man, a Positive Law given to Adam; without which it would never have enter'd into Adams or Abels heart to have offer'd the bloody Victims of Peasts unto GOD.

I am not ignorant that some of the Learned Rabbi's, ^† and by name Maimonides, R. Levi Ben Gerson, and Isaac Abrabenel, and with them the Learned Hugo [...]rotius, have thought and taught otherwise: But I think I have right Reason and the whole Tenor of Scripture, as well as the Consent of Christian Doctors in what I have said. It doth not seem at all probable, as Bp. Patrick on the place says, that Adam would have presumed to have in­vented [Page 7]a way of Worship, by killing Beasts and burning their fat: Especially since one cannot find any Inclination to it in Nature. Doubtless he had the Direction of God herein, and probably those Beasts of whose Skins the Lord made Cloathing for our fallen Parents were the first Sacrifices offer'd to GOD. Eusebius therefore well judges that this way of Wor­ship was not taken up by chance, nor by a Humane Motion. I wonder not therefore at all that Plate should be at such a loss about this Rite of Worship, "as to say that it was not possible for our mortal Nature to know the reason of it. Nor has it sur­priz'd me to find those that were eno' Masters of Reason among the Gentiles, who having long before loft the Notices of the Divine Original Institution and of the reason thereof, did ridicule as far as they durst the Sacrifices of their days as a foolish piece of Superstition; it seeming very Absurd to them to suppose the Deity should be pleased in, or served acceptably by, the blood of Beasts. And I confess that to the bare reason of Mankind, unenlightened by the Holy Scriptures, it might well look so. But now Christianity makes plain to us the Reason and End of the Institution of Sacrifices from the be­ginning.

MAN had by Sin forfeited his life, his Soul, into the hand of GOD's avenging Justice. GOD had given unto Man the promise of a Saviour, and a Covenant of Life, Pardon and Salvation. To obtain this for us the SON of GOD was to take our Nature in his ap­pointed time, and therein die a Sacrifice for Sin, and make his Soul an Offering by the shedding his pre­cious blood. Now as typical hereof and to direct the eyes and Faith of Mankind to the Great Sacri­fice in the Death of their Saviour, GOD instituted to Adam and to his Posterity until the time of the Death of CHRIST the Worshipping him by Sacri­fices; being the Offering of the Lives and blood of [Page 8]some Beasts to Him in a solemn and religious man­ner directed by Him.

ACCORDINGLY we may be sure that Adam practis'd himself, and also instructed his Children in the Mode of worshipping GOD by Sacrifice, and in the meaning thereof. Whence it was that Abel offer'd his excellent Sacrifice: He exercis'd Faith in the great Sacrifice of his SAVIOUR, which was to take away Sin; he look'd to the Great Sacrifice of Attonement in the sense of Mans Sin and Apostacy from GOD: He humbled himself before his Judge, deprecated Divine Wrath, and implored Forgiveness, by Faith in the promised Saviour.

CERTAINLY Abel's faith, celebrated by the Apostle, had this respect to GOD's Institution, and to the Promise of a Redeemer, who in the typical Reference of these first Sacrifices was the Lamb slain from the foundation of the World, Rev. 13.8. It is the first Figure left on Record of CHRIST's death, and of the infinite pleasure that GOD hath therein.

I pass over Enoch's translation, and Noah's pre­servation; and come to the third Instance.

III. IN the Covenant and Promises of GOD given unto Abraham. On this I shall enlarge a little. " Abraham was a typical Head of GOD's Church and Covenant People: CHRIST is the true Head. To Abraham and to his Seed were the Promises made, so are the Promises of the Eternal Inheritance to the Elect in Christ. In Abraham were the two Dispensations of the Covenant of Grace shadowed out, the Legal and the Evangelical. See Gal [...] 22, 25. Moreover, Abrahams illustrious Submissions to the Will of GOD, and the Glorious Instances of his entire and absolute Obedience thereunto, may be esteemed very bright Figures of the perfect Obedience of our LORD JESUS, both Active and Passive. His [Page 9]offering up his Isaac at GOD's Call is a kind of fi­gure of the FATHER's not sparing his Only be­gotten Son, but delivering Him up for us all. And his prevailing Intercessions for others, is no ob­scure Shadow of the Efficacious Mediation of CHRIST. To be particular,

1. VERY famous is the Promise and Blessing given to Abraham, and three times over repeated to him, Gen. 12.3. In thee shall all the Families of the Earth be blessed. 18.18. All the Nations of the Earth shall be blessed in him. 22.18. And in thy Seed shall all the Nations of the earth he blessed. Verily there is some mighty Blessing contained in these Words; of Universal and Everlasting extent, not only to the Natural seed and Posterity of Abra­ham, but to all People and Languages under Heaven; to be obtained for them and derived to them by this Promised SEED. The Apostle to the Galatians gives us the true Interpretation and only Fulfilment of this Promise. Gal. 3.7, 8, 9, 14, 16. The Scrip­ture foreseeing that GOD would justify the Hea­then through faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be bles­sed. So then they which be of Faith are blessed with faithful Abraham. — To Abraham and his seed were the Promises made. He saith not, and to Seeds, as of many; but as of One, And to thy SEED, which is CHRIST.

THE Sum and Substance of the Gospel was thus preached to Abraham in a very few words. CHRIST is the Grand Blessing to the World: All the Fami­lies of the Earth that are blessed by GOD are blessed in Him; All that believe in Him are blessed of whatever Families of the Earth they be; The Messi­ah was to come from Abraham's joins as CHRIST did, the common Saviour and highest Blessing of lost Sinners. Act. 3.25. Unto you GOD having raised up his Son JESUS, hath sent him to [Page 10]bless you by turning you every one from his Iniquity.

CHRIST is this Singular, Eminent and particular Seed promised to Abraham, the Author of all Bles­sings ( the Author of Eternal Salvation) to Mankind.

2. THE great Rite and Sacrament of Circumcision which GOD gave to Abraham and his Seed, the Sign and Seal of His Covenant in their flesh: Gen. 17.10, 11. contained in it much Gospel Mystery. It is called the Covenant of Circumcision, Act. 7.8. And a Seal of the Righteousness of Faith. Rom. 4.11. And we are said upon our believing in CHRIST to be circumcised with the Circumcision made with­out hands, in putting off the sins of the flesh by the Circumcision of Christ. Col. 2.11. By all which it appears that this great Article in the Jew­ish Religion had a singular Aspect on CHRIST and Accomplishment in Him.

THE Covenant of Circumcision, and my Covenant in your flesh: "It is a Sacramental phrase, ^‖ the Sign for the thing signified; as the Lamb was call'd the Passover, and as the Bread and Wine are called the Body of CHRIST: So Circumcision was called the Covenant, i. e. the instituted Memorial of it. Thus Christ was given for a Covenant to the peo­ple; Isai. 49.8. And this was seal'd to Abraham in Circumcision, that GOD would give him a bles­sed SEED, even CHRIST.

CIRCUMCISION indeed look'd to a Church-seed, a believing Seed: But it seems Ordained primarily with an Eye unto the promised Seed that should pro­ceed from the loins of Abraham. And some give this particular Reason why it was peculiar to the Males, from the Respect it bare to CHRIST's blood. "It was a bloody Ordinance, and one kind of In­stance (says Mr. Henry) how that all things by [Page 11]the Law were purged with blood. Heb. 9.22. Sure­ly it was a sort of the Blood of the Covenant which the LORD made with that People.

IT was (as Baptism now is) ^‖ a Sacrament of Initiation into the Covenant of Grace: A sign to re­present, and a Seal to ratify and confirm, the Bonds and Blessings of it. It held forth the sufferings of CHRIST, whose blood began to be shed in His Cir­cumcision. He bare our sorrows even from His Cra­dle in His holy flesh: for as He know no Sin, so He needed not to have been Circumcised, but as He was made Sin, and under the Law for us. Circumcision shadowed forth the spotless and glorious Righteous­ness of the Promised Seed; His Personal Purity and Holiness and the Spirituality and Sanctity of His Laws: That the Sinner must be Holy and Spiritual like Him in heart and life, and by faith in Him stand Holy and as without Sin in the sight of GOD.

AS therefore we now are buried with Christ in Baptism, so they of old were mystically Ingraffed into Him by Circumcision: And in the Baptism of our Children we are compleat in Christ, even as the Jews were by the Extent of GOD's Covenant unto their Children, in the Faederal Rite of Circumcision.

THERE are moreover some other Illustrious Figures of CHRIST that belong unto the Story of Abraham.

3. ONE is the famous Character of Melchizedek, and His blessing Abraham upon his Return from the slaughter of the Kings. We have the Story written by Moses, Gen. 14.18, 19, 20. And the Apostle expounds it for us concerning CHRIST, Heb. 5.6, 10. and 6.20. and again through out the whole Se­venth Chapter of that Epistle, where the Apostle opens at large and applies to Christ the Psalmists words, in Psal. 110. Thou art a Priest for ever after the order of Melchizedek.

[Page 12] WHO this Melchisedec was we know not, and therefore is it hidden from us, that he might be the more Illustrious a Type of Christ: for being in­troduced without Father, without Mother, without beginning of days or end of life, he was made like the Son of GOD, of Wh [...]m it is said, — And who shall declare his Generation?

MELCHIZEDEC was King of Salem, so Christ is the Prince of peace. Melchizedec was both King and Priest together, and so is Christ unto His Church for ever. Christ abideth a Priest conti­nually, as of Melchizedec it is witnessed that be liv­eth: Heb. 7.8. i. e. The Scripture speaks only of his living and nothing of his death; as if he had liv'd for ever, and were like CHRIST a Priest for ever after the power of an endless life.

THIS Melchizedec bro't forth Bread and Wine unto Abraham, as Christ has lest the ^‖ same Memo­rial of Himself to his Church, to represent the spiritual Provision of strength and comfort laid up for us in the Covenant of Grace, for our refreshment in our spiritual Warfare and conflicts. Melchizedek appears in this Act and in his Office greater than A­braham, for he received Tithes from him, and blessed him in the Name of the Most High GOD; and without all Contradiction (says the Apostle) the less is blessed of the Greater: Yea Levi also, and the Aaronical Priestnood it self, paid tithes to this Melchizedec in the loins of Abraham. Heb. 7.7, 9. Agreeably you know to whom it was said,— Art thou greater than our Father Abraham? and who it was that said of himself,— Before Abraham was I am. As Melchisedec blessed Abraham, so GOD has sent His SON JESUS to bless us,— and whom he blesseth are Flessed indeed. Melchisedec blessed GOD for Abraham, so Christ is the Mediator both [Page 13]of our prayers and praises, to offer up ours and his own for us. Abraham gave the tithes of all his spoil to Melchisedek, which Homage and Acknow­ledgment is due from us to Christ, whose we are and all that we have.

IN this Blessing of Abraham by Melchisedec all Believers are virtually blessed by Jesus Christ: (says the devout Mr. Burkit.) For Melchisedec repre­sented Christ in what he did, and Abraham repre­sented all his believing spiritual Seed in his receiving the Blessing. And truly it looks as if our Tithes were the Proportion due still to Christ out of our Estate under the Gospel; because Abraham paid it to Christ, in Him who was so great a Type of Him, so long before the Days of Moses. For therefore the T [...]the is not to be reckoned to belong to the Ce­remonial Law, or to be only of the Levitical Obli­gation and Antiquity; for though Moses requir'd it as he did Circumcision also, yet neither of 'em were Originally of Moses, but of the Fathers, John 7.22.

TO conclude, Melchizedek as a Priest had no Pre­decessor nor Suc [...], so neither is the glorious Priesthood of Chr [...] derived from or transmitted un­to any, but it is an Unchangeable Priesthood. Now consider how Great this Man was! — but why? — even because he was the Representative of Him who is the King and Priest of His Church.

4. THE other Figure and Type of CHRIST in the History of Abraham is his Offering up his Son, his Only Son, Isaac, whom he loved, at the command of GOD. Gen. 23. Isaac was the pro­mised and blessed Seed, the chosen of GOD, and the Darling of his Father: Abraham was bid to offer him up with his own hands in Sacrifice. So GOD spared not His Only begotten Son, but delivered. Him up for us all. The Wood for the fire was said on Isaac to bear as a figure of Christ's bearing [Page 14]His Cross. Isaac was the Lamb for the Burnt-Offering: Christ is the Lamb of GOD whose blood was shed for us, as of a Lamb without blemish and without spot. GOD freely gave his Son to die for us, the Son of GOD freely laid down his own life, he made it his own Act: So Obedient and Innocent Isaac seems to have submitted freely to his Father, in the offering of himself; without objecting against the Will of GOD, without any struggling or resistance, without any attempt to escape. Isaac was bound how­ever for the Altar and laid upon it, so Christ was bound in order to his death. Moreover, In the very Mountains of Moriah where Isaac was offer'd, the Temple which was the Place of Sacrifices was after­ward built: See the 2 Chron. 3.1. And here was Mount Calvary where Christ was crucified. At last Isaac was released by the Angels Voice from Heaven, and a Ram (provided by the hand of Heaven and presented there) was offer'd in his stead; which Ram was the figure of Christ Sacrificed in our place, and of the Believers discharge from death by his death. It might moreover signify, that the offering up that Blessed Seed lately promised, and typified by Isaac, should be ^‖ suspend [...] till the fulness of time, and that in the mean w [...]e the Sacrifices of beasts should be still accepted, as they had hitherto been; to be unto the Church the pledges of that great Expiation which should one day be made by the death of Christ. In a word, the Ram was a Sacri­fice of God's providing and not Mans: So the Incar­nation and Death of Christ was the gracious and blessed provision of Heaven for us, and not ours for our selves; and should be to our surprize and joy, as it was to Abraham to hear the Angels words, and to see the Ram fast in the thicket.

[Page 15] I pass over Jacobs Ladder, and Joseph; Sufferings and Exaltation, and shall only lay before you,

IV. THE Blessing of Judah from the dying lips of Jacob. Ger. 10.8, 10. Judah, thou art He whom thy Brethren shall praise; thy band shall be in the neck of thine Enemies; thy Fathers children shall how down before thee; — the Scep­ter shall not depart from Judah, nor a Langiver from between his feet until Shileb [...], and unto Him shall the gathering of the People be. From this Prediction the Christian Church has always prov'd against the Jews that the Messiah is come, that JESUS is HE, and that we are not to look for another.

THE name Judah signifies praise: his Mother gave it him to express her Thankfulness to GOD, but Providence had a further meanning in it, because of the future Honours and Fame or that Neble Tribe; particularly the Royal Dignity its refting in it, and the Messiah's coming cut of it. This was the praise of Judah. It was a numerous and warlike Tribe; for Courage and valour, Conquest and victory likned to a Lion: and you know who it is that is called, the Lion of the Tribe of Judah; even our Victori­ous, risen, ascended and reignite JESUS. Rev. 5.5.

BUT the most Eminent Prophecy is in the tenth verse; The Scepter shall not depart from Judah, nor a Lawgiver from between his feet until Shiloh come; and unto Him shall the Gathering of the People be.

THE Jews have been as much confounded by the Interpretation and Application of this Prophecy to the Person and Time of our Saviour, as almost by any one in the Old Testament. They generally own that by Shilch is meant the Messiah. So the Tal­mudists, Cairites, Cabbalists, Targum, Onkelos and others do agree, as Monficur Basnage proves. The [Page 16]various Interpretations given of this Mysterious Word do all agree to the Messiah. Some read Shi­loh—Him that is Sent; a well known Name of Christ: Others read it — His Son or Seed; others the Peaceable, the prosperous, August, renown'd. The Messiah or Christ is all these in a way of Emi­nence.

JUDAH by this Prophecy was to have the Scep­ter, and the Lawgiver was to be of him, till about the time of the Coming of Christ it should fore this Ho­nour and Pre-eminence above the other Tribes; while at the same time the Gentile Nations should be called.

THE word Schevet, which we read Scepter, might also be translated Tribe. Moses several times uses the Word in this sense, and Mr. Basnage thinks him the best Interpreter of himself. The sense then would be — Judah shall remain a Tribe until Shiloh come. Now if this be the true Reading it was wonderfully fulfill'd, as every child knows. For the Kingdom of Judah were not captivated and loft with the ten Tribes of Israel, who broke off under Jeroboam from the House of David, and were carried away by Salmanasser, and we scarce know what be­came o [...] 'em unto this day. But Judah continued a Kingdom about a hundred Years after, and then was carry'd Captive to Babylon, where the poor Tribe was in a manner preserv'd Entire, and after Seventy Years as many as would return'd & rebuilt Jernsalem, under the favour of Cyrus and other Persian Empe­tors; and in time it reviv'd again into a kind of King­dom, and gave the Name of Judea to the Land of Israel, and so continued to the Coming of Christ: For the little Tribe of Benjamin, the Remains of Levi, and some few poor Families of some other Tribes were in a manner Incorporated into, and lost in this of Judah. But soon after the death of Christ came on the destruction of Jerusalem, and the disper­xsion [Page 17]of the Tribe of Judah, and these Remains of that woful People are dissipated thro' the Earth, no more a distinct Tribe; their Genealogies are lost and con­founded; there's not a Family, no not the House of David, that know certainly or can prove their line and descent.

BUT let us read the Word Schebet Rod; and the Question is, What kind of red is here meant? The Jews perversly say, in spite of the scope of the whole Blessing here given, It is the Rod of Correction: which they are indeed under in the utmost Emphasis of the Word. But this Interpretation does the utmost Violence to the Context, which speaks altogether of Judahs Preheminence, Honour, Superiority, plenty felicity; Majesty, Victory and Empire. This there­fore ought to determine the sense for us, that it is the Red of Dignity and Government that is here meant, which is to say a Scepter; the strong Red of them that hear rule. Ezek. 10.11.

THE LXX therefore read it [...], the Ruler; of whose Authority and Dignity the Rod, Staff and Scepter is the Ensign. Amos 1.5. Him that hold­eth the Scepter: i. e. the King or Chief Ruler. Very justly therefore do we translate it Scepter, and the Prophecy was that Judah should hold it.

THE other Word Mech [...]kek, which we translate Lawgiver, signifies, (as Bp Patrick observes both from the Scripture and Jewish use of the word) a Power and Government inferiour to the Royal Dignity; Governours dependent on and deriving from Ano­ther that is Supream; such as after the Captivity were set over the Jews by the Kings of Persia, and afterward by the Roman Empire.

FROM the days of David to the Babylonish Cap­tivity Judah had properly the Scepter or Royal Power: And after their return from Babylon to the days of our Saviour and a few years after, they had a Government and Governours among them; and ge­nerally before our Saviours time the Governour [Page 18]in Chief was of themselves; and the Government was mostly Jewish, the Great Council or Sanedrim having great power and Authority unquestionably lodged in them. At the Birth of CHRIST the Romans had the Sovereignty over 'em, and the poor Remains of Power and Dignity were departing apace from Judah.

Mr. Basnage thinks we have been too much cazled with the word Scepter, as if it must necessarily imply a proper Regal Authority. This (he thinks) has run Christian Exp [...]sitors into inextricable Lybyrinths; in as much as there were no Kings of Judah from Moses to David; so neither any from the Captivity in Ba­bylon to the last destruction of Jerusalem. So that the prope Scepter or Regal Authority began 600 Years after the Oracle of Jacob, continued but about 500 Years, and ended 500 before Christ; and so in no wife seems to answer the Prophecy.

BY Scepter therefore he would have us to understand only a High Degree of Preheminence, which was the portion of Judah when it did not hold the Regal Scepter. Judah excell'd the other Tribes in Numbers and in Valour. When the Government was Aristo­cratical Judah had the first port, and march'd at the head of the Tribes. When it was Monarchial, the Kings were chiefly of this Tribe, yea in a constant Succession they were so from the time of David. And wh [...] the Council or Sanedrim govern'd, Judah was the Tribe in Being, and Jerusalem the Seat of the Govern­ment. Thus in all respects it had the Preheminence.

BUT now the last Destruction of Jerusalem has confounded this Tribe of Judah and scatter'd them thro' the Earth. It has only this Shadow of Prehe­minence left, that in its dispersion it is preserved a distinct Body among the Nations, here a Person and there a Family or two, but uncertain for the most part whether they belong to Levi, to Benjamin or to Judah. The Scepter subsists no where, nor has it been any where for more than Sixteen whole Cen­turies [Page 19]past. Judah is a Vegab [...]nd and Fugitive; the Scepter is departed, not by an Interruption of 70 Years as before, but thro' a Duration of 1700 Years.

ALL this proves that Shil [...]b is come, and points unto our LORD JESUS as the Blessed Person so called, upon whose death the dispersion of Judah fol­lowed, as He with tears foretold and threatned. And unto Him we have seen the G [...]th [...]ing of the People to be; and we cur selves (among the Gentile Nations) are a part of the happy Instance and proof of it. Mr. Mede therefore judges, that this Prophecy was not fulfilled till the time of the Destruction of the Jewish state by Titus, which he thinks agrees to the letter of our Saviours words, Mat. 24.14. This Gospel of the Kingdom shall be preached in all the World, for a Witness unto all Nations, and them shall the End (soil. of the Jewish State) come.

THUS dying Jacob at a great distance saw Christ's day, and it was his great Comfort and Support on his Death-bed; as Mr. Henry says on the place. He foretells that the Scepter should come into the Tribe of Judah, that Shilob the promised Seed should be of it; that in Judah a Government of its own should continue till the Coming of the Messiah; long after the Kingdom of Israel or the Ten Tribes had ceas'd, without any Revival. And so it was: Our LORD came of Judah, the Praise of all his Saints; To Him belongs the Scepter, and He is the Law­giver. In the day when the Jews rejected him, they confessed the Scepter departed from themselves: We have no King but Casar, said they to Pilate, and again, It is not lawful for us to put any man to death. See John 18.31. & 19.15.

On these grounds we say then that our LORD JESUS is the CHRIST, the promised Shiloh; just about whose time on Earth the Scepter departed from Judah, and upon their dispersion the Nations [Page 20]were Converted to Christ and taken into his Church; which is the Kingdom of GOD in the World. Gen. 19.18. I have waited for thy Salvation, O Lord.

THUS I have given a Specimen out of the Writings of Moses, in his first Book which is called Genesis, by which we may see how much he wrote of CHRIST; and that if we believe his Writings we must needs believe in Christ, that He is the true Messiah and the Saviour of Men.

THE time would sail me should I now look into the other Books of Moses, to interpret what he there writes concerning Christ. The Deliverance of the Jewish Church out of Egypt was a great and sin­gular Type of the Redomption of Souls from the more cruel and miserable servitude of Sin and Saran: The Paschal Lamb was an Eminent figure of the Son and Lamb of God slain for us; our Sacrificed Saviour: The Manna from Heaven was a figure of Him the true Bread, and bread of Life: The water from the smitten Rock which followed the thirsty Camp of Israel and satisfy'd 'em, was a figure of the Overflowing and ever flowing refresh. wants and Consclations for every famishing and thirsty Soul from a Smitten Saviour: The Levi­tical Tabernacle; Priesthood, Sacrifices; Ceremo­nial Uncleannesses and Cleansings; were full of spi­ritual Mystery pointing to Christ, His Natures, Offices, Sacrifice and Benefits: And finally, The Mosaical Festivals and Solemnities; the Day of Atonement, the feast of Penticost and Tabernacles, Trumpets and New Moons, the Sabbatical Year and the " Jubilee, did in many respects refer to him: According to that of the Apostle to the Galatians, The Law was a School-master to bring us to Christ.

[Page 21] BUT I shall not enter into any of these particu­lars: I speak in the presence of them that need it not, and to a Master in Israel that happily knows these things; who having been a Disciple of Moses from his Infancy appears now among us openly to profess himself a Disciple of JESUS; because he finds that Moses and the Prophets of a truth wrote of Him, and that their Writings are fulfilled in Him; and that therefore He must be and is that Prophet which should come into the World.

SIR, We thank GOD for the Illumination he has given you, and your professed Subjection this day unto the Gospel of Christ. We rejoyce and give Glory to GOD in your Conversion from Judaism to Christianity. You come not to Jesus by Night, as Nic [...]demus a Matter in Israel once did under some good Convections, but still in darkness and fears: You come to CHRIST in open day, and to his Baptism in this compicuous Place, and with a full perswasion of the Verity of the Christion Doctrines, and with a full purpose of heart by the Grace of Christ to walk in all his blessed Laws and Ordinances all the days of your life; entirely placing your trust and hope in Him for Salvation. We also are assem­bled this day in solemn and awful form to receive your open profession of his Name, and bid you wel­come (so far as in us lies) unto his blessed sect and saving Arms.

AND now what Words more apposite and awful can I direct unto you on this Occasion, than those of our LORD's unto Nichodemus? St. John 3.3, 5. Verily, verily I say unto thee, Except a man be born again he cannot see the Kingdom of God: Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God.

[Page 22] GIVE me leave to explain and press those words upon you, as bringing you the most pertinent Di­rection and proper Exhortation, and receive them as from the mouth of CHRIST unto You upon your present Coming to Him.

SOME of our learned Christian Doctors ^‖ tell us that the phrase [...], born again, de­notes no more than becoming a Proselyte of Christ; and consequently the Confessing him publickly in his appointed way. And then [...], born of water, means only being received as a Proselyte to Christ by Baptism. The Proselytes among the Jews were Initiated by washing or Baptism, and it was a kind of putting off all their former Relations, kindred and Consanguinity, and so a being as it were new born. Our Saviour therefore wonders (say some) that Nichode [...]es, a Master in Israel should not understand this Mode and Form of Speech, You must be born again. For as a Heathen proselyted to the Jewish Religion did in a manner like Abraham leave his Country and Fathers house, his Brethren and Sisters, in renouncing their Idolatries; So a Jew becoming a Christian Proselyte forsakes his Jewish Principles, customs and Communion, and comes o­ver entirely into a new Dispensation, a new worship, Doctrine and way of Salvation.

BUT this Interpretation, tho' it looks ingenious and has a face of Learning, does by no means come up to the sense and life and power of our Saviour's Words. You must understand Him to mean nothing else than a Divine Celestial Birth, a blessed Regene­ration, a heavenly Ren [...]vation passing on the Soul from the power of the HOLY GHOST. This new-Birth is the thing signified, represented and sealed by [Page 23] Baptism, and is the Soul and Substance of that Sacred Ceremony ^†: For the Grace of the Holy Spirit in purifying the Soul is fitly represented by the washing with water: See Isai. 44.3. Ezek. 36.25.

SO then to be born of Water and of the Spirit means a Soul renewed by the Power of the HOLY GHOST, working and cleansing like Water. Accor­dingly we read Titus 3.1. of the washing of Regene­ration and the Renewing of the Holy Ghost. Which means the same with, 1 Pet. 1.2. The Sanctifi­cation of the Spirit unto Obedience: In short, He that will enter into the State of the Gospel must be baptized, and he that enters into a State of Grace is Regenerated. ^*

"THERE must be a Change from Nature to Grace, or else no change of Principles or Profession will save a Man. Nichodemus may own and confess Christ, and submit to him from a real Conviction in his Conscience that He is the Great Teacher and Messiah come from God; and so a Jew may re­ceive the Baptism of Christ; but if a regenerating Change does not pass upon his Soul, producing a new Heart and Life, his Baptism will not save him. The Answer of a good Conscience toward God is all in all in a Proselyte coming to Baptism.

NICHODEMUS ^‖ was no doubt one of those that expected the Kingdom of the Messiah, and was looking for Redemption in Israel; and it may be he came early to Christ (says one) to secure a Place for himself in the expected temporal Reign and Kingdom of the Messiah. But our Lord surpri­ses him by telling him that His Kingdom was a [Page 24] Spiritual thing, and if any Man would share in the Benefits and Advantages thereof it must be by a Change wro't in his Spirit: A new Nature must be given him, he must become a New Creature, a New Man: New Principles, new Affections, new Aims must govern in him and produce a new, holy heaven­ly and divine life. The Pharisees plac'd their Religion in an External purity and in outward performances; but Christ requires Internal Sanctity and heart purity: Psalm 51.5, 10. Behold thou desirest truth in the Inward part: Create in me a clean heart, O GOD, and renew a right spirit within me.

THE learned Mr. Charnock excellently paraphrases on our Lord's words to Nichodemus after this man­der: "You must become a New Man if you come to me: Away with your old notions and Pharisaical pride: deny your honour, credit, and worldly Inte­rest, and confess me openly before the World: a le­gal frame and a Pharisaical Righteousness will never advance you to or in my Kingdom: Think not to say within your self, I am a Son of Abraham: You must become a Son of GOD by Grace and Sanctification.

I tho't it proper thus to inlarge on and illustrate our Blessed SAVIOUR's Words to a Master of Israel upon his Coming to him. I have done it in the best words of our Christian Expositors as I could hastily collect them. And now I leave them with You that have been a Rabbin, and pray you to apply them unto your Self in this single serious Enquiry,— Am I born again? has a new Birth passed on me? Am I a new Creature? What have I experienced of a Work of Grace begun and carrying on in my Soul?

BELIEVE me, Sir, our Christian Baptisin is a great Solemnity in our Holy Religion! it is a very [Page 25] reverend and hely Ordinance; supposes you in a state of Grace and calls for a very gracious Frame.

IT is easy for you to receive a place in the visible Church and Kingdom of the Messiah, but w [...]n it there is an Invisible State of Grace and Salvation; Are you in that?

IS your Heart right with God this Day? Are you upright in the sight of Christ, wh [...] searches your Heart, in this Dedication of your self unto Him? What signifies Baptism without this? Be sure that you have no By-ends, no finifter and corrupt Views, no worldly Advantages, in what you do this day. GOD torbid, that these should act you. We hope, we believe they don't: You have solemnly professed that they do not.

WE can't be content with your good Profession: we seek your saving Conversion to Eternal [...]. Is there a Change in your heart as well as in your Principles? You renounce your Jewish Infidelity, do you renounce also all Sin, every evil way [...] Is your desire true and servent after inward Grace and Holiness? and is your purpose and resolution firm, by the help of God, to endeavour after that [...]ory heavenly life which the Gospel requires, in Con­formity to the Example and Life of the Blessed JESUS?

IF it be thus, then admire and adore the Distin­guishing Grace of God unto you! B [...]indnes [...], has hapned to Israel, but blessed are your Eyes or you see! The Grace is Sovereign and free which has touched you, while your dear Nation yet remain hardned. O had they known, they would not have crucified the Lord of Glory! — and yet they will not know him, tho' they have born so long the [Page 26] Curse your Fathers im [...]recated on you when they rejected him before Pilate.

WE lock for the happy day of the Conversion of the Jews and of Israels Salvation; we daily and earnestly pray for it with great desire; we wait for it with a holy Impatience; It will be life from the dead to the Christian World: — What hinders it? You may read 2 Cor. 3.14, 15, 16. Even unto this day when Moses is read the vail is upon their heart: Nevertheless when it shall turn to the Lord the vail shall be taken away: Now the Lord is that Spirit and where the Spirit of the Lord is there is Liberty. There is a vail of Spiritual Blindness upon the Jewish Nation, judicially laid on them for their rejecting Christ. This hinders 'em from seeing in the reading of the Old Testament, how Moses and the Prophets wrote of him. But the day is coming when God will open their eyes to see this and then they will immediately relent, and look unto him whom they have pierced. The blessed and holy Spirit of Grace will fall upon 'em, enlighten, convince, convert 'em; and free 'em from their present prejudices. The Son of God will make 'em free and they shall be free indeed.

IF you, Sir, are freed from the Prejudices of your unhappy Nation, once the most honoured and dig­nified upon Earth, it is Christ has freed you, Give him the Glory. I salute you this day as Philip did Nathanael: Joh. 1.45. We have found him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth. You believe, and are going to Him. O may the All-seeing Lord say of you and to you as he sees you coming, — Behold an Israelite indeed, in whom is no Guile.

[Page 7] HE I trust has seen you in your secret Solemn Consecration of your Self to Him. Now do it again in the presence of us all, and say to our Gracious SAVIOUR,— Rabbi, thou art the Son of GOD, thou art the King of Israel.

The Truth.

AS Nothing can be established without a Foundation, so likewise according to the firmness and solidity of said Founda­tion, the Superstructure will last or decay. Or as every thing which is to be established requires a Foundation for it, so likewise every thing according to the Nature of it, the Foun­dation must be answerable thereunto. This Maxim is ancient and infallible, and so common that nothing can be more obvious to the beholders. We have heard or seen several instances of this Nature, not only in Worldly Affairs, but even in Spiritual also. We read in the Acts of the Apostles, Chap. 5.39. how the Great Doctor Gamaliel used this very Ar­gument, for the Deliverance of Peter and the rest of the Apostles from the hands of their Persecutors, saying, If it be of God ye cannot overthrow it, i. e. if the Doctrine which these Men teach is founded upon Mens Foundation (as that of Teudas, and of Judas the Galilean were,) it shall certainly perish; but in case their Doctrine, is founded upon a sure and good Foun­dation, [Page 2](i.e. in God,) I advise you not to meddle with them: because it is impossible for you, or all the World together, to overthrow it: but they shall flourish and last for ever. The Jewish Senate as soon as they heard him say so, were convinced with the strength of the Argument, and rested from killing them; and they being delivered, went on to teach and preach Jesus Christ in the Temple, and in every house daily: and because the Foundation which the Apostles did lay their Doctrine upon, was Jesus Christ; For this reason it not only flourish'd, but it hath lasted ever since, and shall endure for ever. Jesus Christ is called by the Apostle Paul to the R [...] ­mans, Chap. 15.20. & 1 Cor. 3.11, 12. A Founda­tion, to teach us, that any thing which is founded, a built upon it, can never decay or fall, but will rema [...] permanent and durable till the Worlds end; and for our assurance and encouragement we find recorded [...] Mat. 16.18. Christ said to Peter upon his confession that Jesus Christ, was the Son of the Living God— Upon this Rock I will build my Church, and t [...] gates of Hell shall not prevail against it. Upon th [...] Foundation, this Everlasting Basis, the Church a the Living God, has been since the beginning, establish­lished and built; from the beginning upon the Ex­pectation of Christ's being to come, and afterwars upon his being already come. We Christians do be­lieve that Jesus Christ the Son of the Living God, [...] already come, and the Jewish Nation, that He is [...] come. We that believe that Jesus Christ is the S [...] of the Living God, and that He is already come, prosper daily, and they that deny Him, never d [...] But to the contrary they have been as it were abandon [...] from his presence and favour, both in Church [...] State; and I verily believe, and am fully perswade [...] they shall never come to be a gathered Nation w [...] Grandeur and Splendour, either Corporeal or Spiri­tual, till they come with one consent, and Acknow­ledge [Page 3]what they have denied hitherto, even, that Jesus Christ, the Son of the Living God is already come as it was predicted by all the Prophets, and till the [...] (and not before) we cannot expect, (with any reason) they shall be as they were before. This truth may be plainly seen in the Prophet, H [...]s. 3.4, 5. Whom (rebuking the Nation for their incredulity or unbelief,) the Lord bid to love a Woman beloved of her friend, &c. which accordingly he did, as we read, ver. 1, 2, 3. and then he goes on to pronounce their desolation in the following words, For the Children of Israel shall abide many days without a King and without a Prince, and without a Sacrifice, and without a Sta­tue, and without an Ephod & Teraphim. Afterward shall the Children of Israel return, and seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the Latter days. The first part of this Prophecy we do see, hath been fulfilled to the very last tittle, they having been for the space of above 1650 Years (since the destruction of their Commonwealth,) deprived of all those things mentioned in the fourth verse; and reduced from that State they were formerly in, which was such as could make any Nation happy, to such a one as they are now in, scattered all over the World, subject to all sorts of Nations, that are willing to let them live among them, ruled by their own Enemies, pay­ing Tribute to all Nations where they live, and finally enduring all the Calamities and opprobrious Treat­ment that can make them unhappy: and as we have seen the first part accomplished, so I hope the 2d part will be fulfilled also, i. e. that they shall return, and seek the Lord, and David their King, i. e. the Messiah, the Lord Jesus Christ, and fear him and his Goodness in the latter days, and look on Him whom they have pierced, Zech. 12.10. Rev. 1.7.

WE read in the Acts of the Apostles, Chap. 4.12. That there is no other Name under Heaven given [Page 4]among Men whereby we can be saved, but the Name of Jesus Christ. This is so absolute and infallible, that the best Divines among the Protestant Nation all agree and declare, ‘That those who having never heard the Gospel, know not Christ, and believe not in Him, cannot be saved, be they never so diligent to frame their Lives according to the light of Na­ture, or the Law of the Religion which they profess.’ If so (not to infringe upon Christian Charity) it is certainly an astonishing thing, and a thing of great Admiration to see so many Nations, and so many Kingdoms in the World, which do perish for lack of Vision! And more in particular we are to bewa [...] the Jewish Nation above all the rest of the World, a Nation which were once God's favourite, People who [...] God chose from all Nations to communicate to then his Divine Oracles; and condescended to give them such Excellent Epithets as to call them, My Children, my First Born; my Beloved; my Peculiar People, &c. to see them so rejected as to come to be the scorn of all Nations, and a laughing stock of all People Not from Yesterday, but for these Seventeen Centu­ries and upwards! —

AS to the coming of the Messiah, i. e. th [...] He is already come; I could prove with sever [...] Instances at large, namely of the time and place th [...] He was to come, of His Birth and Sufferings, and that He is the Son of the Living God from [...] beginning, Coaqual and Coaval with God the Fa­ther from all Eternity; all these Points and sundry others I could prove, as I said, to be nothing but the Truth, not only by the Authority of the Sacred Oracles, but even by the Opinion of their own Rabbins of old But the Jewish Nation, at the present time, which do deny all these Truths, do bring a great many Ob­jections, to disprove and invalidate the veracity o [...] them. And at present I do purposely design to tak [...] Notice, only of those made against His being come [Page 5]Which if I answer them in full, (as I hope I shall) then we may fairly conclude that He is already come. These are Nine, which I do design so far as the time will allow, to Examine every one in particular without partiality, and Answer them, not only by the Authority of the Sacred Oracles, but even by the Authority of then own Authentick Authors, imploring God's Grace with the Psalmist, Psal. 19.14.— Let the words of my mouth, and the meditation of my heart be ac­ceptable in thy sight, O Lord, my rock, and my redeemer.

I shall lay [...] first the Objections as they state them, and afterwards in my Answer to them distinct­ly, I shall show whereon they ground their Opinions.

Namely,

1st, THAT at the coming of the Messiah there shall be a Great War, called the War of Gog and Magog, made up of a certain People, newly Born for that Purpose, in which War the King Messiah shall Con­quer, by killing the Enemy's King by the Breath of his Mouth.

2dly, AT the time of the Messiah, the Ten Tribes with the rest of the Jewish Nation, shall be gathered together into one place, even in Judea.

3dly, WHEN the Messiah shall come, He shall Build a third Temple in Jerusalem, as was formerly; but with more Glory and Majesty.

4thly, AFTER the coming of the Messiah, every dumb Creature shall be as they were before Adam's Sin.

5thly, AT the time of the Messiah and for ever more after, an Universal and General Peace, shall be all over the World.

6thly, THE Messiah was to come at the end of the World.

7thly, THE Mountain where the House of God was Built, M [...]ly shall Grow up, and be higher than any Mountains and [...]lls in the World.

[Page 6] 8thly, ALL Nations in General without exception, shall acknowledge him to be the Messiah promis'd by the Prophets of old.

9thly, and lastly, THE very same Law that God gave to the Jewish Nation from the beginning, either Moral or Ceremonial is to be kept until the end of the World.

THESE are the chief Arguments, or Objections that I remember the Modern Rabbins do make to de­fend themselves by, and with them do oppose their True Lord and Saviour, and are the only ones, which I think deserves Notice, so far as to bestow any pains in Answer to them. (Hoping in Case I shall answer them in full, with God's Blessing it will make such a deep Impression on the Hearts of my Brethren, as to Ac­knowledge it, and Publickly Confess it.) viz.

The

1st, Argument is, THAT at the Coming of the Messiah, there shall be a great War, called the War of Gog and Magog, and the Army of said King shall consist of a certain Dwarf kind of People which shall come against the Messiah, and he, the Messiah, shall overcome him, and kill him by the Breath of his Mouth. This their Opinion is grounded upon the 38th, and 39th, Chapters of the Prophet Ezekiel, and they argue thus; Since said War never was as yet, neither when Christ came, nor afterwards, ergo, The Messiah is yet to come.

To which I answer,

TO understand what the Prophet says, according to the Interpretation which their Modern Rabbins have newly Invented, (who apply so many different Scrip­tures to maintain their Chimaerical notions, as I could make it appear if I had a mind to expose them) I think it is nothing but a Folly, and I am sure if the Spirit of Truth had not left them, they could very quickly see with what kind of Food they have been [Page 7]fed of late by some of their New upstart Rabbins. Particularly ever since they took such an Aversion & Hatred to all Religions in the World, and more parti­cularly to the best of all Religions, even the Religion of our Lord and Saviour Jesus Christ, and have left the good old way, which their ancient Rabbins did constantly put upon the Prophetical Expressions.

Therefore I say,

THAT there shall be a War, and a Great one in­deed in the Latter end, I Believe, because the Pro­phet plainly says so; But that this War should be at the first Advent of the Messiah, and that the Messiah's Enemies should be a parcel of Dwarfs (as they Dream,) this is altogether false, be­cause all those Nations mentioned in these Chapters which shall join together with King Gog in this War, are very well known in the World, (if we understand it Literally) as the Muscovites Deciphered in Meshech and Toobaul; the Mahometan Persians in Paurass; the Arabian Ethiopians in Koosh; the Libyians in Poot; the Galatians in Gomerr; the Turks in [...]o­garmau; Sundry Nations of Arabia Felix in She­bau and Dedaun; and the Africans in Tarshish; the Original of all these, they may easily find in reading the first 7 Verses of the 10th Chapter of Genesis; but the Question is to know, who this King Gog is; to which I say that according to the Opinion of the best Divines, this name is not given to a particular King, but it is a name given to all those which do Oppose Christ, who are called Antichrists; these, shall at the latter end appear more openly than ever they did, and disturb the Church of God, for which Reason, Christ as the Head of the Church, shall destroy them with the Breath of His Mouth; pleading against them, with Pestilence and with Blood, with a Tempestuous and an Overflow­ing Rain of Hailstones, Fire, and Brimstone, as in v. 22.

TO prove the Truth of my Explication with Chris­tian Authors, or with the 20th Chapter of the Revela­tions, [Page 8]I know it is in vain (as to them) therefore I only desire of them to Read the Book called [...] ­mauh David composed by that famous R. David de Pomis under the Word Armiles, and there they will find this worthy Author plainly says, that this King Gog the Prophet spake of in this place, is Armilos which is the same (N. B.) that the Christians call Antichrist.

THE Name of Armilos that this Famous Rabby gives to Antichrist is not of his own, but he hath it from the Targum which (Paraphrasing the 4th verse of the 11th Chapter of Isaiah, which runs thus, But with Righteousness shall be (the Messiah) Judge the poor, and reprove with equity, for the meek of the earth, and he shall smite the earth with the rod of his Mouth, and with the Breath of his Lips shall be slay the wicked: From whence the Jewish Nation have the Notion that the Messiah shall kill the King Gog with the breath of his mouth,) says thus, ‘ And He shall s [...]ite the Sinners of the Earth with the word of his mouth, and with the speech of his lips shall cause Armilos (or Antie [...] in) the wicked to die.’

I cannot but admire the Jewish Nations Notion to believe, this War should be in the first advent of the Messiah; since one of the principal Arguments which they alledge against the certainty of Christ's being come, is that general Peace that should be in his days, and for ever more after, as we shall understand anon. And yet they argue against us because there was he War; how could it be a War (and of such quality and quantity as this is described by the Prophet in these two Chapters) and yet be Peace? Or how could it be a general Peace in his days, and for evermore after, and a War in the same time? These two things Peace and War, are so contrary one to another, that can never be reconelled in the World as the Jewish [Page 9]Nation do believe, i. e. To be all in one self same time and person; therefore since both Prophecies are true, because both proceed from the Fountain of Truth, we must certainly conclude they speak of two different times, as we say, i. e. the Peace time, at the first advent of the Messias, and the Wars time, some time before his Second Coming.

FOR the Confirmation of my Assertion, I will quote one single passage more out of their own Rab­bins, and then conclude with this Argument, viz.

IN Bereshith Rabbau, a Book of Great Authority among them, treating upon the 11th. verse of the 40th Chapter of Genesis, which says, And Pharaoh's Cup was in my Hand; after a large and adilated Dis­course, the Author ponders upon the word which our English Translators translated, Salvation, in the 13th. verse of the 116th Psalm, which in the Origi­nal is in the Plutal Number Heshoognoth, Salvations, and says [...], ‘ Cup of Salvations: Cup of Sal­ [...] (in the singular) is not wrote in this place, But [...] of Saloations (in the Plural to teach us there shall be two Salvations) one in the Time (or days) of the Messiah, and another in the time (or days) of Gog.’

NOW out of these Sentences I gather Two things; first, that the time of the Messiah, and the time of Gog are two different Times, and secondly, that Christ was to be a God as well as Man, contrary to what they are willing now to own, because they say, that be shall kill the wicked with the Speech of his Lips, and I ask, who is that that could or can kill another Man like himself with a single Breath only? Did ever any Man do such a thing? Or can any Man kill the least visible Creature by the Breath of his Mouth only, much more a Man? No, certainly; therefore let us conclude that this Prophecy of Gog altho' it speaks concerning the Messiah, is not fully accomplished as yet, and in vain th [...] wait for his [Page 10]coming depending upon what is said concerning this War of Gog and Magog.

2dly, THE Second Argument they bring to prove the Messiah is not yet come, is because, (they say) When Christ shall come, be shall gather the ten Tribes in company of all the rest of the Jewish Nation, that are s [...]attered all over the World, and bring them all together into one place even in the Holy Land. This Opinion they ground upon what is written in Deu. 30. [...] 5. in Isai. 11.11, 12. and in Ezek. 39.25, — 29. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will be fetch thee. And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it: and he will do thee good, and multiply thee above thy fathers. And it shall come to pass in that day, that the Lord shall set his hand again the second time, to recover the remnant of his people which shall be left from Assy­ria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And be shall set up an ensign for the nations, and shall assem­ble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Therefore thus saith the Lord God, now will I bring again the captivity of Jacob, and will have mercy upon the whole house of Israel, and will be jealous for my holy name: After that they have born their shame, and all their trespasses whereby they have trespassed against me, when they dealt safely in their land, and none made them a [...]id. When I hay [...] brought them again from the people, and gathered them out of their enemies lands, and am sanctified in them in the sight of many nations. Then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but [Page 11]I have gathered them unto their own land, & have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, s [...]ith the Lord God. And they argue so, we find with sad Experience that not only we are not gathered according as it has been predicted, but we have been and are Tossed to and fro, from one Nation to another every day more and more; suffering several Persecutions and divers Calamities, as the whole World is sensible, and therefore the Messiah which was to deliver us from all these Tro [...]bies is yet to Come.

To this I answer,

THAT I am Heartily sorry to see them in such a Troublesome Condition as they are, but for this they may t [...]nk their forefathers and no body else, because if they had received the Lord of Glory for their Pro­phet, Priest and King, as he was offered to them at the beginning, they would never have been under such Circumstances as they are now in, but would have remained in their Land, and enjoyed their Priviledges as they did before, without being deprived of them.

IF I was of the Opinion of several Divines, and even of sundry Jewish Rabbins I could make it appear that all those places they quote to uphold their Opinion, and several more scattered up and down in the Old Testament, are already fulfill'd in their Deliverance from the Babylonian Captivity; and likewise that the Ten Tribes, which Shalmanezer King of the Assyrians carry'd Captive to Halah and Haber by the River Gozan, and in the Cities of the Medes, as we read in 2 Kin. 17.6. & 18, 11; are either totally lost, or at least they are so mixed and mingled with those Nations where they were carried, that their return in a distinct Body as they were before their Captivity, is next to impossible.

[Page 12] BUT since I cannot see so clearly into the Exposition of the said Prophecies as they do, I beg leave to dissent from them in this point; Because at that time, i. e. at their return from Babel, neither the Ten Tribes nor the whole Two did return to Jerusalem, and at that time they were not scattered all over the World, and therefore they could not be gathered from whence they were not; and the words seems plainly to declare they should be scattered, because in Isai. 11.11, 12. it is said, that the Dispersed of Judah shall be ga­thered from the four Corners (or Wings) of the Earth. Therefore I am prone to think this Prophecy does speak of the state and condition, the Jewish Nation are now under, scattered up and down the whole World, and that God doth here promise to gather them as they were before.

BUT this one Thing I would put the Jewish Na­tion in mind of, i. e. that altho', I grant their return, and plead for them, against those that understand it otherwise; yet let them know, and be fully perswaded, that this return will never come to pass, till they ac­knowledge the Lord Jesus Christ, for their Messiah and Goell, i. e. Christ and Redeemer.

HERE the Jewish Nation can't bear to hear this Condition, because (they say) nothing of that nature is mentioned in these places. Therefore my business at present is to make it appear, that this Condition, i. e. of their Conversion to Christianity is to be un­derstood; else, I know they will never be satisfy'd; (and pray God they may after.)

N.B. AS it is a thing granted of both sides Jews and Christians, that God is Infinite, Unchangeable, and Righteous, to fulfill all his Promises, so likewise [Page 13]we must certainly conclude and believe, that the same Spirit of Truth which communicated the Will and Mind of God to one Prophet, the same was with another, and altho' they seem sometimes to contra­dict one another; nevertheless, they all speak true, and the fault lies in us, who have not sense enough to under­stand them, so as to reconcile them together, and make them speak one and the self same thing.

NOW the way and Method that we must take to reconcile those Places which seems to contradict one another is, to have a recourse to another place in the very Word of God, which speaks of the same thing with more clear expressions, and not to depend upon the Explication of any Man whatsoever (as the Church of Rome does, i. e. to the Pope,) because in the very Word of God we shall find sufficient Light to inlighten us in any thing that we are in need of. Now if we read some places in the Bible, and take them seperately from any other, we shall find very plainly the downfal of the Jewish Nation, so as they shall never rise more. As in Hos. 1.6. We read thus, I will no more have mercy upon the house of Israel, but I will utterly take them away. So likewise in Amos 5.1, 2. Hear ye this word which I take up against you, even a la­mentation O house of Israel: The Virgin of Israel is fallen, she shall no more rise; she is forsaken upon her land, there is none to rise her up. In Isai. 6.10. Make the heart of this people fat, and make their ears heavy, & shut their eyes, lest they see withtheir eyes, and hear with their ears, and understand with their hearts, and convert and be healed. And several more.

AND if we look in other places (as those cited by the Jewish Nation) we shall read in them every thing contrary to other Prophets Predictions.

NOW to say any otherwise, than that both speak true, is the same as denying the Canon of the Bible, and to own both, seems too gross a folly for any sen­sible Person? What must we then do? Deny all we dare [Page 14]not: Own all we cannot: What then? We must have a recourse, as I said before, to other places in the Bible, where we shall find Light enough to enlighten us to understand such Scriptures.

THE Prophet Ezekiel, speaking upon the same Subject in another place, foretells the Salvation of his People, with the Addition of a Shepherd, even David his Servant, which God will set up to seed and rule over them as a Prince, Ezek. 34.22, 23, 24.

THE Prophet Hosea treating upon this very same point in the 3d Chap. ver. 5th. says these notable words, Afterwards shall the children of Israel re­turn and seek the Lord their God, and David their King, and shall fear the Lord and his Goodness in the latter days.

THE Prophet Jeremiah is more wonderful in des­cribing the condition of the said deliverance, Chap. 3d. 8, 9. which runs thus, For it shall come to pass in that day says the Lord of Hosts, that I will break his yoke from off thy neck, &c. But they shall serve (or worship) the Lord their God, and David their King, whom I will raise up unto them.

HERE in these places we find a full answer, and an intire reconciliation to the aforesaid places. i. e. their return doth depend upon this Condition, that they shall seek the Lord their God, and David their King, as in Hosea; and that they shall serve (or worship) the Lord their God, and David their King, as in Jere­miah; and to prevent any mis-interpretation of the words, David their King, for King David, (as the Jewish Nation do,) the Prophet Jeremiah uses the word AUKIM, I will raise in the future Tense, to signify the Messiah which was to rise from the Dead, and this King David indeed was to be their King, and him they must seek and serve in the same way and manner as they seek and serve their God, even the Lord Jehovah, mentioned together, be­cause both are of one self same Substance, equal in [Page 15]Power and Glory from all Eternity. And no [...] least they should think this way of Paraphrasing the words, David their King as I do, to be somewhat out of the true way, I will quote one single Authority (of a great many that are to be found among their Rabblns) which says the same as we do word for word, and then conclude this Argument.

THE Targum, upon the 5th. verse of the 3d. Chap. of Hosea, paraphrasing the words, and they shall seek the Lord their God & David their King, says the following words, ‘ After this the children of Israel shall re­turn in Contrition, and they shall seek the Service of the Lord their God, and they the Messiah the Son of David their King.’

NOW I hope they will be convinced, that their return and being gathered as they were before, depends altogether upon seeking and obeying the Lord their God, and the Messiah who is already come, and who is their Lord and Redeemer, else in vain do they expect to be delivered, saved, and brought over again to the former Glory.

Thirdly, THE Third Argument they bring to prove the Messiah is yet to come, is because (they say) a Third Temple is to be built at His Coming; and this they prove out of what is written in the last Chapter of Ezekiel, and more particularly of the 12th, and 13th. Verses of the 6th. Chap. of Zachariah, which runs thus, And speak unto them saying, thus speaketh the Lord of Hosts, saying, Behold the Man whose Name is the Brench and be shall grew up out of his place, and he shall build the Temple of the Lord, even he shall build the Temple of the Lord, and he shall bear the Glory, and shall set and rule upon his Throne, and the Counsel of Peace shall be between them both. And now they argue thus, Since a Third Temple is not built, which is the true mark, and insallible Sign, ergo, the Messiah is yet to come.

[Page 16] To this I answer,

THAT this Prophecy, speaks concerning the Mes­sia [...] who is that Branch that grew up cut of his place, I grant; But that any of these places by them alledged have any reference to the third Temple upon Earth, (as they falsly suppose,) I do absolutely Deny, for Two Reasons.

1st, BECAUSE 'tis contrary to the Word of God. And,

2dly, BECAUSE 'tis contrary to the opi [...]ion of their own Ancient Rabbies.

1st, THAT it is contrary to the Word of God, as we read in Jer. 7.4. Trust ye not in lying words, say­ing, the temple of the Lord, the temple of the L [...]rd, the temple of the Lord, are these. It seems by the Words of this Prophet, that even in his days, this notion of having three Temples was introduced among the Nation by the false Teachers or lying Prophets, which in his time grew in abundance (as we read in seve­ral places of this Prophet) who did Teach & Prophecy to them in God's Name several false and lying Doctrines, on purpose to incourage them in their Wickedness; among the rest of the falshoods, they taught, that God would not destroy the Temple, and keep it for ever desolate; un­der a Pious pretence, that he then would not have a house to observe the performance of the Sacrifices in, and that therefore in case the Temple should come to be destroyed as Jeremiah said, He would Rebuild it and Trebuild it over again. As soon as the Prophet Jeremiah understood that this lying Doctrine had made such an impression in the Ears and Hearts of the People, so that they would not leave off going aftray, and return to God with a sincere Repentance, and a true Obedience, as he in God's Name, several times had admonished them; The word of the Lord came to him and bid him go and stand in the gates of the Lord's house, and proclaim the following Edict, not to a single Person or Company, but in the presence of [Page 17] Judah and all that use to come and Worship the Lord within those Gates. Thus saith the Lord of hosts, the God of Israel, amend your ways and your doings, & I will cause you to dwell in this place. Trust ye not in lying words, saying, the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these. i. e. This Doctrine [which the false Prophets have taught you, flattering you, that the Temple shall never be destroyed but remain intire for ever, and that in case it should happen to be as I said, the Lord will Rebuild it over again, not only the second time, but even the third also, (which is intimated in the Triplication of the Words, the Temple of the Lord)] is a false and a lying Doctrine, do not Trust to it, because there is no truth in it; but the way to be preserved in the State and Condition you are in, is to amend Throughly, else I will do to this House as I did to Shilo, i. e. it shall never be Rebuilt again the third time, as your false Prophets and Teachers give you to understand.

This is the true Word of God, and as such can ne­ver be altered; and although an Attempt has been made by Julian the Apostate to build it a third time, on purpose to oppose God's Word, as the Histories gives us an account, nevertheless it never came to pass, and never will to the Worlds end.

2dly, BY their own Ancient Authors; I do not remember they ever lest any thing recorded, where­in they shew this opinion i. e. that a third Temple was to be built as the Modern Jews do Believe of late (who I am very much afraid they are somewhat couched with the same spirit that their Countrymen were in Jeremiah's time, because they have a parcel of Teachers newly started up, so self-conceited and so proud with their Religion, that they have lest the good old Interpretation that their good Honest Rab­bins of Primitive Ages used to give to the Holy [Page 18]Scriptures, and have invented many Chimerical notions to uphold their new Doctrine, which neither their Fa­thers, nor their Fathers Fathers ever heard of, from the very day the Jewish Religion was founded till now) but always understood the Temple should be Built but twice, in the Book called Shingnone [...] upon the 17th Verse of the 28th Chapter of Genesis, are the following Words, ‘ And he was afraid, and said, How dreadful is this place! this is none o­ther but the house of God, and this is the gate of heaven. Our Father Jacob saw (in his vision) the Temple, Built, Ruined, and Built again, the Words, How dreadful is this place, imply, that he saw it Built. The Words, This is none other but the house of God, imply, that he saw it Ruined, and the words, and this is the gate of heaven, imply, that he saw it Rebuilt and Compleated for the future.’ [Which Interpretation of that Text, I would not be thought any otherwise to improve than as it shows us that the Ancient Rabbins knew nothing of a third Temple.] And in a more Ancient Author than this, we read (in the Book called Bereshith Rabbau upon the first verse of Genesis) the following words, ‘ Rabby Hijau, said in the beginning at the Creation of the World the Holy and Blessed One, (i. e. God) saw the Temple Built, Ruined, and Rebuilt, &c.’ From this place also and sundry more, that I could quote, 'tis plainly to be seen, even by the confession of their own Rabbins, that neither our Father Jacob, nay (what is more remarkable) nor God Himself ever knew any thing about this Third Temple, but saw it built twice only.

BUT that they may be fully satisfy'd in this point, so as not to live with such false hopes, I will quote one passage more of one of their biggest Expositors, whom they call for his great understanding the true meaning of the Scriptures Dzna Hautoran, the Ears of the Law, (because as they say, by his mean­ing [Page 19]they come to hear and understand what God says,) [...]abby Selomo Jarchi, upon this very same Prophecy of [...]. 6.12, 13. And speak unto him, saying, Thus speaketh the Lord of bosts, saying, Be­hold the man whose name is the BRANCH, and he shall grow up out of his place, and be shall build the temple of the Lord: Even he shall build the temple of the Lord, & he shall bear the glory, & shall sit and rule upon his throne, and he shall be a priest upon his throne, & the counsel of peace shall be between them both. Which they alledge to disprove the veracity of Christ's coming; and then conclude this Argument. His words are as following, ‘ Whose name is the Branch, this is Zerubabel aforesaid, and some lay this signifieth the king Messiah; and this fabrick is to be understood of the Second Temple.’

NOW since they have so great Veneration for this Rabby, and he says that this Building is to be under­stood of the Second Temple, let them be silent, and be convinced, I beseech them, that the Third Temple is never to be Built, (whatever their new up-start Rabbins do teach, feeing it is proved with as many Authorities as any Judicious Person can desire to have for the Satisfaction of any doubt whatsoever,) and con­clude, that the Messiah is already come; and with this belief, and obeying what He hath commanded, I hope they will be gathered from all parts where-ever they are, even since the Captivity of the Ten Tribes, into their Country, in a National Body as they were in for­mer Ages, and be Settled, and Build Churches, as many and as pompous, as their hearts shall wish; and serve and worship the True and the Living God through Christ; and be established for ever.

Fourthly, THE Fourth Argument which they bring to prove their Opinion, is, That every thing, i. e. every Creature shall be as it was before Adam's fall, without being hurtful, but innocent, and live in peace [Page 20]one with another. — This they prove with what Isai. 11.6, 7, 8, 9. says, which runs thus. The wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lion, and the fatling together, and a little child shall lead them: And the Cow and the Bear shall feed, their young ones shall lie together, and the Lyon shall eat straw like the Ox: and the sucking Child shall play on the hole of the Asp, and the weaned Child shall put his band on the Adders Den: they shall not burt nor destroy in all my holy Mountain, &c. And they argue thus, Since these things should come to pass, at the time of Christ's coming, and we never saw nor heard, that ever the Creatures act so, but they are as fierce as ever they were; ergo, The Messiah is not come.

TO this I answer, that altho' some of their new upstart Rabbins for to uphold their Opinion or Belief, do maintain that this Prophecy is to be understood li­terally, I beg of them not to be so easily drawn aside from the Opinion of their Old Teachers, and then I am fully satisfy'd they will quickly embrace the true Messiah.

Who is like unto Daimonides among them? None. Since they have a saying among them, to show the great Veneration and esteem they have for him, as fol­lowing, Dimoshe [...]egnaud moshe Lo kaum k [...] ­moshe: ‘From Moses the Lawgiver till Moses the Son of Baimon,’ never was another like unto this Mosas. (If so, let us hear what this great Man says, upon this very same point at the end of his Book called Raubenu Moshe. If I have not forgot the very Words, I think they are as following, else I know and am sure he says the same in sub­stance,) viz. ‘ Let not such things arise upon thine heart, that in the days of the Messiah any thing shall be deprived of its usual nature, neither shall there be any innovation in the works of Crea­tion, but the world shall follow its own course, and [Page 21]this that is writ, in Isai. 11.6, 7, 8, 9. The wolf also shall dwell with the lamb, &c. is a parable and an Enigma, and signifieth that the Israelites or Jewish Nation shall dwest in Tranquility with the wicked of other Nations of the World.’ Now by this Quotation they may see (if they have a mind to,) how this Prophecy is to be understood, even ac­cording to the biggest Champions among their Rab­bins. But who are those compared in particular to the Welf, Leopard, &c. is not my present business at this time to determine. But the Prophecy is to be understood in an Allegorial sense, and the best Al­legory that can be found, Conformable to the Orthodox opinion, is, That those Men and Nations which before the coming of the Messiah were proud and fierce as Lyons and Wolves, and the rest of the Rave­nous Creatures mentioned in the Text, at his coming shall all grow as meek and pliable as Lambs, and Kids are, by subduing their Wills to the Obedience of Christ's Laws, and they shall feed together, i. e. of the Word and Sacraments, all alike without any difference be­tween them, even from the King to the Peasant, they shall all be ruled, by the same Laws and Directions that Christ shall prescribe, and they shall Live peace­able and quiet one with another, not hurting one a­nother, either in Estate or Name. This has been punctually fulfilled at Christ's coming (and ever since by all the True and Sincere Christians) in the Con­version of so many cruel and savage fort of Men, they rendring Obedience to Christ's Laws, became as tame and tractable as any whatsoever, because the Laws of Christ teach nothing but Humility, and Ex­claim against Pride and Arrogancy, as is well known to all his followers. And

NOW so long as they can't prove that this Pro­phecy and others of this nature are to be understood F [...]ally by any Authority more Ancient and Au­thentick then Maimonides, nor give a better Inter­pretation [Page 22]than this, Let them hold their Tongues, and Confess the Truth, (even that Jesus Christ, the Son of the Living God, is the True Messiah, who is come already into the World for the Salvation of Sin­ners, such as they and we are,) if they have a mind to be saved.

5thly, THE fifth Argument they alledge to esta­blish their Opinion is, that when the Messiah shall come and for ever more after his coming till the Worlds end, there shall be a general and universal Peace all over the World. This they prove out of Isai. 2.4. which runs thus, And they shall beat their Swords into Plowshares, and their spears into pruning­books; Nation shall not lift up Sword against Nation, neither shall they learn War any more. And they argue thus, Since a General and Everlasting Peace is promised by the Prophet in this Place, to be in the Time of the Messiah, the contrary of which we daily see, (that not only the Wars are not ceased since Christ's Coming, but on the contrary, they have increased daily, not only with the ordinary way of fighting, that was in use in those days; but even with a new Invention of Fire Arms, never heard before a few hun­dred Years ago,) therefore (they say) if all the Ar­guments could be answered, this is unanswerable, because the words are plain, i. e. Nation shall not lift up sword against Nation, neither shall they learn War any more. Ergo, The Messiah is not come at yet.

TO this I Answer,

I know some to avoid this Argument, would have the Prophet speak here, of that inward Peace of Conscience, that every Good Christian enjoys that follows the Laws of Christ; which Peace is an Ever­lasting Peace. Some understand this place for that Eternal Peace, that shall be in the Church after the Jews and Gentiles shall be brought together, under [Page 23]one Shepherd and Bishop of Souls; and that then (and not before) this Prophecy shall be fulfill'd. Some would have this Prophecy to be already fulfill'd in that General and Universal Peace that was thro' the whole World in Augustus Time, as we read in Luk. 2.1. And it came to pass in those days, that there went out a decree from Cesar Augustus, that all the world should be taxed. This last Opinion I am apt to think is what the Prophet meant in this place. But the Jewish Rabbins are very stiff in denying of it, al­ledging the words, Neither shall they [...] War any more. And tho' this seems the strongest Argument they have against Christ's Coming, and seems to have the best face and colour to uphold their Opinion, I design in a few Minutes time to show the Rottenness of it, hoping if they will seriously consider it, they will all come and look on Him, whom (with their in­ward Jarrs and Contentions) they have pierced.

I say then, That God by His Prophet, never in­tended, that after the coming of Christ, a perpetual Peace shall be in the World, because if he had so in­tended, we should all live in Peace and Tranquility, since He is come, and being the contrary we daily see and feel, ergo, we may certainly conclude, that he never meant so.

BUT the true and genuine meaning of this Prophecy is, God declares that at Christ's coming so long as He was upon Earth bodily, and no longer, the World should enjoy Peace. And this for Two Reasons, First, To show that He was the King of Kings, and therefore so long as he was upon Earth, none should be so daring, as to take up Arms one against ano­ther, seeing their Lord and King was upon Earth. And Secondly, Because after his Death, not only his Enemies, but even those that are true-hearted Christians so long as they are in this World, are liable to fall under a great many Temptations, and be left of God for a while, (for Reasons to Him only [Page 24]reserved) and so swerve from that temper and way of Peace that Christ their Lord and Master had dictated to them.

NOW according to this Prophetical Prediction, the Thing came to pass just exactly as he foretold it, because so long as Christ, was upon Earth personally, we read of a General and Universal Peace that was thro' the World in Augustus Reign, and after his Death the Wars begun to break out again as it was formerly, not only between one Nation and another, but even among Christians themselves.

IT is not worth their while to argue from the Words. Neither shall they learn War any more, any thing to disprove the veracity of this Interpretation, because that Word which they and other Interpre­ters Translated More, in the Original is, Gnod, which Word, although sometimes tis understood more, or for ever, this is very seldom, and for the most part, [...] to be understood for a little while. To prove th [...] tis requisite only to perswade them to read with attention the 35th Chapter of Genesis, and the 10th Verse, and there they will find that God said to Jacch that his name should not be called Jacob any more, but Israel should be his name, which Word more in the Original is Gnod, and yet we find he is called in this very same Chapter Jacob again, eight times, besides infinite other times elsewhere. And in case this proof will not satisfy them they may go and read what that Famous Rabby, [...]id Kimchi, says in his Dictiona­ry called Sherashim who when he Expounds the Word Gnod, says the following Words, ‘ Some­times this Word more is to be understood for a little while. Prov. 31.7. Let him drink and for­get his poverty, and remem [...]er his misery no more, it is not to be understood for ever, but while the Wine is within him, &c.’

[Page 25] AND now since Christ is already come, and none but Fools, Reprebates, or Obstinates do deny it, and yet the War is not ceased from the Christian World (at least) we may certainly conclude, that this Word More in this Place, is to be understood for a little while, as it came to pass, i. e. in that only while that Christ was upon Earth. So let them leave off railing, and conclude the Messiah is already come, altho' the War is not yet ceased.

AS to the Sixth, Seventh and Eighth Arguments, which they bring to support their folly. Which are,

Sixthly, THAT the Messiah was to [...]ome at the End of the World. The

Seventh, THAT the Mountain which the House of the Lord was built upon, is to grow miraculously above all the Mountains and Hills of the World.

And the

Fighth. THAT all the Nations of the World with­out exception shall acknowledge the Beshah, when shall come for the true Christ promised by the Prophets.

SEEING they are all grounded upon the 2d verse, of the 2d Chap of Isaiah, I shall handle them together.

THE Verse runs thus, And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the bills, and all Nations shall flow unto it.

NOW they argue thus, Since we see that your Christ is come above 1700 Years ago, and the Moun­tain of the Lord's House, never grew so as to be higher than it was before is coming; Neither do all the Nations in General without exception, acknowledge him to be the true Messiah. Ergo, He is not that Messiah which was pr [...]ted by the Prophets.

To these I answer,

TO the Sixth. Altho' some times this phrase, in the latter days, I do grant, is to be understood at the End of the World, as they say [...]evertheless, this very [Page 26]expression, signifieth sometimes, the time when the thing which is prophecied shall come to pass, altho' it be a few Years after. This [...]ay be made to appear [...]f we read the 39th Verse of the 19th Chapter of Jeremiah, where it is said, But it shall come to pass in the latter days that I will [...]ng the captivity of Elam, saith the Lord. Which [...]nd of days altho' 'tis ex­press'd with the same phrase, yet the thing came to pass a few Years after, i. e. in the time of Cyrus King of Persia, and not at the end of the World; as we read in Ezra 1.1. And so this place is not to be un­derstood at the end of the World as the modern Jewish Rabbins say, but only the time when Christ was to come. This Exposition is so certain, that their own Authors, even that famous Rabby David [...] expounding the same Text understood it so also, his words are as following, ‘ Every pla [...] where it is said in the last days, is to be understood the time of the Messiah.’ It is not worth their while to argue and say as they do, viz. That altho' said expression sometimes signifieth as I said, yet in this place 'tis to be understood as they say, even that he is to come at the End of the World, because it may be made ap­pear at any time, and place, that the Messiah was not to come at the end of the World, as they say, either by the Scriptures, or by their own Authors.

BY the Scriptures, in the fulfillment of the Time that the Prophet Daniel prescribed; viz. the Messiah was to come, at the time that the Seventy Prophetical Weeks was ended. And if we could be certain when these Seventy Weeks begun, it could be demonstrated and plainly made to appear, that Christ came just ex­actly at the time appointed.

BY their own Authors I find in the Talmud Base­theth Sanedrin, Chap. Heleck, a famous Description when the Messiah was to come, which deserves to be ingraven and kept for a Monument to all Ages. The words are as following, ‘ It was read in the House [Page 27]or S [...]eel of Elijah, Six Thousand Years the World shall last, Two Thousand Years shall be void (i. e. without Law) Two Thousand Years with Law, and Two Thousand Years shall be the days of the Messiah.’ So that according to their own reckoning the Messiah must have been come above 1482 Years ago, and therefore these latter days, are not to be understood, at the End of the World, but the time when the Messiah was to come.

UPON this last quotation the Jewish Rabbins, argue thus, Altho' said Sentence is so as I say, yet there are these words at the end of it, ‘ And for our great Sins there have passed from them all those that have passed.’ Which words imply, (they say) that altho' the Messiah was to come at the beginning of the 5th thousand, this was to be understood in case we were good, but not if we were great Sinners.

TO this I answer.

THAT these last Words which they pretend belong to the Sentence are forged and spurious, and were added to the Sentence, after they saw that our Lord Jesus Christ was manifestly pointed forth by this Prediction, and because be came at the time appointed by it, and they would not own him; with their con­rupt affections towards Christianity, made the [...] of these words to it, to cover with some colour the stiffness of their Necks. This I prove with two very probable reasons.

First, BECAUSE if we examine the Sentence [...] the beginning to the end, where they will have it fi [...]sh'd, we shall find it is comp [...]s'd of two Language, the first from the beginning 'till where I ended is no­thing but Jerusalemitical Tongue, and the [...] part, i. e. that addition which they would have belong to it, is nothing [...] pure Hebrew phrase, (such as Mojes himself could hardly make better;) wherefore I [...] but think that they are forged words as I said, be­cause in all the Jer [...]tane Talmud I do [...] [Page 28]member that any one Sentence is there express'd in two different Tongues, i. e. Two thirds in one, and the rest in another, as this would be if I grant to them what they falsely would have it be; and in case they should charge me with want of Charity, for charging them with what I cannot prove fairly, i. e. with showing them the Original. But upon Suspi­cion only; I say

Secondly, THAT these words were Spurious & Forged. Because if we examine the time & place, when this Sen­tence was said, we shall find, that I do not wrong them, in charging them with falsifying of it. N. B.

THIS Prediction was said at the House or School of Elijab, who was a Rabby of that Name, that flourish'd according to the calculation of times, made by their own Authors, as we find in the Book called Sever Guolaum above 400 Years before Christ's com­ing, a little after the Building of the Second Temple, and in the City of Babel. Now how could the said Sentence or Prediction be delivered with these words, and for our Sins, &c. at the end of it, so long as the time was not yet come? (much less pass) and therefore we may certainly conclude, these words were added to the Sentence, altho' we can't produce the first Original.

NOW to avoid such censures and reflections as com­monly are made by Persons upon those that dissent from them, I will quote one Passage more very re­markable, wherein any body may plainly discover, that according to the Traditions receaved among the Jewish Nation, a great many Hundred Years before Christ's coming, the Messiah was to come at the time He did, and not before or after. And I pur­posely design not to criticise upon said Tradition, but only repeat it, and calculate the time.

THE Talmud Mas [...]ech [...]t San [...]drin, Chap. 11. p. 98. says thus, Rabby Maiaui in the Name of Rabby [...] the Son of Rabby Dimeon said, The Son of David (i. e. the [Page 29]Messiah) shall not come till the Power of the Judges and Officers shall be taken away from Israel, as it is written. Isai. 1.26. And I will restore thy Judges as at the first. This Tradition we find exactly came to pass at the time when our Lord and Saviour came.

THUS, the Jewish Nation did count in the 9th day of the last Month Ab, (i. e. 22d. of July) 1653 Years since the destruction of the Second Temple. And the Talmud Mass [...]ch [...]t Gnau [...]dau Zautau, Chap. 1. p. 8. says, That Forty Years before the Destruction of the Second Temple, the power of Judging was taken away from the Sann [...]rin. And in Luk. 3.23. 'tis said, that Jesus Christ was about Thirty Years of Age, i. e. at his Baptism, that being the time that God began to manifest his Power with the descending of the Holy Ghost upon Him. Now the Addition of these Three Periods of time makes the Sum of 1722 Years as we say, exactly with the allowing of a Year for the broken parts of the time, i. e. Christ not being Thirty Years compleat; but as the Verse says. About Thirty Years: and in likelihood the power of the Sa [...]e­drin did not depart from Israel immediately after the 40 Years were expired, but there abouts. And so we may very well conclude from the aforesaid Quotations, that these words, in the last days are to be understood at the time when Christ c [...]me. And not at the end of the World, as the Modern Jewish Rabbies will have [...].

TO the Seventh, That the Mountain of th [...] Lord's House. i. e. the Mountain upon which the House of the Lord was Built, is to grow Miraculously higher than all the Mountains and Hills in the World, at the Time of the Messiah, where they draw a Conse­quence, that since this thing never happened, ergo, the Messiah is not come. I answer,

THAT although I have no mind to infring my Christian Charity, yet I can't help for my Life but think they are turn'd Fools; because how can any Body in the World (except he be deprived of common under­standing) [Page 30]make such an Argument as this is, and not only Argue but Believe that ever such a thing would ever come to pass! I am really ashamed to Rehcarse such things from Men that are so might [...]y conceited of themselves as the Modern Rabbins are, in that they should be filled with such notions as these, on purpose to maintain a Falshood; and if they should wait to be Converted, to the Messiah that is already come, or for the Messiah to come, till such a thing shall come to pass Litterally, I do verily be­lieve that neither they, nor their Children after them till the Worlds end, will ever see that Day, and be Converted. (God forbid.)

BUT this Mountain is that very same Stone which was cut out without hands and became a great Moun­tain, spoken of in Daniel 2.34, 35. Thou sawest till that a Stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver and the gold broken to pie­ces together, and became like the chaff of the sum­mer threshing-floors, and the wind carried them a­way, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Which all Expositors (that I know of) Jews and Christians, understand for the Messiah.

THIS Mountain, or this Christ is that very same which the Prophet speaks of here, and says, that the Church (which is called the House of the Lord) shall be built upon the Top of the Mountains, and exalted above the Hills, i. e. far above all Principality, and Power, and Might and Dominion, and every name, that is named not only in this world but also in that which is to come, Eph. 1.21.

THIS is the true meaning of this Place, and not that the Mountain shall raise up, as some of their Modern Rabbins say now, contrary to what [Page 31]their Predecessors said in former days; Rabby Da­vid [...]imchi (although he was not one of the best af­fectioned to the Christian Religion as its well known to all those that are acquainted with his Writings,) as a Man of sense, understood it otherwise. His Words are as following upon the 4th Chapter of Mi­cah and the 1st Verse, ‘ But in the last days it shall come to pas [...], that the mountain of the Lords house shall be established in the top of the mountain, and he shall be exalted, &c. the morning of be­ing established and enalted, is not that the mountains shall be higher (bodily) than it was before, but that the nations shall [...]alt him, and honour him, [...]nd come to worship the name of the Lord in it.’

AND now since we saw this punctually sulfill'd against all the oppositions that could be made in the Establishment of Christ Church, let us conclude that the Messiah is already come, and that He is the only King and Soveraign of all Creatures, either Terrestial or Caelestial whatsoever.

TO the Eighth Ar [...]ument, That because all the nations of the World without Exception do not acknowledge the Messiah, according to those Words, and all Nations shall [...]ow into it, therefore Christ is not the Messiah promised. I answer,

THAT although sometimes the Particle Roll sig­nifyeth All, nevertheless a great many times, signi­fyeth a Part of the Wh [...]le, and so Rabbin David Rimchi in his Book called, Sherashim in the Root Raulaul says the following Words, ‘ And some­times this Particle All denotes [...]rt of the whole, e.g. and all Countries came into Egypt to buy Corn, &c’ Gen. 41.57. And we cannot suppose that all the World of all the Countries came to E­gypt to buy Corn, but some o [...] them only.

A Great many more instances I might bring, to prove my assertion, but because I know the wise Men among [Page 32]them do own it, I shall wave it, concluding, that al­though in this Place the Prophet says, that All the nations shall flow into it; he means not All without Exception, as the Jewish Nation do suppose, but some only. And it is as much as if he had said, and some of the Nations shall flow into it. But as to this Exposition I expect they will argue thus.

Namely,

IT is true that the Word Roll sometimes signify­eth a part of the whole as I said, but since the same Word, sometimes signifieth All, the meaning o [...] this Place is not to be understood as I said, but as they say. And therefore, &c.

To this I answer,

THAT this Particle Roll in this Place, precisely must be understood as I said, and not as they say, be­cause when the Prophet Micah 4.1. Prophe­fieth this very same thing, He says the same that the Prophet Isaiah does, except the Word Roll, all viz. And People shall flow into it; and not all the People to teach us, that not all the World shall ever come to the knowledge of the Lord Jesus Christ, but some of each Nation only. This we see daily accom­plished.

FOR altho' the Church hath increased into a great Multitude, and the Name of Jesus Christ has been carry'd thro' the whole World, and a great many Nations are Converted from Paganism, and have bowed their knees to the Lord of Glory, i. e. submitting their Obedience to His most holy Will and Pleasure, yet according to Mr. Tavernier's Computation, L. 2. C. 8. p. 90. If we should divide the People of the World into 30 Parts, we should find that Christians, (not Protestants only, but even of all sorts of Sects and Perswasions) do make 5 Parts only, the Mahomitans 6, and the Heathens Idolaters 19. Which plainly shows, that although many be called few are chosen, because strait is the gate and narrow is the way; [Page 33]which leadeth unto Life, and few there be that find it. Let us then conclude these three Points with a Reca­pitulation of the True and Orthodox meaning of this Prophecy which is as follow,

AND it shall come to pass in the Last days, i. e. in the days of the Messiah, that the Mountain of the Lord's House, i. e. the Church of the Lord which is founded and established upon a Stone or a Rock, that was Cut out without hands and became a great mountain. Shall be established in the Top of the Mountains and shall be exalted above the Hills, i. e. Flourish and increase, overcoming all oppositions a­gainst her. And all Nations shall flow unto it, i. e. Some Nations, or some of each Nation, a Remnant of each shall come and submit themselves to the Laws and Ordinances of Christ their Redeemer.

THE 9th, and Last Argument they bring to prove the Messiah is yet to come, is, That Christ at his coming shall not abrogate any thing of the Law of Moses, but the said Law (not only the Moral, but even the Ceremonial) shall be kept to the World's end. And since we see that by the coming of your Christ not only all the Ceremonial part is abolished, but even some of the Moral also (as the keeping of the Sabbath) ergo He is not the true Messiah pro­mised by the Prophets. This fond opinion they ground upon the 20th, 21st Verses of the 59th Chap. of Isaiah, which runs thus, And the Redeemer shall come to Zion, and unto them that turn from Trans­gression in Jacob says the Lord. As for me this is my Covenant with them says the Lord, my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, not out of the mouth of thy seed, nor cut of the mouth of thy seeds seed, says the Lord, from henceforth and for ever.

TO this I answer,

First, IF we understand this Prophecy Literally, it [Page 34]speaks nothing concerning the Messiah, but only of the Redeemer that was to deliver them from the Cap­tivity of Babylon, and Cyrus King of Persia, is ques­tionless, the Redeemer here intended, as we read, Ezr. 1.1.

BUT 2dly, If we understand this Place Typically, I am prompt to think it makes more for our side than for theirs: and the Covenant here mentioned, is the ve­ry same that the Prophet ( Jer. 21.31, 32, 33.) speaks of. And this new Covenant that the Messiah was to establish at his coming, is that which the Prophet Isaiah says in this Place, shall not depart from the Church, which is that very seed spoken of, in Chap. 53.10. He (Christ) shall see his seed, he shall proloug his days, and the pleasure of the Lord shall prosper in his hand. And since this was to be a Law, and a Covenant (which Words are in the Old Testament Synonymous Terms, as we Read, that the very Decalogue which is called a Law, in Deut. 4.44. is called a Covenant in Exod. 34.28.) made with Christ's People according to his Holy Will and Pleasure, the expressions are with the Affixy of the 2 P. M. S. i. e. My Spirit that is upon thee, that is upon Christ, and it is as much as if it had been plainly said, that the Word and Spirit should ne­ver depart from him, nor from his holy Seed after Him, but should continue for ever till the end of the World, and that the Old Covenant made with them in Moses's time should be abolished, as the Apostle to the Heb. 8.13. observes, when he says,— And in that he saith a New Covenant, be hath made the first old, now that which decayeth and waxeth old is ready to vanish away. This is the True and Genuine meaning of these Prophesies, and not (as they falsly suppose) i. e. that the Messiah should not abrogate the Law of Mo­ses. This is not our opinion only, but even their own Authors and Expositors understood it so also. And because I am not willing to be too Proli [...]e, as I could it I had a mind to explain, Isa. 42.7. & 49.9. and I know that a quotation of one of their Rabbins (to [Page 35]the most part of them,) is of more Authority than the written Word, I will alledge one, of sundry that I could, and then conclude.

IN that Ancient and famous Book of theirs called [...] upon the last Word of the 11. Chap. of Eccl. are the following words, ‘ Vanity, the Law which a man learns in this World (i. e. before the coming of the Messiah) is vanity, in comparison of the Messiah's Law.’ This sentence plainly shows Two very remarkable things, 1st, That there should be Two Laws, one before Christ's coming; and another after. And 2dly, That the Law before His coming is nothing but a meer [...]hadow and vanity in comparison of the Law, that was to be in the Church of God after his coming; and this is the very same thing that the great Apostle Paul saith to the Col. 2.16, 17. Let no man therefore judge you, in meals or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days, which are a SHADOW of things to come, but the body is of Christ.

AS for the other part of the Argument, in which they suppose that since Christ's coming the 4th Com­mandment is abolished, I shan't meddle with it at this time, because (besides that it has been answered by sundry Learned Divines at large before now) it would take me a great deal of time, in handling of it, with all the Branches belonging thereunto.

THEREFORE since I have answered in full and as short as I could, the principal Arguments that I can remember the Jewish Nation do bring to In [...]date the Veracity of our Christian Religion. Let us draw to a Conclusion saying with the Psalmist, I believed therefore have I spoken, I was greatly aff [...]ted. It is the Opinion of the best Expositors, that King David in composing this Psalm, aimed not only a Solemn Thanksgiving to God for his Great and Glorious deli­verance from grievous and dangerous Calamities that he had been under, but also from great Perplexities [Page 36]and Terrors of Mind, arising upon him from the deep sense of God's displeasure towards Unbelievers. Now it seems to me that this Godly King having with se­rious Consideration pondered the great and manifold Goodness of God towards Sinners from the beginning, in finding out a way to deliver them from the Wrath which was to come, i. e. in sending in the fulness of time, His Only Dear and Beloved Son into this World, out of his own Loyns, according to the Flesh, not on­ly to suffer, but even to dye for their Sins and Trans­gressions, on purpose to reconcile the World of Man­kind to God, I say after the Meditaion of God's Love, and likewise the poor and miserable Condition of Un­believers in General, and of the Jewish Nation in par­ticular, he broke forth with these notable Words, I believed therefore have I spoken, I was greatly Afflic­ted. If so let us Believe and be fully perswaded that Jesus Christ of Nazereth is the only Son of the Living God, and the True and only Messiah Prophesied of by the Prophets from the beginning, who came in the fulness of time, according to the Promises for the Salvation of all those Sinners that Believe in him, that he Dyed and Suffered for our Sins, and Rose for our Justification, and is set down at the Right hand of God the Father, making Intercession for us, from whence he shall come to Judge the Quick and the Dead. If you with Sincerity Believe this, which I do Solemnly Declare and Profess (before God, His Holy Angels, and all this Congregation) to be my only Belief i [...] which I Hope to be Saved; Then we have a sure foundation, and an Everlasting Basis that can never be moved, and Living according to this Belief, i. e. O­beying Christ's Laws and Ordinances, which I Pur­posely do design with GOD's Help to follow from Fenceforth, we may be sure to obtain thro' God's Free Grace the Everlasting Life in the World which is to come, World without End.

AMEN.

The whole Truth.

CONCERNING the Jewish Nation's Conversion to Christianity, [...] as to the Reason why they are not converted, in so long and dilated a Time of above 1700 Years, since Christs Appearance into the World, I find our Divines do differ; and Eight several Reasons are by them aliedged: Namely,

First, Some are apt to think the idolatrous Worship of the Romiso Church is the Cause of it, because (they say) ever since the Jewish Nation have paid smart enough for the Sin of Idolatry, which they were addicted to before the Destructi­on of the first Temple, suffering so many Troubles, Afflictions and Calamities, as both sacred and pro­fane Histories have left us an Account of, they took such an Aversion to said Sin, and so abhorred those that commit it, that nothing can be compa­red to it: Aud therefore, when the Romish Missio­naries, and sundry other Sorts of Priests and Fry­ars of the Romish Communion, do engage with any [Page 2]of the Jewish Nation, in any publick or private Disputation, about the coming of the Messiah, and what Sort and Manner of Worship the Church is to follow in case He is already come, for the most part, the Popish Doctors do come off with the worst; and in case the Rabbits are sophistically bit, nevertheless they won't yield to them, because they teach what is contrary and opposite to the Second Commandment; saying (and with a very good Rea­son) that the Messiah which is promis'd by the Prophets, is not to come for to abrogate any Laws of the Decalogue, and particularly such as are con­trary to [...] Divine Majesty, and therefore they re­main unconverted.

Secondly, SOME are of Opinion, the Reason of their being so long unc [...]verted, is to be attributed to the Lives and Convertation of some of the Pro­testant Religion, who live not according to the Rules of Morality; whence, without further Exa­mination, the Jews conclude the Messiah is yet [...] come.

Thirdly, SOME do think the Reason that hinders their Conversion, is their Stubborness and Stiffneck­edness, because they are not willing to give Ear to what is recorded, minding nothing but their own Interest and Pleasure, and therefore God (as it were) has left them, and they can never be con­verted; and they bring sundry Examples out of the sacred Oracles for to prove their Assertion.

[...], SOME do conceive the Reason of their not being converted in so dilated a Time, is more to [...]e attributed to the Manner and Way in which they have been t [...]rated by sundry Princes of Christen­dom, [...] with Fire and Sword, as in the King­doms of Spain and Portugal, contrary to all the Laws of Nature; they knowing, that Religion is not to be forced, if it be a true one, and that only the false does use such Means and take such Me­thods [Page 3]for to be established and propagated; and so concluding, the Christian Religion to be one of them, else the Christians would not force them with such ex [...]uisite Torments, to make them for­sake their own and follow theirs.

Fifthly. SOME do imagine, the Differences that have been in the Protestant Church, have been the Cause of their remaining unconverted. Without further Examination, when they see so many Jarrs and Debates among them, every one upholding their own Opinion to be the best and the truest, and con­dem [...]ing the others: They say, Let them first agree among themselves, and afterwards we will consider what to do. [This I know to be true by Experi­ence.]

Sixthly, SOME do say, the Reason of their not being converted, is to be attributed to the great Fondness they have to their Rabbies or Teachers, since they take it for granted they are infallible in their Doctrine: Whatever they teach in Publick or Private, by Preaching or by Conferring, they una­nimously conclude all they say to be true, under a Supposition, that they would not teach a thing which they really thought to be false, and cause by their Doctrine the Ruin of others: And so some charge the Want of their Conversion to their Teach­ers altogether.

Seventhly. SOME say the Reason of their not be­ing converted as yet, is, because they cursed them­selves and their Children after them in the Time of Christ's Crucifixion, as it is recorded in Matt. 27.25. Then answered all the People, and said, His blood be on us, and on our Children. And therefore, since they are under the Curse, they are of Necessity so blind with a spiritual Blindness, that they can't see the Light of the everlasting Gospel, and have (as it were) before the Eyes of their Understanding, a Vail that hinders them from apprehending the [Page 4]great and true Mysteries, prescribed in the New Testament.

Eighthly and lastly, SOME are apt to think, the Reason of their Unbelief does proceed from their be­ing under the Yoke of the Law, and so under a Curse, as the Apostle says to the Galatians, 3.10. For as many as are of the Works of the Law are un­der a Curse; for it is written, cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Therefore (they say) so long as they are under a Curse for not being able to obey the whole Law, and won't come out of that Bondage, and embrace Christianity, they are as (it were) left, and so they remain unconverted.

THESE are the Eight chief Reasons (which I can remember) our Divines do give for their Unbelief: But with Submission, I am prone to think, another may be given; for altho' those aforesaid seem to carry some Weight in them, yet if we examine each distinctly, we shall find such Flaws in them, which will show the Uncertainty of them. Namely,

FOR the First, Those that live among Protestants might be convinced of the reality of Christianity, be­cause they do not worship Images, nor bow down to Stones and Stocks as the Papists do, but do preach against said Manner of Worship, and teach that it is contrary to the Word of God, as may be plainly seen in all their Writings.

FOR the Second, If the Lives and Conversation of some few Persons shouldly in the Way of their Conversion, the Lives and Conversation of a great many eminent and Orthodox Christians of the Pro­testant Church of sundry Sorts and Ranks, who live up to their Profession, so far as in them lies, and particularly among the Clergy, would take off the Force of their Objection.

FOR the Third, Those who are not employ'd in worldly Business and Mammon, (as I know a great [Page 5]many are) and who do live a contemplative and speculative Life, should not be hindred from being converted, since nothing stands in their Way to fat­ten and harden their Hearts or to stop their Ears: And these we know are those very ones which do uphold their Opinion with their vehement prea­ching and teaching the common sort of People, contrary to the Truth.

FOR the Fourth, Those that live under the Protection of sundry pious and religious Princes, ever since they can remember, protected by the Laws of the Country where they live, (as in the English and Dutch Dominions, and sundry others,) should be converted, and invite the rest of their Brethren to come, live and do as they did, and be all in one Body, i. e. under one Protection, with Peace and Liberty of Body and Mind.

FOR the Fifth, Altho' the Protestants did and do differ among themselves, and have had sundry Jarrs and Animosities concerning Religion, of which the learned World is sensible, nevertheless, they all agree in the main Point, i. e. That Jesus Christ is already come for the Salvation of all those Sinners that believe in him; and their Dif­ferences are nothing concerning any fundamental Point in reality, but indifferent ones.

FOR the Sixth, Altho' in general they are so fond of their Rabbies, as Dr. Kiddar supposeth, yet the learned among them do make a great Diffe­rence between those Doctrines which they take to be oral, recorded in the Talmud, Bedrashim, &c. and those private Exposit [...], which a particular Rab­bi puts forth; as it may be testify'd by those learn­ed Gentlemen that are acquainted with their Wri­tings.

FOR the Seventh, That Curse they took upon themselves and their Children after them, recorded in Mat. 27.25. in the Time of Christ's Crucifixi­on, [Page 6]may be answered with what is recorded in Luk. 23.34. Then said Jesus, Father forgive them, for they know not what they do.

FOR the Eighth and last, It may be answered, the Word Koll that signifieth All, is not in the Original, as may be seen in Deut. 17.26.

THEREFORE I say, since we see said Reasons may be answered, and they remain in their Judais—, another may be offered, which I think is unanswer­able: Namely,

I TAKE all the Reasons already named, and a great many more that may be offered of that Na­ture to be nothing but the Effects of that principal Reason that is the Cause of it; which is (so far as I am able to search) that which is recorded in the Epistle of Paul to the Romans, 11.25. Blindness in Part is happened to Israel, until the Fulness of the Gentiles be come in. The Jewish Blindness, which is the Cause of their not being converted, the Apostle calls a Mystery, and considered as such, we must not be very forward to guess at it, more than it has been revealed. The Apostle tells us, this will last till the Fulness of the Gentiles be come in. Then it seems to intimate, they shall come in as a Nation together with the Gentiles, under one Shepherd, and not before, as the Evangelist John 10.16. doth say, And other Sheep I have, which are not of this Fold; them also I must bring, and they shall hear my Voice; and there shall be one Fold, and one Shepherd; meaning the Jewish Nation. And,

THESE Words In Part of the Apostle to the Romans, make me think, it intimates the Blind­ness which some Part of the Nation have, i. e. their Rabbies or Teachers, which do keep to rest of the Common People in the same Way with them, i. e. in Blindness, not able to see that the Messiah is already come.

[Page 7] NOW, since I have shewn (so far as I can see) which is the true Reason of their being unconvert­ed, let us inquire, which are the chief Points these two Churches, i. e. of the Jews and true Christians, do differ in.

IF we examine the Creed of the Jewish Nation, we shall find the true Christians do agree with them in all Points of it, except one; Namely, We Christians believe Christ is already come, and they (the Jews) that he is to come: And this is the chief and principal Point these two Churches do differ in; and it is as the Hinge whereon the whole Controversy between them doth hang.

THAT they are to believe, according to their Principles, that the Messiah is to come, is unquesti­onable, seeing it is the Twelfth Article of their Creed, according to Maimonides upon the Mish­na of Sanedrin Chap. [...]elck: The Substance of his Words are as follow, viz. ‘ The Twelfth Ar­ticle is the Messiah, i. e. to wait and believe that he is to come, &c. according as all the Prophets did prophesie, from Moses even to Malachi; and whosoever doubts it, or mistrusts his Excellency, it is as much as if he denied the Law, and he hath no Share in the future World.’ This Article they do believe, and wait for him to this very Day.

THAT we believe that He is already come, is questionless, because whosoever among us should deny it, is no more a Christian, as whosoever believes among the Jews that he is already come, is no more a Jew.

TO prove that he is already come, with going thro' all the Prophecies and plain Demonstrati­ons that can be [...]ought for it, and answering all the Objections that the Jewish Nation do argue upon each, would be almost an endless Piece, (more fit for a long T [...]se than for a short Essay,) [Page 8]and if it was, I would withdraw, since it would be no Advantage at all, either to the Unlearned or to the Learned. As to the first, it would fill their Minds with a Heap of Sophistical Arguments, and perhaps do to some more Hurt than Good; and as to the second, because they know those Things already, it would be nothing else but to entertain them with superfluous Discourses: Therefore I shall only pitch upon one single Prophecy, recorded in the Prophet Isat. 9.6, 7. which runs thus, For unto us a Child is born, unto us a Son is giv [...]n, and the Government shall be upon his Shoulder: And his Name s [...]all be called, Wonderful, Counsellor, a Migh­ty God, Everlasting Father, a Prince of Peace, of the Increase of his Government and Peace no End, (as the Original renders.)

THE Reason of my undertaking to discourse upon this Prophecy more than any other, is, because the most part of the Christian Doctrine is therein contained, and particularly these Fo [...] Points are therein expressed. Namely,

• 1. THE coming of the Messiah.
• 2. WHAT Sort of Person said Messiah should be.
• 3. WHAT Kind of Government said Messiah should bear, and how long it should last. And,
• 4. And Lastly, HOW and from whom said Messiah should proceed.

THE Explication of said Prophecy, is, That the Messiah is already come, that He is the Son of God, that His Reign shall endure for ever, and that He was to proceed from a Virgin. So [...]ar in General.

NOW for the Explication of each in particu­lar.

BUT before I undertake to detect and answer the Objections which the Jewish Rabbies do make, to disannul the orthodox and genuine Interpreta­tion of this Prophecy, I think it will be very pro­per [Page 9]first to explain every Point as it should be, that so, when we come to take a View of the Jewish Interpretat [...]er, we may be more able to see the Fallacy of it, and more ready to answer all, or the most principal Objections they oppose against the Catholick Sense of the Prophet.

First, THE coming of the Mess [...]. Before I begin to open the Four Points mentioned by the Prophet, we must first take it for granted, as a Thing unquestionable by all Sides, i. e. Jews and Christians, that this Child here mentioned, is the same that is spoken of in the Seventh Chapter of this Prophet, v. 14. Behold, a Virgin shall conceive, and bear a Son, and (see) shall call his Name Im­manuel, (as the Original renders.) This granted, I go on.

1. THE coming of the Messiah is intimated in the Words, For unto us a Child is born. These Words, Unto [...], do primarily mean the Jewish Na­tion, from which Christ, according to the Flesh, was to come.

2. IF we believe the Jewish Expositors upon Isaiah, they affirm, the Prophet Isai [...]h was Grand­son to J [...]ash King of Judah, Nephew to Amaz [...] King J [...]aso's Son, Cousin-German to [...]iah King of Judah, and Father in Law to King Menass [...]h; and as he was one of the Royal Stock of the Kings of Judah, these Words, Unto us, may have some Reference to Christ, i. e. not only that He was to proceed from the Jewish Nation, but from the Royal Family of the Stock of David also, as the same Prophet says in the 11th Chap. and 1st Vers. And there shall come forth a Rod out of the Stem of Jesse, and [...] Branch shall grow out of his Roots: Which all Expositors (that I know of,) un­derstand for the Messiah.

CHRIST was call'd by the Prophet a Child for Two Reasons: Namely,

• [Page 10]1. FOR the Similitude He had to a Child, be­ing sinless, as it is recorded in the Epistle to the Heb. 4.15. Yet without Sin; and in John 3.5. In him is no Sin.
• 2. AS none can enter into the Kingdom of Hea­ven, but such as are sincere and Spotless like Chil­dren, with the Regeneration of the Spirit, as in Mark. 10.15. Verily I say unto you, whosoever shall not receive the Kingdom of God as little Children, he shall not enter therein, i. e. being sincere and spot­less: So likewise we never heard of any Body could charge Jesus Christ (and make it good) with any unfair Dealings, either in his Life or Conversation, so long as he was upon Earth; but he always carried Himself with all Uprightness and Sincerity imaginable, as His Holy Person did require, teaching the Commandments of God to all Persons whatsoever, as we find it recorded in Mat. 19.17. But if thou will enter into Life, keep the Commandments. This sort of Doctrine He used to teach, and no other, wherein he snewed, he was sent by God, as in John 3.2. We know that you are a Teacher come from God.

Secondly, THE second Point is, what sort of Person the said Messiah should be. This is declared in the following Words, namely, Unto us a Son is given.

CHRIST is call'd by the Prophet (after he de­nominates him a Child, in Reference of his being sincere and spotless) a SON, having Reference to his being the Son of the living God, not as a Frimegentus, or First-born, that might signify that he begat another besides, but as an Un [...]geni­tus, or only begotten Son, from all Eternity, or before any Time whatsoever.

THAT H [...] was called the Son of the Living God in the New-Testament, none but those that never read it, nor have heard of him, are igno­rant: [Page 11]But that he is so call'd in the Old Testa­ment, and in the best Jewish Authors or Rabbies of old, is my present Business to prove, i. e. before they had took such an Antipathy against all Sorts of Religion but their own.

PLAIN Text is that which is recorded in the second Psalm and last Verse, which says, Kiss the Son, i. e. adore, or embrace the Son, because he is not only a Man, but God also.

THAT this Verse speaks concerning Christ, is clear & manifest by the Context: In the second Verse of said Psalm it is plainly expressed, The Kings of the Earth sit themselves, and the Rulers take Counsel together against the Lord, and against his anointed.

THE plain Testimony of their Authors is to be found recorded in that famous and renowned Expositor among them, Then Ezra, who says up­on said Verse as follows, ‘ Kiss the Son, Behold, serve the Lord (with Fear) is referrring to the Lord Jehovah; and kiss the Son, refers to his Christ; and the Word Bar is to be understood as in Prov. 31.2. What my Son, and what the Son of my Womb; and so is written in the the 7th Verse, Thou art my Son.’ It is not He only that under­stood it so, but before him, those that are in more Authority among them understood it so also, as may be seen in that famous Book call'd, Medrash Tehelim, upon said Psalm, which I omit for Bre­vity sake.

THE biggest Difficulty the modern Jews do oppose against said Exposition, is this, They say, (when they talk with those who understand lit­tle or nothing of the Hebrew Tongue) the Word that is translated in our English Bibles Son, in the Original is not Ben but Bar, which Word signifieth not a Son, but something else; and they bring plain Examples for it, by which they do silence those that know no better.

[Page 12] BUT such Shifts to oppose the Truth will not always do. To answer said Objection, 'tis re­quisite only to send them to that famous Dictio­nary of the Hebrew Tongue, compos'd by that learned and famous Author Rabbi David Kinchi, (whom they all acknowledge to be a None-such,) call'd Sherashim, and there they will find this Word Bar signifieth the same with Ben, a Son.

BUT since I am upon this Word Bar, I think it is proper to give my Thoughts upon it, be­cause by the true Intelligence of it, we shall dis­cover some great Mysteries of the Christian Re­ligion, comprehended in this single Monosyllable, Bar.

THIS Word Bar, so far as I can learn, signi­fieth Three Things: Namely,

• 1. A Son.
• 2. Pure, or clean: And,
• 3. Corn, or Food.

FOR the First, As in Prov. 31.2. What my Son, and what the Son of my Womb.

FOR the Second, As in Job. 11.4. For thou hast said my Doctrine is pure, and I am clean in thine Eyes.

FOR the Third, As in Gen. 42.25. Then Jo­seph commanded to fill their Sacks with Corn, or Food.

IN all these Places, the Original is expressed with one Word, namely, Bar.

NOW since we have discovered and found out the true Meaning of this Word Bar, I am apt to think, the Author of the Second Psalm, who doubt­less spoke by Divine Inspiration, sat down the Word Bar and not the Word Ben, which signifies a Son, more immediately, not by Chance or acci­dentally, as some prophane Writers do, but pro­videntially, to show and teach that Christ that was to come in the Fulness of Time, was not on­ly [Page 13]to be a Son of the Most High, as the Word Ben would signify, but that He was to be a pure and clean Son, indeed, without Spot or Blemish; and not only so, but that he should be the true Corn and Food indeed to all those that believe in him.

THAT he was the Son of the Living God, is evident in this Psalm 2.7. The Lord said unto me, Thou art my Son; and in Mat. 3 17. And lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased.

THAT he was pure and clean is plain in Isai. 53.9. He had done no Violence, neither was any De­ceit in his Mouth; and in Heb. 4.15. Yet without Sin.

THAT he was the true Corn or Meat indeed, is manifest in Psal. 72.16. There shall be a handful of Corn upon the Top of the Mountains; and in Joh. 6.55. For my Flesh is Meat indeed.

TO demonstrate plainly that this Psalm speaks concerning the Messian, by their own Authors, the Book called Medrash Tehelim, upon the se­cond Plalm, v, 8. has this Sentence, ‘ R. Iohanan says, To Three Persons we find the Holy One (i. e. God) said, Ask; namely, to King Solomon, to King Ahaz, and to King Messiah; to King Solomon as it is written in 1 King. 3.5. In Gibeon the Lord ap­peared unto Solomon in a Dream by Night, and God said, Ask what I shall give thee; to King Ahaz as it is written in Isai. 7.11. Ask thee a Sign of the Lord thy God; and to King Messiah as it is written in Psal. 2.8. Ask of Me, &c.’

A GREAT many more Instances I might bring to prove my Assertion, as what Rabbi Selomon Iarchi says upon said Psalm; but those that are alledged will be sufficient, till I find any Body whatsoever shall oppose them.

OF this great Messiah, the Son of the Living God, the Prophet says, The Government shall be up­on [Page 14]his Shoulder. These Words may be understood in two Ways, either in a metaphorical or in a li­teral Sense. If we take them in a metaphorical Sense, they may allude to the Way and Manner of his Government all over the Universe in General, as a Viceroy under his Father, or to his Govern­ment all over his Church, seeking her Welfare, to her utmost Advantage in a peculiar Manner, as we read in Mat. 11.27. All things are delivered unto me of my Father; and in John 13.3. Jesus knowing that the Father had given all things into his Hands. But if we understand it literally, it may have a Reference to Christ's Cross, which he bore upon his Shoulder, as in John 19.17. And he bear­in his Cross, went forth, &c. by which Action He overcame all his Enemies, and caused the Redemp­tion of Mankind.

NOW after the Prophet hath told us the Hu­manity of Christ, in the aforesaid Expressions, in the next Place he declares unto us his Godhead: And therefore,

THIS great Point of Divinity, so mysteri­ous, so profound, and so fathomless, that ex­cept it was revealed, it would never be believed, the Prophet opens unto us, in saying, that his Name shall be called, Wonderful, Counsellor, a mighty God, and Everlasting Father, (as the Origi­nal carries it.)

FOUR particular Names the Prophet does de­clare to the Jewish Church in particular, and to the whole World in general, that the true Messiah (who was to come six hundred Years after) was to have, as particular Marks to distinguish him from the false ones: Namely,

• 1. Wonderful.
• 2. Counsellor.
• 3. A Mighty God.
• 4. An Everlasting Father.

[Page 15] AND since all the Four Titles aforesaid belong to God and no one else, if we find them attribu­ted to Jesus Christ, we may certainly conclude He is the true Messiah, and not a Man only, but God also. Therefore let us examine each one in parti­cular without Partiality, and we shall find the Truth thereof clearly appear to our Sight.

First, WONDERFUL. This Title may have Reference to one of three Things, or to all three together: Namely,

• 1. TO Christ's Miraculous Works.
• 2. TO his wonderful and supernatural Way of Conception. And,
• 3. TO the astonishing Work of Man's Re demp tion. And,

First, TO his miraculous Works. If we could examine all Christ's Works, we should find he did more miraculous and wonderful Works in his Life-time, than all the Prophets together, even Moses himself.

THAT the Messiah which was to come, was to perform great and wonderful Works, such as none but God is able to act or perform, (to show that he was to be the true God himself,) is clear and manifest, by what the same Prophet says in the 35th Chapter of his Prophecies: Therein I find four certain Marks, wherewith we should know the true Messiah from any false one, at the Time of his coming, ( [...] we understand said Prophecy as some do, wh [...] is the most genuine way of any that I know.)

THE Words of the Prophet are as follow: Say to them that are of fearful Heart, Be strong, fear not; Behold, your God will come and save you. And then follow the Marks of said Saviour, in the 5th and 6th Verses: Namely, Then the Eyes of the Blind shall be opened, the Ears of the Deaf shall be unstopped: Then the lame Man shall leap as all Hart, and the Tongue of the Dumb shall sing.

[Page 16] ALL these four Marks, and a great many more, we find recorded in Mat. 15.30. agreeing to our Christ as the true Messiah promised by the Pro­phets: And great Multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus Feet, and he healed them.

BY the Tokens of his wonderful Works he answered to John the Baptist's Disciples, when he sent to him, to know whether he was the true Christ that was to come, or was not; as we read in Mat. 11.4. Jesus answered and said unto them, Go and shew John again those things which ye do hear and see; the Blind receive their Sight, the Lame do walk, the Lepers are cleansed, and the Deaf hear; the Dead are raised up, and the Poor have the Gos­pel preached to them: Which Answer plainly shows the Veracity of his Mission, and the Certainty of his being the Christ promised to the World a great many Ages before him: For, Who ever was? Who is? Or, Who ever shall be able to perform such wonderful and miraculous Works? Certainly none but He, who is the very Wonderful indeed in all his Actions. None but one that is God as well as Man, could act as he did. Let all the Powers above or beneath, or both together, convene and join For­ces, and try whether they can do the same. If they cannot, as certainly they can't, then let us be assured whoever did thus is the true Messiah, God as well as Man.

Secondly, IT may have Reference to Christ's wonderful and supernatural Way of Conception, namely, of a Virgin, overshadowed by the Holy Ghost, without any carnal Copulation.

WHAT greater Wonder than this can there be? This supernatural and wonderful Way of Christ's Corception is recorded, first in the old Testament, [Page 17]as it should be; and secondly, confirmed in the New, as it was.

1. IN the Old Testament, as it should be, we and it in Isai. 7.14. Behold, a Virgin shall con­ceive, and bear a Son; (this is the very same Son that we are discoursing upon,) and afterwards con­firmed by the Prophet Jer. 31.22. when he says, The Lord hath created a new thing in the Earth, a Woman shall compass a Man: Which Words, with Submission, I verily think are to be understood of Christ's wonderful Conception, because it was a new Thing indeed, and a thing never heard before, i. e. that a Virgin should conceive and incompass a Man; else, if it was by the ordinary Course of Nature, what new Thing would that be? And if it was by the Knowledge of a Man, then she was no more a Vir­gin: And the Prophet calls her a Virgin when she should conceive; Ergo, it was done by none, or without Man's Knowledge, ( i. e. by the ordinary Course of Nature,) but in a supernatural Way.

2. CONFIRMED in the New Testament, as it came to pass. We find it recorded in Mat. 1.18. giving an Account how the Birth of Christ was, he says the following Words, The Birth of Christ was on this wise, when as his Mother Mary was espoused to Joseph, before they came together, she was found with Child of the Holy Ghost.

NOW, since the Messiah promised by the Pro­phets, was to be conceived in a different Way from others, namely, in a supernatural Way without the Knowledge of any Man; and since Jesus Christ was so conceived as the Evangelist plainly doth relate and affirm, let us be entirely satisfied that He is the true Messiah that was promised of old; and so to his Conception the Word Wonderful may have a Reference.

Thirdly, THIS Word Wonderful may have some Reference to the astonishing Work of Man's Re­demption. [Page 18]This Thing, take it as it is, is so won­derful and so astonishing, that the Angels them­selves did greatly admire, and desire to look into it, as it is recorded in the 1 Pet. 1.12. Which Things the Angels desire to look into.

THEREFORE, Let us conclude this Point, that this Word Wonderful doth refer to his won­derful Works, or to his supernatural Way of Con­ception, or to his astonishing Work of Redemption in particular, or to all of them in general: And let all those that can't show any other Person to whom these Things belong, stop their defiled Mouths and Railings, and cry with us, in Admiration, the Words of the Psalmist, Psal. 104.24. O Lord, how manifold are thy Works, in Wisdom hast thou made them all.

Secondly, THE second Title the Prophet gives to the Messiah which was to come, is, Counseller. This Title may be applyed to Christ in two Re­spects: Namely, with respect,

1. TO the good Counsels He gave to his Dis­ciples and Hearers, when he was upon Earth.

And,

2. TO the Publication of the New Testamant.

First, WITH respect to the good Counsels he gave to his Disciples and Hearers, when he was upon Earth. This is so infallibly true, that I do not remember any Body, directly or indirectly, did ever accuse him of stirring up the People of any Rank or Quality, against any of their Superiours; but the contrary we may see in the first Epistle of Peter, the second Chapter throughout.

Secondly, IT refers to the Publication of the New Testament. This was prophecied above five hun­dred Years before his coming, by the Prophet Jer. 21.31, 32. Behold, the Days come faith the Lord, that I will make a new Covenant with the House of Israel, and with the House of Judah: not according to the Covenant that I made with their Fathers, in the Day [Page 19]that I took them by the Hand to bring them out of the Land of Egypt.

ANY Body may plainly see, that the Prophet in this Place doth prophecy now God would make a new Covenant, and give a new Law to his Church at the Fulness of Time, at the coming of the Messiah, quite different from that Law he gave them at the Time of their coming out of Egypt; a Law which we should be guided by, because on the fulfilling what is therein contained, doth depend the Salvation of our immortal Souls.

THE Jewish Rabbies of late, when they are pressed with this Prophecy, answer, That it is not to be understood as we say, (namely, that the Messiah is to give a new Law for us to be guided by,) because the Word Law is not expressed in the Verse, but a Covenant, which doth imply a new Reformation of the old Covenant, or else a new Confirmation of the Law of Moses. To this I answer.

IT is true, that in this Place the Word is Berith, which signifies a Covenant; but I find the Law which God gave in Mount Sin [...]t to the Jewish Nation in particular, is called Berith al­so, as in Exod. 34.28. And he wrote upon the Ta­bles the Words Nauberith of the Covenant, the Ten Commandments. In both Places the Expression is alike, i. e. Berith; and if the Law was called Berith, and the New Testament is called Berith also, I do not see what Difference they can ma [...] between the two Berithiyoth Covenants. Neither do I see but that the same Words being used thus, may be very well brought to prove the Publishment of the New-Testament, as a new Law after Christ's coming.

BUT they say again, that this Answer is not sufficient, because the Word Torau which signi­fieth a Law more immediately, is not expressed in [Page 20]the Text; and in Case the Prophet had meant, that a new Law should be given at Christ's coming, he would say Torau, and not Berith.

TO answer this Objection, I think 'tis requisite only to perswade them to read with Attention the following Verse, and there they will find how the same Prophet calls this very Covenant which he calls before Berith, by the Name Torau. The 33d Verse runs thus, But this shall be Nauberith the Covenant that I will make with the House of Israel, after those Days, faith the Lord, I will put Torauthee, my Law in their inward Parts, &c. where we see the Prophet called the Covenant which he mentioned before, my Law, to remove all manner of Doubts of its being understood for the Law of Moses, as they say.

BUT it may be the Brightness of God's Word will not at once let them see the Truth of our Doctrine; as a great many times it happens to those who from the Dark, on a sudden come, or are brought to the Light, that the Clearness and Brightness of the Sun, makes them to be blinder than they were before, not Because the Sun is dark in it self, but because they are so naturalized to Darkness, that the Excellency of the Sun's Light is too strong for them: Therefore I shall take another Method with them, to let them see the Brightness of our Doctrine if I can, namely, by quoting to them some of their own Authors, by which Means, I hope to bring them by Degrees out of Darkness, to see the Brightness of the Sun of Righteousness, even to the Knowledge of the Lord Jesus Christ, and the Doctrine prescribed by him in the New Law, or the New Testament.

IN that famous Book called Mechiltau upon the Words of the 9th Verse of the 26th Chapter of Leviticus, which says, I will establish my Covenant with you, has the following Sentence, viz. ‘ And I [Page 21]will establish my Covenant with you, not as the first Covenant was which you have anulled and bro­ken, &c. but a new Covenant that shall endure for ever, as it is written, Jer. 31.31. Behold, the Days come saith the Lord, that I will make a new Covenant with the House of Israel, and with the House of Judah.’

THESE Words do plainly show, that the Rab­bies of old, understood that God would give a new Law at the coming of the Messiah, and they prove it from this Text also, whatever the modern Rabbies do understand now.

AND because by the Mouth of two Witnesses every thing is to be established, I shall bring ano­ther Witness of their own, which will attest the Certainty of our Doctrine, and then in case they wont hearken to it, but remain in their Judaism, I shall leave the Case with him who is able to open their Understanding, in the Time appointed according to his Promise.

IN that ancient and famous Book of theirs, called Medrash Koelleth, upon the last Word of the 11th Chapter of Ecclesiastes, is recorded the fol­lowing Sentence, ‘ Vanity; The Law which a Man learns in this World is Vanity in Comparison of, or before the Messiah's Law.’

OUT of said Sentence any Body may plainly see, not only that they call it expresly the Messiah's LAW, but that they also say, this is so much bet­ter than the former, that the first Law is a meer Vanity in Comparison to the latter, i. e. the Messi­ah's LAW, and not COVENANT, to avoid any Mistakes for the Time ensuing.

Thirdly, THE third Title the Prophet gives the Messiah, is, A mighty God. This is a Title that cer­tainly cannot show any thing else but that he is God as well as Man. The Name Ale, which sig­nifieth strong God, (from the Root Auyall He [Page 22]strengthned,) and which King David gives to God the Father, in Psal. 95.3. For the Lord is a great God, the Prophet gives to the Messiah in this Place. Whereas, in case the Messiah was to be a Man only, as the modern Jews (and sandry Here­ticks in the Church did and do) suppose, I am apt to think the Prophet would never have call'd him Ale Gibbor, A mighty God.

THE modern Jewish Rabbies to avoid this Di­fficulty, do say, that the Name of Ale, God, signi­fieth a great many Times in the Scriptures, a Judge, &c. and therefore out of this Place the Divinity of Christ cannot be proved. To this I answer.

ALTHO' it is true, as they say, yet among all those Judges, &c. which are called God or Gods in holy Writ, we never find that any of them are cal­led Jehovah, but Aloim only. Therefore if I find a Place where Christ is called with the tremen­dous and fearful Name Jehovah, which is the same by which God the Father is known, I hope they will be satisfied he is God also; since this is a Name called the Tetragrammaton, which they have in such superstitious Veneration, that they wont pronounce it, not only upon common Occasi­ons, (for this would be a very pious and religious Principle indeed,) but refuse to call upon God by this Name even in their publick or private Wor­ship, or in reading the holy Scriptures, which is al­together without Warrant.

THE Place where Christ is called Jehovah, is plainly to be seen in the Prophet Jer. 23.5, 6. which is as follows, Behold, the Days come saith the Lord, I will raise upon David a righteous Branch, and a King shall reign and prosper, and shall execute Judgment and Justice in the Earth. In his Days Ju­dah shall be saved, and Israel shall dwell safely: and this is his Name whereby he shall be called, Jehoush our Righteousness.

[Page 23] THIS Prophecy they do acknowledge to be un­derstood of the Messiah; and in it we plainly see, how the Prophet called him Jehovah, to teach us the great and high Mystery of the Godhead of Christ; because the Deliverance of the Church from the Captivity of Satan, was to be wrought by one that had the Power over him, and not by Man; for this was impossible for any to perform, except God himself, who was and is her true Saviour and Deliverer.

WHEN the modern Jewish Rabbies are pressed with this Argument, they say, that the Name Jehovah is not a Name given to God only, but to sundry other Things also, as in Gen. 22.14. Abra­ham called the Name of that Place where he was to sacrifice his Son Isaac, Jehovah will see; and not only Abraham, but even Moses himself, after Joshua fought and discomfited the Hamalikites, did build an Altar unto the Lord, and called it Jehovah saying, Jehovah Nesee, Exod. 17.15. Gideon the Captain, after he had such good News, i. e. that he should not die for the Sight he had seen before, did build an Altar unto the Lord, and called it Jehovah Shallow Judg. 6.24. The Prophet Ezek. 48.35. after he gave a Description of Jerusalem rerrestial (as they say) he called it Jehovah there. Therefore (they say) since we see, said Name is applied by such Pillars of the Church as Abraham, Moses, Gi­deon and Ezekiel, to other Things, i. e. the first to a Mountain, the second and third to Altars, and the fourth to a City, and all are inanimate Creatures, far below the Dignity of a Man, and yet no Body can suppose, because they are so called, that they are God; with much more Reason may we attribute said Name to the Messiah as a Man, who is of more Dignity than Stones are, without his being more God than the rest.

BUT since the Answer to this Objection, which [Page 24]seems to have some Weight in it, has been distinct­ly given by sundry of our Divines, I shall not med­dle with it at large, but only bring a couple of Authorities of their own ancient Rabbies, very au­thentical with them, which shall show the con­trary of what they argue, and establish the Cer­tainty of our Doctrine. These are as follow.

1. THE first is Maimonides, who in his famous Book called Mora Neboohim, in the sixty-first Chapter of the first Part, treating upon the different Names, or Attributes which we find the Prophets did give to God, says thus, ‘ All the Names of the most High which are found in the Books, (i. e. of the Bible,) are derived from his Actions, and that which has no Derivation in it, is only one, i. e. the Tetragrammaton, which is appropriated to the most High only; therefore it is called a declared Name, which signifyeth the very Essence of the most High, with clear Demonstration, in which there is no Equal or Partner with him. But the rest of his Names, i. e. Judge, Mighty, Righteous, Merci­ful, God, &c. are all Names which declare the Effects and Derivation, &c. But the Tetragram­maton Name is unknown as yet as to its certain Derivation, and therefore it is attributed to him only.’

2. THE second is that which is recorded in that ancient Book of theirs, called Medrash Achau, which is an Exposition upon Lamentations. Up­on the sixteenth Verse of the first Chapter, and upon the Words, Because the Comforter is far from me, it brings in the following Sentence, ‘ Rabbi Abau the Son of Rahaunah (it being asked him before what the Comforters Name was to be) said, Jehovah is his Name, as it is written in Jer. 2 [...].5. And this is his Name whereby he shall be called, Jehovah our Righteousness.’

[Page 25] NOW, out of said Authorities I gather two Things of a very great Consequence, Viz.

1. THE Name called the Tetragrammaton, is of such Excellency and Veneration, that it is to be at­tributed only to God, as the Supream Being, and no none else, because they are all Creatures.

2. THE Comforter of Israel was to be called by said Name; from whence I draw a very fair Con­clusion, even according to their own Principles, that Christ the Comforter was a true God, since he is called in the Scriptures by that Name which none but God is to be called by ^*.

THIS Doctrine of Christ's DIVINITY, is so certain and so true an one, that altho' a great many Hereticks in and out of the Church did question it, I find one of the first Writers in the primitive Ages, calls whosoever should preach that there was but one God alone, so as to take away the Divinity of Christ, a Devil, and an Enemy of Righteousness. ( Ignatius at Antioch.)

NOW, since we have justified our Cause, (even by their own Authorities, viz. that the Son of Man is not only a Man but God also,) I shall go on to consider the fourth & last Title the Prophet gives to the Messiah.

Fourthly and lastly, THE Messiah is called an Everlasting Father. Here as to this Title we must be very careful how we understand it; for altho' the Prophet called him so, yet he doth not mean in that Sense of Divine Paternity, and with that peculiar and evangelical Epithet whereby we ac­knowledge in our Creed, the first Person of the ever blessed Trinity; because if we should understand it so, we should fall into a gross Error (God forbid:) But this Title of an Everlasting Father, is to be under­stood [Page 26]in this Place, as attributed to the Son in an allegorical Sense, or as a relative Title, and no more.

TO understand said Title fully, it is requisite to have recourse to the Original, and after a due Enquiry, with all Reverence and Submission, we hope to find the true Meaning of it. And so far as I can learn, this Word Father, that in the O­riginal is Aubee hath six Significations: Namely,

• 1. IT signifieth a Father, or Natural Generator.
• 2. A Patriarch.
• 3. A Doctor, or Rabbi.
• 4. A King, or Magistrate.
• 5. AN Inventor of a new Thing.
• 6. AND lastly, A Desire.

FOR the first, Gen. 47.1. Then Joseph came and told Pharaoh, and said, My Father and my Bre­thren, &c.

FOR the second, Deut. 17.5. For a Father of many Nations I made thee.

FOR the third, 2 Kings 2.12. And Elisha saw it and cryed, My Father, my Father, (when he was not his Father, but his Rabbi.)

FOR the fourth, 1 Sam. 24.11. Moreover, my Father, see, &c. (He was not his Father, but his King.)

FOR the Fifth, Gen. 4.21. He was the Father of all such as handle the Harp and Organ, i. e. an In­venter of these Instruments.

FOR the sixth and last, Job. 34.36. My Desire [...], that Job may be tryed, &c.

IN all these Places, we find the Original to be expressed in one Way, i. e. by the Word Aubee; agreeable to which I am prone to think, the Messi­ah was to be call'd a Father, in all the Meanings aforesaid, except the first.

NOW (to avoid any Mistakes) let us examine each one in particular,

[Page 27] JESUS CHRIST was to be called a Father, not as a Generator, as I said before, but as a Regenera­tor; and he was so, as in Mat. 19.28. And Jesue said unto them, Verily I say unto you, that ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye shall sit upon twelve Thrones.

JESUS CHRIST was to be called a Patriarch of many Nations, as he is the Father of all those that believe in him to be justified; as in Acts 13.39. And by him all that believe are justifyed from all things.

JESUS CHRIST was to be called a Doctor, or a Rabbi, and so he was, as in Joh. 3.2. Nichodemus came to Jesus by Night, and said unto him, Rabbi, we know that thou art a Teacher come from God.

JESUS CHRIST was to be called a King, as in Zech. 9.9. Behold, thy King cometh unto thee. And in Rev. 17.14. And the Lamb shall overcome them, for he is Lord of Lords, and King of Kings.

JESUS CHRIST was to called an Inventor, as he was to invent and institute another Sort of Government, far better than the former, for the Propagation and Welfare of his Church, as he is the Head of it; as in Eph. 5.23. Even as Christ is the Head of the Church.

JESUS CHRIST was to be called a Desire, be­cause he has been always desirable to all Nations, even to this Day, by those that wait for him; as we read in Hag. 2.7. And the Desire of all Natione shall come.

I NOW pass to the third Head.

Thirdly, THE third Point of the Christian Re­ligion, which the Prophet speaks of in this Place, is to show what sort of Government the Messiah should bear, and how long it should last. This is [Page 28]declared in the last Part of the Text; namely. The Prince of Peace; of the Increase of his Government and Peace no end.

TWO Points are comprehended under this Head: Namely,

• 1. WHAT Sort of Government he should bear. And,
• 2. HOW long it should last.

FOR the first, When the Prophet has a mind to declare, that Christ's Government should be with Peace and Amity, with Love and Union, without Jarrs and Debates, he says, The Prince of Peace; and in a way of Anadiplosis, he repeats the same at the End. This Manner of Government we find Je­sus Christ did preach, and nothing else, as it is plain to be seen in sundry Places of the New Testament, Mat. 9.50. And have Peace one with ano­ther. Rom. 12.18. Live peaceably with all Men. Heb. 12.14. Follow Peace with all Men, &c.

THIS is that universal Peace the Prophet Isaiah 2.4. doth foretell should be at the Time of Christ's Appearance; and so it came to pass, as may be evidenced in that General Peace that was thro' the whole World at the Time of his coming; as we read in Luke 2.1. Concerning the Tax that was said upon all the World by Casar Augustus's De­cree.

HERE the Jewish Doctors as the chief Opposers of Christianity, argue thus: Jesus cannot be the Messiah promised by the Prophets, because he plain­ly said, that he did not come to send Peace on the Earth, but War and Variance one against another, as we read in Mat. 10.34, 35. and in Luk. 12.51. And all the Prophets in General foretold the con­trary. To this I answer.

I OWN that Christ said so, not because I can't help it, but because said Expressions do prove and show the Veracity of our Doctrine, if we under­stand it aright. If we examine the Words that [Page 29]Jesus Christ said, we shall not find he said, that he came to make War, (as they say,) but in Matthew 'tis said, to send a Sword, and in Luke, to give a Di­vision: Which Words are to be understood thus.

FOR the great Dissaffinity that there is between Darkness and Light for the great Unequality there is between God and Belial, and for the great Dis­proportion there is between God and Satan, Christ foretels, (as one that knew all things, as one that knew what would come to pass between his fol­lowers and those that deny'd him,) that the time would come, when the preaching of his everlasting Gospel would make a Division between these two Parties, as if a Sword had cut them asunder; not because the Nature of the Gospel it self is to bring Divisions and Jarrs among the true Believers, for we know to the contrary, both by Records, and (what is more convincing) by our own Experience: But from the great Enmity that there is between God and Satan, the Division between the two Par­ties doth proceed, as contrary and opposite one to the other. But the Gospel it self produces no­thing but good Will and Friendship among true Believers, as it is recorded in Acts 4.32. And the multitude of them that believed were of one Heart, and of one Soul.

Secondly, HOW long said Government should last. This is plain and manifest in the next Words, Of the Increase of his Government and Peace no End.

IF we examine Histories, we shall find that all the Monarchs and Potentates of the World that have been since the Creation, have proved hither­to very frail and perishing ones, (altho' they shew to be as firm as Rocks, in the Time of their Domi­nion and Government, as the Chronologers are ve­ry well informed,) except the Dominion and Go­vernment of Jesus Christ: This, instead of decrea­sing, every Day grows bigger and bigger, altho' it [Page 30]began with the most unlikely Means imaginable. So this Dominion the Prophet says, shall never come to an End, but shall be permanent and du­rable for ever; Of the Increase of his Government and Peace no end.

THE Meaning of the Words, No End, (that in the Original is Rets from the Root Kautzautz He did cut,) is as much as to say, It shall never be cut off, but it shall increase every Day till the Ful­ness of the Gentiles do come in, and next the Jew­ish Nation, as a Body, being all under one Shepherd, the great Bishop of Souls, and until the Work shall be finished, and our Lord Jesus Christ shall re­turn every thing to God the Father, with subduing all his Enemies under his Feet, and destroying all his Adversaries, even Death it self, and all the Elect obtain and enjoy everlasting Happiness with him in eternal Glory, as it has been promised by the Apostle Paul to the Corinthians, in 1 Cor. 15.24, 25, 26, 27.

Fourthly, THE fourth and last Point of Christia­nity the Prophet speaks of in this Prophecy, is, How, or from whom the Messiah should proceed. This Point has two Considerations: Namely,

• 1. HOW. And,
• 2. FROM whom.

FOR the first, How. This may be answered two Ways.

• 1. Negatively. And,
• 2. Affirmatively.

First, NEGATIVELY: Not of a married Wo­man, as other lawful Children are, which by the Course of Nature are born and propagated. But,

Secondly, AFFIRMATIVELY: Of a pure and immaculate Virgin, and not from any Virgin whatsoever, but from one whose Name was to be called Mary.

[Page 31] THESE two mysterious Points the Prophet doth foretel in the Word, Of the Increase.

TO understand this Doctrine, 'tis requisite for us to have recourse to the Original, else it will be never understood.

THE Word in the Original is Lemar [...]a, Of the Increase, Said Word is wrote with a final Mem in the middle, contrary to all the Grammar Rules; and it is that only Word which is wrote so in the whole Bible. It is not to be supposed to be the Printer's Fault, but the contrary; in case it was not so wrote, it would have been counted an Er­ror.

I AM prone to think, the Penman of this Book, with a great and particular Providence, did write it so, to show us the Doctrine we are upon. To prove that it is done providentially, it requires us only to take Notice, how the Jewish Wri­ters for the Preservation of the holy Scriptures, have taken the Care to advertise their Synagogue, for the Preservation of said Word, and to write it in the same Manner, and no otherways, altho' they understood not the Meaning of it; and I am apt to think since the Beginning it was kept so, as we have it now. I remember the Words of one of their Rabbies commenting upon said Word, wrote with a Close, or final Mem in the Middle, says thus, Mem closed (in this Place) a close or a mysterious thing signifyeth." And tho' he doth not tell what, either because he would not, or because he knew not; nevertheless, he knew that so it should be, and that so it was from the Beginning, otherwise, if he (or any other) knew any thing to the contrary, they would certainly, have told it. In the Margin of some of our corrected Bibles, I find this Advertisement set down as a Monument, that every Body should take Notice of it, i. e. ‘ A close Mem (must be set) in the middle of the [Page 32]Word.’ Therefore to think that all the Admo­nitions and margin Writings in Company with the Antiquity of the Book, should be set and re­corded casually and by Chance, I cannot join with those that think so, but believe it doth signify these two Points: Namely,

• 1. HOW. And,
• 2. FROM whom Christ should proceed.

☞ FOR the first, How. If we take notice of the Shape of said Letter, we shall find it shaped with four Corners, thus, □ closed in all Parts, to show that the Mother of our Lord was to be a pure Virgin, closed without being known by any Body carnally, but overshadowed by the Holy Ghost.

FOR the second, From whom. Not from any Virgin whatsoever, but from one whose Name was to be called MARY, and no other. This is de­ciphered in said Letter, which is the first of the Letters which the Name Miriam or Mary begins with, and according to this Prediction, in the Ful­ness of Time it exactly came to pass, as we read in Mat. 1.18. Now the Birth of Jesus Christ was on this wise: Whenas his mother Mary was espou­sed to Joseph, before they came together, she was found with Child of the Holy Ghost. And the same is recorded in Luk. 1.27.

TO confirm this Doctrine, 'tis to be observed, that the Scripture for the most Part, when it mentions Christ's Mother, it doth it with both Names together, i. e. Virgin, and Mary.

NOW, since I have been long enough in open­ing the true Meaning of this Prophecy, how it is to be understood, according to the Catholick Sense of it, it is time for me to take a View of what the modern Jewish Witters or Rabbies do say upon it, i. e. those that bear the biggest Sway now-a-days in their Synagogue. And with what has been said, [Page 33]I hope the Fallacy of their Interpretation will ap­pear clearly to our Sight.

THE modern Jewish Writers, such as Rabbi Me­nass [...]h Ben Jsrael and Rabbi Jsaac Abrabanel, &c. do, first, Affirmatively say (whatever their Prede­cessors said to the contrary) that the Child the Prophet here speaks of in this Place, and in the 7th Chapter, is concerning Hezekiah, King Abaz's Son, because in his Days they were delivered from the great Oppression that the House of David was un­der by the Confederacy of two great and mighty Kings, i. e. Razin King of Syria, and Pekah King of Israel, who did convene together with the Strength of their Armies against Abaz King of Ju­dah, as in the 7th Chapter of this Prophesy; and in this Sense God was with them in a wonderful Manner, and delivered them with such unexpected Deliverance; and he, King Hezekiah, was the Child I manuel foretold by the Prophet, because in his Days God was with them in a wonderful Man­ner.

Secondly, NEGATIVELY, (they say,) The Child spoken of by the Prophet, has no Reference at all to the Messiah, for three Reasons.

First, (THEY say,) How is is possible, that that which was to come six hundred Years after, could be taken for a Sign of Comfort of their be­ing delivered from the Terrors and Dangers they were under at the Time when the Prophet delive­red his Message? Would it be a Comfort to any Man that was lame, or weak, or with any Bodily Disease, to tell him such News, namely, that his Posterity five or six hundred Years after he was dead and rotten, should be sound, strong, and in good Health? What cares any Body for such News; or what does any Body care for such Com­forts, so long as he that suffers is not to be the better for it?

[Page 34] Secondly, THE second Reason why this Prophe­cy cannot be understood of the Messiah, (they say) is, because the Word is in the Preterite Tense, Vauikrau, And he called. Whereas, if it was a Prophecy that was to be understood of a Thing which should come to pass some hundreds of Years hence, the Word would be Vackaura, And he shall be called, in the future Tense.

Thirdly, THE the third Reason why it doth not concern the Messiah, (they say) is, because all the Titles described in it, as. Wonderful, Counseller, A mighty God, and An everlasting Father, are Titles belonging properly to God, and not to Man; and only the Title of Prince of Peace, is the Title of the Person the Prophet speaks of, which is King Hezekiah, or any Body else whatsoever, the Messah excepted, as the Accents do show.

THESE are the chief Arguments which do de­serve to be taken Notice of, or are worth answer­ing: Therefore I shall first make it appear, that the Words of the Prophet cannot be understood of King Hezekiah; and secondly, I shall answer said Ob­jections in full; and then conclude.

First, TO prove this Prophecy could not be understood of King Hezekiah, three very strong Reasons may be brought or offered.

First, HIS Reign not being perpetual and per­manent for ever, as the Prophet says, Of the Increase of his Government and Peace no end. But the contra­ry we read in 2 King. 18. that because he rebelled against Sanherib King of Assyria, the War went so far between them, that the Assyrian's King came against him, and took all the fenced Cities of Ju­dah, and King Hezekiah was forced to buy the Peace of him for the Sum of 300 Talents of Silver and 20 Talents of Gold, which amounts (accor­ing to Mr. Clark's Computation) to the Sum of [Page 35]266906 l. 5 s. Sterling. Now I ask, Is this to have Peace in his Dominions without end?

Secondly, IF we consider [...] old King Hezekiah was when he came to reign, [...] [...]all find this Pro­phecy cannot be understood fo [...] [...]o of him. We read in 2 King. 18.2. King Hezekiah was twenty five Years old when he began to reign. And in 2 King. 16.2. we find King Abaz his Father did reign sixteen Years. Therefore it consequently fol­lows, King Hezekiah could not be less than Nine Years old when this was foretold by the Prophet. Now I ask, How could he be the Child whose mi­raculous Conception and wonderful Birth was here foretold, since he was already born, and by no other Way but by the ordinary Course of Nature, contrary to the Prophet's Words, that he was to be of a Virgin?

Thirdly, IF we could search all the Histories of the Kings of Judah, or any other whatsoever, either of the Jewish Writers, or any other Nation, we should not find that King Hezekiah was ever called by the Name Imanuel, neither as a proper, nor as an appellative Name: Therefore I do greatly ad­mire, how the modern Jewish Rabbies, and in par­ticular Rabbi Menasseh Ben Israel, a Man of such great Learning as he was, in his Confiliador, doth maintain said Opinion, without Warrant, or any Colour of Truth.

NOW since we have made it appear, that this Prophecy cannot be understood of King Hezekiah, as the modern Jewish Rabbies will have it, let us go to the next, namely, to see whether we can An­swer their Objections; and in Case we can (as doubtless we shall) the Whole Truth will certain­ly appear and come to Light.

First, IF we examine the Co [...]stext, we shall find the great Sorrow & Affliction King Ahaz was under, when he saw two mighty Kings joining Forces to­gether [Page 36]to come against him, from which Sight the Hearts of his Subjects together with his own, did shake and move, as the Trees of the Woods are mo­ved against the Wind, left he should be destroyed in Company with the whole Royal Family. God see­ing the Affliction (which certainly was great) that his Majesty King Ahaz was under, sent the Prophet Isai­ah to Comfort him with these agreeable & Comfort­able Words; Take heed & be quiet, fear not neither be faint bearted, for the Two Tails of those smoaking fire Brands, the Counsels & Devices these two Kings have took against thee & the House of David, shall not prevail; thus saith the Lord, it shall not stand, neither shall it come to pass, &c. and then the Prophet, to establish him in [...] Faith, told him, he should ask a Sign for it: But his Royal Majesty, either thro' Incredulity, or Modesty, or being certain the thing would come to pass (which I am not about to inquire into) refu­sed it; yet nevertheless the Prophet following his Divine Inspiration, said unto him, Behold a Virgin shall conceive end I car a Son, and (she) shall call his Name Imanuel, &c. in which Words the Pro­phet foretold him very plainly, the Establishment of his Kingdom; because since it was appointed from the Beginning, [...] the Love, the Great Love that God the Father both to Mankind, to send his beloved Son into the World out of the Stock of David, how could said Son, or said Messiah, come from such a Stock, in case it was destroyed and pe­rished at that Time, as he thought it would? Most certainly the Word of the Lord appointed and De­termined from all Eternity mu [...] come to pass; and in Case the whole Royal Stock would Perish, as he feared, the thing would never be, which is impossi­ble. Therefore I say, what greater Assurance could he have for his Deliverance? or, What greater Comfort for his Afflictions, than to have such News brought to him by a Prophet? Surely none. If so, [Page 37]let us conclude, that altho' the Promise was not to come till a great many ages and Generations, after he was Dead and Rotten, yet it was a great Assu­rance of his Deliverance, and a great alleviation of the present Afflictions he was under; since, if he & the whole Stock should perish as he feared, the Thing appointed would never come to pass, which is contradictory in it self.

Secondly, THE Second Argument is, That the Prophet speaks in the Preterite Tense, &c. I think it would be a great deal in their Way (as 'tis usual to say) never to Argue it, since it is a Thing that we find very common in the Holy Writs, to express the Future Tense with a Preterit Expression, to show the certainty of the Thing foretold, as if it was al­ready come, and I am fully satisfied they know it as well as we ^*.

Thirdly, AS to the Third Objection, That all the Titles of the Text belong to God, till it come to the last, namely, the Prince of Peace, I think, with what is already said, it remains fully answer­ed, i. e. that all those Titles in general belong to the Messiah not as a Man only, but as a God also.

To prove that said Titles belong properly to the Person Nominated, and not to the Nominator, If they could but see the Truth, they could not help owning it, because the Running of the Text doth show it: For in Case they should have a reference to the Nominator and not to the Nominated, as they would have it to be, the Text would be thus, Vauikrau Dela Yognetz are Guibox Iubee griaud eth Shemo faur Shaulome, And the Wonderful Counseiler, the mighty God, the Everlasting Father shall call his name the Prince of Peace. But since the Text says, And his Name shall be called, Wouderful, [Page 38]Counseller, a Mighty God, an Everlasting Father, [...] Prince of Peace, it doth clearly show, that all those Titles do properly belong to the Person Nominated, namely, the Messiah, as God and Man, and not to the Nominator to God alone, as already said.

Concerning the Accents, they plead for it, for to prove their Sophistical Interpretation, I am willing at any Time and Place, to make it appear, that the Accents set under the Words Iubee gnaud Ever­lasting Father, snow the Certainty of our Doctrine, and Contradict theirs, following the Rules of said Art, which I omit at present, since it is [...]ore fit for a Personal Disputation, than for such a shor [...] Discourse as this is. ^†

Now since I have proved with God's Assistance, four Principal Points of Christianity that are con­tained in this Prophecy; Namely, 1. The coming of the Messiah. 2. What sort of Person said Messiah should be. 3. What kind of Government he should bear, and how long it should last. 4. And lastly, How and from whom said Messiah should proceed, with all the Branches therein contained, not only by the Authority of the Old and New Testament, (as both infallible) but even with the Authority of those that will not own that he is already come, and like­wise have answer'd their Principal Objections, which they object against the Orthodox Meaning and Interpretation of said Prophecy, I shall conclude with a Word of Exhortation.

I believed, therefore have I spoken, I was great­ly afflicted. King David, a Man after God's own Heart, a Man endowed with a Divine Inspiration, a Man that knew how these Things should be, i. e. that in the Fulness of Time God would send his Dear and Beloved Son into the World for the Salvation of all those Sinners that Believed in [Page 39]him, was ( as I take it) very much perplexed, and very much afflicted in his Mind, about his Nation's Condition at that Time, whether or no they would acknowledge Him for their Messiah and Saviour, and accept him for the Redeemer of their Souls: But at last, by the Strength of his Imagination, and by the Pregnancy of his Thoughts about this Point, this great and important Point, he broke forth with this Expression, I believed. This Word, being of a very large extent, includes in it, not only the Truths plainly revealed, but even those that mystically were signified in the Ceremonies of the Law; namely, the coming of the Messiah out of his Fami­ly, according to the Flesh; and therefore publick­ly confessed it, with strong Perseverance, and with­out Shame, I believed, therefore have I spoken.

DEAR and beloved Brethren, Let us all unani­mously follow his Steps: Let us all with one Con­sent imitate his Example: Let us all with one ac­cord tread in his Paths, i. e. in believing that the Messiah is already come; and not only believe it with an implicit Faith, because it is upheld by the Judgment and Authority of a great many a­greeing together, as those of the Romish Church do believe, but because the Lord hath spoken it, and it is certainly come to pass; and not believe only, and be ashamed to publish it to others, but believe and publickly declare it to the whole World, at any Time and Place, as Opportunity shall present, without Shame, i. e. that Jesus Christ is the true Messiah promised by the Prophets; and that he is the Son of the living God, God as well as Man, coequal and coeval with God the Father from all Eternity; who came for the Salvation of Sinners, who suffered and died to make Reconciliation be­tween God and us; raised for our Justification, and [Page 40]fits at the Right Hand of God the Father, from whence he shall come to judge the Quick and the Dead. And by such a Confession, we hope to be consessed by Him before his Father which is in Heaven, as it is recorded in Mat. 10.23. Jesus Christ said to his Disciples, Whosoever therefore shall confess me before Men, him will I confess also before my Father which is in Heaven. AMEN and AMEN.

Nothing but the Truth.

FAITH, or Belief, is the Foundation which the whole Structure of Christianity de­pends upon. The Souls of true Believers are so rais'd, so carried, so elevated, & finally so transported to the upper Mansions, with the sweet Contemplation of the high and pro­found Mysteries contained in the New Testament, that none but such as have the Happiness of en­joying them, can tell or say any thing about them. The Fruits that are obtained by the Meditation and Contemplation thereof are so ravishing, that none can declare them in full: Even those who do enjoy them, find them so much above their Capacities to express, so much beyond their un­derstanding to declare, and so sublime to be com­municated and rehearsed, (if ever they might come to be heard) that it would not be comprehended and understood. It is the first fruit of the Spirit saith the Apostle Paul to the Galatians. Gal. 5.22. and therefore how can any, that are Destitute or de­prived of such Spirit ever come to understand any thing of it? Carnal Men Laugh at the Truth and [Page 2]Orthodox Points of Christianity, for lacking of Faith to believe them. The Doctrine of Christ crucified was to the Jews a Stumbling-block, and to the Greeks Foolishness, because for want of Faith they could not be persuaded of the Truth thereof, but it was counted in their foolish Conceits and carnal Minds, nothing but Foolishness, 1 Cor. 1.23.

NOW, under this Word BELIEF are inclu­ded all Points of the Christian Religion in gene­ral, and all, I am prone to think, King David aimed at, when he expressed these Words, I belie­ved; because he being 2 Type of Christ, and know­ing the Messiah should come out of his Loins, af­ter his pondering and meditating upon the Truths and profound Mysteries that were to be revealed to the Church in the Fulness of Time, he cryed out, I believed; implying in these Words, that altho' he knew he should not see that Day, nevertheless he was fully satisfied all those Mysteries, which in Pro­cess of Time God would reveal to his Elect were true; and the Reason of the Expression, I was greatly afflicted, may have a Reference to the Condition he foresaw the Jewish Nation would be in for their Unbelief.

AMONG the great, deep, and fathomless Points of Divinity, which God of his infinite Mercies was pleased to reveal, i. e. to open more clearly than he did before to his Catholick Church, is the great Mystery of the sacred & blessed Trinity. This Point I do now design to prove, not to be a new Doctrine since Christ, as the modern Jews thro' a Mistake suppose, but from the very Beginning, with clear De­monstrations out of the old Testament, and their own authentick Authors, i. e. those that have the true understanding of the Law and of the Pro­phets, (as they say,) called by them, Baugnaula Bohmath hauameth, the Masters of the True [Page 3]Science, i. e. their Cabalistical Authors, ancient and modern, and answer the Objections that the Dis­course will bring forth

AND before I begin, I implore God's Assistance, saying with the Psalmist, Psal. 51.15. O Lord, open thou my Lips, and my Mouth shall shew forth thy Praise.

THIS Point is of such Weight, and of such great Importance, that except a Man believes it, he can never be saved; because, to believe in God the Son as our Redeemer, as in Gal. 3.13. and Rev. 5.9. and in God the Holy Ghost as our Sanctifier, as in Rom. 15.16. and 1 Cor. 6.11. (Titles and Digni­ties belonging properly to God, because none but God only can redeem and sanctify our Souls, as in Psal. 130.7. and Lev. 20.8.) and at the same Time to deny the Coequalness and Coevalness of she three Persons from all Eternity, seems to be so contrary to that Idea which the whole World of Mankind have of a God, that nothing can be more weak and absurd in it self than this is: And I am sure such as do believe this Doctrine (as the Arians did of old, and sundry other Sects since) do believe in more Gods than one, contrary to what the Scriptures teach, and they themselves pretend to affirm. And if we confider the thing aright, we snall find this Blasphemous Doctrine of denying the Coequality of the three Persons, hath been a great Stumbling-Block to the Jewish Nation's Conversion, as well as the worshiping of Images by the Papists, there being no other Difference between these two Opinions only this, viz. One worships Idols in actu, namely, the Papists, and the other in potentia, i. e. the Arians, &c. and of the Two, I think, (if I may pass my Judgment,) the last is the worst, for two Reasons.

First, BECAUSE the Poison of their idolatrous Worship is mantled under the Cloak of some Scrip­tures, [Page 4]which they make to be like a Nose of Wax, to twist and twitch which way they will, to serve their Turn: Whereas the Papists, whatever they pre­tend to say for to uphold their Opinion, or, whatever they pretend to alledge in Defence of their Image Worship, yet the Words of the second Commandment stand as Witnesses and as Monuments, against their devilish Doctrine and Distinction of Latria, Dulis, and Hyperdulta, and the like.

Secondly, BECAUSE since the Papish Worship is so plainly and openly performed, every body who hath any Light (in the least) in the Sacred Oracles, doth plainly discover the Falsity and Erroneousness thereof, and are aware of it; But the Arians; &c. do carry on their Work so cunningly, and their Dis­putes so Sophistically, and their Worship is so much like the true and Orthodox one, Ape like, that it is very difficult to perceive wherein the Gangreen lies, without it be by a good understanding Man in­deed, and therefore it is the more dangerous to be Snared and caught by them, particularly to the weak and unlearned; Wherefore as I am fully per­swaded, 'tis true and infallible what Or [...]gen against Celsus says in his 8. Book, that the Devil dwells in the Temples of Idolaters, so I am fully satisfied He Inhabits in the Hearts of those that deny the Coe­quality of the Three Persons of the Ever Blessed and Adored Trinity from all Eternity, because nothing can be more plainly demonstrated, either from the Old or New Testament, than that all Three, i. e. the Father, the Son, and the Holy Ghost, are Coequal, C [...]eval, and C [...]eternal.

BUT since my Design at present, is not to meddle with the Artans, I shall leave them, and turn my Face towards the Jews, who are my Brethren accor­ding to the Flesh, and for whom my Heart is ready to burst, when I Seriously think on them, to see them [...] in their Spiritual Darkness; and my Eyes [Page 5]do run, when I consider the forlorn State and Con­dition that they are in; namely in denying the Doc­trine of the most Blessed and sacred Trinity, so often repeated by the Prophets of the old Testament, and the chief Rabbins among them.

But before I begin to quote the Authorities, for to prove my Assertion, I think 'tis very proper to give them to understand, what we mean when we say, We believe that God is ONE in Nature and Essence, and THREE in Persons, the Father, the Son, and the Holy Ghost, and afterwards make it appear, that their Rabbies, even the chief among them of old, and of late, understood and believed the same in Substance as we do; and the True Christians and they, differ only in Terms.

IN quoting their Sayings, I do purposely de­sign not to Criticise upon the Words, least they may say, that I draw and make them say what I have a mind to, but only quote & Translate them Faithfully, and let them Judge afterwards.

ATTEND, and let us not be mistaken for the Lord's Sake, because in this, q. d. in understand­ing this Point as it should be, depends the Salvation or the Perdition of our Immortal Souls.

WE do not worship, neither do we believe in Three Gods, as the Jewish Nation, through a Mistake, do fal [...]ly think, But,

WE Believe and Worship ONE Eternal, most perfect and Omnipotens, and [...] only Wise God, One and the same in Power, Essence, and Eternity, but Three in Persons, the Father, the Son, and the Holy Ghost. There is the same Nature, Essence and Deity of them [...] tho' they be distin­guised in Persons. Somewhat is [...] to thus all, as the Godhead, Divine Power and Na­ture. Somewhat Incomm [...], as the several Properties of the Persons, viz. The Father to Beget, the Son to be Begotten, and the Holy Ghost to pro­ceed from them both. There is [...] Diffe­rence [Page 6]in the Trinity for their is ONE Essence and Divine Nature common to them all. The Son in the Blessed Trinity is Begotten of his Father' s Es­sence and hath the whole Essence of his Father, not by Propagation, Partition, or Pro [...]uence, but only by Communication. The Son is not the Son of himself, because he is the Son of the Father, but he is very God of himself. The Essence of the Son is of himself, not of the Father, because it is one and the self same Essence which the Father hath. He is indeed God of God and Light of Light, by this Distinction, not as he is God, is he of God, but as he is the Son: For the Person of the Son to be Be­gotten of the Essence of the Father we grant, but for the Essence of the Son to be Begotten we deny. And so we conclude that Christ, as he is the Son, he is of God the Father, but as he is God, he is of himself; because if Christ 's Essence was not of him­self, he would not be God. The Holy Ghost is of the Father and of the Son, neither made nor crea­ted, but proceeding from both, of one Substance Majesty and Glory with the Father and the Son, very Eternal God.

THIS is our Belief concerning the Three Persons or Degrees, and Forms of the Deity, as Tertullian doth Term them. And this Doctrine we are ready at any Time to prove, and to dye for it, if Occasion should present.

NOW to go thro' the great and manifold Train of Scripture Proofs, for to demonstrate my Asserti­on, and Answer all the Objections thereof, this would grow to a great Bulk contrary to my De­sign at present, and likewise it would prove a Task somewhat unnecessary for me to undertake, being it has been done already before now, by such as are more able than I am, and in likelyhood, than I am like to be. Therefore I shall withdraw, and only take the Pattern of a Gardiner, who, when he goes [Page 7]into a Garden to make a Posie for to present it to any of his Friends; here he picks one Flower, and there he gathers another, and by degrees he forms it so conveniently, that it may be carried about, and give that pleasure and delight to the Sight, & fragrancy to the Smell, as the Qualities and Quanti­ties of Flowers that are in it will afford to him that bears it; but those which are not satisfy'd with it alone, they may go to the Garden themselves, and there they may choose and pick which they please; So at present I design to compose a small Posie, i. e. a small Discourse, of such Flowers, i. e. of such Scriptures and Proofs out of the Jewish Authors, up­on the Doctrine of the Blessed Trinity, so as it may be carried about by any body, & they may take Delight & Pleasure in reading of it, and admire Gods Provi­dence in beholding such Sayings, even out of the Mouths of our Enemies, and let them Judge, Deut. 32.31. and those that are not satisfy'd, they may go to the Garden themselves, i. e. to the Holy Scrip­tures, where they will find Flowers enough of all sorts, either for Bigness, Col [...]ar, or Scent, &c. i. e. Scriptures enough to satisfy them in full. And for the sake of those who are not acquainted in said Garden, so far as to find said Flowers, I will nomi­nate the chief of them, and where they are to be found, that so they may have a Recourse to the Places when they see Cause, which are as follow, viz. Gen. 1.1. — 1.26. — 18.2, 3. — 20.13. — 35.7. — Exod. 3.14. — 20.5. — 34.6, 23. — Deut. 4.7. — 5.7. — 6.4 ^a. — Josh. 22.22 ^a. — 1 Sam. 4.8 ^a. — 2 Sam, 7.23. — 22.32. — Jer. 23.36. — 66.9. — Pro. 30. c. — Psal. 2.7. — 18.32. — 58.12. — 50.1 ^a. — 67.7, 8. — 96.1, 2.7, 8. — Isai. 6.3 ^a. — 48.16 ^a. — & Mala. 1.6. — ^†

OF all the said Quotations I must freely Confess, [Page 8]that altho' for the most part they are very strong Proofs, to Convince any that have a true Grace in understanding the true meaning of the Scriptures, and are not prejudic'd against all sorts of Opinions, (as the Jewish Nation, &c. are) nevertheless some are not so conclusive, and therefore when they see that, they conclude without farther Examination, that all are alike, and do form such strange and false Ideas, as to believe that all Nations but themselves are what they should not be, alledging for the Stan­dard of their True Religion that Text of Deut. 6.4. Hear O Israel, the Lord our God is one Lord.

THIS is that Great Tower, that Strong Bulwark, that Impregnable Fortification, which the modern Jews, learned and unlearned have and hold, against all those who do oppose the unity of the Godhead, either in Words or in Thoughts; teaching these Words (or this Text) in a more special Manner to all their Children from their Infancy, with a De­sign they should be ingrafted into them as a second Nature, and they are oblig'd to repeat it three Times a Day at least, viz. twice in Publick in their Synagogues, and once before they go to Sleep, and according to R. Judah [...] Opi­nion, they are oblig'd to tell this Text in the Mor­ning once more (besides the Three Times aforesaid) before they perform their Morning Dut [...], as it is recorded in his Book called [...]autta [...], §. 27.

LIKEWISE they teach (as a Tradition,) that Paradice with all the Excellences of it, was not Cre­ated, but for those that believe the Unity of the Godhead, and do acknowledge it in their Hearts as well as with their Mouths, when they read the afore­said Verse; and [...]uchmam or Hell was not Cre­ated with all the Miseries of it, but for those that serve Idolatry, i. e. for those that do not unite or Believe in the unity of the Godhead in their Hearts and Minds.— (And least they may charge me with [Page 9]saying a Thing they never said, I desire them to read what R. Moses Kauro says in the Book aforesaid, §. 91. in the Name of that Great and Fa­mous Rabbi, called Rabbanoo Bahauya which signifieth, Our Universal Master of the Law, in his Book upon the Text aforesaid, in the Section called, Mauethhaunaun) and therefore they believe they shall all be Damned, (which God forbid,) in Case they give Consent to any Doctrine whatsoever beside their own. Alas, alas! I am heartily sorry for them all, and since this Text is the chief Tower which they lay so much Stress upon, in Case I should batter it, & make [...]pear with their own Principles, that the Doctrine of the Blessed Trinity is very clearly and plainly demonstrated in it, I hope they will be Con­vinced, lay down their Arms, and Acknowledge it in the same way as we do, being the same as their Rabbies or Masters did actually teach and believe before now. By the Way,

LET them know that neither they nor all their Rabbies, ever believed the unity of the Godhead, as the True Christians, did, do, and for evermore shall, i. e. with that Clearness that the Everlasting Gos­pel hath reveal'd, as it may be seen, (as I said before) in as plain Words as possible, on purpose to make them know, i. e. to open the Eyes of their under­standing if possible.

TO prove my Assertion, I would have them be pleased to read with Attention the following Quo­tations, and afterwards compare them impartially (if they can) with what we believe; and then in case they do not find the Doctrine to be the same, only differing in Words, I give them leave to judge as hard of us as ever they did in their Lives: But in case they find it to be the same, the very same Doctrine which they themselves did believe, and left their Thoughts in Writing (providentially as I take it, to shew the Veracity of our Doctrine) I [Page 10]intreat them to be persuaded of the Truth, and look to the Lord, whom their Forefathers have pierced.

IN that famous Book, more ancient than the Talmud itself, compos'd by one of the Sages of the Mishnau, by Name Rabbi Simeon Ben Johauy called Zohar, i. e. a Light, [for the great Light and Truths therein contained, a Book of as great Value and Authority among them all (even those that know nothing about it) as the very Five Books of Moses,] Page 43. upon the Words of the 13th of Exodus, Verse 16. And it shall be for a Ta­ken upon thine Hand, says thus, ‘ The holy and blessed one (i. e. God) created the World when he covered himself with the Covering of Light, (or Splendor;) and this is that which unites the Unity, and there­fore the Words, Hear O Israel, Deut. 6.4. are next to the Words, And it shall come to pass, Deut. 11.13. The Unity of every Day is the same in the Text. THE LORD, the first (or antient,) and OUR GOD, THE LORD, these are all one, and there­fore is read ONE. These are three Names, How are they one? Altho' we reed One, this One (or Unity) by the Vision of the HOLY GHOST is known, and is as plain as the Eye-sight, that THESE THREE ARE ONE: And this is the Mystery like the Thunder; the Voice which is heard is One, and yet are included in it Three Colours (or Things,) viz. Fire, Wind and Water; and all are One in the Secret of the Thunder, and none but One. So here also. THE LORD, OUR GOD, THE LORD, are One, Three Colours (or Things,) they make all One; and this is that Union which every Day is manifested by the Secret of the HOLY GHOST.’

IF this Quotation is not sufficient, behold what is recorded [...]n the same Book, Page 203, treating upon the Exposition of said Verse, Deut. 6.4. in it will be found the following Words, [Take Notice [Page 11]of this excellent Exposition.] ‘THE LORD, OUR GOD, THE LORD: This is his very Secret, from the Top of the Rack is it, (i. e. from the very Be­ginning,) and it is united at the HEAD, STEMME, and ROOT. THE LORD: This is the Head above, a Spirit ascended. OUR GOD: This is the Stemme, which is called the Stemme of Jesse. THE LORD: This is the Root which is beneath; and upon this Secret the Unity is united as it should be, &c.’

MOREOVER, to discover more fully the Deity of the Holy Ghost in particular, as proceeding from the Father and Son, take Notice of the fol­lowing Exposition, recorded in said Book, P. 237. ‘THE LORD: This is the Mark of the Letter Move the high Head of the Holy Name. OUR GOD: This is the Secret which is marked by the Letter [...]a, the second of the holy Name. THE LORD: This is the Proceeding which proceedeth from be­neath, in the Secret which is marked by the Letter Vau; these two Letters are drawn to be in this Place, and they are all one, (one Unity,) all these three are one Unity; since that each one is made in one Unity of themselves.’

IN that famous and most ancient of all the Books the Jewish Nation pretend to have, called Sepher [...]auyatzcetau, (a Book which some of them would have to be as ancient as our Father Abraham, and of his Composing also, as they say,) 'tis plain by what is said concerning the Godhead, that God is Three and One, as we Christians be­lieve, tho' not with the same Expressions as we use, the Father, the Son, and the Holy Ghost; but he calls him Numerations, and Lights, (from whom I am prone to think Tertullian took his Expressi­ons.) The Words are as follow. ( N. B. I quote not the Page, because I forgot it; but the Senten­ces are to be found in it, as may be made to appear [Page 12]at any Time when the Book shall be produced.) ‘ They are three Lights, an ANCIENT LIGHT, a PURE LIGHT, and a MOST PURE LIGHT, ne­vertheless all these are only ONE GOD.’

IN another Place he says thus, ‘ And know ye, the THREE HIGH NUMERATIONS all are united together, and never are divided.’

THIS Doctrine is most certainly received by all Cabalistical Authors, without Contradiction or Dis­pute; so as that Rabbi Joseph Giguitillia, a fa­mous Rabbi in this Science, treating upon the Ex­plication of the Ten Numerations or Gnausaurau Sapheeroth, I remember he hath this Expression, ‘ The three Highest no Eye ever saw, and there is not th [...] ei­ther Separation or Division, (God forbid to say so;) & be that cuts or divides, his Blood on his head, and it had been better for him that he had never been created.’

THE Kauvaunau Intention, which their best Cabalistical Authors do oblige them to have, when they read said Verse, is to unite the Godhead in these three Numerations or Lights aforesaid, as those who are acquainted with their Writings can testify.

NOW having with as much Faithfulness [...] possible, quoted and translated some of the ma­ny places, that show the Truth of our Doctrine, (altho' by them at present denied,) I shall take the Liberty to say something of my own, which I hope will be taken for an orthodox Opinion, by all Men, even by the Jews themselves, if they will but consider with Attention what has been alledged out of their own Authors, & even of those they acknowledge to be the wisest and most Godly among them. (Vide more of this Nature in Bure­torf's Lexicon, Page 152.)

The Translation of the Verse in Deut. 6.4. which our English Translators translated (conforming themselves [Page 13]to the English Idiom,) Hear O Israel, the Lord our God is one Lord, is somewhat faulty, because according to said Translation, this Doctrine (of the blessed Trinity) cannot be raised out of it. There­fore, to find out this fa [...]homless Mystery, we must have Recourse to the Original, and there we shall discover it with great Ease and Facility. The Words are to be translated thus, Hear, O Israel, the Lord, our God, the Lord, is One. Now, after we have translated the Verse acording to the Original, in order to understand the true and genuine Mean­ing of it, we must take Notice of the preceeding Chapter's Discourse, which is thus.

Moses knowing that the End of his Life was very nigh, Deut. 33.1. was willing before his Death, to make a Recapitulation of all the Laws of God unto his People, with some wholsome Ad­monitions; that so after his Death they might never blame him for being careless in discharging his Duty towards them. Therefore, after he had repeated the moral Law, as the unalterable Word till the World's End, he tells them in General of a Colloquy that pass'd between them, of their de­siring of him to be a Mediator between God and them, the Lord's hearing their Words, his Wishes for their keeping their Hearts towards God all their Days, to fear him, to keep his Command­ments, his Counsel to them, and finally, the Pro­mise of God's Favour towards them, in case they would follow his [...], because the End of the Law was the Obedience of it.

AFTERWARDS he begins to particularize to them sundry Obligations and Duties which were incumbent upon them, and the first that he men­tions is the great and profound Mystery of the Godhead, Three in Persons, and One in Essence, with these Words, Hear O Israel, the Lord, our God, the Lord, is One. Moses begins with this O YES, [Page 14]because without the Knowledge of the true and living God, One in Essence, and Three in Persons, none can be saved. These three Persons (not Gods) are plainly to be understood in the Repetition of the three sacred Names, viz. THE LORD, OUR GOD, THE LORD, these three he tells them are One, not three, as the Words seem to imply, but One only and simply, without Beginning and without End.

THIS Doctrine he admonishes them to consider and believe, when he said, Hear O Israel. He might use the Phrase of Mauauzeeno [...], as he did in Deut. 32.1. and Ex [...]i. 15.2 [...]. which also signi­fieth, Hear; but he uses the Word Sh [...]mang, be­cause besides the litteral Sense of it, i. e. Hea [...], it implys in it, [...], Take heed, Take Notice, Mind, Consent also; to teach & instruct them, that this My­stery was so deep, and so high to be understood, that a bare superficial Knowledge of it was not enough to comprehend it; but it required a [...] Study, & a deep Observation to be in some measure Master of it, else with a superficial Knowledge of it only, it would bring a Person to understand and believe, ei­ther that there is a Plurality of Gods, or deny the Trinity of Persons in the Godhead, (as the Jewish Na­tion have done of late, and the rest of the Nations did of old.) This I am prone to think, is the true and genuine Meaning of this Scripture, else, i. e. if he meant as the Jewish Nation of late would have him mean, q. d. that God is One, denying the Trinity of Persons, the Verse should run thus, Ha­uauzeenoo Israel [...]udonauy Thaud, Hear O Israel, the Lord is One: But since he doth not say so, but as we find it, 'tis as much as if in plain Words he had said thus, Take heed, and consider, and give Con­sent, O Israel, that THE LORD the Father, OUR GOD the Sin, THE LORD the Holy Ghost, i [...] One.

[Page 15] DO not mistake me, and think that there are three Gods of three different Essences, neither one God without the Plurality of Persons; but yet there is One only God in Nature and Essence, and Three distinct Persons, all equal in Power and Glo­ry, coequal and coeval from all Eternity.

THE Jewish Nation cannot bear to hear or think of such Distinction as we make, viz. Three [...] Persons, and one in Essence; saying, How can it be, that God is One and Three, and Three and One? This Doc­trine (they say) is so contrary to Reason, that any Person whatsoever may see the Absurdity of it at the very first View. To this I answer.

LET them read and consider the Words of the second Article of their Creed; and in them they will find (when they confess God's Unity) the same Distinction of Words, and I think with more Absurdity, as they call it. The Words as they are in their Jgdal being the same that Mar [...]ides says upon the Exposition of the Mishnau of Sanedrin, Chap. [...]clek are thus, He is One, and not one like his Unity. Now I might argue and say as they do, He is one and not one; How can it [...]e, for God to be one, and not one like unto him? This is against all Reason, for to be one and not one, and yet one. And yet for all this Contradiction of Speech, they believe he is one: So we Christians say, That God is One and Three, and not Three, but One. And I think there is more Regularity of Speech to say as we do, than to say as they say; their Doctrine be­ing more contradictory in it self, than ours is.

BUT since I know, that such Way of arguing is nothing but quarrelling about Words, I do not see any Necessity to make use of it, provided we understand one another; and as we do them, I hope they will in Fulness of Time understand us also.

THE Word Persons is another Expression which they cannot approve of. But as I said but now, [Page 16]this is to quarrel about Words; and the Word Persons being only a Word that we use to con­vey our Ideas to the Hearers, and make them under­stand in some Measure what we mean by this Doctrine. Let them use what Terms they will, ei­ther Numerations, L [...]ghts, or what they please; and in case they understand and believe the same as we do, I am contented.

HERE I expect the Jews will argue (if ever they come to read this Discourse) thus.

IN Case the Verse is to be understood as I say, Why doth it not say, The Lord three Times, and not, The L [...] Our God, The Lord, having the mid­dle Name (in the Original) the Sophixy of the First P. C. P. at the End, viz. Our.

TO this I answer, (and I hope, if ever they come to understand this Mystery so far as to argue after this Manner, i. e. to criticise upon the Words, I have won the Field,) The first Person of the God­head is called Jehovah, The Lord; and since this Name they themselves own is given to God, and I have already proved by their own Authors to him only, (in Page 24. of The whole Truth,) I shall not insist upon it.

THE second Person is called Alohanoo, Our God. Here they stumble, for which I am very sor­ry; but I wonder not, since what this name signi­fieth has been from the [...]ning a stumbling Block to them, as it [...] told in Isai. 3.14. and I hope with God's Blessing they shall be raised again, according to his Promise.

Three Reasons may be given, and very remarka­ble ones.

First, BECAUSE Moses was willing to declare to the People (tho' not with that Clearness as it came to pass in the Fulness of Time) the great and high Mystery of the second Person's Incarna­tion, in which he was to take the Humane Nature [Page 17]upon him, and suffer for the Salvation of all those Sinners that believed in him; and therefore he is called, Our God, i. e. a Man like one of us, Sin ex­cepted, H [...]. 4.15.1 Joh. 3.5. and at the same time a God also, coequal with the Father, who is first mentioned in the Text.

Secondly, THE calling the second Person, Our God, was to show them, that he was to be incar­ [...]ted, and not the first nor the third, because to him (the second) belongs properly the Office of a Med [...]at [...]r and to no [...]e else. And,

Thirdly and [...], IT may have a Reference to the Jewish Nation in particular, from whence he was to proceed, according to the Flesh, as it was promised to [...], some Hundreds of Years be­fore, G [...]n. 21.12. And he calls him Our God, i. e. ours in a particular Manner, from one of ours, and not from any Nation else.

AND that this way of expounding the Words, may not seem to them any other than a true and orthodox one, I will prove it with quoting to them one Pa [...]age out of a great many, which are to be found among their Writings; from one who had the Opportunity to search and examine all the Authors before him, that treat upon this Point, and fot his great Learning and Prety, was called by the Consent of all the Jewish Nation, even in his Life-time, The person wise Man, The Pious or God­ly, The Theologer, Glory of the wise Men, The Holy, Our Teacher, My Teacher, R. Jacob Sasportas in his Book called The Holy Temple, printed in Am­sterdam about Seve [...]y Years since, Page 15. says the following Words, ‘THE LORD: This is the Father most high. OUR GOD: This is the white Head, most Ancient, the Eternal One, the Soul of [...].’

HERE this worthy Author makes a Distinction in the Meaning of the Names, The Lord, and, Our [Page 18]God, by which Words he says the same in Substance as we Christians believe, even that the Name of The Lord first mention'd, is the Father most high, and the Name of Our God is the Son, which is that White Head mentioned in Dan. 7.9. and in him all the Fulness of the Godhead dwelleth Bo­dily, Col. 2.9. which Text of the Apostle is the same that is recorded in the Book Zohar afore­said, Page 79. viz. (Take Notice of these Words, and judge afterwards.) ‘ And he is in the high My­ [...]ery, and for this Reason is called his Son; and this is the old Israel aforesaid, which is the Son of the most old, i. e. of the Most ancient, and all is one and the same.’

THIS old Israel, mentioned in this Place, is not the Jewish Nation, but the second of the three Lights aforementioned; and this they called a Son of the most old, i. e. of the most ancient; and these two are one and the self same.

THE third Person, i. e. the Holy Ghost, is called Jehovah the Lord also, to show that he is very God, of the same Essence as God the Father and God the Son are. And because I know they now absolutely deny this Doctrine, to satisfy them, I would have them read the second Verse of the 11th Chapter of Isar [...]h, and there they will plainly find the Holy Ghost is called Jehovah the Lord also,

AND now, since we have fetch'd Honey out of that great and mighty Rock, i. e. proved the Doctrine of the blessed Trinity out of the very same Text with which the Jews defend themselves, and fight against us with, even by the Authorities of their own Rabbies, and those of the first Rank, ancient and modern, let us see whether we cannot gather Oyl out of a flinty Rock also, i. e. prove this very same Doctrine to be included in this very same Name Jehovah, with their own Principles & Rules, and then conclude with a Word of EX­HORTATION [Page 19]to my Brethren in particular, and to all in general.

THE Name Jehovah is so full of Mystery, and there are so many profitable and delectable Things ( i. e. spiritual) to be gathered out of it, as can ve­ry well be thought of any, even the wisest that ever was, (in case we do not run too fast upon Su­perstition, as most of the Jewish Rabbies do.)

THIS is so certain, that it is the Opinion of a great many and worthy Divines, that Moses Petiti­on to God to let him see his Glory, Exod. 33.18. was to let him see the high and deep Mysteries which are included in his sacred and everlasting Name, i. e. the great and dreadful Name Jehovah, (which whosoever names vainly is worthy of Death.) But since touching the Almighty we cannot find him out unto Perfection, even the best of Angels are charged with Folly, when He under­stood Moses Request, answered him, Verse 20. Thou canst not s [...]e my Face, for no Man shall see Me and Live, i. e. for you to understand in full the Myste­ries of my sacred Name, it is impossible, said God, so long as you are in Body and Soul together. It is contrary to the holy Nature of my Name to be comprehended in full by any Creature whatsoever, therefore 'tis better to desist. Nevertheless, I will grant you so far, that you shall obtain so much and so great Honour of me, that you shall see my back Parts, but my Face shall not be seen, i. e. you shall acquire so much Knowledge, and understand more of the Nature of my unsearchable Name, than any of the Saints that went before you ever did, even the Patriachs themselves, as in Exod. 6.2, 3. Therefore, let us with all Humility and holy Fear, see if we can find something included in this fathom­less Name, that may prove for our Instrustion and spiritual Comfort.

THAT the holy and most blessed Trinity eve­ry [Page 20]Person by it self is called Jehovah has been de­monstrated by sundry worthy Divines before now, whose Names will be for a Blessing to the Genera­tions to come. But that all the three Persons are included and comprehended in the Name Jehovah, I do not know any who have shewed it before me. Therefore I shall premise some things which I think are very necessary to be known for the better In­telligence of it, begging the Reader's Patience for a while. Viz.

First, THE Name of the Lord in the Original is, Jehovah, the Root is Kavauh, which signifieth a Being, or Essexce.

Secondly, THIS Name amounts, according to the Hebrew Numeration, to the Sum of 26. viz. Yode 10, [...]a 5, is 15. Uaw 6, makes 21, and [...] 5, summs in all 26.

Thirdly, OUT of this Name the Cabalistical Authors do form several Different Names, and all are in the same Esteem and Veneration among them, as the very Name Jehovah, and they are ve­ry cautious not to Reveal any of them to any Body, even of their own Nation, except it be to a Man accepted in General for a wise, pious, sober, and blameless Person from his Infancy, according to the strict Rules of Religion. Some of the diffe­rent sort of Names are as follow.

1. THE Name of 45 as they call it, which is formed thus, Bode Vau Dauleth, [...]a Juleph, Vau Juleph Vau, Ea Juleph, The Numeration of said Letters together as they are wrote amounts to 45.

2. THE Name of 52 as they call it, which is formed thus, Yode Vau Dauleth, Ha Ha, Uau Uau, Ha Ha, following the same Rule, it amounts to the Number of 52. A great many more they do form, which I omit at present not being to my purpose.

Fourthly, THEY have three different Ways of Numeration, viz. the first they called Mispaur [Page 21]Grudol, a large Reckoning. The second Mispaur Kautaun, a [...]ort Recoming. The third Mispaur Gmtzaugn [...]e, a middle Reckoning, The first is that Way which is most common, i. e. from 1 to 9, from 10 to 90, and from 100 to 900. The second is that Way of Reckoning, which never rises higher than 9. e. g. from Juleph to Jeth is 9, and then begins again, from Yode to Tzadde is 9 also, and then again, from Kuph to Tzadde final, makes 9 like­wise. The third is that in which the final Letters are not to be counted higher than their Equals, e. g. Cauph [...]auph amounts to 20 each, and not 20 and 500, as the common Way is, and so all the rest of the double or final Letters follow the same Rule.

Fifthly and lastly, AS they numerate by the Let­ters of the Alphabet, so they do also by the Punct­ation of said Letters, and so every Tittle or Point amounts to 10, the Pautauh to 6, and the Caumetz to 16. And when they want any Num­ber to make up the Sum of what they are a going to shew or teach, sometimes they make it up by the Number of Letters, sometimes by the Number of Words, and sometimes by both.

THESE Five Premises will be sufficient at pre­sent to make appear the Truth of what I am go­ing to assert, even according to their Cabalistical Principles.

NOW observe, Our sovereign Lord Jesus Christ is called a Son, because he is the true and beloved Son of the living God; him we are all obliged to obey, and follow his Laws and Directions, as in Mat. 17.5. And lo, a Voice from Heaven, saying, This is my beloved Son in whom I am well pleased, hear ye him.

THE more immediate Word for a Son in the O­riginal is Ben, this amounts according to the third Rule of Reckoning to 52, which is the same [Page 22]Numeration of the Name Jehovah, as the se­cond Way of Spelling of it. Again,

The Lord Jesus Christ is called Idam as the A­postle Paul says to the Corinthians, 1 Cor. 15.45. The first Man Adam was made a living Soul, the last ADAM was made a quickning Spirit. Now the Word Idam following the same rule amounts to 45, and so likewise the Name Jehovah according to the first Way of Spelling of it amounts to 45. and said Name is called by them Idam also in several places of the Book Zohar aforesaid, p. 98. & 117. (for Brevity sake I omit the Words, but I am ready to show hem at any Time when demanded of me.)

A great many Mysteries and high Secrets the Ca­balistical Rabbies do pretend to know, and do de­clare they are included and Inclosed in this Name of 45. aforesaid, and altho' I am sure they teach a great many Chimerical Notions, Nevertheless, very often they say somethings which are nothing but pure Christianity, cloathed under different Terms, for want of the true Knowledge of the everlasting Gospel. One that just now came into my mind I will Rehearse, that so the Truth of my Assertion, may be made to appear, and I am more free in tel­ling of it, because it is very much to my present purpose.

THEY teach that God created the World with the Name of 45. and they prove it out of Prov. 3.19. The Lord by Wisdom hath founded the Earth. The Word in the Original is Bahohmah, and they turn said Word, which is translated, By Wisdom, according to their way of explaining the most part of the Scriptures, thus, Bahohmah Bacoauh Mau,

By Wisdom, By the Strength of Mau i. e. by the Strength of the Name 45, saying, The Lord by the Strength of this Name founded the Earth.

[Page 23] NOW I beg any to consider what Doctrine this is, but the same that is recorded in John, at the Beginning of his holy Evangelium, John 1.1, 2, 3. In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God; all things were made by him, and without him was not any thing made that was made.

THIS WORD aforesaid is the true Mau, i. e. the true Idam, which amounts to the Number of 45, as the Word Mau doth, which was from the Begin­ning, i. e. from Eternity with Jehovah the Lord, which amounts to 45 also, as aforesaid, to show that the Son and the Father are all one, of the self same Numeration, i. e. of one and the self same Essence.

NOW, having found out that the two first Persons of the Blessed Trinity are included in the Name Jehovah, let us see whether we can find the third Person also.

THE third Person in the Hebrew is called Rooauh Eaukodesh. This Name amounts (accor­ding to the second way of Numeration, and the fifth, i. e. of the Punctation) to the Sum of 101. Now, take Notice, since the Holy Ghost is neither made, created, nor ingendered of the Father or of the Son, but proceedeth from both, one and the same Substance, so likewise we shall find his Name proceeds from them also, viz. The Name of God the Father, Jehovah, amounts to 26, according to the second Rule. Jesus Christ is called in Gen. 18.3. and more plainly in Mal. 3.1. Audonauy, which Name amounts to 65, by the first Rule of Nume­ration. Both together makes 91, and with the Addition of the eight Letters of both Names, and the two Names themselves, according to the fifth Rule, come to be in the whole 101 also, to show that the Holy Ghost proceedeth from both, i. e. the Father and the Son.

[Page 24] AGAIN, The Name Roo [...]h, which signifies properly a Spirit, amounts (according to the second Rule of Numeration) to 16, and the Root of the Name Jehovah, which is Hauvau, amounts to 16 also, to shew that the Holy Ghost not only pro­ceeds from the Father and Son, but even he is of the same Root and Substance, or Essence as the Father is, i. e. equal in Power and Glory, from Everlasting to Everlasting. Moreover,

THE three aforesaid Lights commonly are cal­led by them Ketter Hohmah Beenau, and the first they called Head, The Head of all things, The Head of all Heads, The inclosed of all Inclosures, &c. The second they called, The first Adam, The first Head also, &c. and the third they called, The Holy Ancient, and sometimes Ancient only, A living God, and sundry other Names, which all do shew the very same Doctrine as we do teach, even that all Three are One, equal in Power and Glory; and ( N. B.) of these Three Lights aforesaid, they explain the Text in Deut. 32.39. See now, that I, even I am he, and there is no God with me, as it is plainly to be seen in the Book Zohar afore­said, Page 22. The Truth of this Doctrine leads me to Think,

THAT when we read in the old Testament, that the Saints of old, as King David, &c. did crave any Mercies or Favours of God for his NAME sake, It was as much as if they had asked it in the Name of the whole TRINITY, because in his Name Jehovah all the THREE Persons are inclu­ded, as I said; and therefore they were sometimes answered, if the Thing by them desired, was ac­cording to his most holy Will and Pleasure, &c.

NOW, from what has been said, whosoever fears the Lord, or hath any regard for his Soul, [Page 25]may easily discern how great and high a Sin it is for any Body to be guilty of the Breach of the third Commandment, and likewise what is the Reason [...]t whosoever takes the Name of the Lord in vain, HE will not hold him guiltless, but the Curse shall fall upon him, and enter into the House of him that sweareth falsly his Name, and consume it, from the Timber even to the Stones thereof, Zech. 5.3.4.

MORE I might say to prove this Doctrine, even by the Authority of the Jewish Writers of this Science, not only upon Dent. 6.4. but upon sundry other Texts of the Scripture: But with what has been already said, I hope I have plainly and fully demonstrated, that the God which we adore and hope to be saved by, is not three Gods, (God for­bid we should say so,) but only One living and only true God; One in Substance and Essence, but Three Persons, Father, Son, and Holy Ghost, all equal in [...]ver and Glory from all Eternity. And therefore let us come to a Conclusion in a Way of EXHORTATION.

[...]LEY us follow King David's Steps, saying, I [...], therefore have I spoken.

O [...] [...]et us keep st [...]fast in this Belief, all the Days of our Life, that so at last we may come to live an [...]nal Life with Him who is the true Life, even Li [...] it self.

[...]LEY us [...]ut withdraw aside from this Be­lief, in believing strange Gods, even the Imagina­tion of ou [...] [...]ked and deceitful Hearts, but keep [...] Gods Word, in obeying his holy Com­mand [...], and be careful how we take his great and [...] Name in vain into our polluted Lips.

O! LET us be thankful, that such Truths have been discovered unto us, poor, sinful, miserable wretched and degenerate Creatures, and cry with [Page 26]Astonishment and deep Admiration, O Lord, What is Man that thou art mindful of him, and the Son of Man that thou visitest them.

O! LET us look upon ourselves altogether un­worthy of enjoying so many manifold Priviledges as we do; and above all, in living where we have the true Doctrine of God's Word declared unto us, in its right and true Meaning according to his holy Will and Pleasure, without being distur­bed by the Enemies of his Catholick Church, when he hath not dealt so with any Nation, and as for his Judgments they have not known them. HAU­LALOOYAUH Praise ye the Lord.