THE MESSIAH ALREADY COME. OR PROFESS OF CHRISTIANITY, BOTH OUT of the Scriptures, and ancient Rabbins, to convince the jews, of their palpable, and more than miserable blindness (if more may be) for their long, vain, and endless expectation of their MESSIAH (as they dream) yet for to come.  
Written in Barbary, in the year 1610, and for that cause directed to the dispersed jews of that Country, and in them to all others now groaning under the heavy yoke of this their long and intolerable captivity. which yet one day shall have an end; (as all other states and conditions in the World, they have their periods) even when the fullness of the Gentiles is come in, and when that veil shall be taken away from their hearts, as is prophesied.  
Brethren, my hearts desire and prayer to God for Israel, is, that they might be saved.  Rom. 10.1. 
For I would not (Brethren) that ye should be ignorant of this secret; that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in: and so all Israel shall be saved (as it is written &c.)  Rom. 11.25. 
And jerusalem shall be trodden under foot of the Gentiles, until the time of the Gentiles be fulfilled.  Luk. 21.24. 
Even to this day, when Moses is read, the veil is laid over their hearts: nevertheless, when their heart shall be turned to the Lord, the veil shall be taken away.  2 Cor. 3, 15. 
Verily, I say unto you, ye shall not see me, until the time come that ye shall say, Blessed is he that cometh in the name of the Lord.  Luk. 13.35. 
How beautiful are the feet of them which bring glad tidings of peace, and bring glad tidings of good things.  Rom. 10.15. 
AMSTERDAM, Imprinted by Giles Thorp. Anno M. DC, XIX.   

TO THE HIGH AND MIGHTY PRINCE FREDERICK KING OF BOHEMIA, etc. And TO HIS ROYAL SON the most hopeful young Prince FREDERICK HENRY.  
Most High and mighty Prince,  
THis Treatise was published seven years ago, and Printed in the Low-Countries; not long after the death of that noble Prince Henry my master: And for that, and some other reasons, Dedicated to those high and honourable personages; as by the Epistle following may appear. The same reasons have moved me to revise it, and publish it a new, under the Protection also of your Majesty and Royal Issue; that most hopeful young Prince; cujus e●go etiam nomine ipso recreor, in whom the name of Prince Henry is now revived again to God's Glory; So likewise the name of Queen Elizabeth, by your Majesty's most happy inauguration King of Bohemia: which two names are yet precious, and ever will be in the hearts of the English Nation, and other Nations likewise. The other reason, for that the jews also (whom this argument chiefly concerneth) many of them remain in your majesties Dominions: whereof in time your Majesty, or Royal Issue (as may be hoped) raised up of God for that very purpose, may be a happy instrument; as of the final desolation of that Mystery of Iniquity Babylon: so consequently of the finishing of that Mystery of Godliness; even the conversion of the jewish Nation, the very period of all Prophecies. And then (as john concludeth his Revelation) come Lord jesu. He which testifieth these things saith, surely, I come quickly, Amen. Even so come Lord jesu. Amen, Amen.  
Your Ma.tie most humble devoted servant JOHN HARRISON   

TO THE HIGH AND Mighty Lords, the State's General of the united Provinces of the Low-Countries. Also, TO THE HIGH AND Mighty Prince Maurice, Prince of Orange, etc. And To his noble Brother Prince Henry: All happiness.  
FOR two reasons I have made bold to present unto your high and honourable considerations this Treatise following. The one more particular, in respect of that entire amity, and correspondence, which was betwixt my dear Master deceased Prince Henry, of famous memory, and your Excellency (and whole State) whom he much honoured, and thereof gave sundry testimonies, both public and private, whereof myself (having the honour to be one of his Servants near unto him, and by reason of my attendance much in his presence) was oftentimes an earwitness. And that your princely Brother (alter idem, an other Henry, cujus ego nomine ipso recreor, even for my Master's sake, that gone is, and for that affection he showed towards his Highness, both in Life and Death) who was much conversant with him before his sickness, and in his sickness came diu●rs times to visit his Highness, and to condole with us in our heaviness, can also I make no doubt witness sufficiently: whose hearts, or rather but one heart and soul (as it is in that place) seemed to be knit together, 
1 Sam. 18.1  like the soul of David and jonathan by a mutual symp●thie, as in name, so in nature and correspondence of disposition: which had not untimely death prevented, some further covenant, like that of David and jonathan, might perhaps in time have been concluded, wordine such heroical spirits. An other reason is, for that the persons whom this Argument chiefly concerneth, to wit, the jews, many of them remain in your Country, and have their habitation in peace and safety: not in that slavery as in other Nations, accounted of in the basest manner that may be, in the number of dogs rather than of Men. Which though it have fal●en upon them by the just judgement of God, yea, and by their own judgement upon themselves, so much the more just: his blood be upon us, and upon our children: yet are they, children of the Promise, and beloved for the father's sake, as Paul pleadeth for them in diverse places, alleging both their prerogatives and privileges above the Gentiles: 
Rom. 3.1.  What is then the preferment of the jew (saith he) much every manner of way. For to them appertaineth the adoption, 
Rom. 9.4.  and the glory, and the covenants, and the giving of the Law, and the service of God, and the Promises: of whom are the Fathers, and of whom concerning the flesh Christ came, etc. And in that respect we Gentiles ought not so proudly and tyrannously to insult over them (as many do) especially Christians of all others, should not add affliction to affliction: but rather pity and bewail their induration (as Paul doth in the place before cited) expecting with patience their conversion in due time, as the Lord hath promised: for if God himself love them being his enemies (for they are beloved (as I said before) for the Father's sake, as he loved us before our conversion (when we were his enemies he loved us: so the Apostle testifieth) why should we Christians hate and abhor them, who are so highly in God's account (even the beloved of the Lord) and hold them in such disgrace and contempt as we do: as in my sma●l observation, and experience, I am able to testify, both by that I have seen and heard: which rather exasperateth them against our profession then otherwise. Which harshness and uncharitableness of ours; together with the Idolatry, and superstition of the Church of Rome, in worshipping of Images, and such like trumpery, I am persuaded, have been two main obstacles to their conversion hitherto: as some of them in Barbary objected to me, saying: the Christian Religion could not be the true Religion, for that it alloweth the worshipping of images, which is expressly against the Law: Thou shalt not make to thyself any graven Image. And if we say they crucified Christ, and therefore we hate and abhor them, even to the third and fourth generation, that is to say, their posterity for ever: so do we daily by our crying sins, even crucify again the Lord jesus, they but once and unwittingly (as Saint Peter testifieth) we often, and that both wittingly, 
Act. 3.17.  and willingly, to our greater condemnation, in respect of the fullness of knowledge we have in the Messiah. This is that fullness of the Gentiles, already come in (whereof the Apostle long since prophesied) as in knowledge abounding, so in sin superabounding, and that generally through out all Nations. Of whom I doubt much whether I may say (as it was said in times passed of the Amorites as touching their fullness) it was not yet come: for I am sure the fullness of the Gentiles (as touching sin) is already come: fullness of Bread, and abundance of Idleness, as in Sodom: yea fullness and loathsomeness, even of Manna itself: as the children of Israel in the end waxed weary of that heavenly food, so is it with us in respect of the food of our souls. Else what meaneth so many Sects, and Schisms in our Church at this day? Diseases arising from some bad humours and corruptions in the body (as all diseases do) which therefore ought to be purged. Surely the variety of the one argueth a fullness and satiety of the other. We are fallen from the names of Christians, 
Act. 11.26.  given to the Primitive Church, to be baptised into new names; Anabaptists, Arminians, & id genus farinae: Corn I may not call them, but chaff: yea, 
Mat. 13.24  rather tars sprung up with the good Corn, overspreading, and overtopping it too in many places: but both must grow together till the harvest. Yea, our fullness and niceness is such, as we can taste no manner of meat almost, but what some curious cooks for the nonce provide for us: every one must have a cook for his own palate. We are fallen into that time y by the Apostle, 2. Tim 4. For the time will come when they will not suffer wholesome Doctrine, but having their ears itching, shall after their own lusts get them a heap of Teachers. We are even weary of Manna, as the children of Israel were. And therefore now that they have fasted so long time, and that fullness of the Gentiles come upon us; it standeth both with the Lords justice and his mercy, both to us and them, to do to them as he did to us at the first, 
Rom. 11.22  and to us as he did to them. Behold therefore the bountifulness and the severity of God, toward them which have fallen severity, but toward thee bountifulness, if thou continue in his bountifulness, or else thou shalt also be cut off: and they also if they abide not still in unbelief shall be graffed in, for God is able to graff them in again. Of which glorious work of the conversion of the jewish Nation, and finishing of that mystery of godliness; if you (most h●gh and mighty Lords) shall be the first beginners in your own Country, as you have already played your parts against the mystery of Iniquity, both at home and abroad, both by Sea and by Land, as the chief bulwarks of Christian Religion at this day against the power of Antichrist and all his adherents, whereof you have borne the brunt (as Tully saith of the Scipios; they were propugnacula belli punici) and therefore deserve the prize above all other Nations) you shall not only highly advance your honour in this World (as you have done already, both in those your martial affairs, and otherwise, also by a general eye of policy (or rather so many Argus eyes) watching over all estates, to keep them upright and in order: especially those extraordinary, and magnificent (I may well call them so) works of Chari●ie towards the poor, in those your state●y Hospitals, and Guest-houses, and such l●ke places of provision: no crying for bread nor complaining in your Streets▪ but also in the World to come, you shall advance yourselves in honour and glory above the Heaven's: where you shall shine like so many Stars in the firmament, and as the Sun in his strength: for so it is said: 
〈◊〉. 12.  They that turn many to Righteousness, shall shine as the Stars forever and ever: And they that honour me (saith the Lord) I will honour: then the which, what greater encouragement.  
And so humbly craving pardon for this my boldness being a Stranger, or wherein otherwise I have erred: I commit you (according to your high and eminent Places, Estates and orders, which in my heart more I honour, than either my tongue or Pen can worthily express not so well known unto me) to the Almighty: To whose service  
I rest devoted JOHN HARRISON.   

To the Reader.  
I Must confess (Christian Reader) that a great part of the proofs following, together with the method, I have borrowed out of a Book called the Christian Directory or Resolution, in English, which I had with me in Barbary: none else of that argument, but the Book of Books, which is the Bible. And therefore lest any one should accuse me hereafter of secret theft; I do ingeniously acknowledge before hand with the Poet: Fateor me transtulisse. But yet with many additions, and alterations of my own, I have made it of right (as it were my own, without any wrong to the Author. And so I refer it to thy Christian censure.   

THE MESSIAH ALREADY COME.  
First for the promises and prophecies of old as touching the coming of a Messiah, whom we call CHRIST, both they and we agree, both of us reading daily in our Churches & Synagogues, teaching & holding for canonical the very self same Scriptures, even the Law and the Prophets. In so much that the Gentile is oftentimes enforced to marvile, when he seeth a people so extremely bend one against another, as the jews are against Christians, and yet do stand so peremptorily in defence of those very principles, which are the proper causes of their disagreement. But in the interpretation & application thereof ariseth all the controversy, they understanding and applying all things literally and carnally to their long looked for Messiah yet for to come, we after a spiritual manner understanding all those promises and prophecies to be most truly and really fulfilled in the person of our blessed Mesiah, already come, they expecting a temporal King, to rule and conquer in this world, we acknowledging a spiritual King, whose kingdom is not of this world, as himself did many times protest, while he was in the world: My kingdom is not of this World. To begin with Adam and so forward.  

God's Promise to Adam.  
THe first promise as touching the Messiah is this made to Adam after his fall, for the restoring of mankind, to wit that the seed of the woman should break the serpent's head, 
Gen. 3, 15.  that is to say one of her seed to be borne in time should conquer the devil death and sin, as the ancient jews understand this place, which being a spiritual conquest and against a spiritual enemy the devil, he (I mean the Messiah) must needs be a spiritual, and consequently not a temporal King, as the jews imagine.   

God's Promise to Abraham.  
THe second to Abraham Isaac & jaacob often repeated. To Abraham Gen. 12.3. In thee shall all the families of the earth be blessed. To Isaac Gen. 26.4. In thy seed shall all the nations of the earth be blessed. To jaakob Gen. 28.14. In thee and in thy seed shall all the families of the earth be blessed. Therefore the Gentiles aswell as the jews, the blessing is general without exception, all the families of the earth, all nations, no prerogative of the jew, no exception of the Gentile, as touching the Messiah, I mean the benefit of this so general and great a blessing, though otherwise much every way, as the Apostle reasoneth to the Romans. 
Rom. 3, 2. Rom. 9.4.  Whereupon I infer as before, that the Messiah must be a spiritual and not a temporal King: otherwise it had been but a very small benediction to Abraham, or others after him (who neaver saw their Messiah actually) if he must have been only a temporal King, and much less blessing had it been to us Gentiles, if this Messiah of the jews must have been a worldly and a temporal Monarch, to destroy and subdue all those Nations formerly blessed (and blessed shall they be) to the servitude of jury, as the later Teachers do imagine.   

The Prophecy of jaakob.  
THe third (which confirmeth the former) is the prophecy of jaacob at his death Gen. 49.10. The rod or sceptre shall not depart from judah, nor a Lawgiver from between his feet, till Shiloh come and the people or nations shall be gathered unto him. Which the Chaldie Paraphrase, as also Onkelos, both of singular authority among the jews, do interpret thus. Until Christ or the Messiah come (which is the hope and expectation of all nations, aswell Gentiles as Iewes) the government shall not cease in the house or Tribe of juda. Whence I infer the same conclusion as before, that if the Messiah must be the hope and expectation, aswell of the Gentiles as of the jews, then can he not be a temporal King to destroy the Gentiles, as the later jews would have it, but a spiritual King, as before hath been declared.  
Secondly, if the temporal Kingdom of the house of juda whereof the Messiah must come, shall cease and be destroyed a● his coming, and not before, that being a certain sign of the time of his manifestation, how then can the jews expect yet a temporal King for their Messiah, the sceptre already departed & gone, their kingdom and priesthood defaced, their city and temple destroyed, themselves scattered amongst all nations, and so have continued almost this sixteen hundredth years, yea such a fatal and final desolation by God's just judgement brought upon that woeful Nation, & that not many years after the death and passion of our Saviour jesus Christ, 
Luk. 19.42.  according to his prophecy in his life time, as may fully settle our faith in this point.   

The Prophecy of Moses.  
THe fourth is that of Moses to the people of Israel, 
Deu. 18. 1●  The Lord thy God will raise up unto thee a Prophet like unto me, from among you, even of thy brethren, unto him ye shall hearken, etc. and in the verses following, 
ver. 18.  I will raise them up a prophet from among their brethren like unto thee (saith God to Moses) and will put my words in his mouth, and he shall speak unto them all that I shall command him, and whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. Which words cannot be understood of any other Prophet that ever lived after Moses amongst the jews, but only of the Messiah, as appeareth most plainly in another place in Deutro. where it is said, 
Deu. 34.10  There arose not a Prophet in Israel like unto Moses, whom the Lord knew face to face, in all the miracles & wonders which the Lord sent him to do, etc. no such Prophet except the Messiah ever after to be expected: but the Messiah, he it is that must match and overmatch Moses every way, he must be a man as Moses was in respect of our infirmities, even according as the people of Israel themselves desired the Lord in Horeb, saying, let me hear the voice of the Lord God no more, nor see this great fire any more, 
Deu. 18.26,  that I die not. And the Lord said unto Moses, they have well spoken, I will raise them up a Prophet from among their brethren, like unto thee, etc. He must be a Lawgiver, as Moses was, but of a far more perfect Law, as hereafter shall appear, he must be such a one whom the Lord hath known face to face, as he did Moses, but of a far more divine nature. For as it is in Esay, 
Esa. 53.8.  Who shall declare his age? Lastly, he must be approved to the World by miracles, signs, and wonders, as Moses was, which the Lord shall send him to do, as he did Moses. But no such Prophet hath ever yet appeared in the world, not ever shall, who hath so fitly answered this type, so perfectly observed the Law of Moses (which Moses himself could not do) giving us in stead thereof a far more excellent Law, as was prophesied long before that he should. And finally, so miraculously approved himself to the world, to be sent from God, by signs and wonders done both by himself & his Apostles, as hereafter shall appear) except this Christ which we profess, therefore he alone is the true Messiah and no other to be expected   

The Prophecy of David.  
THe fifth, is the prophecy of David, a type also of the Messiah, who for that he was a holy man, a man after Gods own heart, out of whose lineage the Messiah was to come, had this mystery most manifestly revealed unto him, for the assurance whereof as of a great mystery, even that of Christ and his Church, God bindeth himself by an oath saying, 
Psal. 89.3.  I have made a covenant with my chosen, I have sworn unto David my servant, thy seed will I 'stablish for ever, and set up thy throne from generation to generation, Selah. Which words although the later jews will apply to King Solomon (and so in some sort they may, for that he was also a type of the Messiah) yet properly these words, I will 'stablish the throne of his kingdom for ever, 
2 Sam. 7.13  so often repeated, cannot be verified of Solomon, whose earthly Kingdom was rend and torn in pieces, straight after his death, 
1 Kin. 12.  by jeroboam, and not long after, as it were extinguished, but they must needs be understood of an eternal King and kingdom, as must also those other words of God in the psalm: Thou art my son this day have I begotten thee, 
Psal. 2.7.  ask of me, and I will give thee the Heathen for thine inheritance, & the ends of the earth for thy possession, Thou shalt crush them with a rod of iron, and break them in pieces like a p●tters vessel, which prophecy was never fulfilled in Solomon, nor in any other temporal King in jewrie after him. And much less this that followeth, They shall fear thee as long as the sun and moon endureth from generation to generation. 
Psal. 72, 5.  In his days shall the righteous flourish, 
ver. 7.  and abundance of peace so long as the moon endureth. His dominion also shall be from sea to sea, and from the river unto the ends of the earth, They that dwell in the wilderness shall kneel before him, and his enemies shall lick the dust. The Kings of Tharshish and of the isles shall bring presents, the Kings of Sheba and Seba shall bring gifts, yea all Kings shall worship him, 
ver. 17.  all nations shall serve him. His name shall be for ever, his name shall endure as long as the sun, all Nations shall be blessed in him, and shall bless him. And blessed be the Lord God, even the God of Israel which only doth wondrous things. And blessed be his glorious name for ever, and let all the earth be filled with his glory, Amen, Amen. And so he endeth as it were in a trance, ravished beyond measure, with the sweet and heauvenly contemplation of this spiritual and everlasting kingdom of the Messiah, for to him and to no other can all these circumstances and hyperbolical speeches of David (rapt with the spirit of prophecy) properly and primarily appertain, though literally the jews understand them of Solomon, as they do many other places in like case, applying them only to the type, never looking to the substance, whereof those types and figures were but shadows and semblances, God of his mercy in his good time take away the veil from their hearts, that at length they may see the true Solomon in all his royalty, not any longer to grope at noon days, winking with their eyes against the clear sun like their forefathers, as it is in Esay: a most fearful judgement of God laid upon that Nation of old, objected to them many times and oft, both by Christ and his apostles, but in vain, go and say unto this people, ye shall hear indeed but shall not understand, ye shall plainly see and not perceive, 
Esai. 6. ●.  make the heart of this people fat, make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed. Whereupon ensueth (even upon this winking and wilful obstinacy) a most severe denunciation of final desolation. Lord how long (saith the Prophet) and he answered until the cities be wasted without inhabitant, the houses without a man, and the land be utterly desolate, etc. But yet a tenth reserved to return, a holy seed remaining in due time to be converted. This judgement and desolation, hath been along time upon them, they feel it and groan under the burden of it, as their forefathers did in Egypt under Pharaoh, & yet winking shut their eyes and will not see it, I mean, acknowledge the true cause of these so great judgements revealed from heaven upon them, even the contempt of God's holy Prophets sent unto them from time to time, but especially of the Messiah, whose blood lieth heavily upon them, even to this day, as their forefathers desired, his blood be upon us & on our children, which all the world seeth is come to pass, yea they themselves feel it, yet winking with their eyes they will not see it. But there is a tenth to return etc. The rest which will not this their Messiah to reign over them, let them look into that parable in the Gospel, there shall they find a far more fearful destruction denounced then the former. The first being but for a time, but a type of the other, but a beginning of woes, the other eternal, for ever and ever. The first he pronounceth with tears over jerusalem, the second he denounceth as an angry judge, provoked at length to execute his fierce wrath upon them, without any compassion at all. His words are these: Moreover, those mine enemies, which would not that I should reign over them, bring them hither, 
Luc. 19, 27.  and slay them before me. Which words of our Saviour although they will in no wise believe, no more than they did the former, yet shall they find his words one day, as truly fulfilled to them in the one, as they have done already in the other. And howsoever hitherto they have esteemed of him as a false prophet, a deceiver, yet hath he been to them but too true a Prophet in all their calamities both first and last. And so after this long digression I come to the next.   

The Prophecy of jeremy.  
THe sixth, which confirmeth the former, is that of jere. 23, 5. Behold the days come saith the Lord, that I will raise up unto David a righteous branch, and a King shall reign, etc. And this is the n●me whereby they shall call him, the Lord our righteousness.  
This was spoken of David's seed above 400 years after David was dead and buried, which proveth manifestly, that the former promises were not made unto him for Solomon his son, or any other temporal King of his line, but only for the Messiah, who was called so peculiarly the son and seed of David.   

The Prophecy of Ezechiel.  
THe seventh, which also confirmeth the other, is that of Ezec. 34.23. I will set up ashepheard over them, he shall feed them, even my servant David, etc. In which words the jews themselves do confess, in their Talmud, that their Messiah is called by the name of David, for that he shall descend of the seed of David, and so it must needs be, for that King David being dead so long before, could not now come again in his own person to feed them himself.   

The Prophecy of isaiah.  
THe eight, is the prophecy of Isaiah, 2.2. It shall be in the last days, that the mountain of the house of the Lord shallbe prepared in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it, etc. for the Law shall go forth of Zion, and the Word of the Lord from jerusalem. He shall judge among the Nations. Which very words Michah repeateth, cap. 4.1. and are applied there as also here unto the Me●siah, they can have no other meaning, by the judgement of the jews themselves. In that day shall the bud of the Lord be beautiful and glorious, 
Isai. 4, 2.  and the fruit of the earth shall be excellent. Unto us a child is borne, & unto us a son is given, and the gouvernment is upon his shoulders, 
isaiah. 9, 6.  he sh●ll call his name Wonderful, Councillor, the mighty God, the everlasting Father, the Prince of peace, the increase of his gouvernment shall have none end. And in the 11. chap. There shall come a rod forth of the stock of Ishai, and a graff shall grow out of his root, & the spirit of the Lord shall rest upon him. Behold your God cometh etc. Then shall the eyes of the blind be lightened, and the ears of the deaf shall be opened, then shall the lame man leap like a heart, and the dumb man's tongue shall sing, etc. chap. 35.4. And he said, it is a small thing that thou shouldest be my servant, to raise up the tribes of jacob, and to restore the desolations of Israel. I will also give thee for a l●ght of the Gentiles, that thou mayest be my Salvation unto the ends of the earth. chap. 49.6.  
Out of all which places before alleged, I conclude, first the coming of a Messiah, which the jews will not deny: secondly, that he must be King aswell of the Gentiles as of the jews, which they cannot deny: thirdly that he must be a spiritual and not a temporal king, as they imagine. It followeth next to be proved, that he must be both God and man, even the son of God: the second person in Trinity to be blessed for evermore, which also they shall not deny.   

That the Messiah must be both God and man..  
The jews at the first agreed with us in all or most points as touching the Messiah for to come, denying only the fulfilling or application thereof in our Saviour, but since the later jews finding themselves not able to stand in that issue against us, they have devised a new plea, saying, that we attribute many things unto jesus, that were not foretold of the Messiah to come, namely, that he should be God, and the son of God, the second person in Trinity, which we will prove both by Scriptures, as also by the writings of their own forefathers. For Scriptures, it is evident by all (or the most) alleged before, that the Messiah must be God, even the son of God, endued with man's nature, that is, both God and man. So in Genesis, where he is called the seed of the woman, it is apparent he must be man, and in the same place, where it is said, he shall break the serpent's head, who can do this but only God? So in Isay, 
Isai. 4.2.  where he is called, the bud of the Lord, his Godhead is signified, and when he is called the fruit of the earth, his Manhood. 
Isa. 7, 14.  And so in an other place. Behold a virgin shall conceive and bear a son, and thou shalt call his name Immanuel, that is to say. God with us, which name can agree to none, but to him that is both God and man. And who can interpret these speeches, that his kingdom shall be everlasting Isa. 9 That his name shall be for ever, ●it shall endure as long as the sun and the moon, That all Kings shall worship him, all nations serve him, Psal. 72. worship him all ye Gods, Psal. 97. that no man can tell his age, Isai. 53. that he must sit at the right hand of God. Psal. 110. Who, I say, can understand or interpret them but of God, seeing in man they cannot be verified, with which place of Scripture the Evangelists do report, that jesus did put to silence diverse of the learned pharisees: for, saith he, if the Messiah be David's son, how did David call him Lord? signifying, thereby, that albeit he was to be David's son, as he was man, yet was he to be David's Lord as he was God, and so do both Rab. jonathan, and their own public commentaries interpret this place. Michah is plain, 
Micah. 5.2.  His going forth is from the beginning, and from everlasting, And Isay is bold to proclaim him by his own name, even God, and to give him his right style, with all his additions, (as Herold's to great Kings and Princes use to do) he shall call his name, Wonderful, Councillor, the mighty God, the everlasting Father, 
Isai. 9.6.  the prince of peace, etc. In vain therefore is that objection of the jews, that El, or Elohim, signifying God, is sometimes applied to a creature, here it cannot be so, nor in the next place following, Psal. 45.6. Thy throne oh God is for ever and ever, etc. Wherefore God even thy God hath anointed thee with the oil of gladness above thy fellows, which cannot be applied to Solomon, but as a type of the Messiah. Howsoever the name jehovah which is of such reverence among the jews, that they dare not pronounce it, but in place thereof read Adonai, that I am sure they will never grant to belong to any creature. Then what say they to that of jer. 23.6. where the Messiah is called in plain terms jehovah, And this is the name whereby they shall call him, jehovah our righteousness. So likewise, chap. 33.16. over again is he called by the same name jehovah our righteousness. And so do the ancient jews themselves expound this place, namely, Rabbi Abba, who asketh the question what the Messiah shall be called, and answereth out of this place, he shall be called the Eternal jehovah. The like doth Misdrasch. upon the first verse of the 20 Psalm. And Rabbi Moses Hadersan, upon Gen. 41: expounding that of Zephanie 3.9. concludeth thus: In this place jehovah signifieth nothing else but the Messiah, and so did one of the jews at unawares acknowledge to me, alleging that place out of the Psalms, the Lord doth build up jerusalem etc. that their Messiah at his coming should build a new city and Sanctuary, much more glorious than the former. So did he also interpret that place of Hagg. 2.10. of a third temple. Whereupon I inferred, seeing in those words he alleged, the Lord doth build up jerusalem, the Hebrew word is jehovah, therefore by his own interpretation the Messiah must be jehovah which he could not well shift off, but said that Adonai (for jehovah they dare not name) must there be understood, which point of the Godhead of the Messiah the most ancient jews did ever acknowledge proving by sundry places of Scripture, not only that he should be the son of God, but also the word of God incarnate.  
First that he should be the son of God, they prove out of Gen. 49.10. The sceptre shall not depart, etc. till Shiloh come. Which Rabbi Kinhi proveth to signify his son, that is the son of God. Out of Isai, 
Isai. 4.2.  where he is called the bud of the Lord. Out of the Psalms, 
Psal. 2.7.  where it is said, thou art my son, this day have I begotten thee. And a little after kiss the son lest he be angry, and ye perish, blessed are all they that trust in him, which last words cannot be understood of the son of any man, for it is written, Cursed be the man that trusteth in man, jer. 17.5.  
Secondly, that he shallbe the Word of God, they prove out of Isay, as also out of Hosea, 
Hose. 1, 7.  where it is said, I will save them by the Lord their God. jonathan translateth it thus, I will save them by the Word of their God. So where it is said, The Lord said to my Lord, 
〈◊〉. 11●. 1.  sit at my right hand, etc. The Lord said to his Word, sit at my right hand. Also where it is said, 
Psa. 107, 20  He sent his Word and healed them. Rabbi Isaac Arama, upon Gen. 47. expoundeth it to be meant of the Messiah, that shall be God's Word: So likewise that of job, 
job. 19, 26.  I shall see God in my flesh, etc. Rabbi Simeon upon Gen. 10. gathereth thereupon, that the Word of God, shall take flesh in a woman's womb. Another out of these words; jehovah our God is one jehovah, proveth the blessed Trinity, 
Deut. 6, 4.  saying, by the first jehovah, is signified God the Father, by the next, which is Elohim, God the son, and by the other jehovah, God the Holy Ghost proceeding of them both: to all which is added the word one, to signify, that these three are indivisible, but this secret (saith he) shall not be reve●led until the coming of the Messiah. These are the words of Rabbi Ibda, reported by Rabbi Simeon, in a Treatise called Zoar of great authority among the jews, where also the said Rabbi Simeon interpreteth those words of Isay, Holy, holy, holy, Lord God of Hosts, in this manner. Esay by repeating three times Holy (saith he) doth signify as much as if he had said: Holy Father, holy Son, and holy Spirit: which three Holies do make but one Lord God of Hosts, which mystery of the blessed Trinity, Rabbi Hacadosch gathereth out of the very letters of JEHOVAH, upon those words of jeremy before recited, 
jer. 23, 6.  the two natures of the Messiah both divine and human, his two filiations, the one whereby he must be the son of God, the other whereby he must be the son of man: concluding thereupon, that in him there shall be two distinct natures, and yet shall they make but one Christ, which is the same that we Christians hold. Philo that learned jew shall end this first consideration, touching the nature and person of the Messiah, as himself writeth in his Book De Exulibus, By tradition we have it, saith he, that we must expect the death of an high Priest, which Priest shall be the very Word of God, void of all sin, whose Father shall be God, and this Word shall be the Father's wisdom, by which all things in this World were created, etc. Therefore the Messiah must be both God and man, both by the Scriptures, as also by their own writers, they cannot deny it.   

That the Messiah must change the Law of Moses.  
AS the Messiah must be both God and man, even the natural and only begotten Son of God, and the very Word of God incarnate, void of all sin, able to satisfy the wrath of his Father, and to fulfil the Law of Moses for us, which Moses himself could not do, nor any other after him. It was a burdensome Law to the children of Israel, A yoke which neither they nor their forefathers were able to bear: 
Act. 25.10.  so having once in his own person most exactly accomplished the same here on earth, together with all rites, ceremonies, prophecies, types, figures, and circumstances, of his coming, clearly fulfilled in him and by him. It was necessary (I say) the substance being once come, those shadows and ceremonies should cease and be abolished, I mean the ceremonial Law totally, for as touching the moral Law, or the Commandments he saith, I came not to destroy the Law or the Prophets, but to fulfil them, only thus far hath he abolished that too, he hath taken away the curse of it, hanging it on his cross, even the handwriting that was against us, together with himself crucified.  
This ceremonial Law of Moses (I say) consisting of such a multitude of ceremonies, figures, types, sacrifices, etc. all of them for the most part pointing at the Messiah to come; for by those outward signs and services appointed by God to his people, they were still put in mind of his covenant, and assured of his promise, that the Messiah should come. Moreover it being proper and peculiar to one only nation in all the world namely jury, the exercise thereof permitted, but in one only place of that country, namely jerusalem, whither every man wa● bound to repair three times every year, to wit, at the Pasqua, Pentecost, and the feast of Tabernacles, there & no where else to offer sacrifice. I say this Law of Moses, being altogether ceremonial, and peculiar to that nation, it was necessary at the coming of the Messiah, the same should be abolished, and a more general and perfect Law given and established, a Law that should be common to all men, serve for all countries, times, places, and persons, otherwise how could the Gentiles be made partakers of the covenant, aswell as the jews, how could all these nations, so far distant from jerusalem, repair thrice every year thither, how should every woman dwelling in the East or West Indies repair thither for her purification, after every childbirth, as by the Law of Moses she was commanded Levit. 12. Therefore it is manifest, that this Law of Moses was given to continue but for a time, even till the coming of the Messiah, and then another to come in place to continue, till the world's end. This signified Moses to the people, after he had delivered the former Law to them, 
Deu. 18.15  saying, The Lord thy God will raise up unto thee a Prophet like unto me, from among you, even of thy brethren, unto him thou shalt hearken. As if he had said, ye shall hear me till he come, who must be a Lawgiver as myself, but of a far more absolute and perfect Law, and therefore more to be reverenced and obeyed. And then he addeth in the person of God himself, this thundering sentence against all misbelievers: Whosoever will not hearken unto my Word, which he shall speak in my name, I will require it of him. Which words cannot be verified in any other Prophet, after Moses until Christ, for that of those Prophets there arose none in Israel like unto Moses, Deut. 34.10. They had no authority to be Law givers, as Moses had, but were all bound to the observation of his Law, till Christ should come, whom Moses here calleth a Prophet like unto himself, that is, a Lawmaker, exhorting all men to hear and obey him. Hereunto the Prophets subscribe, none of them all presuming to take upon them that privilege to be like unto him. A prophet like unto Moses, they must let that alone to the Messiah, whose office it is to change the Law of Moses, given upon mount Sinai, & in stead thereof, to promulgate a new Law, to begin at Zion, as saith the Prophet Isay: 
Isai. 2.3.  The Law shall go forth of Zion, and the Word of the Lord from jerusalem. Which cannot be understood of Moses Law, published eight hundredth years before this prophecy, and that from Sinai, not from Zion, but of the preaching of the Gospel, which began at jerusalem, and from thence was spread over all the world. Which the same Isay foresaw, when talking of the Messiah, he saith, In that day shall five cities in the Land of Egypt speak the language of Canaan, etc. In that day shall the alter of the Lord be in the midst of the Land of Egypt, 
Esa. 29.18.  and a pillar by the border thereof, unto the Lord. And the Egyptians shall know the Lord in that day, and do sacrifice and oblation, and shall vow● vows, etc. which could not be verified of the Law of Moses, for by that Law, the Egyptians could have neither alter nor sacrifice, but it was fulfilled upon the coming of Christ, when the Egyptians were made Christians. Also in another place, and the isles shall wait for his Law. The same was likewise foretold by God in Malachi, 
Isai. 42.4.  where he saith to the jews, and of the jewish sacrifices, I have no pleasure in you, neither will I receive an offering at your hands, for from the rising of the sun, 
●sa●. 8.10.  unt●ll the going down of the same my name i● great among the Gentiles, and in every place incense shallbe offered 〈◊〉 my name, and a pure offering, for my name is great among the Gentiles, s●●th the Lord of Hosts. Wherein we see, first a reprobation of the jewish Sacrifices, & consequently of the Law of Moses, which dependeth principally thereupon. Secondly, that among the Gentiles there should be a pure manner of Sacrifice, more grateful unto God than the other, not limited either in respect of time or place, as the Mosaical Law & sacrifice was. For so saith God in Ezechiel, 
Ezec. 20. 2●  I gave them statutes which were not good, and judgements, wherein they shall not live, that is not good to continue perpetually, nor shall they live in them any longer, but till the time by me appointed. Of which time he determineth more particularly by jeremy in these words Behold the days come, saith the Lord, 
jer. 31.32.  that I will make a new covenant with the house of Israel and judah, not according to that covenant which I made with their Fathers etc. where you see a new covenant or Testament promised different from the old, whereupon I conclude, the old Law of Moses by the Messiah must be changed into a new.   

The time of his manifestation with all other circumstances.  
NOw for the time of his manifestation, with all other circumstances, of his birth, life, death, resurrection, ascension and those things also that fell out afterwards, if we shall consider how particulraly, & precisely they were all foretold by the Prophets, and how long before (some hundreds some thousands of years) before they fell out; as also how exactly they were all fulfilled in the person of our blessed Saviour: all directed like so many lines to one centre: we shall (as it were in a mirror) see and behold both the truth of Christian religion settled upon a most firm & unmovable centre; as also the vanity of all other religions whatsoever, especially this most vain expectation of the jews to this day, of their Messiah yet for to come, as vain and fond altogether, as was that opinion of one of the Philosophers which the word centre hath put me in mind of, that the earth forsooth did move and the heavens stand still: & how far they are degenerate, not only from all true light & understanding in heavenly matters, but also even from common sense and reason itself in things of that nature tending thereunto.  
And first for the tyme. Daniel who lived in the first Monarchy foretold that there should be three monarchies more, the last the greatest of all, to wit the Roman Empire, and then the eternal King or Messiah should come, his 〈◊〉 are these. In the days of these Kings, shall the God of heaven set up a kingdom which shall never be destroyed, Dan. 2.44. And just according to this time was the Messiah born, namely in the days of Augustus Caesar, Luk. 2. (as both we Christians account and the jews acknowledge) even in those halcyon days of peace when the temple gates of janus were commanded to be shut, and upon that very day when Augustus commanded that no man should call him Lord was this Prince of peace borne. Therefore to him agreeth this circumstance of time very fitly, most vainly therefore do the jews after this time expect for another.  

●o●. 49.10  Secondly jacob who lived many years before, prophesied of this time very precisely, as already hath been alleged, that the Mes●iah whom he there calleth Shilo should come at that time when the sceptre or government regal was departed from the house of judah, which was in the days of Herod, and never till then, who first usurped that government, his father in law King Hircanus with all his offspring of the blood royal of juda, together with the Sanhedrim put to death. The genealogies of the Kings and Princes burned. A new pedegrie for himself devised, In a word all authority regal whatsoever belonging to that tribe, at that time, quite extinguished. And just according to this time was our Saviour borne, namely in the days of Herod, Math. 2.1. Therefore, to him agreeth this circumstance of time very fitly: most vainly therefore do the jews after this time expect any longer.  
Thirdly God himself saith by his Prophet Hagga●; that the Messiah whom he there calleth the desired of all nations: shall come in the time of the second temple, which was then but new built, far inferior in statelynes and glory to the former built by Solomon, (which the old men in the book of Ezra testify by their weeping when they saw this second temple, 
Ler. 3, 12.  and remembered the glory of the first. The words of the Lord by his Prophet Haggai are these. 
Hag. 2.  Speak unto Zerubbabel: who is left among you that sa●e this hous● in her first glory and how do you see it now? is it not in your eyes in comparison of it as nothing? yet now be of good cheer o Zerubbubel for thus saith the Lord of hosts yet a little while and I will shake the heavens and the earth and the sea and the dry land. And I will move all nations, and the desire of all nations shall come, and I will fill this house with glory saith the Lord of hosts. The glory of this last house shallbe greater their the first etc. which must needs be understood of the coming of the Messiah to wit his personal presence in this second temple, in whom is the fullness of glory, & therefore could he and none other, fill it with glory, being himself indeed the King of glory. Lift up your heads o ye gates and be ye lift up ye everlasting doors and the King of glory shall come in. 
Psal. 24. ●.  So doth Mallachie prophecy in these words. 
Malipiero▪ 3.1.  The Lord whom ye seek shall speedily come to his temple, even the m●ssenger of the covenant whom ye desire, behold he shall come saith the Lord of hosts etc. And so indeed he did, for Christ jesus came into the world during this second temple, and did himself likewise foretell the destruction thereof, which came to pass even in that age. Therefore to him agreeth, this circumstance of time very fitly, most vainly therefore do the jews after this time, to wit the destruction of the second temple expect any further.  
Fourthly the Messiah by the true computation of daniel's prophesy, accounting his Hebdomades or weeks for so many years to be multiplied by seven: that is to say weeks of years, (as they must needs be understood) was to come just according to the time before mentioned, his words are these: seventy weeks are determined upon thy people and upon thine holy city: know therefore and understand, that from the going forth of the Command●ment to bring again the people, and to build jerusalem unto Messiah the Prince, shall be seven weeks, and threescore and two week's. And after threescore and two weeks shall the Messiah be slain, and not for himself. And the people of the prince that shall come shall destroy the city and sanctuary, and he shall confirm the covenant with many for one week, & in the midst of the week he shall c●use the sacrifice and oblation to cease. Which Hebdomades, or weeks of years, whether we account from the first year of Cyrus who first determined the jews reduction, or from the second of Darius, who confirmed, and put the same in execution, or from the twentieth year of Darius, for that he then made a new Edict in the favour of Nehemias, and sent him into jury: every way they will end in the reign of Herod and Augustus, under whom Christ was borne, or in the reign of Tiberius, under whom he suffered. And by no interpretation can it be avoided, but that this time is now out, above one thousand and five hundredth years. Besides, this being a clear prophecy of the Messiah (howsoever somewhat more intricate and obscure, in respect of the years, wherein the Prophet alludeth to the captivity of Babylon, as some think) must needs be interpreted according to the former prophecies also of the Messiah. And so doth the Prophet expound himself in the former words, namely that theMessiah should be slain, before the destruction of the city and Sanctuary. Yet is there one week more to make up the number of seventy, in the midst of which week the Messiah should be slain, which came to pass accordingly, for in the midst of that week, that is about three years and an half after his baptism, Christ jesus the true Messiah was slain, 
Luk. 23.14.22.  and not for himself, for Pilate could find no fault in him: I find no fault in the man, I find no cause of death in him, I am innocent of the blood of this Just man, 
Mat. 27.  look ye to it. Not for himself but for us was he wounded (as saith the Prophet Isai) He was wounded for our transgressions. 
Isai. 53.5.  Therefore to him doth this circumstance of time bear witness, and consequently the jews after these times by God himself appointed for the Messiah, expecting yet for an other besides the vanity of this their expectation, they make God himself a liar, yea and all their Forefathers Abraham, Isaac and jacob, & all the holy Prophets (whose children they hold themselves to be) who all of them saw these days, and prophesied of them, Abraham rejoiced to see my day (saith our Saviour) and he saw it, 
joh. 8, 56. Act. 3, 21. Chap. 8, 44.  and was glad.) All these make they Liars with themselves, whereby they show themselves, rather to be the children of the Devil, who is the father of lies, then of Abraham, who is the father of the faithful only. For so did that vile serpent at the first, even dare to give God himself the lie (as it is in Genesis) God ●ayth there to Adam▪ In the day that thou eatest of such a tree thou shalt die the death: No (saith the Devil) it is not so, 
Gen. 2, 17. Gen. 3.4.  ye shall not die as all. So do these Imps of Satan, generation of vipers, as john the Baptist in his time called them, 
Mat. 3.7.  even just after the same manner. For saith God by his prophets, at such a time will I send the Messiah into the world, and by such and such marks, ye shall know him: no saith this froward generation, it is not so, he hath not yet sent him, he is not yet come, we acknowledge no such marks, as that he shall be poor and of no reputation in this world, put to death. We look for a magnificent prince, we will none of such a base fellow, as this jesus to reign over us, a false Prophet, a deceiver, and so forth, with whatsoever else their malicious hearts can imagine, their blasphemous tongues, being set on fire of hell, are ready to utter to his disgrace. But let them look into that parable of our Saviour & there they shall find him another manner of person than they imagine, I will repeat it unto them. Moreover those mine enemies who would not that I should reign over them, 
Luk. 19, 27.  bring them hither and stay them before me. God of his mercy give them repentance in time of their heinous and high blasphemies, that they may mourn for him whom they have pierced, every family and tribe apart. Repent for the kingdom of heaven is at hand, And think not to say with yourselves, we have Abraham to our Father, for I say unto you, that God is able of these stones, to raise up children unto Abraham. Now is the axe put to the root of the tree. The last trumpet will blow and then it will be to late, when ye shall hear that shrill voice ringing in your ears arise ye dead and come to judgement, that voice will awake you out of all your dreams, and make you arise whether ye will or no, when ye shall see the son of man come in his glory, even your long looked for Messiah, like a magnificent prince indeed, but little to the comfort of those that remain obstinate. Awake therefore to your salvation that ye be not awakened hereafter to your condemnation: Awake thou that sleepest, stand up from the dead, 
Eph. 5.14.  and Christ shall give thee light, shake of all your idle dreams and foolish fantasies of your imaginary Messiah, fitter for children than men of discretion, consider with yourselves at length, how long ye have overslept yourselves, how many ages are now past and gone, since both by computation of Scriptures (as aforesaid) as also by the observation of your own Doctors, and Teachers, your Messiah was to come, and yet you see him not, no nor any likelihood at all of his coming, more than at the first, yea rather all evidences and probabilities to the contrary that may be, look into your Talmud, and there ye shall see plainly, if you be not blind there also as you are in the Scriptures, the vanity of vanities of this your expectation, for so it is indeed.  
It is often repeated in your Talmud that one Elias left this tradition, that the world should endure six thousand years, that is two thousand before the law, two thousand under the law, & two thousand, after that under the Messiah. Which last two thousand years, by all computation could not begin much from the birth of jesus. And your Rabbins long since complained in that their Talmud, that there seemed to them in those days seven hundredth and odd years passed since the Messiah by the Scripture should have appeared; and therefore they do marveyle why 〈◊〉 so long, deferreth the same much more than may ye marvel upon whom the ends of the world are come.  
An other observation cabalistical they have upon those words of Isa. 9: 7: The increase of his government and peace shall have no end, where the Hebrew word is lemarbeh signifying to increase or multiply ad multiplicandum: In which word, because they find man to be shut which is not usual in the middle of a word they gather many secrets, and among other, that seeing man signifieth 600 years, so long it should be from that time of Isai, until the time, of the Messiah, which account of theirs falleth out so just, that if you reckon the years from Achas King of juda, in whose time Isay spoke these words, until the time of Herod under whom Christ was born, ye shall find the number to fail in little or nothing.  
A much like observation hath Rabbi Moses been Maimon in his Epistle to his countrymen the jews in Africa concerning the time of the Messiah, which he thinketh to be past according to the Scriptures above a thousand years, (he lived about the year of Christ one thousand, one hundredth & forty) but that God deferreth his manifestation for their sins, since which time, hath passed almost 500 years more, and yet ye hear nothing of his coming. Consider this ye jews of Barbary for to you partly seemeth this Epistle to be written. Will you then stay still, and say still after so many hundredth years past and gone, that for your sins God deferreth yet his coming, putting it of from one five hundredth years to another, & so in infinitum? it is all one as if you say, that for your sins God hath broken his promise now, a thousand and six hundredth years, and consequently it may be for your sins the Messiah will never come, this must be your last refuge, you may aswell say the one as the other. But howsoever you make yourselves sinful, yea out of measure sinful, yet let God be just and righteous in his promise (as it is written) make not him a liar as you have done hitherto. 
Psal 51.4. Rom. 3.4.   
To this purpose also appertaineth the narration of one Elias (as Rabbi josua reporteth it in the Thalmud) that the Messiah was to be borne indeed according to the scriptures before the destruction of the second temple, for that I say saith of the synagogue: before she travelled, she brought forth and, before her pain came she was delivered of a man child, 
〈◊〉. 66.7.  that is saith he, before the Synagogue was afflicted and made desolate, by the Romans she brought forth the Messiah. But yet saith he this Messiah for our sins doth hide himself in the seas and other defarts, till we be worthy of his coming. Which is as much in effect as if he had said, (the one as probable as the other) that perhaps for our sins and unworthiness the Messiah may not come at all, but return to heaven back again from whence he came. And why I pray you not have stayed aswell in heaven all this while rather than in the seas and deserts for so many years, to no purpose. I am persuaded if Balaams' Ass were alive again, and did hear these, and such like your idle fantasies & dreams touching your Messiah, the very ass would reprove you to your faces, and make you ashamed of them, whereof though I have read somewhat in diverse authors yet could I hardly believe any such absurdities to be delivered, much less defended, by any reasonable creatures, till I had heard some thing myself. I urged that place of Genesis, to one of them, to wit, that the Sceptre should not depart from juda till Shilo came, that is the Messiah, which being so long since departed and gone, I asked what reason they had, as yet to expect for a Messiah, he answered, the Sceptre was not departed, they had their sheckes, that is to say, chief men of their tribes, in all parts, where they inhabit. Moreover that some of the moors forsooth had brought them word of a people or nation of the jews, inhabiting in a far country, he could not tell me the place where, but first there is a river to be passed, two trees, growing on either side directly one against another, which two trees, every saturday and no day else, do of their own accord bow one towards another, making as it were a bridge for men to go ●ver. Now the jews, by reason that day is their Sabath may not attempt to pass over it. But the Messiah at his coming shall bring them altogether, into the land of promise, they know not how, rebuyld the city and sanctuary in a trice, much more glorious than ever it was before. To which purpose he alleged that place out of the Psalms, 
Psal. 147.2  (The Lord doth build up jerusalem & gather together the dispersed of Israel. So likewise interpreting that of Hag. (the glory of this last house shallbe greater than the first) of this third imaginary temple. 
Hag. 2.10.  So literally applying that of Isai, that in those days the wolf should dwell with the Lamb, the leopard lie with the kid, the calf and the lion & the fa●te beasts together, 
Isa. 11.6.  and a little child to lead them, etc. That these things should thus come to pass literally, according to the very Hebrew characters. This is all the knowledge they have in the Scriptures, the bare Hebrew letters, and no more. Yet can they not speak one word of the true spiritual language of Canaan, but in steed of shibboleth (like those Ephraimites, 
judg. 12.6.  they pronounce Siboleth, no interpretation spiritual of the celestial Canaan, the heavenly jerusalem, of the spiritual temple, of the mystical body of the Messiah, that is to say, his Church, no relish at all of the Spirit of God, or any spiritual worship amongst them. And yet forsooth they will be the people of God alone, and who but they, the children of Abraham, and of the promise, and none but they, yea they are so vainly puffed up with the foolish pride of this their high pedigree, that they think verily and will speak it confidently (I have heard it from them, that none of them, unless for very heinous offences as perjury, or such like, shall be judged after this life, or be in danger of hell fire, they only to have their punishment in this world, and not else. As though hell fire were only prepared for us gentiles, and heaven only for the jews, which unless they repent they shall find quite contrary, if the words of our Saviour be found true, which hitherto they have found but to true, to their woe, as I noted before. I say unto you that many shall come from the east and from the west, 
Mat. 8.11.  and shall sit down with Abraham, and Isaac, and jaakob in the kingdom of heaven, and the children of the kingdom shall be cast out into utter darkness, there shall be weeping and gnashing of teeth. Where are now the jews with their lofty pedigree▪ Even as Esau sold to jaakob his birthrigh for a mess of pottage, so have the jews to us Gentiles their birthright to the kingdom of heaven, for a mess of idle dreams add fantasies they imagine to themselves, towers & castles in the air, crowns & kingdoms in expectance, even in this world, another paradise here on earth. But in the end they shall find themselves to have been all this while in a fools paradise, and as it were in a dream, which when one awaketh vanisheth, and so I leave them to their dreams and profound sleep, till it shall please God of his mercy to awake them.  
Thus than it is manifest both by Scripture, tradition, and observation of the jews themselves, that about the time before mentioned, to wit in the days of Augustus Caesar, the new Roman Emperor and of Herod the usurper King of jury, who was the first that took away the sceptre from juda, even in the time of the second Temple, the true Messiah was to be borne. And hence it ●as that the whole nation of the jews remained so attent at this time more than ever before or since in expecting the M●ssiah. Whereupon so soon as ever they heard, of john Baptist in the desert, the jews sent Priests & Levites from jerusalem to ask if he were the Messiah and in another place it is said, 
joh. 19  as the people waited & all men mused in their hearts of john if he were the Messiah john answered & said unto them etc. 
Luc. 3. 1●.  So that you see in those days the whole people of the jews waited for his coming all men mused upon their Messiah. So did also john himself being in prison send two of his Disciples to jesus demanding, art thou he, 
Mat. 11.3.  that shall come or shall we look for an other, and again at the feast of the dedication they came flocking to him from all parts they came round about him as it is in that place saying how long dost thou hold us in suspense, 
joh. 10.24.  if thou be that Christ tell us plainly. All which importeth the great expectation wherein the people remained in those days, of which fame, expectation, & greedy desire of the people, diverse deceivers took occasion to call themselves the Messiah, judas Galilaeus, judas the son of Hezechias, Atonges a shepherd, Theudas and Egiptus, all notable deceivers. But above all one Barcozbam, who (as the Talmud affirmeth, for thirty years together was received for the Messiah by the Rabbins themselves, till at last they flew him, because he was not able to deliver them from the Romans. Which facility in the people when Herod saw, he caused one Nicolaus Damascenus to devise a pedigree for him from the Ancient Kings of juda, and so he as well as the rest took upon him the title of the Messiah, whom diverse carnal jews that expected the Messiah to be a magnificient King, as Herod was, would s●em to believe and publish abroad, whereupon they are thought to be called Herodians in the Gospel, who came to tempt Christ, 
Math. 22.16.  But all these deceivers are vanished and gone, their memorial is perished with them; whereunto our Saviour, seemeth to allude, where he saith; All that ever came before me are thieves & robbers, 
joh. 10. ●.  but the sheep did not hear them. I say all these false Messiahs with their followers, they are vanished and gone; only jesus Christ and his religion, contrary to all other religions in the world, without either sword, spear or shield against all worldly strength and policy hath increased and multiplied and shall do to the end of the world, as Gamaliel long ago prophesied to the jews, wilfully bend but all in vain, even in the very first infancy thereof to have destroyed it. His words are these. And now I say unto you refrain yourselves from these men, 
〈◊〉. 5, 38.  and let them alone: for if this council or this work be of men it will c●me to nought, but if it be of God ye cannot destroy it, least ye● be found even fighters against God.  
Wherefore to conclude at length this main point of the tim● of Christ's appearing which cut●eth the very throat of the jews vain expectation, seeing at or about that time there concurred so many signs and arguments together, as 1. the establishment of the Roman Empire newly erected (for then by daniel's prophesy was the G●d of Heaven to set up his Kingdom). 2. The departure of the rod or sceptre from the house of juda. 
Dan. 2.44.  3. The destruction of the second Temple, foretold by our Saviour, and coming to pass accordingly even in that age. 4. The just calculation of daniel's hebdomades, or weeks of years. 5. The observation of Rabbins. 6. The public fame and expectation of all the jews, together with the palpable experience of more than sixteen hundredth years past since jesus appeared; wherein we see the jewish people in vain do expect an other Messiah, they being dispersed over all the world without Temple, Sacrifice, Prophet, or any other pledge at all of God's favour which never happened to them, till after the death of our Saviour: for that in all other their banishmentes, captivities, and afflictions, they had some prophesy, consolation or promise left unto them for their comfort, but now they wander up and down (God having set a mark upon them as he did upon Cain) as a people forlorn, and abandoned both of God, and men.   

His lineage or pedigree.  
Secondly the Messiah by the scripture was to be borne of the tribe of juda and to descend lineally from the house of David. There shall come a rod forth ●f the flock of Ishai etc. So did our Saviour, as appeareth by his genealogy set down by his evangelists Math. 1. Luk. 3. as also by the Thalmud itself which saith that I●sus of Nazareth crucified was of the blood royal from Zerubbabell of the h●use of David, 
Isay. 11.12.  confirmed by the going up of joseph and Marie his mother, to Bethelem to be taxed, which was the city of David, who was borne ther●, 
Luk. 2. ●.  as also it is manifest for that the Scribes and the Pharisees ●●o objected many matters of much less importance against him: as that he was a carpenters son etc. yet never objected they against him that he was, not of the house of David which could they have proved would quickly have ended the whole controversy.   

His birth with the circumstances thereof.  
THirdly, the Messiah by the Scripture was to be borne of a virgin, so saith Isay. 
Isai. 7.14.  Behold a virgin shall conceive and bring forth a son, the Hebrew is He emphatioum the virgin. And Isai appointeth this to Achaz, for a wonderful & strange sign from God, therefore, saith he, the Lord himself will give you a sign, behold, which he could not have done in reason, if the Hebrew word in that place had signified a young woman only, as some later Rabbins will affirm, for that is no such sign nor strange thing, but very common and ordinary for young women to conceive and bring forth children, and so did the Elder jews understand it, as Rabbi Simeon noteth. And Rabbi Moses Haddersan upon those words, Truth shall bud forth of the earth, saith thus. Here Rabbi Ioden noteth, that it is not said, truth shall be engendered, but truth shall bud forth, to signify, that the Messiah, who is meant by the word truth shall not be begotten as other men are, in carnal copulation. To the same effect, and after the same manner to be interpreted is that of jeremy. 
jer. 32.22.  The Lord hath created a new thing in the earth a woman shall compass a man. And Rabbi Haccadosch proveth by cabal● out of many places of Scripture, not only, that the Mother of the Messiah must be a virgin, but also that her name shall be Marie. Now ●he birth of jesus Christ was thus, 
Mat. 1, ●8.  etc. that is to say, after this strange and extraordinary manner, therefore must he needs be the true and undoubted Messiah.  
The Messiah by the Scripture was to be borne at Bethlehem in Iud●a, for so it is written by the Prophet. And thou Bethlehem Ephrathah are little to be among the thousands of judah, 
Mich. 5.2. Mat. 2.5.  yet out of ●hee shall he come forth unto me, that shall be the ruler in Israel, etc., which place the chief Priests themselves quoted to that purpose, to Herod demanding of them where Christ should be borne, and they answered him, at Bethlehem in judea, for so it is written by the prophet, as before. So also D●vid af●er much restless study, and industrious search, to find out this mystery, etc. I will not enter into the tabernacle of my house, nor 〈◊〉 upon my pallet or be●de, 
Psal. 132, 3.  nor suffer mine eyes to sleep, nor mine eyelids to s●●●ber, until I find out a place for the Lord etc. At length, the mystery being revealed unto him, he doth 〈◊〉 it were point to the very place in the words following: Lo●, we heard of it at Ephrata, which is Bethlehem, Gen. 35.19. and found it i● the fields of the forest. Then addeth, We will enter unto his Tabernacle, & worship before his footstool: foreshowing that divine worship there afterwards done to jesus by those Mags or wisemen, who came from the east to worship him in that place, even in the cratch, and before his footstool, 
Mat. 2.1.  presenting unto him gifts, gold, frankincense & myrrh, as was also prophesied in another place, that presents and gifts should be brought unto him from far countries & by great personages. The kings of Tarshish and of the isles shall bring presents, th● kings of Sheba and Seba shall bring gifts. 
Psa. 72, 10.  Cyprian saith, it is an old tradition of the Church, that those Magis or wisemen were Kings, or rather little Lords of particular places, which is to be understood, such little Kings, as josuah slew thirty in one battle, howsoever it is manifest they were men of place & reputation in their countries (neither are prophecies always so strictly and literally to be understood) They brought with them a great treasure, 
josua. 12.  gold frankincense and myrrh, yea both Herod and all jerusalem took notice of their coming. They had private conference with the king as touching the star that appeared unto them, leading them to that most bright morning star, whereof Balaam long before prophesied saying. 
Num. 24.17  I shall see him but not now, I shall behold him but not near, there shall come a star of Iaak●b, etc. jesus then being borne at Bethlehem in judea (as was prophesied long before the Messiah should be) and indeed it standeth with great reason, that he that was to be the son of David, should also be borne in the city of David: the circumstances also of his birth duly considered both before and after, first the Angel's salutation to his Mother Marie, foretelling that his name should be jesus, 
Luk. ●, 28. Chap. 2, 31.  before ever he was conceived. So Esdras prophesied in the person of God himself, 
2 Esd. 7.26.  saying, Behold, the time shall come, that these tokens which I have told thee shall come to pass, etc. for my son jesus shall appear, etc. and after these same years shall my son Christ die: Here is both his birth and passion, both his names; jesus, Christ plainly expressed. Which book though it be not canonical, yet was it extant in the world before ever Christ was borne. Also Rabbi Haccadosch proveth by art Cabalist out of many places of Scripture, that the name of the Messiah at his coming shallbe jesus, and among other he addeth this reason, that as the name of him who first brought the jews out of bondage into the Land of promise, was jesus or josua, (which is all one) so must his name be jesus, that shall the second time deliver them. Secondly the Angels appearing to the shepherds in the night of the nativity with this joyful message from heaven, Behold I bring you tidings of great joy, 
Luk. 2, ●.  that shall be to all people, that unto you is borne this day in the city of David, a Saviour, which is Christ the Lord: And this shallbe a sign unto you, ye shall find the child swaddled and laid in a cratch.  
Thirdly the star that appeared, notifying his coming into the world, whereof not only the wisemen, before mentioned, but also generally, all the Astronomers & soothsayers of that age took special notice, adjudging it to portend universal good to the earth, some gathering thereupon; that some God descended from heaven to the benefit of mankind, and for that cause had that star an image erected to it in Rome, and as Pliny's words are, Is Cometa unus toto orb colitur, That only Comet in all the world is adored. Fourthly his presentation in the temple, according to the Law of Moses, where openly came old simeon, by the motion of the spirit (for he had a revelation from God, that he should not see death, till he had seen the Lords Christ) took the child in his arms, 
Luk. 10.  acknowledged him for the Messiah, prophesied that he should be a light to be revealed unto the Gentiles, appointed for the fall & rising again of many in Israel, with other events, which afterwards came to pass. So did likewise Anna the Prophetess, as it is in the same chapter. Fiftly, that most pitiful murder of all the Infants in and about Bethlehem, upon this occasion, 
Mat. 2, ●●.  as was prophec●ed by jeremy, 
jer. 31, 15.  saying, A voice was-heard on high, mourning and bitter weeping, Rahel weeping for her children, and refused to be comforted, because they were not, Rahel was buried in the way to Ephrath which is Bethlem, & for that cause those infants were called her children, 
Gen. 35.19  albeit she were dead above two thousand years before they were slain, & above one thousand and five hundredth before jeremy wrote this prophecy. Among which Infants Herod also for more assurance, slew an infant of his own, for that he was descended by the mother's side of the line of juda. Which cruelty coming to Augustus his ears, he said, he had rather be H●rods swine, than his son, for that he being a jew was prohibited by his religion to kill his swine, though not ashamed to kill his son.  
Sixtly his flying into Egypt hereupon, as also to fulfil that prophecy, 
Mat. 2.13. Hos. 11.1. Isay. 19, 1.  out of Egypt have I called my son; which I say enlargeth further saying. Behold the Lord rideth upon a light cloud (which is his flesh, or humanity) and shall come into Egypt, and all the Idols of Egypt shall tremble) at his presence, which later point Eusebius showeth was fulfilled most evidently in the sight of all the world, 
Euseb. iib. 6.  for that no nation came to christian religion with so great celerity and fervour as did the Egyptians, who threw down their Idols before any other nation. And as they had been the first in Idolatry to other countries, so were they, the first by Christ his coming unto them that afterwards gave example of true return unto their creator. It followeth in Isay, I will deliver the Egyptians into the hands of cruel Lords (these were the Roman Lords and Princes, Pompey, Caesar, Antony etc. & a mighty King shall reign over them etc. this must needs be Augustus the Emperor, who after the death of Cleopatra the last of the blood of the Ptolimies, took possession of all Egypt and subjected it as a province to the Roman empire. But after these temporal afflictions threatened against Egypt, behold a most evangelical promise of deliverance: In that day shall five cities of the land of Egypt speak the language of Canaan, etc. In that day shall the altar of the Lord, be in the midst of the Land of Egypt etc. They shall cry unto the Lord because of their oppressors, and he shall send them a Saviour, and a great man, and shall deliver them, etc. The Lord of Hosts shall bless them saying, Blessed be my people of Egypt, etc. This blessing (I say) the Egyptians obtained by our Saviour's being in Egypt, whom here the Prophet calleth by his own name jesus, a Saviour a great-man. Finally, the coming of john Baptist, his forerunner or Messenger, as was prophesied, Behold, I will send my Messenger and be shall prepare the way before me, 
Mal. 3, 1.  and the Lord whom ye seek shall speedily come to his temple. And again, I will send you Eliah the Prophet, that is to say, 
chap. 4, 5.  john the Baptist, in the spirit and power of Eliah, as an angel from heaven expoundeth it, appearing to Zacharias his father in the temple, sent to foretell him both of his birth, as also by what name he should call him, 
Luk. 1.13.  even john, saying, thou shalt call his name john, he shallbe great in the sight of the Lord, etc. he shall go before him in the power and spirit of Eliah. And therefore our Saviour in plain terms he calleth him Eliah, Mat. 11, 14. And if you will't receive it, this is that Eliah which was to come, he that hath ears to hear let him hear. And as our Saviour gave him his due, before a multitude then assembled, calling him Eliah: So did this Eliah also give our Saviour his due, in acknowledging him for the Messiah, not assuming unto himself that honour offered unto him by the jews, but refusing it absolutely, and laying it upon jesus our Saviour the true owner. Then, this is the record of john, 
joh. 1, 19  when the jews sent Priests and Levites from jerusalem to ask him, who art thou, and he confessed and denied not, and said plainly, I am not the Christ, I am not the Messiah. I baptize you with water, but there is one among you, whom ye know not, he it is that cometh after me, which is preferred before me, whose shoe latchet I am not worthy to unlose. These things were done in Bethabara, beyond jordan, where john did baptize. The next day john seeth jesus c●mming to him, and saith behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, after me cometh a man that is preferred before me, for he was before me, and I knew him not but because he should be declared to Israel, therefore am I come baptizing with water. So john bare record saying, I saw the spirit come down from heaven, l●k● a dove, & abiding upon him And I knew him not, but he that sent me to baptize with water, he said unto me, upon whom thou shalt see the spirit come down, and stay still upon him, that is he which baptizeth with the Holy Ghost. And I saw and bare record, that this is the son of God. According as it is, 
Mat. 3.16. Mar. 1.10. Luk. 3, 21.  in the other three Evangelists more at large expressed, how that jesus when he was baptized came straight out of the water, and lo the heavens were opened unto him. And john saw the spirit of God descending l●ke a dove and lighting upon him. And lo a voice came from heaven saying, This is my beloved son in whom I am well pleased. The next d●y john stood again, 
john. 1. 3●.  and two of his disciples, and he beheld jesus w●lking by and said: Behold the Lamb of God, and the two disciples heard him speak and followed jesus. All this was done at Bethabara, beyond jordan in the sight and hearing of a number of people there present, as three of our Evangelists do report, which they would never have presumed to have done, had not the matter been most evident, and without all compass of denial or contradiction. And truly no one thing in all this story of jesus life, doth more establish the certainty of his being the true Messiah, then that john the Baptist, whose wisdom, learning, virtue and rare sanctity is confessed, and recorded by the writings of all our adversaries, should refuse the honour of the Messiah offered unto himself, and lay it upon jesus, and also should direct those disciples, that depended upon him, to the only following and embracing of jesus doctrine, which is most evidently proved, that he did for that somany followers and Disciples as himself had, not one appeared ever after, that was not a Christian.  
These circumstances I say of the birth & coming of the Messiah into this world so long before foretold by the Prophets & fulfilled so exactly in the person of our blessed Lord & Saviour well considered; I may at length conclude, Heaven and earth concurring, men and Angels with all other creatures applauding thereunto, yea & God himself from heaven pronouncing it, this is my beloved son in whom I am well pleased. That therefore as sure as God is God and cannot lie nor give testimony to any untruth, so sure is jesus Christ the son of God, the true Messiah and Saviour of the world, no other to be expected.   

His preaching or doctrine.  
THus having evicted by the birth of our Lord and Saviour jesus Christ together with the circumstances both before and after, that he was by birthright the only legitimate (as I may say) and true borne Messiah, all others that were before him, or since have sprung up or shall do hereafter to the world's end, but bastards, and usurpers, yea thieves, and robbers, and that in the highest degree of thievery that may be, even robbing God of his honour, which he will not impart to any other: it remaineth yet further to demonstrate the same by his life, death, resurrection, ascension, with all other accidents, and circumstances accordingly to be observed, which may make this mystery more & more manifest, or rather palpable, as the Apostle witnesseth saying, that which was from the beginning, which we have heard, which we have seen, with these our eyes, which we have looked upon, and these hands of ours have handled etc. that I say which we have seen and heard declare we unto you: what can be more palpable?  
After his baptism he began to preach (having before gotten his living (as most conjecture) with his own hands, and eaten his bread with the sweat of his brows, to show himself true man, and that he was made a curse for us, (as it is written, in the sweat of thy brows sh●lt thou eat thy bread) & what was his doctrine▪ of this world, or worldly delights, of pleasure, or profit, no, no, quite contrary to the humours of this wicked world, and to the corruptions of flesh and blood, which procured him the more hatred (as in all the four Evangelists, Mathewe, Mark, Luke, and john, who recorded both his sayings and doings may appear:) wholly tending to the sincere service of God in spirit and truth, to the exaltation of God's glory, the beating down of man's pride, by discovering his misery, to the contempt of this wicked world and vain pomp thereof, to the mortifiation of all sins in us, patience, peace of conscience etc. in a word all directed to the manifestation of his father's will and amendment of man's life: 
Deut. 6.5. Mat. 22.37.  tending wholly to this one ground or principle thou shalt love the Lord thy God with all thy soul which is the first and great commandment and thy neighbour as thyself, on which two hangeth the whole law and the Prophet. The manner of his doctrine was simple plain and easy, altogether according to the evidence of the spirit, not in the enticing words of man's wisdom like the heathen orators & Philosophers, nor like the Scribes & Pharisees, but with power and authority, without either fear or flattery of any man's person, rebuking all men's sins even to their faces, which (I say) procured him such a general hatred. It took away no one spiritual point of Moses law (but the ceremonial only and provincial, which by the coming of the Messiah was to be taken away) yea rather revived, interpreted and made perfect the same, corrupted much by the jews false interpretations and glosses. That (as they taught) commanding external observance only, this adding internal obedience also. For whereas that enjoined (according to the letter, and as they interpreted) to love our neighbours and friends, and no further: this adjoineth love also your enemy's, bless them that curse you Math. 5.43. Where that prohibited actually to commit adultery, & no more (as they imagined) this forbiddeth the adultery of the eye and of the very heart. And so of all the rest of the decalogue our Saviour's doctrine is nothing else but a most exact and sincere exposition, according to the true intent of the Lawgiver God the father. Therefore I conclude this doctrine so quite contrary to the gross humours of this wicked world, and so repugnant to fl●sh & blood, so wholly devoted to God's glory and the sincere observation of his law is the doctrine proper to the Messiah, which the Prophets of God foretold should be delivered by him (at his coming) into ●he world.   

His life and conversation.  
FOr his life and conversation, (the express image of his doctrine) it was staineles, and without reproof, even by the testitestimonie of his very enemies: acknowledged also by the devils themselves. A man of such gravity as never in his life he was noted to laugh, but often to weep: of such humility as being the son of God, yet scarce took upon him the dignity of a servant, of so mild and sweet a nature as all the injuries of his enemies never wr●st●d from him an angry word, but on the contrary prayers and tears in their behalves. In prayer often: the day he spent in the temple, and elsewhere, preaching to the broken hearted, doing good to all men, healing all manner of diseases as the Prophets foretold the Messiah should do: the night on mount Olivet & other places in prayer. In fastings often forty days & forty nights together: that the jews might know he was more than a man. Finally he was such a one as was described by God in Isay so many ages before he was borne. 
Isa. 42.1. Zach. 9.9. Porph. lib. Delaud. Philo  Behold my servant etc. he shall not cry. A bruised reed he shall not break. As also in Zacharie Behold thy King cometh unto thee, he is just & having salvation, lowly, etc. Such a one Isay was our Saviour as touching his integrity, sanctity, piety, humility & all other virtues even by the testimony of his greatest enemies, Porphyry and others; yea of the Devil's themselves. Ergo.   

His miracles.  
FOr his miracles which he wrought for the confirmation of his doctrine, & approbation of his person, as sent from good the jews themselves do grant, and record the same in diverse places of their Thalmud: yea they make mention of many wonderful things ●hat jesus did, which are not written by our Evangelists. So doth Mahomet in his Alcoran: affirming him to have been a great Prophet, and to have wrought his miracles by the only power and spirit of God. And they weresuch as first were foretold by the Prophets, 
Isa. 35.5.  that the Messiah should work, as namely; to give sight to the blind to open the ears of the deaf to make the lame to leap, the dumb to sp●●ke, etc. Secondly such as were altogether impossible for any mortal man to effect, but by the mere power and finger of God, as the raising of the dead to life again, as he did Lazarus, after he had lain four days stinking in the grave. jairus his daughter; a chief ruler of the synagogue. 
john. 1●. 17. Mark. 5.22.  The widows son before the gates of the city Nain in the presence of a multitude of people there assembled to the funeral. With many other strange miracles recorded by such faithful witnesses (the Evangelists I mean) four in number 
* Deut. 19.15.  though two or three had been sufficient in law, 
Luk. 7.11.  who afterwards sealed the truth thereof even with their dearest blood, as did infinite others after them. Neither could the jews of those times, compassed about with such a cloud of witnesses ever deny the truth thereof: the parties themselves then living, and conversing amongst them, upon whom they were wrought. They had no other evasion but this, to say (and that most blasphemoussie, contrary to their own knowledge and conscience: and therefore our Saviour layeth it to their charge as that fearful sin against the holy Ghost not to be prayed for) that he wrought these his miracles by the help of Beelzebub the Prince of Divils'. Whereas it is most apparent, the Devil himself had never that power given him to raise one from the dead: and though he had, yet would he sooner by his good will, take away both life and breath from all men at once (if it were possible) wishing all men in the world had but one head or neck, like that cruel tyrant in Rome rather than give life to any one, for he is a murderer from the beginning. And yet the jews themselves in their Thalmud do acknowledge that the Messiah at his coming, shallbe most wonderful in working miracles. And in their public commentary upon ecclesiastes they have these words: all the former miracles of the Prophets or Saints, shall be nothing to the miracles of the Messiah when he cometh. But such were the miracles of our Saviour, the whole multitude applauding hereunto: 
Mat. 9.33.  the like was never seen in Israel, he hath done all things well; never man spoke like this man. Seing also it is impossible, yea blasphemy to think that God should give testimony, to any untruth, it must needs follow that all was true which jesus affirmed, & therefore seeing he affirmed himself to be the sone of God, and the Messiah, it must needs follow (I say) by these his miracles, that he was so in deed, according to that speech of his to the jews: 
joh. 10. 2●.37. " the wo●kes that I do in my father's name they bear witness of me. And again, 
* Luk. 7.20.  If I do not the works of my father believe me not, but if I do them though ye believe not me yet believe my works. As also that answer of his to john's Disciples sent to inquire of him as touching that mystery of the Messiah, 
Luk. 7.20.  art thou he that shall come etc. jesus answered, go and tell john what things ye have seen and heard, the blind see, the halt go, the lepers are cleansed, the deaf hear, and the dead rise again etc.   

The calling of his Apostles.  
Hereunto (as an appendix to his miracles) I may well annex the calling of his Apostles, Disciples and followers, whereof josephus maketh mention as of a great miracle, who being of diverse callings states and conditions in the world, yet all on, the sudden upon his call left both Father, Mother, Wife, Children, & other temporal respects and followed him, who had nothing to give or promise them in this world but crosses and afflictions: he that will be my Disciple let him take up his cross and follow me. A man that never spoke them fair but ever cossed them in their humours savouring of flesh & blood: 
〈◊〉. 16. ●●.  get thee behind me Satan, thou art an offence unto me. 
Ch. 16.23.  His doctrine ever harsh hard and repugnant to flesh and blood: this is a hard saying, who can hear it. A man in disgrace with the higher powers, 
joh. 6.60.  the Rulers, high Priests, Scribes & Pharisees, 
Ch. 7.48.  do any of the rulers or of the Pharisees believe in him? A man that had neither friends in the world to bear him out, nor a house to put his head in, the foxes have holes, and the souls of the heaven, 
Mat. 8.20.  they have nests, but the son of man hath not whereon to rest his head. And yet notwithstanding, all this that worldly men and women and some also notorious sinners, and loose livers before, should leave all their worldly hopes, ease, profit, pleasure (and their sweet sins too) to follow such a man, with so great inconveniences, losses dangers and disgraces (as they did) and should continue with him in all his afflictions, temptations, and persecutions, and be content to die, and lose their lives, rather than forsake him or abandon his service, this (Isay) is such a miracle, as never in the world fell out the like, and must needs be granted by the enemy, to be supernatural. We read of an Emperor, that taking in hand to conquer the world made this proclamation for winning men unto his party: 
Plut apophth prize. regum.  Whosoever will come and be my servant, if he be a foot man. I will make him a horseman, if he be a horseman, I will make him ride with coaches, if he be a farmer I will make him a gentleman, if he possess a cottage I will give him a village, if he have a village, I will give him a city, if he be Lord of a city I will make him prince of a Region or country: And as for gold, I will pour it forth unto them by heaps, and weight, and not by number. This was the proclamation of Cyrus the great King of Persia to his followers, very glorious (as we see) in pomp of words, and to the eye of flesh and blood.  
Let us now compare herewith the proclamation of our Cyrus, jesus Christ, to his disciples and followers: the entrance and preface whereof was this, Repent, etc. 
Mar. 1.35.  And then it followeth (in stedd of whosoever will come and be my servant, If he be a footman, I will make him a horseman: 
Mat. 16.24. ) If any man will follow me (saith Christ) let him forsake himself, and take up his cross and follow me, not on horseback (as the Pope doth, with all his proud Cardinals, and Bishops in his pontificalibus: I have seen servants on horses, 
Eccl. 10.7.  and princes walking as servants on the ground: so did an Emperor bore footed to his holiness, but what would Solomon have said, if he had seen a Prince hold his stirrup? and yet (forsooth) will this proud Prelate be Servus servorum, a follower of Christ, and Peter's Successor.) In steed of possessing lands and lordships, gold and treasures, he saith, possess not gold nor silver, nor money in your purses, 
Mat. 10.9.  nor a scrip for the journey, neither two coats, neither shoes, nor so much as a staff in your hands. In steed of these preferments and pleasures of the world (saith Christ) contrary to Cyrus: 
joh. 16.33.  In this world ye shall have affliction, yea which is more, ye shallbe delivered up to the Counsels, and to the Synagoves, ye shallbe beaten, and brought before rulers & Kings, for my sake, 
Mar. 13, 9  ye shallbe hated of all men, for my name's sake, 
chap. 13, 13 Luk, 21.16  ye shallbe betrayed also of your parents, brethren, kinsmen and friends. And (which is most of all) ye shallbe put to death, for whosoever will save his life shall lose it. Finally, 
Mat. 16, 25.  if any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea & his own life also, 
Luk. 14, 26.  he cannot be my disciple. And whosoever beareth not his cross and cometh after me, he cannot be my disciple. For which of you minding to build a tower sitteth not down before, and counteth the cost, etc. So likewise, whosoever he be of you that forsaketh not all that he hath he cannot be my disciple. This was the proclamation and Edict of Christ to his followers. This was the entertainment proposed by jesus, to such as would come and serve under his colours, with express protestation, that himself was sent into the world, not to bring peace, rest, and ease to flesh and blood, but rather to be the cause of sword, fire and tribulation. Think not that I am come to send peace into the earth, I came not to send peace, 
Mat. 10, 34.  but the sword. And yet with these cold offers presented to the world, first by himself to his Apostles and disciples won thereby to follow him, even upon the first call, they left all and followed him, and by them to all others afterwards: Isay, by this doctrine so cross and opposite to man's nature, inclination, and sensual appetite, he gained more hearts unto him, within the space of forty years, than ever did monarch in the world possess loving subjects, by whatsoever temporal allurements, they did or might propose: which argueth the omnipotent, puissance of him, that contrary to man's reason in so short a time could bring to pass so miraculous a conquest, were there no other argument in the world, of the truth of Christian Religion, this were sufficient.   

His death and passion.  
FOr his death and passion, with all the disgrace despite and indignities were done unto him by the jews, it was also foretold by the Prophets, and so expounded by their own Rabbins, as also by our Saviour himself: 
Luk. 18, 31.  behold we go up to jerusalem, and all things shall be fulfilled to the Son of man, that are written by the Prophets, 
Mat. ●1, 2.  etc. He made his entrance into the city upon an a●●e, in all humility, as was prophesied the Messiah should do. Rejoice greatly, o daughter Zion, shout for joy, etc. Fulfilled even at the same time, 
Zach. 9.9.  when the people spread their garments in the way, cut down branches from the trees, and strewed them in the way, 
Mat. 21, 8.  crying Hosanna to the Son of David, etc.  
He was betrayed by his own disciple, as David in diverse places had foretold, 
Psal. 55.13. & 109.4.  under a type of those his secret enemies, in the days of Saul, as also himself prophesied before hand, saying, He that dippeth his hand with me in the dish, he shall betray me.  

Mat. 26, 23.  Being apprehended, he was most barbarously entreated by the jews, 
Mat. 26, 67. Isay. 50, 6.  according to that of Isay, I gave my back to the smiters, & my checks to the nippers, I hid not my face from shame and spi●ting.  
After all this inhuman dealing, he was nailed to the cross, hand and foot, 
Luk. 23.33. Psal. 22.16.  according to that of David: they pierced my hands and my feet, I may tell all my bones, they beheld, and looked upon me, they parted my garments among them, 
Zach. 12.10  and cast his upon my vesture. And in another place, they gave me gall in my meat, 
Psal. 69, 2●.  and in my thirst they gave me vinegar to drink.  
He was crucified between two malefactors or evildoers, 
Luk. 23.32.  one on the right hand the other on the left, according to that of Isay, He was counted with the transgressors, yea Barabas a murderer in the esteem of the jews preferred before jesus, 
Isay. 53, 12.  and quit by a common consent, and cry aw●y with him, & deliver unto us Barabas; crucify him crucify him. 
Luk. 23, 18.   
He prayed for his enemies and persecutors, Father forgive them for they know not what they do: according to that of Isay, 
Isay. 53, 12.  He bore the sin of many, and prayed for the trespassers.  
Not a bone of him was broken, according to that Law of the Passeover, a lively type thereof. 
joh. 19, 36. Exo. 12. 46.   
To conclude, that Christ should die for the sins of the world, it was a received opinion of the jews, in all ages, both prefigured and fore●old throughout all the Scripture, 
Gen. 22, 1. Num. 21.8.  prefigured by the sacrifice of Isaac, the lifting up of the brazen serpent, and by all other sacrifices in the Law. Foretold not only by the Scriptures before mentioned, but also by Daniel, in most plain terms, after threescore and two weeks shall the Messiah be slain, etc. 
Dan. ●, 26.  acknowledged also by Cayphas himself, Highpriest even the self same year that Christ suffered, his words are these to the Pharisees, taxing their great blindness in this point, and in them the whole nation of the jews to this day, Ye perceive nothing at all, noryet do you consider, that it is expedient for us, that one man die for the people, 
joh. 11. 4●.  and that the whole nation perish not, etc. But he that will read the whole story of Christ crucified, with the particulars described many hundredth years before the same fell out, let him turn to Isay, and acknowledge him foran Evangelist, who to signify the strangeness of the case, beginneth first with a preface, who will believe our report, etc. All which narration Rabbi jonathan, 
Isay. 53,  the author of the Chaldie Paraphrase applieth to the murder of the Messiah by the jews, whereunto agreed Rabbi Simeon, Rabbi Hadersan, and others: proving further out of Dan. 9 ver. 27. That after the Messiah shall have proached half seven years, he shall be slain: which disagreeth little or nothing from the account of us Christians. Also in their Talmud it is set●e down for a principle, and the sentence pronounced before hand peremptorily & in plain terms, that the Messiah at his coming shall be put to death. So then I may conclude upon all these particulars of Christ his Death & Passion, foretold by the Prophets, prefigured in the ●awe, and so oxpounded and acknowledged by the jews themselves (the ancient Rabbins before mentioned) and finally, so exactly fulfilled in our Lord and Saviour (as by the quotations in the margin may appear) together with the mild manner of his death, praying for his enemies, 
Mat. 27.  Father forgive them. and meekly recommending his soul into the Hands of God, Father, into thy hands I commend my spirit: 
Luk. 23.  with other strange accidents and circumstances: that miraculous eclipse of the sun, at that very instant, from the sixth to the ninth hour there was darkness over all the Land, the vail of the temple rend in twain, from the top to the bottom, and the earth did quake, and the stones were cloven, and the graves did open themselves, and many bodies of the Saints which slept, arose, etc. Isay, upon all these particularities and circumstances, I hope, I may conclude (as it is in that place) with the Centurion, and those that were with him watching jesus, who when they saw the earthquake, and the things that were done, they feared greatly, saaying, truly it is was the son of God. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned. So may I conclude, Truly this was the son of God, truly this is the Messiah, and let all the people of the jews come together again to this sight and behold him, whom they have pierced, 
Act. 1.37.  and smite their breasts, pricked in their hearts like those jews in the Acts, and cry out Men and brethren, what shall we do? and return to the Lord, and be baptized every one in the name of jesus Christ, for the remission of sins, which God grant. And the Lord power upon them the spirit of grace, 
Zach. 12.10  and of compassion, that in soul & spirit they may look upon him, whom they have pierced, and lament for him (as it is in the prophet) every tribe and family apart.   

His Resurrection.  
FOr his Resurrection it was also foretold by the prophets, and prefigured in jonas. David saith in the person of the Messiah of whom he prophesied in diverse places, and was a type, I have set the Lord always before me, 
Psa. 16.8.  etc. Wherefore mine heart is glad and my tongue rejoiceth, my flesh also doth rest in hope, for thou wilt not leave my soul in the grave, nor suffer thine Holy one to see corruption. Also Hosea saith, 
Hos. 6, 2.  After two days will he revoke us, and in the third day he will raise us up. Us in the plural number, pointing (as it should seem) both at the Resurrection of our Saviour the third day, as also the raising of a number of the Saints together with him, at the same time, prefigured in jonas, 
jona. 1, 17.  together with the time of his abode in the sepulchre, & foreshowed many times by our Saviour himself to his disciples, such and such things shall be done to the son of man, He shall be apprehended, evil entreated, mocked, scourged, put to death, but the third day he shall rise again. 
Luk. 18.31.  Also to the jews demanding a sign, he answered, Destroy this temple, and in three days I will raise it up again. And at another time, 
joh. 2.18.  An evil and adulterous generation seeks a sign, but no sign shall be given them, save the sign of the prophet jonas, for as jonas was three days and three nights in the whales b●ll●e, 
Mat. 12.38.  so shall the Son of man be three days and three nights in the heart of the earth. Which prophecy of his they full well remembering, and fearing the event, immediately upon his burial they went to Pila●, saying, Sir we remember that deceiver said, while he was living, within three days I will rise again, command therefore the sepulchre to be made sure, 
cha. 27, 62.  till the third day, lest his disciples steal him away by night, & say unto the people, he is risen from the dead, & so the last error be worse than the first. All which was done, according to their desire, a strong watch appointed, the Sepulchre sealed up, all things made so sure by the jews as might be: for they had gotten from Pilate a special commission for that purpose, to whom he was as forward to grant it, as they to ask it, and that in as large and ample manner as themselves knew or could devise. All which, notwithstanding after a most miraculous manner, The angel of the Lord descending from heaven, 
Mat. 28, 2.  with an earthquake, and rolling back the stone from the door of the sepulchre, the keepers astonished and become as dead men: jesus our Saviour according to the former prophecies is risen again, and hath appeared to his Apostles and disciples his faithful witnesses, a number of them, at diverse several times, to whom he presented himself alive (as S. Luke writeth) by many infallible tokens, 
Act. 1, 3.  being seen of them by the space of forty days, and speaking of those things, which appertain to the kingdom of God: how soever the jews suborned the soldiers, giving them largely to say, his disciples came by night and stole him away, while they slept, which saying is noised among the jews to this day. How probably (the former circumstances considered) let the world judge. Therefore I will conclude this point also, with that of Paul, touching the Resurrection of our Lord and Saviour, 
Rom. 1, 4  He hath declared himself mightily to be the son of God, by the Resurrection from the dead, and consequently, 
Rom. 1, 2.  that Messiah promised before by the Prophets in the holy Scriptures, as the same Apostle urgeth.   

His Ascension.  
FOr his Ascension, it was also foretold by the Prophets, and necessarily followeth upon his Resurrection to be believed: to wit, that having finished the work of our Redemption here on earth, he ascended up into heaven, and there sitteth at the right hand of God. David saith, Thou art gone up on high thou hast led captivity captive, 
Psal. 68, 18  and received gifts for men, etc. And in another place, 
Psa. 110, 1.  The Lord said to my Lord, sit thou at my right hand, etc. which is the place alleged by our Saviour, wherewith he put the jews to silence, both as touching the Deity and the humanity of the Messiah, for saith he, if David call him Lord, how is he then his son, where we may see David acknowledgeth him his Lord, and consequently his God, even the son of God, sitting at the right hand of God (for the present, as touching his divinity) afterwards to be accomplished also in his humanity, which David believed as verily should come to pass, and foresaw by the eye of faith, as did Thomas, when it was come to pass, putting his hand into his side and crying, My Lord & my God: so saith David here, my Lord: The Lord said unto my Lord, etc. I say, this article of our faith as touching his Ascension, it followeth necessarily to be concluded upon his Resurrection, it needeth no other proof. For that whosoever seeth and acknowledgeth, that jesus being dead could raise himself to life again, will easily believe also, that he was able to ascend up to heaven at his pleasure. And hereof we have also all his Apostles and Disciples for witnesses, eye-witnesses, in whose presence and sight he ascended, as it is in that place, they looked steadfastly towards heaven as he went. 
Act. 1, 10.  And in witness thereof gave up their lives, and sealed the same with their blood.  
Therefore I conclude upon all these premises so necessarily following and depending one upon an other: to wit his birth, life, doctrine, actions, death, resurrection, and ascension: seeing nothing hath happened in the same which was not foretold by the Prophets of God, nor any thing foretold by the same Prophets concerning the Messiah, which was not fulfilled most exactly in the person of our Saviour: We may most certainly assure ourselves that as God is truth, and therefore can neither foretell an untruth, nor yield testimony to the same: so it can not be but that these things which have been showed to be so manifestly foreprophecied, and so evidently accomplished in the person of this our blessed Lord and Saviour: must needs (I say) assure us Christians that he was indeed the true Messiah: & quite confound the jews in their vain imagination, and expectation of another.   

The sending of the Holy Ghost: with the first plantation & wonderful increase of the Church.  
NOw for those things that followed after his ascension as arguments & effects of his divine power: they were also foretold by the Prophets, to wit, the sending of the Holy Ghost that comforter from on high with the sudden, strange and miraculous increase of his Church, throughout the world even against all worldly power and policy, by the only power and ministery of his word confirmed with signs and wonders that followed, wrought by his Apostles, Disciples, and other his faithful servants, and witnesses in the primitive Church: then the which there can be no greater argument in the world of the truth of Christian Religion, if we consider how all other religions in the world have grown and been maintained by force of arms, fire and sword, this only by the preaching of Christ crucified, in all nation's hath increased & multiplied & shall do more & more to the end of the world, this must increase all others decrease, how so ever the Turks have possessed the greatest part of the world at this day, yet our Saviour's prophecy in the end shallbe found true: this gospel of the kingdom shallbe preached throughout the whole world for a witnesunto all nations Now for the first increase of it how small a number were there gathered together after the ascension at jerusalem from whence they were to march (even the twelve Apostles no great army Godwat) to conquer the world as it is in that place, 
Mat. 24.14.  
Luk. 24.47.  
Isa. 2.3.  The law shall go forth from Zion & the word of God from jerusalem. There was the Rendezvous, there they stayed there they rested there they continued in prayer and fasting till such time as Christ af●er his ascension according to his promise sent them the comforter even the holy Ghost, 
john. 14.26 cha. 15.26. and 16.7.  enduing them with power from on high & arming them at all points for so great a work. When and where being gathered together 
Act. 2.1.  all with one accord in one place suddenly there came a sound from heaven as of a mighty wind and filled all the house where they sat. And there appeared unto them cloven tongues like fire, and it sat upon each of them and they were all filled with the Holy Ghost, and began to speak with other tongues as there is mentioned. And with these fiery cloven tongues these 12. silly souls without any other means, men, money or munition in a very short time conquered a great part of the world. In so much that at one sermon of S. Peter at the same time there were added to the Church three thousand souls. And so multiplied successively from time to time, and from place to place, spreading itself from one country to another, and from one nation to an other and so at length into all nations; there is neither speech nor language where their voice is not heard, their line is gone forth through all the earth and their words into the ends of the world, as we see it is come to pass this day. Of which coming of the Holy Ghost in the time of the Messiah joel prophesied saying. 
joel. 2.28.  And it shallbe in the last days that I will power out my spirit upon all flesh etc. and on my servants and on my, handmaids. I will power out my spirit etc. It filled all the house where they sat, & it sat upon each of them and they were all filled with the holy Ghost. Here is a deluge of God's grace powered upon the world immediately upon the ascension of our Lord and Saviour. First upon his Apostles and disciples of those times in greater measure as the first fruits of his spirit by the which they wrought miracles, spoke all manner of languages, healed all manner of diseases, cast out Divils', raised the dead, and lastly sealed the same with their blood. Poor fishermen and such like, of no reputation in the world, without learning, without credit, without means (as before) yet by this means conquered the world to the subjection of their master Christ; 
Pal. 118.22. Act. 4.11.  that stone cast aside of the builders but now become the head stone of the corner: this is the Lords doing, and it is marvelous in our eyes.   

The sincerity of the Evangelistes.  
NOw for the Evangelists, or writers of the Gospel, that is to say the registers of his birth, life, doctrine, and death: it is to be noted, that our Saviour being God, took a different way from the custom of man, in delivering unto us his laws, & precepts. For that men who have been lawmakers unto the world, knew no surer way of publishing their laws, and procuring authority to the same, than to write them with their owns hands, and in their life time to establish their promulgation. So Lycurgus, Solon, and others among the Grecians, Numa to the Romans, Mahomet to the Saracens. But jesus, to show this divine power in directing the pen, and style of his Evangelists; would not leave any thing written by himself, but passed from this world in simplicity and silence: without any further show, or ostentation of his own doings. Meaning notwithstanding afterwards, to his glory, and the edification of his Church here on earth, by four irrefragable witnesses or remembrancers, (the four Evangelists) every word should be established & recorded. As may appear by that place where he saith: 
joh. 14.25.  These things have I spoken unto you being present with you, but the Comforter which is the holy Ghost▪ whom the Father will send in my name he shall bring all things to your remembrance which I have told you. Whereupon I infer, that the Evangelists, and Apostolical writers, were all of them guided and directed, by one and the same spirit, even the spirit of God for the registering of all things either said or done by our Saviour: so far forth as seemed best to his divine will and pleasure▪ to be registered, and recorded, for the benefit and edification of his Church. 
joh. 20.30.21.25.  For there were many other things which jesus did (as Io. the Evangelist testifieth) which are not written: that is to say, which the holy spirit of God thought needless to faith and salvation, but (saith he) these things are written that ye might believe, 
〈…〉  that jesus is the Christ the son of God and that in believing ye might have life through his name. Now for these Evangelists, 
Ezek. 1.  four in number (which some have resembled to the four beasts in Ezek:) the first & last are Apostles, that wrote as they had seen, the two middle at disciples who registered things as they had understood by conference with the Apostles. 
Luk. 1.2.  The first gospel was written by an Apostle to give light, to the rest: and the last also by an Apostle, to give authority and confirmation to the former. The first was written in the Hebrew tongue: for that all those miracles which jesus wrought were done in that country (he was not sent but to the lost sheep of the house of Israel) to the end that either the whole nation might believe them or the obstinate impugn them: 
Mat. 15, 24.  which yet never any of their Rabbins took in hand to do. The other three were written in the most famous and popular language of all nations at that time, to wit, the Greek tongue. They wrote their stories in diverse countries, far distant one from another, and yet agreed they all most exactly in one and the same narration (as is to be seen) though diversely related, yet in truth and substance all one: one sometimes supplying what another hath not, according to the discretion of one and the same spirit, wherewith they were all guided and directed, like those four beasts in Ezech. 1.12: Every one went straight forward▪ whither their spirit led them, they returned not. They written in diverse times, one after another: and yet the later did neither correct nor reprehend any thing in the former, as heathen writers use to do. They published their writings when infinite were alive that knew the facts, and of them no small number, who desired by all means to impugn them. They set down in most of their narrations, the time, the day, the hour, the place, the village, the house, the persons with all other circumstances, which the more they are in number, the more easy to be refuted, if they were not true. Neither did they write of things done in far Countries or places remote, but in the same Country where they were borne, in towns and cities that were publicly known, in jerusalem itself, in Bethania, and Bethsaida, villages hard by jerusalem, in the Suburbs and hills about the city, in such a street, at such a gate, in such a porch of the temple, at such a fishpool, public places, familiarly known to every one, for these things were not done in a corner (as saith the Apostle.) All which circumstances duly considered, 
Act. 26, 26.  (never yet impugned) me thinks should persuade any man of reason, to become a Christian: as Agrippa in that very place acknowledgeth to Paul, saying, almost thou persuadest me to become a Christian. They published their writings in their life time. They altered not their writings afterwards as other Authors are wont in their latter Editions, nor ever corrected they one jot of that which they had first s●t down. And (that which never happened in any other writings in the world beside, nor ever monarch was able to bring to pass for credit of his Edicts) they gave their lives for defence and justifying of that which they had written. Their manner of writing is sincere & simple, as becometh so divine a History: without all art or rhetorical amplifications, as Historians use. They flatter none, no not jesus himself, 
Mat. 21, 18. Luk. 19, 41. Mar. 14.33.  whom they most adore, nor in confessing him to be their God, do they conceal his infirmities of flesh, in that he was man: as his hunger and thirst, his being weary, how he wept, his passions of fear, and the like. Nay, these Evangelists were so sincere and religious in their narrations, as they noted especially the imperfections of themselves, and of such others, as they principally respected. Matthew nameth himself, Matthew the Publican. Mark, 
Mat. 10, 3. Mar. 14, 67.  Peter's Disciple, recordeth how S. Peter thrice denied his Lord and Master, and so of the rest. These men's writings were published for canonical, and received for undoubted truth by all that lived in the very same age, and were privy to every particular circumstance therein contained. They were copied abroad into infinite men's hands, and so conserved with all care and reverence, as holy and divine Scripture. They were read in Churches throughout all Countries and nations, expounded preached and taught by all Pastors, and Commentaries made upon them by holy Fathers from time to tyme. So that no doubt can be made at all, either of the Authority of them, as originally and immediately proceeding from the Holy Ghost, or of the certainty: but that we have the very same incorrupt, as the Authors left them, for that it was impossible for any enemy to corrupt so many copies over the world, without discovery and resistance. And thus much for the credit and authority of our Evangelists.   

The confession of Martyrs.  
NOw for the Martyrs (or witnesses) appointed by God, for the sealing & delivery of this doctrine of the Gospel of our Lord and Saviour jesus Christ to all the world, they were first and principally his own Apostes and Disciples, Now ye are witnesses of these things: Who both heard his doctrine, and saw his miracles: 
Luk, 24, 4●.  as S. john testifieth: 
1 joh. 1.1.  that which we have heard, which we have seen with our eyes etc. That I say, which we have seen and heard declare we unto you. And S. Peter, 
2 Pet. 1, 16.  For we followed no deceivable fables when we opened unto you the power and coming of our Lord jesus Christ, but with our eyes we saw his majesty. This doctrine (I say) of the glorious Gospel of our Lord and Saviour, whereof they were so fully persuaded, 
Luk. 1.1.  they did not only profess it with their mouths, yea even before Kings, and were not ashamed, as God saith to Paul, 
Act. 23, 11. cha. 27, 24.  as thou hast testified of me in jerusalem, so must thou bear witness also at Rome: thou must be brought before Caesar: but in witness thereof they gave up their lives, and by their deaths sealed and delivered to the world the truth of that which in their lives they professed, they have sealed that God is true: These are witnesses worthy to be believed, these are Martyrs. Next to these are all those holy Disciples of theirs, all those holy confessors of the Primitive Church put to death with most exquisite torments, under those cruel Roman tyrants, during those ten famous persecutions upon record, called the ten persecutions, Catexochen, in respect of the rage, fury and cruelty thereof: and all against poor, harmless, and innocent Christians, daily to●ne in pieces, & butchered by those wolves, as sheep appointed for the slaughter: (whereof our Saviour long before had forewarned his Disciples: Behold I s●nd you as lambs among wolves, 
Mat. 10.16. Rev. 6, 9  etc. persecuted, even to the death, for the Word of God, and for the testimony which they maintained. In which extreme & most incredible sufferings of Christians three points are worthy of great consideration. The first, what infinite multitudes of all estates, conditions, sexes, qualities and age did suffer daily for testimony of this truth. The second, what intolerable and unaccustumed torments, not heard of in the world before, were devised by tyrants for afflicting this kind of people. Thirdly, and lastly, what invincible courage and unspeakable alacrity these Christians showed in bearing out these afflictions and torments, which the enemies themselves could not attribute, but to some divine power and supernatural assistance.   

The subjection of Spirits.  
ANother consideration followeth of his divine power & omnipotency, declared and exercised upon the spirits infernal, which in those days spoke in the oracles, and till that time had possessed and deluded all nations. Hear the complaint of one of them: Hei mihi, congemiscite, hei mihi, hei mihi, oraculorum defecit me claritas. Woe unto me, lament ye with me, woe, woe to me, for that the honour of oracles hath now forsaken me. Which woeful complaint is nothing else but a plain confession, that jesus was he of whom a prophet said diverse ages before, 
Zeph. 2, 11.  He shall consume all the Gods of the earth, and every man shall worship him from his place, even all the isles of the Heathen. This confessed also the wicked spirits themselves, when at Christ's appearing in jewrie they came and did their homage to him, and besought him not to afflict or torment them before the time, nor command them presently to return to hell: but rather to permit them some little time of entertainment in the sea, or mountains, or among herds of swine, or the like, which confession they made openly before all men, and declared the same afterwards by their deeds. For presently upon Christ his death, & upon the preaching of his name & Gospel throughout the world, the oracle in all places ceased, whereof the Poets themselves bear witness: Cessant Oracula Delphis. 
juven. Saty 6.  Whereupon Plutarch, that lived within one hundredth years after Christ made a special Treatise to sift out the causes, why the oracles of the Gods (as they deemed them) were ceased in his time. 
Plutar, de defectu oraculor.  And after much turning and winding many ways, at length resolved upon two principal points, or causes thereof. The first, for that in his time there was more store of wisemen then before, whose answers might stand in steed of Oracles: and the other, for that perhaps the Spirits accustomed to yield Oracles, were by length of time grown old and dead. Both which reasons, in the commonsence of all men must needs be false: & by Plutarch himself cannot stand with probability. For first in his books, which he wrote of the lives of ancient famous men, he confesseth, that in such kind of wisdom as he most esteemed, they had not their equals among their posterity. Secondly, in his Treatise of Philosophy he passeth it for a ground, that Spirits can not die or wax old. And therefore of necessity there must be some other cause yielded of the ceasing of these Oracles: which can not be but the presence, and commandment of some higher power: according to that saying of S. john: 
1 joh. 3, ●●  for to this end and purpose appeared the son of God, to wit, that he might destroy the works of the devil. Neither did jesus this alone in his own person, but gave also power and authority to his disciples, and followers, to do the like: according to that their commission in the Gospel: Then called he the twelve Disciples together, and gave them power and authority over all devil's, etc. 
Luk. 9, 7.  And not only to these twelve did he give this absolute power and authority over unclean Spirits, but to the rest likewise: as may appear in the next chapter following, upon the return of their commission: And the seventy returned with joy saying: 
cha. 10, 17.  Lord even the Devil's are subdued to us through thy name. And he said unto them, I saw Satan like lightning fall down from heaven: and so reneweth their commission, saying Behold I give unto you power to tread on Serpents & scorpions, and over all the power of the enemy: (that is to say, the Devil) nevertheless (saith he) in this rejoice not, that the spirits are subdued unto you, but rather rejoice because your names are are written in heaven. And this authority over the spirits infernal given by jesus to his Disciples in the primitive Church, extended itself so far, that not only their words and commandments, but even their ver●e presence, did shut the mouths and drive into fear, the miserable spirits: as both Lactantius, 
Lact. lib. 2. div. inst. cap. 16.  and others do witness, whence it proceeded, that in all sacrifices, conjurations, and other mysteries of the gentiles, there was brought in that phrase, recorded by scoffing Lucian, exeant Christia●i, let Christians depart, for that while they were present nothing could be well accomplished. And that professed enemy of Christianity Porphyry who of all other most earnestly endeavoured to empugne us Christians, 
dorph. lib. 7. cont; Christ. apud Euseb. lib. 5. cap. 1. de prep. Evan.  & to hold up the honour of his enfeebled Idols, yet discoursing of the great plague that reigned most furiously in the city of Messina in Cicilie, where he dwelled, yieldeth this reason, why Aesculapius the God of physic (much adored in that place was not able to help them in that extremity. It is no merveile (saith he) if this city so many years be vexed with the plague, seeing that both Aesculapius, and all other Gods, be now departed from it, by the coming of Christians: for since that men have begun to worship this jesus, we could never obtain any prophet by our Gods. Thus much confessed this patron of paganism, concerning the maim that his Gods had received, by the power and coming of our Lord jesus Christ, which albeit he spoke with a malicious mind to bring Christians in hatred, yet is the confession notable, & confirmeth that story, which Plutarch in his forenamed book doth report: that in the latter years of the reign of the Emperor Tiberius, a strange voice, and exceeding horrible clamour, with hideous, cries, skryches, and howl, were heard by many, in the Grecian sea: complaining; that the great God Pan was now departed. And this affirmeth Plutarch (that was a gentile) to have been alleged and approved, before the Emperor Tiberius, who merveyled greatly thereat, and could not by all his diviners, and soothsayers, whom he called to that consultation, gather out any reasonable meaning of this wonderful accident. But we Christians, comparing the time wherein it happened, unto the time of Christ his death and passion, and finding the same fully to agree: we may more than pabablie persuade ourselves, that by the death of their great God Pan (which signifieth all, was imported, the utter overthrow of all wicked spirits, 
john. ●2. 31. 2. Cor. 4.4. Eph. 1.2.  and Idols upon earth: according to that vision of our Lord & saviour before mentioned, I saw Satan like lightning fall down from heaven etc. & again in an other place, now is the judgement of this wo●ld, now shall the Prince of this world be cast out (even this great God Pan) who in an other place is called the God of this world: the Prince that ruleth in the air, & therefore may well be said by our Saviour to fall down from heaven, being before time worshipped in those Idols oracles and heathenish profanations, as a God in all the world, and exalted (as it were) into the highest heavens. But behold as Dagon, that idol of the Philistims, 
1. Sam. 5, 2.  ●●ll flat on his face (and that twice) his head, and hands dismembered before the ark of God in Ashdod: so did Satan this great God Pan the God of this world, the Prince of the air etc., (let me give the Devil his due, yea rather more than his due) (as doth the ho●y scripture) so did Satan (I say) immediately upon the coming of our Lord and Saviour jesus Christ into this world, and preaching of his Gospel (the ark of his everlasting covenant) fall flat one his face to the ground, his head and hands dismembered: according to that first promise, and covenant to our first parents, which was this: that he (to wit, 
Gen. 3.11.  the Messiah) should break the serpent's head etc. which he hath done, not only in his own person, by subduing Satan with all his whole legions of Devils, and power infernal trampling them under his feet; but also in his members; to whom also he gave like authority: as before: he gave them power and authority over all Devils: yea over all the power of the enemy, which argueth again the power, and omnipotency of our Lord and Saviour jesus Christ, who not only in his own person here on earth, but also in his servants, disciples and followers, was able to conquer, and subdue even the Devils themselves: 
Acts. 19▪ 15.  as they themselves acknowledge: jesus I acknowledge and Paul I know etc. And thus much of the subjection of spirits.   

The punishment of enemies.  
NOw resteth this his divine power and omnipotency, yet further to be manifested by an other consideration of his justice, & severity showed from heaven upon diverse his greatest enemies here on earth, after his departure out of this world. As we may read in josephus: 
joseph. antiq lib 17. ca 10.  of Herod the first, who persecuted Christ, even in his cradle, and slew all those infants in and about Bethlehem. And that other Herod, Tetrarch of Gililie, who put john Baptist to death, and scorned Ies●● before his passion: 
Luk. 23. ●●.  himself scorned afterwards by the Emperor, and disgracefully sent into exile: first to Lions in France, and after that, to the most desert, and inhabitable places in Spain: 
lib. 18. ca 9  where he with Herodias wandered up & down, in extreme calamity all their life time; and finally ended their days, as forlorn and abandoned of all men. In which misery also it is recorded, that the dancing daughter of Herodias, 
Niceph. Lib... ca ●0.  who demanded john Baptists h●ad, being on a time to pass over a frozen river, suddenly the ice broke, and she in her fall, had her head cut off by the same ice, without hurting the rest of her body. So likewise it is recorded in the Acts, 
Act. 12.1  of Herod Agrippa, who stretched forth his hand to vex certain of the Church, killed james the brother of john with the sword, and imprisoned Peter, how immediately thereupon (as it is in that chapter) going down to Cefarea, he was there in a solemn assembly, stricken from heaven, with a most horrible disease, whereby his body putrefied, and was eaten of worms: as also josephus maketh mention. 
joseph. anticq. lib. 29. ca 7.  Pilate, that gave sentence of death against our Lord and Saviour; we read, that after great disgrace received in jury, 
Eutrophist. lib. 7.  he was sent home into Italy, and there slew himself with his own hands. And of the very Emperors themselves, who lived from Tiberius (under whom jesus suffered) unto Constantine the great, under w●om Christian Religion took dominion over the world (which contained the space of some three hundred years, or there about) very few, or none, escaped the manifest scourges of Gods dreadful justice, showed upon them at the knitting up of their days. Whereas since the time of Constantine, (whiles Emperors have been Christians (as one hath observed) few or no such examples can be showed: except upon julian the Apostata, 
Evag. scholast. lib. 3. hi●t. c. 41.  Valens the Arian haeretique, or some other of l●ke detestable, and notorious wickedness. And thus much of particular men chastised by jesus. But if we desire to have a fu●l example of his justice upon a whole nation together let us consider what befell jerusalem and the people of that place for their barbarous cruelty, practised upon him in his death and passion. And if we believe I●sephus, & Phylo, the jewish historiographers; who lived in those times: it can hardly be expressed by the tongue ●r pen of man, what insufferable calamities, & miseries, were infl●cted upon that people presently after his ascension. First of all by Pilate their governor, under Tibe●ius, and then again by Petronius, under Caligula, after that by Cumanus under Claudius, and lastly by Festus and Albinus under Nero. Through whose cruelties that nation was enforced a● last to rebel, and take arms against the Roman Empire: which was the cause of their utter ruin and exterpation by Titus and Vespasian. At what time, besides the overthrow of their city, burning of their temple, and other infinite distresses: (which josephus an eye witness, protesteth, that no speech or discourse human, can declare) the same author likewise recordeth, xj C. M. persons to have been slain, and fourscore and seventene thousand taken alive: who were either put to death afterward in public triumphs, or sold openly for bondslaves, into all parts of the world? And in this universal calamity of the jewish nation, being the most notorious and grievous that ever happened to any people or nation either before or after ●hem (for the Romans never practised the like upon others) it is singularly to be observed, that in the same time, and place, in which they put jesus to death before; that is, in the feast of the Pascha, when their whole nation was assembled at jerusalem, from all parts, Provinces, and countries, they received this their most pitiful subversion and overthrow, & that by the hands of the Roman Caesar, to whom by public cry they had appealed from jesus not long before. We have no king but Caesar. etc. 
john. 1●▪ 15.  Yea further it is observed, that as they apprehended jesus, and made the entrance to his passion upon Mount Olivet, where ●e used much to pray, and meditate: so Titus (as josephus writeth) upon the same Mount, planted his first siege, for their final destruction. And as they led jesus from Caiphas to Pilate, afflicting him in their presence: so now were they themselves led up and down, from john to Simon: (two seditious Captains within the city) and were scourged, and tormented before the tribunal seats. Again as they had caused jesus to be scoffed, beaten, and villainously entreated by the soldiers, in pilate's Palace: so were now their own principal rulers: (as josephus writeth) most scrornefully abused, beaten and crucified, & that by the soldiers. Which latter point of crucifying, or villainous putting to death upon the cross, was begun to be practised by the Romans, upon the jewish gentry, immediately after Christ his death, and not before. And now at this time of the war, josephus affirmeth, that in some one day f●ve hundredth of his nation were taken, and put to this opprobrious kind of punishment: in so much,) that for the great mulltitude he saith: 
Lib. 5. c. 28  nec locus su●ficeret crucibus nec cruces corporibus. This dreadful and unspeakable misery, fell upon the jews, about 40. years after Christ's ascension, when they had showed themselves most obstinate, and obdurate, against his doctrine delivered unto them, not only by himself, but also by his disciples: of which they had now slain S. Steven, and S. james: and driven into baniment both Peter, and Paul, and others that had preached unto them. This then was the providence of God, for the punishment of the jews at that time. And ever after their estate declined from worse to worse, and their miseries daily multiplied throughout the world. Whereof he that will see a very lamentable narration, let him read but the last book of josephus de bello judaico. Wherein is reported, besides other things, that after the war was ended, and all the public slaughter ceased: Titus sent threescore thousand, jews as a present to his father to Rome, there to be put to death in diverse and sundry manners. Others he applied to be spectacl●s for pastime to the Romans that were present with him. Wher● of josephus saith, 
joseph. de bell. l. 7. c. 20.21.  that he saw with his own eyes two thousand & five hundred murdered and consumed in one day, by fight, and combat among themselves, and with wild beasts, at the Emperor's appointment. Others were assigned in Antioch, and other great cities, to serve for faggots in their famous bonfires, at times of triumph. Others were sold to be bondslaves. Others condemned to dig, and hew stones for ever. And this was the end of that war, and desolation.  
Quis talia fandò,  
Myrmidonum, Dolopumve, aut duri miles Vlyssi,  
Temperet a lachrymis?  
After th●s again under Trajane the Emperor, there was so infinite numbers of jews slain, and made away by Marcus Turbo in Africa, and Lucius Quintus in the East, as was wonderful. And in the eighteenth year of Adrian the Emperor, one julius Severus being sent to extinguish all the remnant of the jewish generation, destroyed in a very short time ninety & eight towns and villages within that country, and slew five hundred & fourscore thousand of them in one day. At which time also he beat down the city of jerusalem, in such sort, as he left not one stone standing upon another of their ancient buildings: but caused some part thereof to be re-edified, and inhabited only by Gentiles. He changed the name of the city & called it Aelia, 
Aelius Adrianus.  after the Emperor's name. He drove out all the progeny and offspring of the jews forth of all those countries, with a perpetual law confirmed by the Emperor, that they should never return, no nor so much as look back from any high or eminent place, to that country again. And this was done to the jewish Nation, by the Roman Emperors, for accomplishing that demand, which their principal Elders had made not long before to Pilate the Roman Magistrate, (after he had washed his hands, before the multitude to clear himself, at leastwise in outward show, from the blood of jesus, saying: I am innocent of the blood of this just man, look you to it:) Then answered all the people, and said, 
Mat. 27, 2● ▪ His blood be upon us & upon our children: and so it came to pass accordingly, even in that very age. Then the which what greater argument of a true Prophet? and consequently, of the Deity and Omnipotency of our Lord and Saviour, who from heaven was able in so short a time, and that in so full measure to revenge himself upon his enemies here on earth. Yea, a whole Nation together brought to final desolation. And so much for the punishment of enemies.   

The fulfilling of Prophecies.  
THe last consideration followeth, and so an end: which is the fulfilling of prophecies, all those prophecies uttered by our Lord and Saviour, while h● was here upon earth: Especially this one of the destruction and desolation of the jewish nation already declared, might suffice for all, which over and over, while he was conversant amongst them, he denounced against them, and foretold should shortly be accomplished upon them, in most fearful manner. As namely at one time, after a long and vehement commination made, to the Scribes and Pharisees (in which he repeateth eight several times that dreadful threat, woe) he concludeth that all the righteous blood injuriously shed from the first martyr Abel, and so successively should be revenged very shortly upon that generation: 
Mat. 23. 3●  Verily I say unto you all these things shall come upon this generation: and in the next words threateneth that populous city jerusalem, that it should be made utterly desolate. jerusalem, jerusalem which killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, andye would not. behold your habitation shall be left unto you desolate. And at another time, even that solemn time of his entry and tiding into jerusalem before his passion, it is said in the Gospel, that, when he was come near, he beheld the city and wept over it, 
Luk. 19.41.  saying: O if thou hadst even known, at the least in this thy day those things which belong unto thy peace, but now are they hid from thine eyes. then denounceth that fearful desolation following: that not one stone should be left upon another, but all thrown down even to the ground. Executed upon them & made good by Tytus the son of Vespasian, and finally, accomplished by julius Severus, who in the days of Adrian (as before is rehearsed) utterly defaced the very ruins of that city, in such sort, as he left not one stone standing upon another, of all their ancient buildings, but laid them even with the ground. Again, at another time, 
Luk. 21, 5.  as some spoke of the temple how it was garnished with goodly stones, and consecrate things, he said: are these the things you look upon? the days will come wherein a stone shall not be left up●n a stone, that shall not be thrown down. And yet more particularly in the same chapter he foretelleth the signs, whereby his disciples should perceive when the time indeed was come: when ye shall see jerusalem besieged with ●oldj●ars, 
Luk. 21.20  then know ye, that her desolation is at hand. This foretold jesus of the misery, that was to fall upon jerusalem, and upon that people (by the Romans) when the I●wes seemed to be in most security, and greatest amity with the Romans: when they could away with no other government but that: We have no king but Caesar, 
john. 19.15 ver. 12.  he that maketh himself a King speaketh against Caesar, and consequently at that time, they might seem in all human reason, to have less cause than ever to misdoubt such calamities. And yet how certain and assured foreknowledge, and as it were most sensible feeling, jesus had of these miseries, he declared by those pitiful tears he shed upon sight and consideration of jerusalem (as before is mentioned) when he wept over it: as also by that tender speech he used to the women of that city, who wept for him as he was led to be crucified, 
Luk. 23, 28.  persuading them to weep rather for themselves and for their children, (in respect of the miseries to follow) then for him. All which prophecies, and predictions of jesus, with sundry other his speeches, foreshowing so particularly the imminent calamities of that Nation, and that at such time, when in human reason there could be no probability thereof, when a certain Heathen Chronicler, named Phlegon, (about a hundredth years after Christ's departure) had diligently considered, having seen the same also in his days most exactly fulfilled (for he was servant to Adrian the Emperor, by whose command the final subversion of that jewish nation was brought to pass) this Phlegon (I say) though a Pagan, yet upon consideration of these events, and others that he saw (as the extreme persecution of Christians foretold by Christ, and the like, he pronounced, that never any man foretold things so certainly to come, or that so precisely were accomplished, as were the predictions and prophecies of jesus. And now albeit these predictions and prophecies concerning the punishment and reprobation of the jews, fulfilled so evidently in the sight of all the world might be a sufficient demonstration of his divine prescience and foreknowledge in things to come: yet were there also many other things beside, foreshowed by him, which fell out as exactly as these did, which by no human reason or learning, could possibly be foreseen. As for example, the foretelling of his own death, resurrection, and ascension, with all their several circumstances; the manner, time, place, and all other particularities; as precisely, as if they had been already accomplished: and that not only to his own Disciples, but even to the Scribes & Pharisees, who came of purpose to tempt him: as he that shall but examine the quotations following (which for brevirie sake I have but only zyphered, and (as it were) pointed at in figures) may easily perceive. First to his Disciples: Matth. 16, 21. chap. 17, 9, 22. chap. 20, 17. chap. 26, 1, 11, 31.45. joh. 13, 33. chap. ●6, 16. & 13, 3. & 18, 4. & 14, 2, 28. Then to the Scribes and Pharisees: Mat. 12, 38. chap. 21, 38. Luk. 13, 31. joh. 2, 18. chap. 3. 12. chap. 7, 33. chap. 8. 21, 28. chap. 12, 31. Also how his Disciples should be scattered and forsake him: joh. 16, 32. Of Peter's denial: Mat. 26, 34. And by what manner of death he should glorify God: joh. 21, 18. How judas one of his own Disciples should betray him: joh. 6, 64, 70. chap. 13, 10, 26. chap. 17, 12. Mat. 26, 21, 46. Of the sending of the holy Ghost: joh. 7, 38. chap. 14, 16, 26. chap. 15, 26. chap. 16, 7. Luk. 24, 49. Of his Disciples miracles, which they should work in his name: Mark. 16, 17. Luk. 10, 18. john. 14, 12. The cruel persecution that should arise to the professors of his name in all places: Mat. 10, 16. chap. 24, 9 joh. 16.1. The building of his Church notwithstanding (in despite of the Devil, and all oppositions) upon a rock, with this sure word of promise never to fail, that the gates of hell shall not overcome it, Mat. 16, 18. And again, I am with you always, even to the end of the world Mat. 28, 20 The signs & tokens that should go before the end of the world: as first, the false Christ's, and false Prophets that should arise here and there with the Church, yea and in the church: that abomination of desolation spoken of by Daniel the Prophet, to be set in the holy place: Matth. 24, 5, 11.15, 23. Meaning (and so I think would the Holy Ghost have all men to understand it, when he addeth this parenthesis; Let him that readeth consider it) even that Arch-Antichrist, now sitting in that holy place, or church (for so it was in times past) whose faith was once so famous in all the world, Rom. 1, 8. Wars and rumours of Wars; pestilence, famine, and earthquakes: Mat. 24, 6. Persecution, as before: Then shall they deliver you up to be afflicted, and shall k●ll you, and ye shall be hated of all nations, for my name's sake, Mat. 24, 9 So were Christians in the Primitive Church, under the Roman Emperors, those cruel Caesars: and so have been of latter times also, under the tyranny of this Arch-antichristian Caesar, that abomination of desolation, now sitting in the self same place: 
R●v. 17.6.  drunken with the blood of the Saints, and with the blood of the martyrs of jesus, whose destruction sleepeth not. Come I will show thee the damnation of the great whore, etc. Finally, the preaching of the Gospel to all nations, Mat. 24, 14. and the uniting, and gathering together both of jew and Gentile into one fold, under one shepherd (even that great shepherd of our souls) that there may be one sheepfold, and one shepherd, joh. 10, 16. This is one of the last signs foretold by our Saviour: & but in part remaineth to be accomplished: and what hindereth? Even that abomination of Desolation before spoken of, which hath been a stumbling block to all nations hitherto, both Turks and jews, for coming to Christianity: which the Lord in due time will remove. For Babylon shall fall (as it is in the Revelation) it is fallen, 
Rev. 18, 2.  it is fallen, Babylon that great city. In part it is fallen already: and what hindereth, but that daily and hourly we may expect the final desolation thereof? Daily and hourly (I say, for with such celerity, & violence (when it shall please God to put in their hearts whom it may concern to fulfil his will: Rev. 17.17.) shall this sentence be executed. 
chap. 18.8.  In one day shall her plagues come upon her, death & borrow, and famine; and she shall be burnt with fire; etc. In one hour she shall be made desolate. Rejoice over her thou heaven, 
Rev. 18. 1●  and ye Holy Apostles and Prophets; for God hath given your judgement on her. And a mighty Angel took up a stone, like a great millstone, and cast it into the sea, saying: with such violence shall that great city Babylon be thrown down.  
And here I might cast up together in like manner, (making but one total sum of all) the prophecies of all those Holy Apostles▪ and Disciples of our Lord and Saviour: both as touching diverse particulars whereof they prophesied in those times, fulfilled most exactly: as also touching the general state of the Church successively in all ages, even, to the end of the world: and of the end of the world itself. First for the particulars, I will but point at them, as before. One of those Holy Prophets prophesied of a general dearth to fal● out in those times: which happened accordingly under Cla●dius Caesar, Act. 11.27. also of Paul's imprisonment, Act. 21, 10. Paul in his sailing towards Rome, foretelleth the Centurion and the rest of the tempestuous weather to ensue, Act. 27.10. Of their shipwreck; but yet with safety of their lives ve●. 22. and precisely the place where they should be cast a shore to wit, upon a certain Island: vers. 26. In one of his Epistles he prophesieth of his own death, 2 Tim. 4.6. So doth also Peter, 2 Pet. 1.14. Secondly, for the future state of the Church in these last days, with the coming of Antichrist into the world, & all his damned crew, those hellish furies: see how precisely these Holy Apostles and Prophets foretell of these times; th●s● pers●ous times, and how lively, they set him out in his colours, with all his additions (as well becometh such an infernal King) the angel of the bottomless p●tte, whose name in Hebrew is Abaddon, 
Rev. 9 ●●.  in Greek Apollyon: that Antichrist, that man of sin: the son of perdition, that wicked one, etc. with all other adjuncts, and circumstances, so lively described, as if he had been then already come; for even in these dai●s (as the Apostle speaketh) did this mystery of iniquity begin to work. See than I say: 2 Thes. 2. 1 Tim 3. 2 Tim. 4. 2 Pet. 2. 1 john. 2, 18. chap. 4, 1. 2 joh. ver. 7. yea the whole Revelation is nothing else, but a continued prophecy, of all such things, as should happen to th● church militant, even from the Apostles times, to the end of the world. All which prophecies we see accomplished: except b●fore excepted the final destruction of Babylon, and the calling of the jews, whereof both our Saviour himself, as also Paul hath prophesied, Rom. 11. both which we daily expect: and then, (as it is in the Revelation) Come Lord jesus. 
Rev. 22, 10.  Of which second coming, or general doom, with the manner of it, and all other circumstances; we have also sundry prophecies both of Christ & his Apostles, which here I will join in one, as proceeding all from one and the same spirit: for here all prophecies must come to a full period, nil ultra. I will only quote them, as formerly: Mat. 16, 27. chap. 19, 28. chap. 20, 1. chap. 24. chap. 25. chap. 26.64. john. 5, 25. etc. 1 Cor. 15. 1 Thes. 4, 14. chap. 5, 1. jam. 5, 8. 1 Pet. 4, 7. 2 Pet. 3. Jude ver. 6. & 14. Rev. 21. where you shall see a new heaven and a new earth etc. New jerusalem descending from God out of heaven, prepared as a bride trimmed for her husband.  
Thus have I brought you at length (as after a long and tedious passage by sea) to see land, and as it were the sea-mark whereunto, after so many variable winds, and so often tacking to and again, we have directed our course, even from the first prophecy made to Adam in Paradise: Gen. 3, 15. to the very last period of all prophecies in the Revelation, shut up in the second Adam, jesus Christ: who is the first and the last, Alpha and Omega, the beginning and the ending: in whom all prophecies kiss each other, & have their consummation. 
Luk. 24.44.  These are the words (saith he) which I spoke unto you while I was yet with you: that all must be fulfilled, which are written of me in the Law of Moses, and in the Prophets, and in the Psalms, etc. Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day, and that repentance & remission of sins should be preached in his name among all Nations, beginning at jerusalem. I say from this jerusalem, which now lieth desolate, I have brought you to the New Ierus●lem coming down from heaven, as a bride adorned for her husband: from an earthly, to a heavenly paradise, and there I leave you.   
FINIS.   

A COLLECTION DEMONSTRATIVE, OR Sum of the former proofs.  
The Messiah must be a spiritual King, to conquer the Devil, death, and sin: both by scripture, as also by the interpretation of the ancient jews themselves, upon that place of Genesis he shall break thine head: Therefore not a temporal King as the later jews imagine. 
Gen. 3. 1ST   
The Messiah must be King over the Gentiles as well as the jews, both by scripture, as also by their own writers: Therefore not a temporal King to reign over them only; much less to subdue the Gentiles to the servitude of jury; as some of them imagine.  
The Messi●h must be both God and man: the son of God, the Word of God incarnate, The second person in Trinity; both by the scriptures, as also by their own writers: Therefore no such earthly Monarch as they expect.  
The Messiah at his coming (being to be King both of jew and Gentile) must change the law of Moses: (to wit the ceremonial and provincial proper to the jews only) and instead thereof, give a general law to both, absolute, and perfect, to serve for all persons, times, & places to endure even to the end of the world▪ therefore no such temporal monarchy to be expected, as they look after. For one and the same conclusion followeth upon all the premises, beating upon their main ground (to wit a temporal or earthly kingdom) which being once shaken, the rest falleth to the ground.  
All prophecies whatsoever, with every particular circumstance foretold by the Prophets of the Messiah, were both substantially, & circumstancially fulfille● in the person of our blessed Saviour: both as touching his bir●h, life, doctrine, miracles, death, resurrection, ascension: and o●her effects afterwards of his divin● power: in sending of the Holy Ghost, and the miraculous increase of his Church etc. Therefore was he in deed the Messiah, no other to be expected.  
The Messiah, by daniel's prophecy, was to appear immediately upon the establishment of the Roman Empire: for (saith he) in the ●ayes of these Kings, shall the God of heaven set up a kingdom, which shall not be destroyed: Dan. 2.44. which must needs be understood▪ of the kingdom of Christ, or the Messiah. And in these days was our Saviour borne; even in the days of Augustus Caesar: Therefore in him is the circumstance of time verified.  
The Messiah by Jacob's prophecy, was to appear, immediately when the rod, or sceptre, was departed from the house of juda▪ Then appearred that state of jacob our Lord and Saviour: ergo.  
The Messiah by the prophesy of Haggai, (as also by their● own Thalmud) was to come during the second temple: then came our Lord and Saviour: ergo. And consequently the jew after this time; (to wit the destruction of the second temple) in vain expect for another,  
The Messiah by the true account, and calculation, of daniel's Hebdomades or weeks of years; was to come just according to the times before mentioned: So did our Saviour (as is aforesaid) therefore to him doth this circumstance of time bear witness: And consequently the jews, after these times by God himself appointed for the Messiah: (or rather one & the same time, for there is no other difference, but only in adjuncts, and circumstances) expecting yet for an other; besides their vain expectation, make God himself a liar.  
The Messiah by the scriptures, was to be borne of the tribe of judah of the house of David: so was our Saviour: Therefore, he alone the legitimate, and true borne Messiah: by birthright (as I may say,) as also by prescription, ●fter so long time of peaceabl● possession: no other to be expected.  
The Messiah by the scripture, as also by their own Rabbins, was to be borne of a Virgin: so was our Saviour, ergo.  

All other particulars, foretold of the Messiah; see them fulfilled, as followeth. To wit.  

Mich. 5, 2.  That the place of his birth should be Bethlehem. 
Luk. 2, 4.   

jer. 31, 25.  That at his birth all the infants thereabouts should be slain. 
Mat. 2. 1●.   

Psa. 72, 10.  That Kings or great personages should come & adore him, & offer gold & other gifts unto him. 
Mat. 2, 1.   

Mal. 3.1.  That he should be presented in the Temple of jerusalem for the greater glory of that second temple. 
Luk. 2.22.   

Hos. 11, 1.  That he should flee into Egypt and be called thence again. 
Mat. 2, 13.   

Num. 24.17  That a star should appear at his birth, to notify his coming into the world. 
Mat. 2, 9   

Mal. 3.1. and 4, 5. Isa. 40.3.  That john Baptist (who came in the spirit and power of Eliah, and therefore was called Eliah, Luk. 1, 17. Mat. 11, 10, 14. should be the messenger to go before him, and to prepare the way, & to cry in the desert. 
Mat. 3, 1.   

Isa. 42, 2.  That he should begin his own preaching with all humility quietness & clemency of spirit. 
Mat. 5, ●.   

Isa. 53.  That he should be poor abject and of no reputation in this world. 
Luk. 2, 7.   

Isa. 35.5.  That he should do strange miracles and heal all diseases. 
Mat. 4, 23.   

Isa. 53, 12. Dan. 9, 26.  That he should die and be slain for the sins of his people. 
Mat. 27.   

Psal. 55, 13.  That he should be betrayed by one of his own familiars. 
Mat. 26, 47.   

Zach. 11.12  That he should be sold for thirty pieces of silver. 
Mat. 26, 15.   

Z●c. 11.13.  That with those thirty pieces there should be bought afterwards a field of potsherds. 
Mat. 27, 7.   

Zach. 9, 9  That he should ride into jerusalem upon an ass. 
Mat. 21, 7.   

Isa. 50, 6.  That the jews should beat and buffet his face and defile the same with spitting. 
Mat. 26, 67.   

Isa. 53, 5.  That they should whip, rend and tear his body before they put him to death. 
Mat. 27.26.   

Isa. 53, 12.  That he should be put to death among thieves and malefactor's. 
Luk. 23, 33.   

Isa. 53, 7.  That he should be silent before his enemies, as a sheep before his shearer. 
Mat. 27, 14.   

Isa. 53, 12.  That he should pray for his enemies and persecutors. 
Luk. 23, 34.   

Psal. 22, 18. & 69, 21.  That they should give him vinegar to drink, divide his apparel, and cast lots for his upper garment. 
Mat. 27. 3●.   

Psal. 22.16, Zac. 12.10.  That the manner of his death should be crucifying, that is, nailing of his hands and his feet to the cross. 
joh. 19, 1●.   

Zac. 12, 10.  That his side should be pierced, and that they should look upon him, whom they had so pierced. 
joh. 19, 3●. 37.   

Exo. 12, 46.  That not a bone of him should be broken, figured in the Passeover by that spotless lamb, without blemish, a type thereof, and therefore is he called in the new Testament, the Lamb of God that taketh away the sins of the world, the Lamb slain from the beginning of the world. 
joh. 19.36.   

Psal. 16.9. Hose. 6.2.  That he should rise again from death the third day. 
Mat. 28, 1.   

Psal. 68, 18. & 110.1.  That he should ascend into heaven, and there sit at the right hand of his Father triumphantly for ever. 
Luk. 24. ●1. Act. 7.55 56   
All these particulars foretold of the Messiah, see (I say) and examine how exactly they were all fulfilled in our Saviour. And there withal consider those things which fell out afterwards; as effects of his divine power. To wit, the sending of the Holy Ghost immediately after his ascension: with the miraculous increase of his Church, even in the midst of persecution. The severe punishment of all his enemies: especially that of the jewish nation. The subjection of the Devil, with all his infernal power, under his Apostles, and Disciples feet: together with the ceasing of oracles. And finally, the fulfilling of all his Prophecies; (with those likewise of his Apostles, and Disciples) most exactly. I say all these, with the former, put together, and well considered; may s●ttle the heart of any Christian man, against all Judaism, Paganism, yea and Atheism too, in the most undoubted truth of his profession; to wit the Christian religion: with this full, and final persuasion: wherewith I will knit up all:) that there is no other name under heaven given so the sons of men, whereby to be saved, but the name of jesus Christ. And therefore to him be the honour of our Salvation ascribed, and to no other. To him (I s●●) with the Father and the Spirit: even t●at blessed Trinity; 〈…〉 glory; now and evermore. Amen. Amen.    

To the forlorn, and distressed jew in Barbary; And in them to all others now groaning under the heavy yoke of captivity in what nation soever; scattered, & dispersed throughout the world: Grace, mercy, and peace, be multiplied; in Christ jesus the true Messiah.  
BEing employed not long since into Barbary, the land of your captivity, where at this present you live, in great bondage, & slavery; & so have done this long time: (as do also the rest of your brethren, and nation elsewhere, dispersed throughout the world, groaning under the yoke of their cruel taskmaisters: (as did your forefathers in the Land of Egypt four hundred and thirty years: this captivity of yours, 
Accounting from their first entrance to the day of their departure thence. Exod. 12.40.  having continued now almost four times 400 years: the last and greatest of all: than the which was never heard, nor read of greater of any people, from the creation of the world to this day, nor shall be:) the King, at that time of my arrival, upon his expedition towards Fez, I appointed to stay at Saphia, till his return back from those wars: where I remained in the lower castle, almost six months, solitary, and in suspense, expecting the doubtful event thereof. Wh●ther resorted to me often to accompany me, and for my better instruction in the Hebrew (whereof I had a little taste before) one of the chief Rabbins of that your synagogue; Rabbi Shimeon: a man of grave, and sober carriage, and pleasant otherwise, of whose company I was very glad. Now and then, among other matters, arguing, and reasoning, of the Messiah, (as ye say yet to come: but as we say, etc. are able to prove, by invincible arguments, and demonstrations, both out of your own Law, & Rabbins, already come:) which gave me occasion, (having little else to do; and not knowing how to pass that tedious time better) ●o gather together, all those arguments, and reasons, I had read, or for the present could conceive of myself, drawn both out of the sacred scripture, and other books, as touching that controversy. Wher● by I might be the more able, over and beside the matter of employment, & business I came about, to maintain that Religion professed in my country, and the undoubted faith, whereof his Majesty, the King of Great Britain, (as others his predecessors have done) professeth himself a chief defender: according to that his most just title: defender of the faith. And afterwards, when the King sent for me to Morocco, being lodged amongst you by his appointment in the judaria, in one of your principal Houses; where I stayed, before I could get my dispatch from the King, three Months, and a half; where also I grew familiarly acquainted with diverse of your nation, and was presented at sundry times (especially at your marriages, and solemn feasts) with diverse of your dainties, which I took very kindly, and ever since have studied, what Christian dainties I might send you back again in recompense; or rather duties, in steed of those dainties. Seeing also in the mean time (which I could not choose but see, with much pity, and compassion) the great, and grievous oppression, under which you groan: taxations, vexations, exactions; gramming (as you call them) even with torments rather than fail; drubbing (so many hundredth blows at once, as myself have both seen and heard:) with that base servile and most contemptible state, and condition otherwise, (above any other nation, or people) under which you live: not only in Barbary, but in all other parts of the world beside: as a fatal effect, of that heavy curse laid on you by your own forefathers long ago, upon the death of Christ; (when Pilate the judge washed his hands, saying, I am innocent of the blood of this just man, look ye to it:) they cried with one consent his blood be upon us & on our children. As also of that prophesy of our Saviour in his life time, when he wept over jerusalem saying o if thou hadst even known, at the least in this thy day, those things which belong to thy peace, but now are they hid from thine eyes etc. And more particularly to his Disciples, he reneweth it over & again: when ye shall see jerusalem besieged with soldiers then know ye that her desolation is at hand. For these be the days of vengeance to fulfil all things that are written. For there shall be great distress in this land, and wrath over this people. And they shall fall one the cadge of the sword and shall be lead captive into all nations etc. Which heavy curse of your own forefathers, and prophesy of his, how truly they have been fulfilled both the one & the other, all the world seeth, and ye yourselves feel the effect: as before. The Lord in mercy, take away the veil from your hearts, that at length ye may know those things which belong to your peace which now are hid from your eyes: for why will ye die o ye house of Israel? These considerations (I say) and reasons, with some others, have moved me; and partly in recompense of those your definaes, and dainties, whereof I tasted so often while I was amongst you) to send you here a small banquet, of such dainties as Christendom can afford: wishing you would but taste some part of mine (as I did of yours) being indeed Sabbath days dainties: taste (I say) and see how sweet the Lord is. And the rather do I invite you to this banquet, 
Psal 34.1.  yea rather provoke you thereunto (even to your own salvation, which through your fall is come to us Gentiles to provoke you (as it is that place) for that now the time of your redemption draweth near (with ours: 
Rom. 11.11.  much nearer now than when we believed) foretold also, both by Christ, and his Apostles, as was your desolation: and shall one day, as surely and certainly come to pass, the one as the other. For God that hath promised is of power to perform it; he will do it; he is able to graff you in again, into your own olive tree. Verily I tell you, (saith our Saviour to the pharisees) ye shall not see me, until the time come, that ye shall say blessed is he that cometh in the name of the Lord. 
Luk. 13.35.  Therefore such a time shall come with out all doubt, wherein ye shall so say, that is to say, most willingly obey the Heavenly calling, without any more resisting the Holy Ghost, as did your forefathers. Also in an other place: 
Act. 7.51.  and jerusalem shall be trodden under foot of the Gentiles, until the time of the Gentiles be fulfilled: So long and no longer: there is the period. 
Luk. 21.24.  And Paul the Apostle in a most fervent manner, both prayeth and prophesieth to this effect: brethren my hearts desire, and prayer to God for Israel is, that they might be saved. 
Rom. 10.1.  Then prophesieth at large in the chapter following, and that most divinely, as of their fall so of their general call in due time: with many arguments, and reasons to that purpose. Which prayer, and prophesy of his, proceeding from a divine instinct, and revelation; no doubt shall one day take effect. For it can not be, but that the word of God should take effect. For it is the power of God unto salvation to every one that believeth, to the jew first and also to the Grecian To the jew first: thereiss the promise there is the privilege. Lift up your heads now therefore o ye jews, sons of Abraham, children of the promise: 
Rom. 9.4.  to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: of whom are the father's, and of whom concerning the flesh Christ came. I say lift up your heads, and listen to the heavenly call, of Christ and his Apostle Paul, for your redemption draweth near. This is the generation of them that seek him of them that seek thy face: jaacob, Silah. Lift up your heads ye gates, & be ye li●t up, 
Psal. 24, 6.  ye everlasting doors, and the King of glory shall come in. And let us Christians also (upon whom the ends of the World are come) lift up our heads and know (remembering that parable of the figtree) when w● s●e these things begin to come to pass, 
Luk. 21, 28. Mat. 2●, 32.  that the kingdom of God is near, eue● at the doors. Verily, I say unto you, this generation shall not pass, till all these things be done: 
Act. 20, 32.  Heaven and earth shall p●sse away, but my Words shall not pass away. They are the words of our Saviour.  
And now brethren (to return to Paul) I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Be favourable unto Zion for thy good pleasure, 
Psa. 51.12,  build the walls of jerusalem. Then shalt thou accept the sacrifice of righteousness, even the burn●offring and oblation, then shall they offer calves upon thine altar. Oh give salvation unto Israel out of Zion, when God turneth the captivity of his people, 
Psal. 53, 6.  then shall jaakob rejoice, and Israel shall be glad. When the Lord brought again the captivity of Zion, we were like them that dream: 
Psal. 126, 1.  then was our mouth filled with laughter; and our tongue with joy: then said they among the Heathen, The Lord hath d●ne great things for them. The Lord hath done great things for us whereof we rejoice. 
Psa. 106▪ 47  O Lord bring again our captivity, at the rivers in the south. 
Psa. ●0, 15.  Save us (O Lord our God and gather us from among the Heathen, that we may praise thine holy name, and glory in thy praise. Comfort us according to the days, 
Psa. 102, 13.  that thou hast afflicted us, & according to the years that we ha●e seen e●el. Thou wilt arise, and have mercy upon Zion, for the time to have mercy thereon, for the appointed time is come. For thy servants delight in the stones thereof, and h●ue pity on the dust thereof. Then the He●then shall ●eare the name of the Lord, and all the kings of the earth thy glory: when the Lord shall build up Si●n, and shall appear in his glory: and shall turn unto the prayer of the desolate, & not despise then p●ayer. This shall be written for the generation to come, and the people which shall be created shall praise the Lord, for he hath looked down from the height of his sanctuary, out of the heaven did the Lord behold the earth: th●t he might hear the mourning of the prisoner, and deliver the children appointed unto death: that they may declare the name of the Lord in Zion, and his praise in Ierusal●m. For God will save Zion, and build the cities of juda, that men may dwell there, 
Psa. 69, ●5.  and have it in possession: the seed as of his servants shall i●●erit it, and they tha●●●ue his name sh●ll ●w●l● therein. Surely the Lord wil● not sail his people, 
& 94, 14.  neither will he forsake his inheritance. He hath always remembered his covenant and promise, 
Psal. 105, 8  that he made to a thou●and generations. Thou wilt think upon thy congregation which thou hast possessed of old, & on the rod of thine inheritance, which thou hast redeemed, 
& 74, 2.  and on mount Zion, wherein thou hast dwelled. Yea when the Lord turneth again the captivity of hi● people, which will be, when they turn unto him by hearty repentance, not before: 
& 107.6.  when they cried to the Lord in their trouble, he delivered them out of their distress, then will he make even their very enemies to become their friends, & give them grace & favour in the sight of all those kings and princes, under whom now they live and groan in most miserable slavery and bondage (as in their former captivities may be observed) He saw when th●y were in affliction and heard their cry. 
& 106, 44.  He remembered his covenant towards them, and repented according to the multitude of his mercies, and gave them favour in the sight of all them that led them captives, for the hearts of Kings are in the hands of the Lord, as the rivers of waters: he turneth them which way soever it pleas●th him. 
Prov. 21, 1.  So the Lord stirred up the spirit of Cyrus' King of Persia, 
Ezr. 1, 1.  (after that their seventy years captivity in Babylon) as also Darius and others to write in their behalf, sundry most favourable edicts, 
chap. 6, 1.  for their return into their own country again: with large liberality, for the rea●difying, of the temple of God in jerusalem: for the Lord had made them glad, and turned the heart of the King of Asshur unto them, 
chap. 6, 22.  to encourage them in the work of the house of God, even the God of Israel. Therefore Ezra blesseth the Lord, ●or all these extraordinary favours, saying, Blessed be the Lord God of our Fathers, 
chap. 7, 28.  which so hath put in the King's heart to beautify the house of the Lord, that is in jerusalem, etc. Yea rather than fail of his promised deliverance to his people, when they cry unto him in their distress, 
Psa 105, 14.  he will rebuke even kings for their sakes. As he did Pharaoh king of Egypt, in the days of old: 
Exo. 7, 16. & 8.1.20. & 9.1.13. & 10.3.  with this peremptory command by the hand of Moses over and over: Let my people go that they may serve me, or if thou wilt not etc. inflicting upon them one plague after another, till at length they were forced to drive them away (as it is in that place) Rise up, get you out from among my people, and go serve the Lord, as ye have said. And the Egyptians did force the people, 
Exod. 12 31  because they would send them out of the Land in haste (for they said we die all) giving them favour in the mean time, in the sight of the Egyptians: 
Cham 11.3.  also Moses was very great in the Land of Egypt in the si●●t ●f Pharoahs' servants, 
Ch. 7, 1.  and in the sight of the people. Behold I have made thee Ph●raohs God (saith the Lord) so he brought out Israel from among them, 
Psal. 136, 11 Acounting the time as before.  for his mercy endureth for eurr, with a mighty hand and out stretched arm, etc. after four hundredth and thirty years captivity in Egypt. And when the four hundredth and thirty years, were expired, even the self same day departed all the hosts of the Lord out of the Land of Egypt. 
Exo. 12, 41.  And the Lord went before them by day in a pillar of a cloud to lead them the way, 
chap. 13, 21  and by night in a pillar of fire to give them light. He divided the sea in two parts, & made Israel to pass through the mids of it, 
Psal. 136, 13  and overthrew Pharaoh and his host in the red sea, for his mercy endureth for ever. So leading them through the wilderness & feeding them forty years with Manna from heaven: till at length he brought them safe & sound, (as it were upon eagles wings) maugre all difficulties and oppositions of enemies what soever, even to the promised Land of Canaan the lot of their inheritance. Where they continued in peace and prosperity, so long as they served him, & kept his commandments: but when once they sinned against him: (or rather as often as they sinned, for it was not once but often) & forgot the Lord their God, which brought them out of the Land of Egypt, out of the house of bondage: then he suffered their enemies to prevail against them & tyrannize over them, sometimes one and sometimes another, till at length they were carried captives to Babylon. Yet ever (as the burden of that psalm is) when they cried to the Lord in their trouble, he delivered them out of their distress, raising up from time to time judges (as he did Moses and joshua at the first) which delivered them out of the hands of their oppressors. 
jud. 2, 16,   
Othoni●l, who delivered them out of the hands of the King of Aran, as it is in that place, 
judg. 3, 7.  where it is said, that the children of Israel did wickedly in the sight of the Lord, & forgot the Lord their God, & served Baalim; therefore the wrath of the Lord was kindled against Israel, & he sold them into the hand o● Chushan-rishathaim, king of Aram, whom they served eight years. But when they cried unto the Lord, the Lord stirred them up a Saviour, even Othoniel, etc. So the land had rest forty years. Ehud, who delivered them out of the hand of Eglon, 
●hap. 3, 12.  king of Moab. Then the children of Israel ●gain committed wickedness in the sight of the Lord, & the Lord strengthened Eglon king of Moab, etc. So they served Eglon king of Moab 18 years. But when they cried unto the Lord, the Lord stirred them up a Saviour, Ehud the son of Gera, 
chap. 3, 30.  etc. So the land had rest 80 years. And after him was Shamgar the son of Anath, which slew of the Philistims 600 men with an ox goad, & he also delivered Israel. Deborah & Barack who delivered them out of the hand of jabin, 
chap. 4, 1.  king of Canaan. And the children of Israel began again to do wickedly in the sight of the Lord, & the Lord sold them into the hand of jabin king of Canaan, whose chief Captain was Sisera. Then the children of Israel cried to the Lord, etc. And at that time Deborah a Prophetess judged Israel, than she sent & called Barak etc. 
judg. 4, 4.  And the Lord destroyed Sisera & all his charets etc. And the land had rest 40 years. 
chap. 5, 31  Gedeon, who delivered them out of the hands of the Midianites. 
chap. 6, 1.  Afterward the children of Israel committed wickedness in the sight of the Lord, & the Lord gave them into the hands of Midian 7 years etc. 
chap. 6, 6.  So was Israel exceedingly impoverished by the Midianites: therefore the children of Israel cried unto the Lord etc. & he raised them another Saviour even Gedeon, that valiant man, 
chap 6, 12. chap. 7, 5.  who with three hundredth men (& no more) such as lapped water with their tongues (the rest sent away by the Lords command) overthrew the whole host of Midian, 
chap. 7, 20.  with this cry the sword of the Lord & of Gedeon. Thus was Midian brought low before the children of Israel: 
chap. 8, 28  so that they lift up their heads no more: & the country was in quietness 40 years in the days of Gedeon. 
chap. 8, 33  But when Gedeon was dead the children of Israel turned away etc. and remembered not the Lord their God which had delivered them out of the hands of all their enemies on every side etc. After him succeeded Abimilech his son. After Abimilech Tola. After Tola, jair the Gileadite. After these arose jepthe who delivered them out of the hand of the Ammonites. And the children of Israel wrought wickedness again in the sight of the Lord, and served Baalim etc., 
chap. 10.6  & forsook the Lord & served not him. Therefore the wrath of the Lord was kindled against Israel and the Lord sold them into the hands of the Philistims, and into the hands of the children of Ammon etc. 
chap. 10, 1  Then the children of Israel cried unto the Lord etc. So the Lord raised them up another valiant man even jepthe. Then the spirit of the Lord came upon jepthe etc. 
chap. 11, 1 chap. 11, 2●  So jepthe went unto the children of Ammon to fight against them, and the Lord delivered them into his hands. Thus the children of Ammon were humbled before the children of Israel. And lepthe judged Israel 6 years. 
chap 12, ●  After him Ibzan of Bethlehem judged Israel. After him Elon. After Elon, Abdon. But the children of Israel continued to commit wickedness in the sight of the Lord, 
chap 13, 1  and the Lord delivered them into the hands of the Philistims 40 years. Then God raised up Samson, who with the jawbone of an Ass slew a thousand of the Philistims at once. 
chap. 15, 1 ver. 20.  And he judged Israel in the days of the Philistims 20 years.  
Thus may we see by all these examples (and make use thereof ●f we be wise) what the state and condition of God's people hath been ever of old, the effect in brief, or burden of the song, nothing else but this: when they sinned against the Lord, he delivered them into the hands of their enemies: but when they cried to the Lord in their trouble (that is to say repent) he straightway delivered them out of their distress, raising up from time to time, one Saviour or deliverer after another, & so immediately governing them by judges till the days of Samuel. When this people still growing worse and worse, and not contented with this sacred kind of government, immediately from God himself, but desiring a King like all other Nations: Make us now a King to judge us like all other Nations: he gave them a King in his anger, saying to Samuel: 
S●m. 8.5  hear the voice of the people in all that they shall say unto thee, for they have not cast thee away, but they have cast me away, that I should not reign over them, etc. And as before under the judges, so now under the Kings still as they sinned, and multiplied their transgressions, so did the Lord inflict and multiply upon them his judgements, one plague after another: till at length they were carried captives into Babylon. After which long captivity, yet restored again upon their repentance, the time was not long, but they fell again to their old bias, and forgot the Lord their God, which had done so great things for them: yea, rather now worse than ever, persecuting the Prophets from time to time, whom God raised up amongst them, and killing them one after another: even till the coming of the Messiah, and him likewise they crucified. Whereupon ensued this last and final desolation, as the full measure of their sins deserved, and as themselves desired, saying: his blood be upon us and upon our children: which hath continued now almost this 1600 years: the longest captivity and greatest misery that ever happened to any people, and so shall continve, till they (as did their forefathers) turn to the Lord by true and hearty repentance, and cry unto the Lord in their trouble, and then will the Lord deliver them out of their distress, according to the former examples▪ and not before. And this is the state and condition of the jews at this day: the miserable state (I say) with the cause▪ and the remedy, which God grant they may make use of. Amen.   

Escapes.  
Pag. 22 line. 26. add these words (Seeing, I say, so many signs and arguments at once concurring together, I may well conclude as before.) pag. 51. l. 14 put out these words (of a true Prophet? and consequently.) pag. 58. l 9 for, (in the, read, is the.) line 10. for, (was appear, read, was to appear.) line 12. for, (State, read, Star.) With what other fault else, I desire the judicious Reader to Correct with his Penne.