The KNOWLEDGE OF CHRIST Indispensably required of all men that would be saved; OR Demonstrative proofs from Scripture, that Crucified JESUS is The CHRIST. Wherein The Types, Prophesies, Genealogies, Miracles, Humiliation, Exaltation, and the Mediatorial Office of Christ are Opened and applied; In sundry Sermons on Acts 2.36. By John Davenport, B. D. and Pastor to the Church of Christ at enliven in New-England.  Matth. 24.23, 24. 
If any shall say unto you, lo, here is Christ, or there; believe it not.  
For there shall arise false Christs, and false Prophets.  John 1.41. We have found the messiah, which is, being interpnted, the Christ. 1 Cor. 2.2. I determined not to know any thing among you, save Jesus Christ, and him crucified. 
London, Printed for L. Chapman, and are to be sold at his shop at the sign of the Crown in Popes-head Alley, 1653.   

To the Christian Reader.  
CHRISTIAN READER,  
THe right knowledge of the TRUE messiah, and of this Truth, that Crucified Jesus is the Christ, is necessary unto all who hope for salvation by him; there being no other in whom salvation is to be had: 
Acts 4.12.  For there is no other name under heaven given amongst men, 
Heb. 5.9.  whereby we must be saved. This our Lord himself, 
John 17.3.  who is the Author of eternal salvation to all that obey him, 
John 1.11.  testifieth in his most heavenly Prayer( as it were appealing unto his Father for the certainty of it) saying, this is eternal life, 
John 8.24.  that they might know thee the only true God, and him whom thou hast sent. That there by him whom the Father hath sent, he meaneth himself; and by knowing him, believing in him, may appear in his weighty admonition to the Jews( who expected messiah to come, but received not him, 
Ludov. Viv. Erasm. Zwing. Andrad.  when he came unto them; saying to them, and to us in them, If ye believe not that I am he, ye shall dy in your sins. Which definitive sentence of the Judge of all the world, may convince some Ancient 
Justin. Mart: Clem. Alexand. Chrysost.  and Later Writers 
Justin. Mart. Clem. Alexand. Chrysost.  of a dangerous error, when they extend the Title of Christians, to such as never knew Christ; and give hope of eternal salvation unto the Heathen by philosophy; and to the Jews, by the Law, if they kept themselves from Idolatry before the coming of Christ 
{αβγδ} &c. Justin in Apol. secundae. {αβγδ}. Claem. Alex. storm. l. 7. Fruentur omnibus vitae aeternae bonis etiam illi, qui Christum, ante ipsius, incarnationem, non norunt said ab idololatria se abstinuerunt. Chrysost. Hom. 38. in Mat. . Nor is their error less dangerous, who contenting themselves with the empty name of Christians, neither live to the honour of Christ, nor have faith in Christ rightly grounded. To the first, the golden name of Christians is but as an ornament to Swine; as Salvian noteth 
Christianum nomen quasi aureum decus est, quo si indign utamur fit ut Sues cum ornamento esse videamur. Salv. l. 4. de Prov. Aug. Tom. 9. Tract. 5. in Ep. johan. , and then saith Augustine, Quid tibi prodest nomen, ubi res non invenitur? What will the name avail, where the thing is wanting? To the second, the Lord Jesus will profess in that day, when they shall cry Lord, Lord; I never knew you; Depart from me ye that work iniquity. Matth. 7.22.23. This honourable name was at first imposed upon those, who before were called Disciples; such as received Jesus Christ in all his offices, and yielded up themselves accordingly to be governed by him, believing on him, upon God's authority in the Scripture: These were first called Christians at Antioch; Acts 11.26. That the faith of men may be so grounded, was the principal scope of these sermons; which have for their subject an Argument no less seasonable then important; especially in this hour of Temptation: wherein Satan the old Serpent( whom Epiphanius elegantly styleth {αβγδ}) as it were rolling himself into a circled, reviveth old heresies under new names and pretexts: which, whereas former ages had them successively one after another, now appear in Troops; as if Satan were mustering up all his forces together for his last assault. Yea, the only wise God himself, by shaking at this time heaven and earth, hath already discovered to the view of all men, the ungroundedness of the faith of many, by the great falls of such lofty buildings in the profession of Christianity, which wanted this foundation; for a warning to others to be exactly careful about two things. 1. About a Well; that is, soundly and substantially laying the principles and grounds of Christian Religion in their minds and hearts. These {αβγδ} are of as common and daily use unto Christians, as the Sun, the air, Fire, and Water in Nature: In order they are to be first laid, as the foundation in the Building, 1 Cor. 3.10, 11. Heb. 6.1. and for the manner of laying them, it must be done soundly and substantially; 1. In the mind and understanding; The knowledge of fundamental Truths must be distinct, certain, and judicious; 1 Cor. 14.20. Luke 1.3, 4. 1 Pet. 3.15. 2. In the heart; it must be effectual upon the Will and Affections, causing them to receive the love of the Truth, and to obey, from the heart, 
2 Thes. 2.10. Rom. 6.17.  the mould of Doctrine, as being put into it; that our knowledge may be experimental, as it was in Paul, Rom. 8.1, 2. 3. In the Life; sinking from the brain into the heart, and from thence breaking forth into action; and setting head, heart, hands, and feet, and all on work; according to the exhortation of James, Who is a wise man, 
james 3.13.  and endowed with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom: Otherwise you cannot truly say you know God, and Christ, or any fundamental Truth in Religion: For, 
1 John 2.3, 4.  Hereby we do know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a liar, and the Truth is not in him. And therefore though the Lord had made known his ways and Laws unto Israel in the desert, 
Psal. 147.19, 20.  yet finding their practise contrary to his revealed Will, he said, They do err in their heart, 
Heb. 3.10.  for they have not known my ways. 2. About the Superstructure, that men build on this foundation as they ought. 1. For the matter, gold, silver precious stones; not wood, hay, stubble. 2. For the manner; 1. 
1 Cor. 3.12.  suitably to the groundwork, that the building may be uniform. Thus do they, which in an honest and good heart, having heard the word, 
Luke 8.15.  keep it, and bring forth fruit with patience. 2. Striving to go on unto perfection, 
Heb. 6.1.  never resting till the building be finished; forgetting those things which are behind, 
Phil. 3.13, 14.  and reaching forth unto those things which are before; pressing towards the mark for the price of the high Calling of God, in Christ Jesus. For the help of God's people herein, hoping that by the blessing of Christ, it may be of use to stablish the faith of some in the present Truth, concerning the Messiah, which Satan, at this time, opposeth: I have yielded to the persuasions of some Brethren( aiming at the common good) to publish that which some yeers since was preached in my weekly Lecture( among other Principles of Religion) for the settling of the Faith of the Flock committed to my Pastoral watch and care, upon a sure foundation in the Truths, according to godliness; that their faith should not stand in the wisdom of men, but in the power of God.  
My far distance from the Press, and the hazards of so long a voyage by Sea, had almost discouraged me from transmitting this copy; foreseing that whatsoever {αβγδ} are committed by the Printer, men dis-affected will impute to the Author; and being sensible of my great loss of some Manuscripts, by a wrack at Sea, together with the lives of sundry precious ones, about six yeers since. Yet if the Printer acquit himself well in this, and God be pleased to make it acceptable and profitable to the Reader, I shall be encouraged to publish more, as God shall give liberty and opportunity; Farewell.  
Thine in the true Messiah, John Davenport. From my study in enliven, this 13th of the 9th month, MDCLII.   

The True messiah OR crucified Jesus The CHRIST.  ACTS 2.36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. 
WE proceed according to the method formerly proposed, to speak of the Restoring of Fallen man: And having described the Person of our Redeemer, and noted sundry wonders in it; we are, in the next place, to handle his Offices. For our better understanding whereof, it is necessary that a great Objection be removed; viz. Whether this very Jesus, born of the Virgin Mary, who was crucified, be that singular Messiah, in whom all that expect salvation must believe, that they may be saved?  
To clear the Truth herein, I have chosen this Text, which holdeth forth the conclusion of that excellent Sermon which Peter preached unto multitude of Jews, on the day of Pentecost, after the holy Spirit had sate upon the Apostles in the similitude of cloven Tongues, like fire; whereupon they began to speak with other Tongues, as the Spirit gave them utterance; v. 1. to 5. This being observed and rumoured abroad, drew a great concourse of Jews to hear them; v. 5. The hearers are described, 1. By the several Nations of which they were; v. 8. to 12. 2. By their different affections. 1. All were amazed. v. 12. 2. Some mocked at them, as drunken, v. 13. Upon this occasion, Peter stood up, and having called for attention, v. 14. he first refuteth their cavils, who said, They were drunken; v. 15. 2. he proveth, by this dispensation, and by the Miracles which Christ wrought, and by the Prophesies, and by sundry other Arguments, that this Jesus is the Christ. 3. He concludeth with a weighty exhortation to all the people of Israel, to be assured hereof, in the words of my Text.  
Wherein you may note three things. 1. The manner of knowing this great Truth, which is enjoined unto all that shall be saved; Let all the house of Israel know assuredly. 2. The ground whereupon this certainty of kn wledge must be built; viz the Scriptures implyed in this illative particle, wherefore, which referreth us to the proofs formerly pointed at in his Sermon. 3. The great Truth which must be thus certainly known, upon this ground, That God hath made that same Jesus, whom ye have crucified 〈◇〉 Lord and Christ.  
I shall briefly open the words, and then collect some chief Doctrinal observations from them.  
All the House of Israel] House is put for Nation, 
{αβγδ}  or People, by an usual Metonimie. Israel] in the letter, signifies the posterity of Abraham, descending from Jacob, who was called Israel: but in a spiritual sense, 
Gen. 32.28 Gal. 6.16.  the Scripture extendeth it also to all Believers among the Gentiles, who are called, The Israel of God. Peter at this time, preached to the Jews; but his Sermon is written, not for their sakes alone, but for ours also. For, 
Rom. 3.29, 30.  He who is the God of the Jews, is the God of the Gentiles also; and will justify the Circumcision by Faith, and the Uncircumcision through Faith, in this Jesus, the only true Messiah.  
Let it know] The verb {αβγδ} is of as large signification in Greek, as to know, is in English: It signifieth, 
{αβγδ}  to know after any sort, whether in a scientifical, or in a Disciplinary way; that is, whether by the evidence of things to our reasons, and sense, or to our faith. In this place it is taken in the latter way, as also it is in other places, where faith and knowledge are joined together exegetically; so Joh. 10.38. and where they are confounded, and put one for another; 2 Cor. 4.13, 14. Now faith is grounded upon Divine Revelation, and assenteth to the Truths revealed in the same manner as they are revealed by God in the Scripture, some Truths are revealed in a general manner, as true and good in themselves, without application to us. Answerably faith yieldeth a general assent, and approbation to them. Some are more particularly revealed, as containing some excellent Truth and good, whereby some special benefit redoundeth unto us. Answerably faith receiveth and assenteth unto these, with adherence, affiance, and dependence upon the things revealed, with application to our particular cases, and as compared with all contrary desires and temptations. If the question be, which of these is meant? I answer, both in their order; the former as an inferior degree of faith, and step to the latter; but the latter is principally intended. So that the knowledge here meant, is first with Application; a knowing this for ourselves. 
job 5. ult.  2. With Power; as when Paul faith, 
Rom. 7.15.  That which I do( {αβγδ}, it is well translated) I allow not; and the Antithesis in the next clause proveth that to be the apostles meaning: And in the Hebrew, words of knowledge and sense, being taken in a spiritual manner, do imply or note suitable affections and actions. Thus to know Jesus to be the Messiah, includes the Will and Affections unto Christ, and imports receiving and trusting in him; John 17.8. because, this knowledge is not merely speculative, but practical; and the practise of our knowledge that this Jesus must be believed on as the only true Messiah, is to believe in him as such.  
Assuredly] {αβγδ} signifieth two things; 1. Certainly. 2. With confident security. In the first sense it s opposed unto opinion, which is an imperfect conjectural Assent unto things that are not clearly presented to our understanding or sense. In the second sense, it is opposed to doubting, which keepeth the soul unsteady and restless, under suspicion of the contrary; yet, not to all doubting, but to that which ariseth from hypocrisy, and hindereth the soul from closing with Christ, and from cleaving to him, James 1.6.8.  
That God hath made] {αβγδ}. The Arrians perverted this expression, calling Christ from hence, a factitious God; I say, they perverted this Text: for, neither doth it speak of Christ as the Son of God, or in respect of his God-head; as if in that respect he was made: But Peter sheweth that Jesus, whom as man they slay, and that rose again, according to the flesh, was made both Lord and Christ. Nor did the word made, used here to signify Gods creating of Christ, as man( though it be true that Christ assumed mans created nature, according to which he may be called a creature) but here {αβγδ}, as the Greek Scholia warn us, is the same with {αβγδ}, or {αβγδ}, that is, hath ordained, constituted. So it is elsewhere rendered; as in Mark 3.14. He ordained twelve, that they should be with him; or, 
Cyril Alex. l. 9. Thessaur. c. 3. ubi late explicat hunc Textum,  as Cyril of Alexandria noteth, made, here signifieth, declared; according to which sense, Peter a little before, called this Jesus of Nazareth, a man {αβγδ}, demonstrated or approved of God by miracles, wonders, and signs, which God by him wrought among them; acts 2.22. viz. to be the Messiah.  
That same Jesus whom ye have crucified, both Lord and Christ.] That is, He hath ordained and constituted him to be that singular Messiah, promised to the Fathers. It seems that he ascribeth these two Titles, Lord and Christ, to this Jesus, in this place, to show that it is he of whom David prophesied, under these names, calling this Jesus, his Lord; v. 27. from v. 34. from Psal. 110.1. and Gods holy One, Psal. 16.10. in respect of that anointing, whereby he was sanctified of God to be the only true Messiah.  
I have done with the explication of the Text, and proceed to the collection of Doctrines which this Text affordeth: For our clearing the Truths propounded, we shall speak to the words according to the order in which they stand in the Text.  
It is indispensably required of all that would be saved, that they know Jesus Christ, with certainty, and with application, and with power.] Let all the house of Israel know assuredly.  
This Point I shall first explain, then confirm, and lastly apply it.  
1. For Explication.] I say not that the same measure of knowledge is required in all to salvation. For, 1. All have not the same calling, to be able to convince gainsayers, and to stop their mouths; ● Tit. 1.9.11. 2. All have not the same measure of ability, and leisure to search into the course of Genealogies, and consent of Prophesies, and to embroil the Types; Heb. 5.13, 14. 1 Cor. 7.32, 33. 3. All have not the same measure of helps; every one hath not a Philip at hand, to open a prophesy, as that Eunuch had; Acts 8. Therefore the same measure is not expected to be in all. Luke 12.48. But this I say, that all that would be saved, are bound to know Jesus Christ in this manner, viz. with certainty; Gal. 1.8. Col. 2.7. with application to themselves, Job 19.25. John 17.8.13. with Power, 2 Thes. 1.11. 1 Thes. 1.3.  
2. For Confirmation and Proof of this Truth, weigh the following Reasons.  
From the End for which this Truth is written in the Scripture. It is that we may have the certainty of it; Luke 1.4. and that we may believe and be saved; John 20.31.  
From the duties which lie upon all Christians in reference hereunto. viz. 1. To attain unto certainty and assurance in the grounds of their Religion; especially now, in this their elderly state under the Gospel, and under such means; 1 Cor. 14.20. Heb. 5.11, 12. Gal. 4.3.4. 2. To make a free and bold confession thereof, when they are called thereunto; 
Frustra garriet lingua, nisi nitus resideat fides. Calv. in locum.  Rom. 10.10. Isa. 44.5. Acts 2. ult. 3. To be able to give a reason of their hope; 1 Pet. 3.15. The talk of the Tongue will be vain, if Faith be not in the heart, saith Calvin. 4. To suffer for this Truth; Luke 9.23, 24. Phil. 1.29.  
From the great importance of thus receiving this Truth. 1. Because it is fundamental, a Truth necessary to be laid in the Foundation of Christian Religion; Heb. 6.1. Matth. 16.16, 17. For without Christ we have no access to God; John 14.6. Nor is our worshipping God accepted of him, except we worship him in Christ; v. 22. 2. Because the efficacy of all saving Truths in our hearts and lives, depends upon our receiving them in this manner; Col. 2.6, 7. and our Fruitfulness; Phil. 1.9, 10, 11. and our victory over Temptations, from the world; 1 John 5.4, 5. from the Flesh; Acts 15.9. from the devil; 1 Pet. 5.8. and our establishment in the Truth unto perseverance; Matth. 7.24, 25.& 16.16, 17. on the contrary, apostasy is from mens not knowing Christ; thus Eph. 4.14. 2 Pet. 3.17, 18.  
3. For Application of this Truth to ourselves.  
It serveth to reprove three sorts of Christians. 1. Unresolved Christians, that are always unsettled in Religion; whose receiving this Truth, is rather in Opinion then Faith: As if there were no better and surer ground of certainty for this point, and the like in Scripture, then there is sundry philosophical Notions, which are apprehended only by a Natutal Light, and received upon human authority; whence arose the academics {αβγδ}, and Aristotle's {αβγδ}, it seemeth; or for sundry Traditions of the Pharisees, which they could not prove otherwise then by alleging the sayings of many men like themselves; as the Papists in the like case put us off with the Fathers, and Schoolmen, and councils. But this Truth hath Gods Authority, and the Revelation of the holy Spirit in Scripture, the Word of God himself who is Truth, and cannot ly, to confirm and clear it in the hearts of his people: Therefore its a sin, and of extreme danger to the souls of men to be wavering herein. Eph. 4.14. They pretend the obscurity and difficulty of understanding it, by reason of sundry Disputes about it among the Learned, and therefore choose to stand as Neuters, till the Learned agree about this and other points; and in the mean time to serve God according to their light, without searching further. But, I demand, whence this obscurity and difficulty is, whereof they speak? It is not from God, but 1. from themselves; either they are careless neglecting due means to attain unto certainty herein; or they are profane, like Esau, and slight things which they value not. Such a spirit was in Pilate, when he asked what is Truth, but stayed not for an answer; John 18. ●8. and in Festus, Acts 25.19, 20. 2. From the efficacy of Satan in them, who blindeth the eyes of their minds, 2 Cor. 4.4. But with the Elect, being effectually called, it is otherwise, John 10.4, 5. Therefore such Neuters give in evidence against themselves, that they belong not unto Christ, or have no Truth of grace in them.  
2. It reproveth such as look at a general Assent, with some knowledge of these Truths, as sufficient to salvation, if they live without open scandal. For, 1. The Divels and Reprobates may have such a faith, and yet perish eternally; Luke 4.41. Acts 8.12, 13. 1 John 2.19. John 8.30, 31. The faith which Philip required in the Eunuch for Baptism, was Believing this Truth with his whole heart, Acts 8.37. which may serve also( by the way) to guide our judgements about that question, concerning the faith which fitteth men for Church-Fellowship; for no less Faith is required for Admission into Church-Fellowship, then was necessary for baptism: Therefore the trial of mens fitness for that state, is to be made by their holding forth this manner of knowing Christ.  
3. It reproveth presumptuous professors, who are confident, without a good ground, that they do believe in Christ unto salvation. To discover the vanity of this their confidence, I demand, 1. How long have you thus known Jesus Christ? Ever since you can remember? Suspect it; For all that know Christ in a right manner, can tell, that there was a time when they did not thus know Christ as now they do; John 4.42. They will say, with that blind man, One thing I know, that whereas I was blind, now I see; John 9.25. 2. Upon what ground is your knowledge of Christ built? Is it, because you were so taught and catechized from your Childhood; and all whom you know hold so? A Turk will give the same reason for his believing in Mahomet; An unbelieving Jew will give the same for his rejecting and blaspheming Jesus Christ. This therefore is insufficient, unless your faith be grounded on the Scriptures, and wrought in you by the Teaching of Gods Spirit in the preaching of the gospel, Mat. 7.21.26. Rom. 10.14. John 6, 44, 45. 3. What effect is there of this knowledge of Christ, whereof you speak, in your hearts and lives? doth it work no spiritual change in you? it is in vain Hos. 8.2, 3. for this transformeth, 2 Cor. 3.18.  
2 Use, It serveth to instruct and teach every man how to try himself, whether he know Jesus Christ in a right manner or not. This trial and discovery may be made three ways.  
1. By the object, or thing known, which is, and must be Jesus Christ, that is, salvation and unction, and what belongeth to them. For, to know Christ according to godliness, 
Tit. 1.1. 2 Pet. 1.5.  is to know how he bringeth grace and peace from God the father unto us, and how we may find these things in him; grace, as he is a saving Anointer, and peace as he is an anointed Saviour. In thus knowing him, we must know him to be a most excellent good, both in himself and unto us; not a visible, but an invisible good, Heb. 11.27. not a temporal, but an eternal good, Heb, 13.8. Not a carnal, but a spiritual good, 2 Cor. 5.15.17. Not an earthly, but an heavenly good, 1 Cor. 15.45, 46, 47. And all these must bee true, both in him, and in us, 1 Joh. 2.8. When you thus know Jesus Christ, and that he is all this to you and in you by his spirit, then you know him aright.  
2 By the manner of knowing. 1. Not onely by the teaching of men, but of God, Jer. 31.33.34. with Joh. 6.45. the spirit of God speaking to, and in thine heart, by his Ordinance, 1 Joh. 4.6. Isa. 30.20, 21. causing thee to assent with application and power, Psal. 27.8. Jer. 3.22, 2. Not according to private interpretation, but according to the analogy of faith, in sobriety, 2 Pet. 1.21. Rom. 12.3, 6. 2 Tim. 1.13. 1 Cor. 4.6.  
3 By the effects of it. 1. Doth it cause thee to sell all things to buy this pearl? Matth. 13.45. 2. Doth it produce obedience in thy whole conversation? James 3.17. 3 Doth it frame your spirits to become as children? Matth. 18.3. for simplicity, humility and innocence of mind; and as fools, 1 Cor. 3.18. in, and to the world? if so, answerable to this disposition will be your practise; 1. To desire the sincere milk of the word, as children, 1 Pet. 2.2. 2. To do the deeds of a spiritual fool, or madman, 
1 Cor. 4.9, 10, 1 Cor. 1, 23,  that is, not to be ashamed of doing the will of God, for the reproach or opposition of the world.  
3 Use, It serveth to exhort, and persuade you all, 1. To make out that you may attain to this manner of knowing Jesus Christ. It is a difficult thing, and almost impossible to know what measure of knowledge that is, whereby Christ is let into the soul. The best and surest discovery of it, is, by the manner of our knowing him. Rest not therefore till you can say as Paul, I know in whom I have trusted, 2 Tim. 1.12. And with Peter, Joh. 6.68, 69. To this purpose. 1. Search the Scriptures diligently, Joh. 5.39. Act. 17.3.10, 11. 1 Joh. 4.1, 2, 3, 4. 2. Pray that God would mingle the gift of faith with the word, in your heart, Heb. 4.2.  
2. To improve this manner of your knowing Christ, look at it as an undeniable, unalterable, infallible, and established truth, and so let it be in your hearts, 2 Cor. 1.19. 1 To comfort your hearts in the stability of all the promises in Christ, 2 Cor. 1.20. Whatever changes are in the creature, 1 Pet. 1.24, 25. 2. To cause you to trust in him, Psal. 9.10. Yea, to trust perfectly in him, 1 Pet. 1.13. and to engage your hearts to be constant and firm unto him; For by being built upon this rock, wee become like this rock, constant and immovable, Matth: 7.24. and 16.18.  
So much shall serve to be spoken concerning the manner of our knowing Jesus Christ.  
We shall now with the help of Christ, proceed to speak unto the second and third particular, viz. The ground whereupon this our knowledge of Christ must be built, implyed in this illative particle [ Therefore] which referreth us to the proofs formerly alleged by Peter in this Sermon, which are all taken from the Scripture. Wherein you may note two sorts of proofs. 1. general, Taken from the consent of the new Testament with the old, in asserting this Truth; the same spirit of God testifying in, and by both, that this Jesus, who was crucified, is the only true Messiah. 2. special, For Peter in this Sermon proveth, that this Jesus is the Christ, by six particular Arguments, whereunto he referreth his hearers and us, in this particle [ therefore] 1. From Types, of which he giveth David for an instance, ver. 25. 2. From Prophesies, of which he allegeth four, one out of Joel vers. 16. to 22. Another out of Psal: 16.10, 11. A third, out of Psal. 132, 11. in verse 30. A fourth out of Psal. 110.1. in verse 34, 35. which he applieth to this Jesus, as accomplished in him only, vers. 22, 29, 31, 32, 33. 3. From Genealogies, which he pointeth at, when he saith, that this Jesus was the fruit of Davids loins, according to the flesh, ver. 30. 4. From his Miracles, when he saith to them, Jesus of Nazareth was a man approved of God, among you by miracles, wonders, and signs which God did by him, in the midst of you, as ye yourselves also know, ver. 22. 5. From the humiliation of the Messiah in his life and death, and secondly his exaltation, in his resurrection, ascention, and session at the right hand of God, and coming to judge the world ver. 31, 32, 33, 34. 6. From his Mediatoriall office, in my Text. The force and scope of this illative [ Therefore] in this place, being thus declared, I shall note from it, that,  
The consent of the pen-men of Scripture in applying the Types, Prophesies, Genealogies, and Miracles and other particulars which belong to the Messiah, unto this Jesus whom the Jews crucified, are infallible grounds, whereupon all that will be saved, must know assuredly that this Jesus is the only true Messiah.  
For clearing and proving this point, know 1. That the ground of our faith must be onely the authority of divine revelation in and by the word, No man knoweth the Son but the Father, Matth. 11.27. and the Father himself which hath sent him to bee the Messiah, hath born witness of him, John 5.37. How? by his word, ver. 38. Where is that word to be found? In the Scripture, ver. 39.  
2 That the consent of the holy pen-men of the Scriptures; Moses with Christ, the Prophets with the Apostles in this Truth, should stablish our faith concerning it. Hence it is that Christ alleged Moses, and  told the Jews that believed not in him, that Moses, in whom they trusted, would accuse them; for, said he, had ye believed Moses, ye would have believed me; far he wrote of me, John 5.45, 46. And, speaking with the two Disciples going to Emaus, he began at Moses, and all the Prophets, and expounded unto them in all the Scriptures, the things concerning himself, Luk. 24.27. The same course he took to confirm the faith of the eleven Apostles, and the Disciples that were with them, saying; These are the words which I spake unto you whilst I was yet with you, that all things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the psalms concerning me, vers. 44. The Apostles of Christ shewed their consent also with all the Prophets, in applying what they foretold concerning the Messiah, unto this Jesus. Peter proved to the Jews, that this Jesus, by whose name the cripple was made whole, is the Christ, from Moses, Act. 3.22, 23. and from the Prophets, ver. 24. The same also he preached to Cornelius a gentle, Act. 10.38, 43. Philip the Evangelist, from Esa. 53.7. preached this Jesus to the Eunuch, whereby faith in Christ was wrought in him, Act. 8.35, 36, 37. Paul disputed, upon this ground, three dayes with the Jews at Thessalonica, and proved, that this Jesus whom he preached to them, is the Christ, Act. 17.2, 3. The same did Apollos at Achajah, Act. 18.28. To conclude, with this Attestation Paul ended his ministry and life, Act. 28.23.  From the premises I thus argue, That Jesus, 
The general Argument to prove this Jesus to be the Messiah.  and no other is the Christ, whom the Scriptures testify to be the Christ. But the whole Scripture testifieth only this Jesus to be the Christ. Therefore, this Jesus, and no other is the Christ, or the true Messiah. 
3. That their consent appeareth in applying these six particular Arguments, Types, Prophesies, Genealogies, Miracles. &c. which belong unto the Messiah, to this Jesus. These Arguments I purpose to handle severally, that you may see the consent of Scripture in them.  
1 That the Types of the only true Messiah are verified in this Jesus alone. The Scripture expresseth two sorts of Types of the Messiah. 1. real. 2. personal. Of both I shall speak severally, so far only as I find the New Testament owning them for types of Christ, and improving them to signify something concerning the Messiah, and applying them to this Jesus in some respect or other.  
1 The real types, which I shall take notice of for this purpose, are ten. 1. Jacobs Ladder, 2. Circumcision. 3. The Passeover. 4. The pillar of cloud and fire. 5. Their passing through the read Sea. 6. Mannah. 7. Water out of the Rock. 8. The Brazen Serpent. 9. The Jubilee. 10. The Temple.  
1 Jacobs Ladder, or the Ladder which Jacob saw at bethel, the foot of it on the earth, and the top of it in Heaven, the Angels of God ascending, and descending upon it; Jehovah himself standing above it, and speaking comfortably to Jacob, renewing the Covenant, and blessing him in Christ. We find this storied in Gen. 28.12. to 16. Jesus Christ owneth this for a Type of himself, and so expounded it unto Nathaniel, John 1.51. where he sheweth him that the Son of man is the truth of this Type. Now he is resembled by the Ladder which Jacob saw, in respect of his Person, Office, and Efficacy. 1. In respect of his Person; as he was man, he was on earth; joh. 17.4. as the foot of the Ladder: As God, he was in Heaven, 1 Cor. 15.47. as the top of the Ladder; and as top and bottom made but one Ladder, in Iacobs vision, so God and Man in the person of this Jesus, but one Immanuel. 2. In respect of his Office, as mediator between God and man, he reconcileth things in Heaven, and things on Earth, Col. 1.20. as that Ladder did after a sort join heaven and earth together. 3. In respect of his Efficacy, whereby 1. He establisheth the Covenant between God and us, Gal. 3.8.16, 17. 2. He blesseth us, by communicating all the good of the Covenant to us, Rom. 8.32. 1 Tim. 4.8. 3. He employeth the Ministry of Angels, for their good, who shall be heires of salvation, Heb. 1. ult.  
2 Circumcision was instituted of God, and received by Abraham and his household, the onely visible Church of God at that time, in Gen. 17. It was a bloody and painful Sacrament, the cutting off the fore-skin of the flesh in the males of Abraham and his seed, and those that joined themselves unto the God and people of Abraham in Church-fellowship, together with their infants of eight days old, to seal the Covenant of grace, which God made with Abraham and his seed in Jesus Christ: Thereby Jesus Christ was typed, as he was to come of Abrahams seed, Heb. 2.16. And as he was, by the shedding of his blood, and his painful death on the cross, to establish and confirm the covenant, Dan. 9.27. whereby God in the trinity of persons becomes our God, and as he is given for a covenant to his people, Is. 49.8. that is, to be both the surety of the covenant, undertaking both for God and us, Heb. 7.22. and all the good of the covenant. And as he was to rise again on the first day of the week, which is the eighth day from the creation, for our justification, Rom. 4. ult. Hence Circumcision sealed, through Christ to come, unto Abraham and his seed, the believing Jews and Proselytes, both justification, Rom. 4.11. and sanctification, Col. 2.11. together with all other good promised in the covenant, and is now abolished by Christ, who is the truth of that Type, and hath substituted baptism in the place and stead of it, to seal the covenant to confederates and their seed, Col. 2.10, 11.  
3 The Passeover was instituted in Exod. 12. and is owned and applied as a type of Christ, 1 Cor. 5.7. and so it is testified to be in the new Testament in sundry respects. 1. In respect of the properties required in the Passeover, which are answered in Christ: 1. It must be a Lamb, so is Christ metaphorically called, joh. 1.29. 2. A Male, so is Christ, Isa. 9.6. 3. Without blemish, so is Christ, 1 Pet. 1.19. 4. Of a year old, it was not slain the first day, week, or month, but at a fit age, so was the death of Christ, {αβγδ}, Rom. 5.6. 5. One of their flocks and folds, so Christ was of the Jews, according to the flesh, Rom. 9.4, 5. in whom salvation is of the Jews, joh. 4.22. 6. A choice one separated from the rest, so is Christ, 1 Pet. 1.20. 7. It was taken on the tenth day, but not slain till the fourteenth, so Christ entered into his public ministry at thirty years old, and was slain at the fourth Passeover after, and on the fourteenth day of the month. 2. In respect of the slaying of it: 1. The Passeover must be slain, so was Christ, 1 Cor. 5.7. 2. The time of slaying it, was between the two evenings, viz. the evening of the day, which began at three a clock in the afternoon; and the evening of the night, which began at six; so was Christ, Mat. 27.46, 50. 3. Not a bone of it must be broken; so it was with Christ, joh. 19.36. 3 In respect of the using and improving of it being slain. 1. That the lamb may become food, it must be roasted; so Jesus Christ, as suffering under the wrath of God, and rage of men and Devils, must be meditated upon with effectual application of the spirit, Mat. 3.11. 2. The blood of it must be kept in a basin, as a precious thing; so must the blood of Christ 1 Pet. 1.19. and not be spilled on the ground, or trod under foot, Heb. 10.29. 3. It must be sprinkled upon the lintle and side posts of the door, with a bunch of hyssop dipped in it; so must the blood of Christ bee applied unto us, by the spirit, working and quickening faith in us, Heb. 9.14. 1 Pet. 1.2. 4. As the effect of that was safety from the destroying angel, so of this, deliverance from the wrath of God, Heb: 12.24. 5. The flesh of it must be eaten; so must Christ be fed on in the Ordinances by saith, joh. 6.55, 56. 6. With staves in their hand, and their loins gird; so must we receive Christ, as ready to be at his dispose, to go whither he will, and do what pleaseth him, 1 Pet. 1.13. 7. With sour herbs; so we must feed on Christ with sense of the bitterness of sin, and our captivity under it, and Satan, and the curse of the Law, from which Christ hath delivered us: and with mortification and fellowship in afflictions with him, 1 Cor. 11.26. Phil. 3.10. Col: 1.24. Zach. 12.10. 8. Not raw, so there must be a due preparation by the preaching of the gospel, and showing forth of Christs death, with examination of ourselves that we eat not unworthily, 1 Cor. 11.26, 28, 29. 9. Nor sudden at all with water; nothing must be mixed with Christ and the gospel. 1 Cor. 2.2. and 2.11, 3. 10. Whole; so wee must have full communion with Christ, whole and undivided, joh: 1.12. 1 Cor. 1.13. 11. None must remain till morning; if any do, it must be burnt: so Christ must be fed an while the season of grace lasteth without delay, and Christ being come the legal shadows are condemned as unlawful, as if they were burned by the fire of Gods word and spirit, Gal. 4.9, 10, 11. Col: 2.16, 17. Heb. 13.9, 10. 12. By the whole family, and if it were too little, calling in others: thus Christ is to bee fed on in the Sacrament in communion with the Church, 1 Cor. 12.12, 13. with a desire in us of enlarging it, Luke 14.23.  
4 The pillar of cloud and fire set up in Exod: 13.21. is applied to Christ as a type of him, Isa: 4.5, 6. Jesus Christ is the truth of this Type, in both his Natures, and in all his Offices. 1. In both his Natures: His Godhead is as fire, Heb. 12.29. his Manhood as a cloud, or vail, Heb. 10.20. 2. In all his Offices. 1. As our Prophet, God guided them by the cloud, and sometimes spake unto them, revealing his will out of it, Deut. 31.15. Psal: 99.7. So he doth by Christ, as our prophet, teach and guide us, Matth. 11.29. and 17.5. 2. As our Priest, their being baptized in the cloud, signified and sealed their being washed from sin by the blood of Christ, 1 Cor. 10.2. 3. As our King: the cloud was spread over them for a covering, Psal. 105.39. and sometimes came between them and their enemies, behind them, Exod. 14.19. and thereby figured Christ his protection of his Church, as he is their King, Isa. 4.5, 6. 4. In that special consideration of Christ, wherein the faith of Gods people trusteth in him, and resteth on him, for all saving good: It is said, Jehovah went before them in that pillar. He that is here called Jehovah, is called the angel of God in Exod. 14.19. which is the angel of the covenant, Mal. 3.1. Jesus Christ as the Apostle expounds it in 1 Cor. 10.9. who is called jehovah our righteousness, jer. 23.6. in whom God, reconciled to us, is our guide and protector.  
5. Their passing through the read sea, spoken of in Exod: 14.22. is applied as a type of Christ, in 1 Cor: 10.2. Moses bad them behold the salvation of the Lord, ver. 1.3. which title is applied unto Christ, in Luk. 3.6. To show that Christ is present with his people, to save them in all troubles and afflictions, Isa: 43.2. and from all their spiritual enemies, and sins, both by justification, 1 Cor: 10.2. and sanctification, Mich: 7.19. through faith in him, Heb. 11.29. and will in the end give them songs of victory and triumph, Exod: 15.1. with Rev: 15.2.  
6 Mannah, The story of this is in Exod: 16.14, &c. Christ applieth this to himself, as a type of himself, in joh: 6.32, 48. And he is the truth of that type, in sundry respects. 1. In respect of qualities. The Mannah was white in colour, so is Christ in purity, Psal. 45.2. 2. It was round in figure, which being applied to Christ, figured his eternity and perfection, Rev: 1.8. 3 It was sweet in taste, Exo. 16.31. So is Christ tasted by faith in the promises, 1 Pet. 2.3. Psal. 19.10. 2. In respect of quantity. 1. Mannah was little in seed, Exod: 16.14. but great in nourishment, vers. 12. So is Christ, small in appearance, great in virtue, Isa: 53. and 55.1, 2. 2. It was plentifully given, It fell as due, covering the face of the earth round about their Tents; and was sufficient to feed six hundred thousand fighting men, besides women and Children. This figured the all-sufficiency and extent of the grace of Christ, Rom: 10.11, 12. 3. In respect of Gods manner and end in giving it, For 1. Mannah was a gift prepared of God for them, Ex. 16.15. So is Christ, Lu. 2.30 31. joh. 4.10. 2. It was given them from heaven, Ex. 16.4. So is Christ, joh: 6.31, 32. 3 It was a free gift unto unworthy ones, even to murmurers, Exo. 16.3, 4. So is Christ, who received gifts for men, even for the rebellious, Psal, 68.18. 4. It was a wonderful and unknown gift, Exod, 16.15. So is Christ, joh: 4.10. 1 Cor. 2.9. 1 Pet. 1.12. 5 Mannah was given for food, Exod. 16.15. So is Christ, joh: 6.32, 48. 6 It was given them to save them from perishing, Ex. 16.3. So is Christ, joh: 6.53. 7 Mannah was presented to them as lapped in a bedding of due, Num. 11 9. with Exo: 16: 14. So is Christ dispensed in the preaching of the Gospel, Ro: 10: 6, 7, 8. which is compared unto the due, Deut: 32: 2: He is exhibited also to believers in the Sacrament, which in that respect is called spiritual meate, 1 Cor: 10: 3.4 In respect of their manner of gathering, and using Mannah. 1. The place where it was to be gathered, was round about their Tents. This figured the Church, where Christ is to bee found, Cant: 1, 7. 2. The time was every day before the Sun rose, on the last day of the week they had a double portion, but none fell, nor was to be gathered on the Sabbath day. This signified that our endeavour to get Christ, should bee our first work, Matth: 6: 33. and our daily work, Heb: 3: 7: 13. and to those that so do, God will dispense Christ more plentifully towards their latter end, Luk: 2.29. but after this life there will bee a cessation of all opportunities and means of grace and labours for it. 3 They must go out of their Tents to gather it, Exod: 16: 16: So must wee go out of ourselves, sin, and the creature, who would have Christ, Matth: 11.28. 4 The measures which every one received, was his omer full, which signified that the just shall live by his faith. Hab: 2.4. and that every believer is complete in Christ Col: 2.10. As for their manner of using it. 1 It must bee ground and baked, which may signify our effectual meditating of the sufferings of Christ. 2 It must bee eaten, else it would putrifie; So must Christ bee believed on, else the gospel revealing him, will be a savour of death, &c. 2 Cor. 2.16. For as God commanded them to gather every one according to his eating, an omer of Mannah, Exod: 16.16. So he hath commanded us to believe in Christ, 1 Joh: 3.29. and with that faith to receive the Lords Supper, and Christ in it, 1 Cor. 10.16. under the penalty of Gods displeasure. For, as God was not well pleased with many of them that are Mannah in the wilderness, 1 Cor: 10.5. and they were destroyed of the destroyer, ver. 10. So now, without faith its impossible to please God, Heb. 11.6. and therefore they that communicate unworthily at the Lords Table, eat and drink judgement to themselves, 1 Cor. 11.29, 30. 5 In respect of the consequent of their eating; Herein Christ far excelled this type. For the Jews that did eat Mannah are dead, joh: 6.49. but Christ feedeth believers unto eternal life, joh. 6.27. Mannah onely preserved natural life, for a time, by being turned into the substance of the body, which fed upon it: But Christ both giveth, and preserveth spiritual, and eternal life in his, joh. 5.25. 1 joh. 5.11. by changing all that receive him, so as that they are transformed into his likeness, as by his spirit, 2 Cor. 3.18.  
7 Water out of the Rock, of this see Exod. 17.6. Paul applieth it unto Christ as a type of him, 1 Cor. 10.4. and so it was in three respects. 1 As it was a rock. 2 As it gave them water to drink. 3. As it followed them. First as it was a rock, it was a type of Christ, who is also compared to a rock. 1 For strength, Matth. 16.18. 2 For shadow, Isa. 32.2. 3 Accidentally for scandal, Rom. 9.32. Secondly, as it gave them water to drink. 1 For unlikelinesse, Who would expect that a rock should give drink by sending forth waters? As little expectation could there bee of saving good from Christ, if men look onely at his abasement with the eye of sense, Isa. 53.2, 3. 2 Yet as notwithstanding that unlikelihood the rock did, at Gods appointment, give them water; So doth Jesus Christ give his spirit to those that believe in him, joh. 4.10. to 15. and 7.38, 39. 3 As by Gods ordinance, this water should issue forth of the rock at Moses his speaking to it in the hearing of the people; So is Christ given, together with his spirit, in, and by the preaching of the gospel, Rom. 1.16. and 10.14 2 Cor. 3.6. Thirdly, As it followed them, 1 Cor. 10.4. So Christ in the communion of his spirit, followeth believers in the wilderness of this world, 
Phil. 4.19.  to supply their wants, and satisfy their desires, Isa. 52.12.  
8 The brazen Serpent. See the story of it in Numb. 21.6. &c. and how Christ explaineth it as a type of himself, joh. 3.14, 15. and so it is in sundry respects. For 1. That was a piece of brass, like fire, yet it was not fiery. So Christ came in the similitude of sinful flesh, Rom. 8.3. yet was without sin, Heb. 4.15. 2 It was the likeness of a Serpent, which is cursed, Gen. 3. So Christ was made a curse for us, Gal. 3.13. 3 It was by Gods ordinance to bee lifted up on a pole, that it might be looked on by those that were a far off, as well as by those that were near; So was Christ on the cross, joh. 12.32. and is daily in the preaching of the gospel, Gal. 3.1. Ephes. 2.17. 4 It became effectual, for the healing of such as were stung with fiery Serpents, by their looking unto it; so doth Christ unto all lost sinners, by faith in him, joh. 3.15. Mal. 4.2. 5 As nothing but Gods mercy moved him to give such an help, at that time, to them in that misery, as the brazen Serpent was: So nothing but his love moved him to give Christ, joh. 3.16. 6. No other means could heal them; 
Act. 4.12.  and none but Christ can save us.  
9 The jubilee, instituted in Levit. 25.8. to 17. had its name from Jubal, a stream, or water-course, Jer. 17.8. as carrying us to Christ, who is the truth of this Type; Luk. 18, 19. The first Jubilee was to begin after they were in possession of the land of Canaan, which they celebrated in the seventh year of Joshua, as appeareth by Calebs age, in Josh. 14.7, to 10. from thence reckon twenty eight Jubilees, and we are carried to the time of the death of Christ, when he cried upon the cross, it is finished, joh. 19.30. that was the 28th. Jubilee, and the last that ever the Jews had in Canaan, to show that the Truth was come, and therefore the Type vanished. Three particulars are observable in the Jubilee, which are accomplished in Christ. 1 The sounding of Trumpets, to give notice of the Jubilee, typed the preaching of the gospel, which began in Johns Ministry, and Christ seconded it, Luk. 4.18, 22. 2 The liberty which was given to bond-men. &c. Christ hath accomplished spiritually, joh. 8.34, 36. Heb. 2.14, 15. 3 The restoring of Debtors to their possessions and families; Christ hath done spiritually. Luk. 23.43. Eph. 3.15.  
10 The Temple was a Type of Christ, The Lamb is the Temple, Rev. 21.22. Destroy this Temple, said Christ, and I will build it in three daies, joh. 2.19. This be spake of the Temple of his body, ver. 21. The analogy between this Type, and the Truth, holds in sundry particulars. 1 As Gods presence was, after a special manner in the Temple, Psal. 132.14. So in Christ dwelleth the fullness of the Godhead bodily, Col. 2.9. 2 As the prayers made in the Temple, or looking towards it, were graciously answered; So are the prayers that believers make to God, according to his will, in the name of Jesus Christ, joh. 14.13, 14. 3 The Lord vouchsafed blessing and protection to his people in the Temple, according to Moses his blessing of the Tribe of Benjamin in reference to the Temple, which was built in his lot, Deut. 33.12. which is accomplished to the Churches under the gospel, in, and by Christ, Isa. 4.5. 4 The vail of the Temple signified Christ his flesh, which hide his Godhead, as the vail did the most holy: it was also the door and way, whereby the High Priest went into the most holy place, which rent in twain when Christ dyed, Matth. 27.51. To show, that now the death of Christ had put an end to all the Levitical Priesthood, ceremonies, and Temple-worship, and that now all men have free access through Christ crucified. Thus the Apostle applieth it, Heb. 10.19, 20.  
I have done with the Real Types, and shal now proceed to the personal Types; in the choice of whom I shall wholly insist upon the clearest, as I find them owned by Christ and his Apostles in the New Testament, pretermitting sundry, who yet may bee looked at, as Types of Christ, in sundry respects.  
2 personal Types of Christ, of whom I shall take notice, are these. 1. Adam. 2. Noah. 3. Melchisedech. 4. isaac. 5 Moses. 6 Joshua. 7 samson. 8 David. 9 Salomon. 10 Jonah.  
1 Adam, He is spoken of as a type of Christ, Rom. 5.14. For 1. Both are common roots to their seed and posterity, Isa. 53.10. 2. Both their seed bear their image, 1 Cor. 15.49. 3 Both convey what they have, to their seed, Rom. 5.12, 14. 1 Cor. 15.22. 4 As Adam communicated sin to those that had not sinned actually, Rom. 5.14. So Christ communicated righteousness to those that had not wrought righteousness, Rom. 9.30.31. But herein Christ is far above Adam, Rom. 5.15. &c. 5 As Eve was formed out of Adams side, whilst he was a sleep, and afterwards conjugally united to him as his wife: So out of Christ dying, the Church is built, and joined to him as his Spouse, in, and by the covenant, 2 Cor. 11.2, Ephes. 5.30, 32.  
2 Noah, signifieth a Comforter, a Restorer, and Lamech his father, in giving him that name professed his faith in Christ, Gen. 5.29 He was a Type of Christ, especially in these particulars. 1 Noah found grace in the sight of God, Gen. 6.8. and in his sacrifice the Lord smelled a savour of rest, Gen. 8.21. and thereupon God established a covenant with him, and with his seed after him, &c. Gen. 9.9, 10, 11. So Christ is beloved of God, Mat. 3.17. who when he gave himself to be an offering for his Church, It was a sacrifice of a sweet smelling savour unto God, Ephes. 5.2. and in him God hath established a new covenant with his seed, Gal. 3.17. 2 Noah builded the ark, Heb. 11.7, So Christ buildeth his Church, Heb. 3.3. 3 As Noah was in the ark, whilst it was tossed and floated on the waters; So Christ is in his Church in all their troubles, Isa. 43.2. Matth. 28.20. 3 As Noah was a Preacher of righteousness unto the old world, 2 Pet. 2.5. So Christ, who preached by his spirit in the ministry of Noah, 1 Pet. 3.19, 20. hath by his coming in the flesh brought in everlasting righteousness, Dan. 9.25. but as it was in the daies of Noah, many believed not, but were secure in their disobedience, till judgement came upon them; So shall it be in the coming of the Son of man, Mat. 24.37, 38. 4 As in the ark eight souls were saved by water, 1 Pet. 3.20. So in the Church, baptism doth also now save us( not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ, v. 21.  
3 Melchisedech was a Type of Christ, Therefore it is said, Heb. 7.3. He was likened to the son of God, and that sundry ways. 1. In the notation of his name, being by interpretation, King of righteousness, Heb. 7.2. So is Christ, Isa. 11.4. Psal. 45.6, 7. 2 In his Office, Melchisedech was King of Salem, Priest of the most high God, Heb. 7.1. So was Christ King of Jerusalem, Zach. 9, 9. The King of the Jews, Matth: 27 37. Prince of peace, Isa. 9.6. Not as Melchisedech, bringing onely earthly peace and temporal; but Christ is our peace with God, both spiritually and eternally, Ephes. 2.14. He is also our great High Priest, Heb. 4.14. in whom alone the kingdom and Priesthood are inseparably joined. 3. In his personal excellencies. 1 Without Genealogy, viz. mentioned in Scripture, Heb. 7.4. So was Christ, as Man without Father, as God without Mother and kindred. 2 Without beginning or end of life, expressed and declared in the Scripture: So is Christ, Rev. 11.1. 4 In the excellency of his Office. 1 Melchisedech was greater then Abraham, for he blessed Abraham, Heb. 7.1. And without all contradiction, the lesser is blessed of the greater, ver. 7. So Christ is the fountain of all blessings to his people, Ephes. 1.3. 2. He was greater then Aaron; for Levi, and so Aaron, paid Tithes in Abrahams loins to Melchisedech, Heb. 7.9. 2. Melchisedech was not anointed with material oil, as Aaron; nor received his Priesthood from any other, but onely was so declared by the mouth of God; So Christ was anointed with the spirit, Luke 4.18. and made Priest by the oath of God, Psalm. 110.4. 3. Melchisedech passed not his Priesthood to any other, nor can any other succeed him, as in the levitical Priesthood they succeeded one other; So it is with Christ, Heb. 7.24, 25  
4 isaac was a type of Christ. 1 As he was the Son of promise, Gal. 4.28. So Christ is the promised seed, Gal. 3.6. For isaac was not to be born by the ordinary strength of nature, but of Sarahs dead womb; insomuch as when the angel foretold it to Sarah, shee thought it impossible, Gen. 18.12. So Christ was not incarnate by the strength of nature, but by the power of the Holy Ghost, after an unconceivable manner; so as when the angel  told his mother Mary of his miraculous manner of birth, she thought it impossible, Luk. 1.34. And as by virtue of the promise believed, isaac was born of Sarah, notwithstanding the deadness of her womb, and Abrahams old age, Rom. 4.19. So by believing Mary conceived Christ, though she knew not man, Luk. 1.38. And of isaac it was said to Abraham, In thy seed shall all the nations of the earth be blessed, Gen. 22.18. but it was in reference to Christ the fountain of all blessings to his people, Psal. 72.17. And as isaac was his fathers heir, so is Christ the heir of all things, Heb. 1.2.  
2 As isaac was offered up for a sacrifice by his father Abraham, in respect of his purpose, Gen. 22. So God spared not his own son, but gave him to death for us, joh. 3.16. Rom. 8.32. Yea, what Herod and Pontius Pilate &c. did unto him, it is ascribed to the hand and counsel of the Father, Act. 4.27, 28.  
3 In respect of Isaacks sufferings, and obedience to his Father, Christ and he are like; onely Christ infinitely excels him. isaac, without reply, submitted himself to his Father, even to the death, suffered himself to be bound upon the wood, and yielded himself a burnt offering unto the Lord, Gen. 22.16. So Christ, without reply, was obedient to his Father unto the death, and was content to be bound, not as isaac, for himself alone, but for his people; and laid down his life, a whole burnt offering, and a ransom for many, Psa. 40.7, 8. Matth. 27.2. Joh. 10.18. Phil. 2.8. Joh. 16.28. The father of isaac, and the Father of Christ first laid the wood upon them both, and then both upon the wood. And as isaac must be offered alone, the servant staying at the foot of the hill a far off; So Christ must tread the winepress alone, Isa. 63.3. his Disciples being scattered from him, Joh. 16.32.  
4 In respect of deliverance, As isaac was offered, and dead three daies, in his fathers purpose, yet dyed not, but his father received him as from the dead; So Christ offered, his Divinity dyed not, and his humanity dead in the belly of the earth, after three dayes he revived, and raised himself again, to die no more. So both were delivered from death, wherein the Apostle plainly makes him a Type of Christ, Heb. 11, 19.  
Fiftly, Moses was a Type of Christ, Deut. 18.18. There is a similitude, but not a parity between them. Not a parity, Heb. 3.3, 5, 6. yet a similitude. 1. In their outward and visible personal estate. Moses was born of mean parents, in the time of Israels bondage under the Egyptians: Christ was born of mean parents, in the time of the Jews subjection to the Romans, Isa. 53. Luk. 2.1.3, 4, 5, 24. And as Moses was no sooner born, but he was exposed to the cruelty of pharaoh, and sought out to death: So Christ, in his infancy, was sought out of King Herod to be slain, but both, by Gods extraordinary providence were delivered and saved, that they might bee Deliverers, and Saviours unto others. Moses was meek above all men living, yet full of zeal against sin, Numb. 6.12. Exod. 32. So was Christ a pattern of meekness, Matth. 11.29. yet most zealous against those that profaned the Temple, Joh. 2.14. to 18. and against hypocrites, Matth. 23. we red little of either of them in their private life.  
2. In their Office and Function. Both were sent of God, Moses to deliver Israel from Egyptian bondage, Christ to deliver his people from the bondage of sin and Satan, Joh. 8.36. 2. Both were furnished to their office, Moses was learned in all the wisdom of the egyptians, Act. 7.22. Christ was learned to admiration, Joh. 7.15, 46. Moses was furnished with many mighty miracles, which God wrought by him, to confirm his calling; so was Christ, and therein above Moses, who did them by the power of Christ, but Christ by his own power, Isa. 35.5, 6. with Matth. 11.4, 5, 6. 3 Both executed their office faithfully, but Christ far excelled, Heb. 3.5, 6. Moses brought glad tidings to Israel of deliverance from pharaoh, but Christ preached a far better and greater deliverance, Luk. 4.18. Moses received the Law from God, and delivered it to Israel as a mediator, not of redemption, but of prophetical Ministry, Gal. 3.19, but Christ not onely received the Law, but fulfilled it, and not only brings the Law, but grace also, Joh. 1.17. and is Mediator of a new Covenant, and surety of a better Testament, Heb. 7.22. and 9.15. and that not onely in way of prophesy, but of redemption. Moses delivered a perfect rule both for Doctrine and Worship, even unto the smallest things in the house of God: So hath Christ given us under the New Testament a most perfect rule; to which nothing can be added, nor from it diminished, nor altered in it, Matth. 28.20. 4 Both suffered much in their ministry. Moses fasted forty dayes and forty nights in the mount alone, being to deliver the Law: Christ fasted forty daies and forty nights in the wilderness alone, being to preach the gospel. Moses was rejected of the Hebrews, for whose good he came, Exod. 2.14. So Christ came to his own, and his own received him not, Joh. 1.11. and 19.15. Jannes and Jambres resisted Moses in his miracles and doctrine, 2 Tim. 3.8. So did the Scribes and Pharisees resist Christ in his, Matth. 12.24. God shewed himself more to Moses, then to any Prophet, Numb: 12. But Christ herein excelled Moses, joh. 1.18. Moses his face was covered with a vail, and under his Ministry the vail was upon the hearts of the Jews in reading the Law, 2 Cor. 3.13, 14, 15. Christ with the vail of his flesh hide the glory of his deity, and so preacheth the gospel, that the vail is taken from mens hearts in their conversion to him, that they behold him with open face, and are changed, &c. according to his image, 2 Cor. 3.18.  
6 Joshua is so clearly a Type of Christ, that in the new Testament he is called Jesus, Heb. 4.8. Both were Saviours, the one corporal, the other spiritual. Both were Leaders of their followers unto rest; the one temporal, the other eternal. 1. What Moses could not do, because of their unbelief, viz. to bring them to Canaan, Joshua did; So What Moses law could not do, viz. to bring us to heaven, because of the infirmity of our flesh, Christ by his gospel hath done for us, Rom. 8.3. 2 Joshua entred Canaan, and possessed it by conquest, Josh. 12.10. and assigned to his conquering followers their portions and inheritances by lot, Josh. 14.1. So Jesus Christ ascended into heaven by conquest, Ephes. 4.8 and prepareth a place there for every one of his followers, Joh. 14 2. and there gives them an inheritance, Col. 1.12. But they that possess it, must be conquerors, 2 Tim. 4.7, 8. 3 Joshua threw down the walls of Jericho by weak and contemptible means, in outward appearance, Josh. 6.5.20. So Jesus Christ casts down strong holds by the foolishness of preaching, 2 Cor. 10.4, 5. 1 Cor. 1.21, 27, 28. 4 The sun stood still at Joshua's word, whilst he was slaying his enemies, Josh. 10.12. So whilst Christ was spoiling principalities and powers on his cross, the sun hide his face by the will of Christ, Matth. 27 45. Of both these daies it may bee said, as Josh. 10.14. There was never before day like, nor afterward shall bee. 5 Both communicated the honour and comfort of their victories to their followers, Josh. 10.24. Rom. 16.20. 6 Both give rest to their followers; Joshua a typical rest, Jesus a true rest; Heb. 4.8, 9, 10, 11.  
7 samson, of the Tribe of Dan, judged Israel twenty yeares, judge. 16.31. he was according to Jacobs prophesy in blessing that Tribe, Gen. 49.16, 17. a serpent by the way, unto the philistines in the foxes, jaw of an ass; and the house posts were the heels of the horse, whereupon three thousand philistines road, and fel backward. That he was a Type of Christ, appeared in Jacobs expression, vers: 18. I have waited for thy salvation, O Lord; meaning Christ, who by death should overcome his enemies, and save his people, Heb. 2.14, 15. See the agreement between them in these particulars.  
1. In their Persons. samson was born beyond the strength of nature, his Mother was saluted by an angel, who foretold his conception, and that he must begin to save Israel, and confirmed this promise by a sign, judge. 13.3, 4, 5. and so was it concerning Christ, Luk. 1.30. &c. Mat. 1.21.  
2 There is a similitude between them in Actions. samson desired a wife of the philistines; and it was of the Lord, in a sense, judge. 14.4. So Christ cast his love on the Gentiles, that were not beloved, to mary them to himself, Hos. 2: 29. samson put forth Parables and Riddles to the company that came to his contract, judge. 14.12. So did Christ speak in parables to the pharisees, Mat. 13.34. The Riddle he put forth was, Out of the eater came forth meate, and out of the strong came sweetness, judge. 14.12. Christ by his death( which seemed to eat him up) became spiritual meate to believers, the bread of life, sweeter then hony, out of this strong lion of the Tribe of Judah. Christ dead, Christianorum processit examen insta● apum, Aug. Serm. 107. de temp. sprung flocks of Christians, like swarms of Bees, sweet as hony.  
3 There is a likeness also in their Passions, or Sufferings: Both were sold for money, under pretence of love, apprehended by their enemies, lead away, bound, brought forth at a great feast, blinded, scorned, fastened to a post, offered themselves willingly to death, dyed among wicked men, and thereby destroyed the powers of the Churches enemies.  
4 They are alike in Victories: samson with his own hands slay a lion in the Desert, judge. 14.6. So Christ conquered Satan, that roaring lion, in his three hellish assaults in the wilderness, Mat. 4.2. samson, by the jaw bone of an ass, a weak and insufficient instrument, in itself, for so great a Victory, slay a thousand men, and laid them heaps upon heaps, with his own hands, the spirit of the Lord coming upon him, judge. 15.14. to 17. So Christ, by the ministry of the gospel, a weak instrument in itself, made powerful by the spirit, subdueth kingdoms and Nations to himself, 1 Cor. 1.25. Rom. 16.26. 3 Both slay more of Gods enemies by their death, then in their life; even when they seemed to be in their enemies Power, judge. 16.30. 1 Cor. 15.26. Heb. 2.14. 4 When samson was in Azzah, and his enemies thought they had him in their hands and power, he arose at midnight, and took the doors of the gates of the City, and the two posts, and lift them away with the Bars, and laid them on his shoulder and departed, judge. 16.3. So when the enemies thought they had Christ sure enough, having butted him, laid a ston on him, sealed it, and watched him; he arose in his might, carried away the gates, and bars of death, and broken the bonds of it, Rom. 1.4. Act. 2.24.  

Jer. 30.9. Ezek. 34.24. Hos. 3.5.  8 David was so manifest a Type of Christ, that Christ is frequently called David. In sundry things they were a like, but Christ was far above David, Psal. 110 1. They were alike: 1. In Descent from obscure and low parentage, Jesse, Isa. 11.1.  
2 In Calling. 1. To bee the head of Nations, Psa. 18.43. 2 Invested in their office at the same age; David being thirty years old was anointed, 2 Sam. 5.4. Christ at thirty years old was baptized, Luk. 3.21, 23. 3 Both were furnished by the Spirit, with gifts fitting them to their function, 1 Sam. 16.13. Luk. 4.18, 21.  
3 There was a likeness of David unto Christ in his Warres. Wherein you may note, 1. That both their first followers were for the most part poor men, and such as were grieved in spirit, 1 Sam. 22.2. Matth. 11.5.28. But as afterwards David had his seventy Worthies, 2 Sam: 23: So Christ had his seventy two Disciples, and twelve Apostles, that were valiant in fighting the Lords battles. 2 Both had open and secret enemies, Davids open enemies were goliath, Saul, and his house, besides Amalekites, philistines, &c. So Christs were, the devil, Herod, the Scribes, and Pharisees, and the Jews, &c. Davids secret enemies were Doeg, achitophel, Absalom, and sundry others, Psal. 41.9. So Christs secret enemies were Judas, Luk. 22.21. and the Jews his own people. 3. Both had wonderful deliverances and victories. Often did David escape Sauls laying wait for him, and Christ the like, and much more of the Jews. Sauls messengers sent to take David, but the spirit of prophesy fell upon them among the Prophets, and hindered them, 1 Sam. 19.20. Somewhat like that befell the Messengers, whom the Pharisees sent to apprehended Christ, Joh. 7.46. David was victorious against goliath, and cut off his head with his own sword: so Christ over-came Satan by the Scriptures, which he used as his weapon against Christ, Mat. 4.  
4 There was a likeness between them in their kingdoms. Both of them were at first despised and rejected, Psal. 118.22. Both administered their kingdom uprightly, Psal. 101.1. &c. and 45.7. And the perpetuity, and universal extent of Davids kingdom is verified onely in Christ, Psa. 132.12. Rom. 15.9.  
9. Salomon was a Type of Christ, the true Jedidiah, beloved of God. There is a great likeness between them, but no equality; for Christ is greater then Salomon, Mat. 12.42. Yet a likeness there is; 1. In the Peace and Tranquillity their Subjects enjoy under their government. Salomons name signifies a man of peace, 2 Chron. 22.9. and Christ is the Prince of Peace, Isa. 9.6. Peace is one of the privileges of his kingdom, Rom. 14.17. not onely outward, as Salomons was, but inward and eternal. In Salomons daies all Israel and Judah dwelled without fear of bodily enemies, 1 King. 4.25. and Christ sets his Subjects at liberty from fear of spiritual enemies, Luk. 1.74. 2 In their personal wisdom, wherein Salomon excelled other men, 1 King. 4.29, 30. But Christ excelled Salomon, Col. 2.3. Matth. 12.42. 3 Salomon gave a proof of his wisdom at twelve years old in his sentence about the Harlots, 1 King. 3.28. and Christ of his at the same age, in his disputing with the Doctors. 4. In their royal State. Salomon exceeded all Kings in glory and wealth, 1 King. 3.13. but Christ, in a spiritual sense, far exceedeth him. For Salomon had but one crown, Cant. 3.11. Christ hath many, Rev. 19.12. Salomons wealth was in silver and gold, &c. wherewith he enricheth his Subjects; Christ bestows better things on his, durable riches and righteousness, Prov. 8. 1 Cor. 1.30. His Throne is above Salomons, even at Gods right hand, and he road more magnificently on his cross, then Salomon in his chariots of gold, Col. 2.14, 15.  
10 Jonah is owned for a Type of Christ in Mat. 12.39. No sign shall be given them, but the sign of the Prophet Jonah: Jonah was a prophet sent to preach repentance to Niniveh. The same was the subject of Christ his preaching to the Jews, Mat. 4.17. There is a great disparity between Jonah and Christ; therefore he said to the Jews, a greater then Jonah is here, Mat. 12.41. Jonah was but a man, Christ is God and man, Jonah was a sinful man, Christ without sin; Jonah, though a Prophet, yet but a servant, Christ is Jonah's Lord. Yet there is some similitude between them. 1. Both offered themselves to death willingly to save others. Jonah did so, Ion. 1.12. So did Christ; joh. 10.18.& 18.5.& 11.50. 2 Both had terrors mingled with faith. jonah had so, Ion. 2.4. So had Christ, Mat. 27.46. 3 Alike fruit followed both. For as when Jonah was cast into the Sea, it ceased from raging, and there was a great calm, Ion. 1.15. So by the death of Christ, the wrath of God the Father was pacified, and peace was procured for believers, Ephes: 2.14. And as by Ionah's being cast into the Sea, his fellowes were saved from drowning, Ion. 1.12. So by Christs being put to death( though without desert on his part) all believers are saved, Matth. 20.28. joh. 11.50. 4 In jonah we have a Type of Christs burial, noted by Christ himself, Mat. 12.40. who was three days and three nights( part being put for the whole) in the grave, as Jonah was in the belly of the Whale. 5 He was also a type of Christ in his resurrection: For as the belly of the Whale could not keep Jonah any longer, so neither could the grave hold the body of Christ longer, it must not see corruption, Act 2.24.25, 26, 27. 6 Jonah after his resurrection preached repentance to the Ninivites, with good fruit, to the saving of them from the threatened destruction; So Christ, after his resurrection sent his Apostles, and his Spirit with them, to preach unto all nations, Mat. 28.20. Joh. 16.8. and in them, himself preacheth to those that are a far off, Ephes. 2.17. Therefore the Ninivites shall rise up against impenitent unbelievers under the gospel and condemn them, for they repented at the preaching of Jonah, but Christ that preacheth to us, is Jonah's Lord and Master, and he comes from the bosom of his father, Joh. 1.18. and from the grave and death, whereas jonah came but out of the Whales belly; and he preacheth so great salvation to us, Heb. 2.3, 4. whereas jonah preached only destruction to them. If they should condemn the Jews that lived in the daies of Christs conversing with men in the flesh, much more us; for they refused Christ in his abasement, we in his glory, speaking from heaven, Heb. 12.25.  
So much may serve to have been spoken to prove that this Jesus is the truth of the Types of the Messiah, 
The first particular Argument, to prove this Jesus to be the Messiah from the Types  both real and personal. Whence I thus argue, He that is the only truth of all the Scripture-Types of the Messiah, is the onely true Messiah. But this Jesus who was crucified, is the onely truth of all the Scripture-Types of the Messiah. Therefore he is the onely true Messiah.  
The second Argument to prove that this Jesus is the onely true Messiah, 
2 From Prophesies.  is taken from the Prophesies concerning the Messiah, which we shal evince to be all fulfilled in this Jesus, who was born of the Virgin Mary, and crucified by the Jews, under Pontius Pilate.  
The first and most general prophesy, is, that which God himself expressed in Gen. 3.15. 
Gen. 3.15.  The seed of the woman shall pierce thy bead( O Serpent) and thou shalt pierce or bruise his heel, or footsteps. The Hebrew Doctors( in targe. Ierusalemi) refer the fulfilling of this prophesy to the last days, the daies of the King Messiah; and who can that be, but this Jesus? who was made of a woman, Gal. 4 4. without the help of man, as being the fruit of the womb of the virgin Mary, Luk. 1.42. His heels or footsteps, not his head, was pierced when he was crucified, through infirmity, and put to death concerning the flesh, but was quickened by the spirit, and liveth through the power of God, 2 Cor. 13.4. 1 Per. 3.18. But he pierced the Serpents head, when through death, he destroyed him that had the power of death, the devil, Heb. 2.14. being the son of God manifested for this purpose, that he might destroy the works of the devil, 1 Joh. 3.8. Besides this general prophesy, there are sundry special Prophesies, which cannot be applied to any other, but to this Jesus( of whom we speak) to prove him to be the Messiah.  

2 Prophesies of the places where the Messiah must be exhibited.  First, Such as concern the circumstance of places, where the true Messiah must be exhibited.  
1 He must be born at Bethleem Ephrata, Mich. 5.2. So was this Jesus, Matth. 2.5, 6.  
2 He must be brought up at Nazareth, So was this Jesus, Mat. 2.23. He must come riding upon an ass, and upon a Colt the fool of an ass to Jerusalem, Zach. 9.9. This was fulfilled in this Jesus, Matth. 21.2. to 12. joh. 12.12. to 16. And that no other Messiah in whom these Prophesies must be accomplished, is to be expected, will convictingly appear to him who shall consider that these places, Bethleem, Nazareth, and jerusalem, were destroyed above sixteen hundred years since: Therefore the time foretold by the Prophets, for the coming of the Messiah, is past long since. This we shall further prove from the next sort of prophesies.  
2 The Prophesies which concern the circumstance of time, when Messiah should come, are all exactly accomplished in this Jesus. I shall instance in four Prophesies.  
First, Gen. 49.10. The sceptre shall not depart from Judah, 
2 Of the time. Four prophesies 1 Gen. 49.10. Messiah must come while the mosaical polity stood, and the difference of Tribes continued among the Jews  nor a Law-giver from between his feet, until Shilo come, and unto him shall be the gathering( or obedience) of the people.] This the Hebrew Doctors ( in targe. Ierusal.) apply unto the Messiah, Saying, Kings shall not cease from the house of Judah, nor Doctors that teach the Law, from his childrens children, until the time that the King Christ do come; whose the kingdom is, and all the Kings of the earth shall be subject to him. Now that this is fulfilled only in this Jesus may be evinced from three grounds.  
1 From his Name, Shilo, of Shili a secundine. 
{αβγδ}  The Hebrew writeth it after an unusual manner, which implieth his son, and her son, as a prophesy, that he should be of a virgin, and of the lineage of judah.  
2 From the Tribe out of which he should come, judah, which Paul testifieth, is accomplished in this Jesus, saying, it is evident that our Lord sprung out of Judah, Heb. 7.14. Whereby wee may see unto what blindness and hardness the Jews were come in the dayes of Christ, who, though they knew that this Jesus came of that Tribe, yet they denied him to be the Messiah; saying, We know whence this man is, but when Messiah cometh, no man knoweth whence he is, Joh. 7.27.  
3 From the time, when he should come.] This circumstance was first revealed unto jacob, and was not known in the world till this prophesy. And therefore the former patriarches from Adam looked for the Messiah to come in their times. Hence was Abrahams sadness, Gen. 15.2. By [ the sceptre] here is not meant the rod of affliction as shebet signifieth in job 21.9. for in that sense it had not been true; for the rod did sundry times, for a season depart from them. As in the daies of Ioshua, after he had conquered the Canaanites, and under the Judges, when they had rest sundry times from their oppressors, and especially in Salomons reign, 1 King. 4.25. and 10.27, But shebet here signifieth a rod of Power, a sceptre of Dominion, and so it usually signifieth in Scripture when the Messiah is prophesied of, Psal. 45.7. and 110.2. and the context evinceth that it must be so understood in Iacobs prophesy. 1. By the bowing down of his brethren, v. S. 2 By comparing him to a lion, vers. 9. 3 By joining the Law-giver with the sceptre in the Text, whereby he notes the continuance of a sovereign power in this Tribe, when the Kingly government shall cease, until the coming of Messiah, in Governors and the great Synedrien, which must be of that Tribe. For of Judah comes the Governor, 1 Chron. 15.2. and judah is my Law-giver, Psa. 60.9.  
Here the Jews urge, That if the coming of the Messiah must be defined, he was exhibited long before we say he was born, for the sceptre departed from Judah in the Babylonish captivity, and after by the Assamonaei.  
Answ. The sceptre did not depart in Babylon, but was oppressed for a time, to be after that restored jer. 29.10. for the Princes of the Jews who were of Davids race, had the power of the sceptre, though not the use of the Crown after the captivity, and the Assamonaei were of the Tribe of judah by the mothers side, who held the Kingly dignity, till Herods time, and the Law-givers were the Sanhedrim, Numb. 11.16. instituted by Moses, they were for the most part of Davids posterity, which at length Herod destroyed: Ios. Antiq. l. 16. a. 17. and 15. l. 1. Bull. Mall. obst. Iud. p. 39.  
Hence it will follow. 1. That judah must have a sceptre, and Law-giver, before Christ come, which could not be before Davids time, who was the first King of that Tribe. 2. Nor whilst the sceptre continued in judah which ended in Ieconiah: therefore, not till the captivity in Babylon: 3 Nor must he come presently upon the departure of the sceptre; for the Law-giver or Scribes must succeed the sceptre, and so it did; For, after the captivity, the Jews were governed by Dukes, as Zerubbabel and his posterity, to whom were adjoined Scribes, as Ezra, Nehemiah, &c. till the Macchabees, who were of the Fathers side from Levi, and of the Mothers side from Judah, with whom was joined the Sanhedrim, consisting of seventy two Elders, most of the Tribe of judah, and Family of David, which continued till Herod Aschalonita an Idumaean, rooted out the Macchabees and Sanhedrim; whereupon the Jews put on sackcloth, shaved their heads and lamenting said; Woe unto us, because the sceptre is departed from Judah, 
targe. Hierosol, Sedar olam. cap. Sanhedrim  and the Law-giver from between his feet. This was done about the thirtieth year of Herod, upon whose head Antonius had first set Judah's crown, and afterwards Augustus confirmed it. About this time this Jesus was born of the virgin Mary, the true King of the Jews. Which thing, when the Wise-men  told Herod, he was sore troubled, and to keep the crown on his own head, he so persecuted this Jesus, the lawful Heir of the crown, that he slaughtered all the Male Infants in those coasts of jury about Bethleem, called Rachels Land, that this Jesus might not escape; whence Rachel mourned for her children, as was foretold, jer. 31.15. Mat. 2.17, 18. Hence it will follow, that the time of the coming of the Messiah is past: for the departure of the sceptre, and Law-giver from Judah are so joined, that the one is the {αβγδ} of the other. In vain therefore do the Jews tell us of Rulers of the Tribe of judah, yet remaining in Asia the greater, and about Babylon, for this prophesy must bee fulfilled in the land of Canaan, as appeareth by the blessings proper to it. And we know that unto this Jesus hath been the gathering and obedience of the Gentiles, above sixteen hundred years past.  
Unto what hath been already noted, let me add this? When Ezekiel foretold the over-turning of Judahs crown in Jeconiah, he said, The kingdom should be no more, until he cometh to whom it belongeth, meaning this Jesus Christ, who should sit upon the throne of David for ever. 
Ezek. 21.26, 27 Luk. 1.32. joh. 1.49. Isa. 33.22.  To that prophesy of Ezekiel Nathaniel had respect, when he said to this Jesus, our Lord, Thou art the Son of God, Thou art the King of Isreal, acknowledging that he was come, to whom the crown and sceptre of Judah belonged; yea, in him, sceptre, Judge, and Law-giver meet, as Isay prophesied.  

2. Dan. 2.33, &c and 7.3. &c.  The Second prophesy, concerning the time of the coming of the Messiah, is in Dan. 2.33. to 36. expounded in ver. 37. to 46. together with Dan. 7.3. to 9. with ver. 13, 14. The Image consisting of four parts, and the four beasts, signify four Monarchies. The head of gold, compared to a Lion is the Babylonian Monarchy. 2 The breast and arms of silver, compared to a bear, is the kingdom of the Medes and Persians. 3 The Belly and thighs of brass, compared to a Leopard, is the kingdom of the Greeks, in Alexander and his four chief Captaines, among whom his kingdom was divided, after his death. The names of those four Captaines were, Ptolomi Lagi, Seleucus Nicator, Perdiccas, Antigonus: The two last were slain by the two first; and the two first, make the two legs of the fourth beast, who joined powers and continual affinity. Seleucus Nicator the King of the North, or Syra, was mightier then the King of the South, or egypt, Dan. 11.5. when he slay Antigonus, Judea fell to bee under him, because Antigonus had gotten it from ptolemy. ptolemy Lagi, King of egypt, or the South was mighty, Dan. 11.5. He at the first got Judea, entering into Jerusalem on the Sabbath day, as a friend; but dealt as a beast, with teeth of iron, carrying thousands of Jews into egypt, and placing them in garrisons. His posterity claimed Canaan, pretending that he helped Seleucus, on that condition, that he should be sure of it. Then the pleasant Land fell to be trodden under these two legs. 4 The legs of iron, with feet, part of iron, and part of day, compared to a beast with ten horns, is egypt and Syria, who striven by marriages to become one body firmly knit together; but as iron cleaveth not with day, no more could this soldered make them one. For though Antiochus Theos the third horn, or K. of Syria, which is north from Judea( whence he is called the King of the north) married Berenice, the daughter of Ptolomeus Philadelphus K. of egypt, which is South from Judea( whence he is called King of the South) yet this begot much war and bloodshed, for she poisoned him, which was afterward revenged by his successor, who slay Berenice, and all her assistants, according to Dan. 11.6. The little horn, which was the tenth, was a vile person, Antiochus Epiphanes, the last part of the fourth beast. The ston cut out of the Mountaines without hands, is Jesus Christ, who pounded all these kingdoms to dust. The event was so: for Cleopatra Queen of egypt, the last successor or to of the Image; for the death of Antonius, and that she might not bee carried to Rome, to adorn the triumph, stung herself to death with an asp. Then Egypt the one leg was made a Province to Rome by Octavian, as Syria the other leg had been before by Pompey. After her death followed the taxing of the world by Augustus Caesar, to testify that a full dissolution of every part of the Image in Daniel was accomplished, in her death: Upon this occasion Jesus Christ was born in Bethleem, about two years before the death of Herod. All agree generally that this ston was Jesus Christ. the gospel being the mountain that spread his kingdom over the whole earth: which also Josephus a Jew, who wrote the history of the Jews unto the destruction of Jerusalem, acknowledgeth, saying, At that time was Jesus a wise man, 
joseph. Antiq. lib. 18. c. 4.& 7.  if it bee lawful to call him a man, for he was the performer of divers admirable works, and the instructor of those who willingly entertain the truth; and he drew unto him divers Jews and Greekes to be his followers: This was Christ, who being accused of the Princes of our Nation before Pilate, and afterwards condemned to the cross by him; yet did not they, who followed him from the beginning, forbear to love him for the ignominy of his death, for he appeared unto them alive the third day after, according as the divine Prophets had before testified the same, and divers other wonderful things of him. And from that time forward, the race of the Christians, who have derived their name from him, hath never ceased.  
The third prophesy, that limits the time for the coming of the Messiah, is Dan. 9.24. &c. Seventy weekes( or seventy sevens of years) are cut out for thy people, 
3. Dan. 9.24, 25, 26, 27. Christ must come whilst the levitical Priesthood stood. Sundry Jewish writers refer this prophesy to Cyrus or Agrippa. But the Text expressly mentioneth Nagid humaschiach, whom also he calleth Nagid, a Leader or Commander of the people, Isa. 55.4. Bulling. Malleus obstin. Iuda. p. 36.  and for the holy City, to consume wickedness, and to abolish( or seal up) sins and to make reconciliation for iniquity, and to bring everlasting righteousness, and to seal vision, and prophet, and to show Christ, the holy of holies, ver. 25. Know them and mark, from the out-going of the word to restore and to build Jerusalem, unto Christ, the governor shall be seven sevens( i.e. of years) and threescore and two sevens: In the first, it shall bee restored, and builded, Streets and Walls, and troublesone shall those times be, ver. 26. In that( viz. last seven) after the threescore and two sevens, Christ shall be killed; and not for himself: Thereupon the City, and holy place shall be destroy, the Governors own people to come( i.e. which shall be then, for so ba, is rendered by Tremellius and Mr. Broughton, not as noting a stranger, as Mr. Lively saith in his Persian Monarchy, but men to come, in the age following) and their end shall be with a flood; and at the end of the War, it shall have a final judgement unto desolation, ver. 27. But he shall confirm the Testament for many; the last seven, when in half that seven he shall end the sacrifice and the oblation afterwards, by an Army abominable, he shall make desolation, even till utter destruction, and final judgement flow( or come) upon the desolate.  
Here Daniel is taught how long Sion shal be holy for sacrificing, how long circuncisions, Sabbaths, the Pascha of Lamb, or Kid, and all sacrifices shal continue at Jerusalem, how many years, even to the hour of the day from his prayer, at the evening Sacrifice, are unto the death of Jesus Christ our Lord, for our eternal life and salvation, to confirm the Testament for many, and to end all Moses Laws, that Jews and Gentiles may be one body. The Angel saith seventy sevens of years( i.e. four hundred fourscore and ten yeares) are shewed most exactly for to seal sin, and bring righteousness by the death of Christ. When must this time begin? certainly at the hour of the Angels speech: And when must it end? doubtless, when Christ dieth, Mr. Broughton truly saith, The whole Scripture may as well bee denied, as these limits. Wee have an exact chronology in Scripture, from Adam, to the first year of Cyrus his reign, and from the first of Cyrus, to the death of this Jesus, the onely true Messiah, are exactly four hundred fourscore and ten years: yea, so exact is this account, that by a skilful Arithmetician, the very hour may be exactly calculated from the Angels message to Daniel, at the time of the evening oblation, unto the voice uttered by Christ at the ninth hour, when he gave up the ghost, Mark. 15.37. That we may more distinctly view this account, the angel distributeth the whole seventy times seven yeares into three parts,& joineth proper stories unto the first and last part: The first part, seven times seven years, which make forty nine yeares, are numbered from Cyrus his first year, and permission to build Jerusalem. It is said in Joh. 2.20. that the Temple was forty six years in building, which doth not contradict this; for the three first years of Cyrus are there left out, though the foundation was laid in the second of Cyrus, Ezra 3.8. Because, in his third year, whilst Cyrus went to War against the Scythians, and left Cambyses his Son, King, or Viceroy in his absence, Cambyses caused the work to cease, unto the second year of the reign of Darius K. of Persia, Ez. 4.24. Thus the work was hindered by Artaxerxes, otherwise called Cambyses, styled the Prince of Persia, Dan. 10.13. For this stay, Daniel fasted three weekes, in the third year of Cyrus, Dan. 10.1, 2. and from thence it was forty six years in building. But from the decree made by Cyrus, in Ezr. 1.1, 2. it was forty nine years, which the angel meant here. The second part of this time, viz. sixty two times seven years, is left naked without any proper story. The third part is the last seven years; the first half of that seven years is passed in silence, as for a preparation; The latter half of it, which is three years and an half, must Christ bestow in confirming the testimony for many, beginning at his baptism, ending at his Death, which was at the ninth hour, in the time of the evening sacrifice. Thus the time is chained link unto link, by the Angels speech; So that we need not the help of Heathenish, uncertain Olympiads to regulate the account of these years: much less may we say as some do, that a certain number of years is put for an uncertain. For what the angel shewed Daniel, is noted, as the angel saith, in the Scripture of truth, Dan. 10.21. 
Dan. 10.21.  And he  told Daniel, that he was sent of God to teach him the certain knowledge of these times, Dan. 9.22. and Daniel himself saith, he understood the thing, and had understanding in the vision, Dan. 10.1. which he could not have had, nor said, if a certain number of years had been put for an uncertain. And that this text is meant of the Messiah, Jesus Christ to come, is granted by the best Interpreters, both Jewish and Christian, and the name Christ given to this Jesus, in Joh. 1.41. and 4.25, 26. and throughout the new Testament, forceth us to look unto the Angells speech, calling him Messiah Nagid, i.e. Messiah the Prince, in such Hebrew, saith M. Broughton, as it must needs be a proper name, which is not again in all the old Testament. Nor can the works here ascribed unto Messiah, be applied unto any other, but unto this Jesus, who was born of the virgin Mary, and crucified by the Jews.  
The fourth prophesy, 
4. Hag. 2 7, 9. with Mal. 3.1. Christ must come while the second Temple stood  concerning the time of the coming of the Messiah, is in Hag. 2.7, 9. compared with Mal. 3.1. The glory of this latter house shall be greater then the former, saith the Lord of Hosts by Haggaie. Here is another mark for the time of Christs coming, viz. while the second Temple stood, which was built by Zerubbabel and Joshua, after the return from captivity. In respect of outward glory, it was far inferior to the first built by Salomon, Ez. 3.12. as in respect of the magnificence of structure, so also in respect of sundry privileges; for this had not those, which that had, viz. 1 Fire from heaven, to consume the Sacrifices, 2 Urim and Thummim. 3 The ark of the Covenant. 4 The Mercy Seat, and Cherubims, and Oracles from thence. 5 The cloud filling the Temple. 6 The manifest breathings of the spirit upon the Prophets; Yet the glory of this latter house was greater then the former. Wherein? Malachy telleth us, it was in this, that the Lerd, whom they sought, having sent his Messenger to prepare the way before him, shall suddenly come to his Temple, even the Angel of the Covenant, whom ye delight in. The presence of the Messiah, Jesus Christ, in this second Temple, and the publishing of the gospel there, should make this second Temple far greater in glory then the first: Where note also, another description of the time of the coming of the true Messiah, by his Messenger whom he should sand before him to prepare his way. Would you know who this Messenger is? he tells us, It is Elijah the Prophet, &c. Mal. 4.5, 6. But who is this Elijah? John Baptist. So the angel testified unto Zachary, Luk. 1.16, 17. and Christ to the Jews, Mark. 11 10. to 15. adding a note of special attention, v. 16. Let him that hath an ear to hear, hear. The Jewish writers wrest Haggaies prophesy to I know not what third Temple, prophesied of by Ezekiel: But Haggay pointeth as it were with the finger, at that very house, which was then built, after their return from Babylon: and the Temple in Ezekiel is doubtless allegorical, Bulling. Mal. Jud. obst. p. 36, 37. Josephus, l. Ant. 15. c. 14. saith, that the second Temple was wholly destroyed by Herod, and built anew; but the contrary is proved from Job. 2.20. And Egesippus l. 1. c. 35. saith, That Herod did but adorn the Temple, which adorning the Apostles admired, Matth. 24.1. Mark. 13.1. Luk. 21.5. again, The Jews deny that this is to be understood of John Baptist, 
Matth. 17.10.  for three reasons.  
1 Object. Because, say they, Its ridiculous to interpret, Elias must come, thus, one must come who is not Elias, but John Baptist.  
Answ. 1. John Baptist may as fitly be called Elias, as Christ is called David, Hos. 3.5. against which they do not except.  
Ans. 2 He is called Elijah, because he came in the spirit and power of Elijah, Luk. 1.17. There was a similitude between them, especially in three things. 1 In prophetical greatness, Elijah was a great Prophet; and John not inferior to him, but above him, Matth. 11.11. and as the people generally had a great esteem of Elijah, so they had of John, Matth. 21.26. 2 In executing their Office, Elijah was sent to restore the worship of God, and to oppose the chief opposers both in Church and Commonwealth, as the Prophets and Priests of Baal, and ahab himself: So John Baptist was sent to make way for Christ, and opposed the Pharisees, and reproved Herod Antipas to his face, and prevailed as much by his word, as Elijah by miracles, and more also. 3 In their kind of life; Both used the like garments, manner of diet, and dwelling, which implyed a mystery. For the Prophets were wont to give signs in outward things, of the doctrine which they preached: Therefore, seeing both were preachers of repentance, they both used the outward signs thereof, viz. course raiment, mean diet, and solitariness in the wilderness.  
The second Reason which they object against this exposition is, Because Elias must be sent before the great and dreadful day of the Lord, Mal. 4.5. i. e. say they, the day of judgement, not the day of Christs coming in the flesh.  
Ans. 1. Peter expounds Joel his prophesy of the great and terrible day of the Lord, Joel 2.28. &c. of the coming of Jesus Christ in the flesh, and of the setting up of his kingdom by the preaching of the gospel, Act. 2.16. to 22. John Baptist also shewed the terror of this day, in Matth. 3.10. and Matthew tells, that upon the report of the wisemen, that a King of the Jews was born( which was this Jesus) Herod was troubled, and all Jerusalem with him, Matth. 2.3. And this coming of Christ in the flesh was a coming unto judgement; It was a day of judgement, though not of the general, or universal judgement of the world, yet of the particular judgement of the Jewish world, i.e. of that Nation and Commonwealth, which is now abrogated, instead whereof a new heaven and a new earth are made. Of this particular national judgement of the Jews, Christ spake, with reference unto his coming in the flesh, Joh. 9.39. John Baptist was his Messenger, in this his coming in the flesh, to prepare the Jews to receive Christ. But when they rejected Christ, who came to his own, and his own received him not, Joh. 1.11. his coming to save them, was, by their fault, turned into his coming to judge them. And this particular judgement was a type of the universal judgement to come; whence it was that Christ in the same Sermon, foretold the destruction of Jerusalem, and the end of the world, Mat. 24.  
2 Ans. That Elijah is not to be expected to come immediately before the last and general judgement of the whole world, may bee thus evinced; For Elijah must come to restore all things, and he shall turn the hearts of the fathers, unto the children; and the heart of the children, to their fathers, saith the Lord, lest I come and smite the earth with a curse, Mal. 4.6. This is meant of the restoring of the Church by repentance: Now the day of the general judgement, is no season for repentance, as the time before the particular judgement of the Jewish Nation was. And therefore the angel, in his prophecy to Zachary, applied Malachies prophesy concerning Elijah unto John Baptist, Luk. 1.16, 17. And well may that particular judgement of the Jewish nation for their rejecting Christ, be called the great and terrible day of the Lord. The captivity of that Nation in Babylon, destruction of the Temple, rasing down the walls of Jerusalem, was a terrible day, Dan. 9.12. yet their last ruin under the Romans was more terrible, Matth. 24.21. For First, The time of that captivity was limited unto seventy years, and then hope was given them of returning to their own land, and of a second Temple to bee built: but this dispersion of that Nation hath already continued above sixteen hundred yeares. 2 In that a seed was left in the land, Vine-dressers, and Husbandmen, for a pledge of their return, but now they are all cast out of their own land. 3. Then they were carried unto a certain place, where they lived together; but now they are scattered under the whole heaven, Deut. 30.3. Now seeing God proportioneth judgements unto sins; what sin may we, or can they think, is that which hath brought so great calamity upon them? Before the captivity in Babylon they were great sinners; they were Idolatrous, and despised their Prophets, till there was no remedy, 2 Chron. 36.16. But when Jesus Christ, the son of Mary the Virgin, was born, and lived among them, they were not Idolatrous, nor had they any Prophets to mock, but onely John Baptist, and Jesus Christ; yet their punishment now is far greater then ever it was before. For they are now scattered throughout the world, without King, without Priest, without Temples, without sacrifice, without polity, without genealogies, and have so continued a long time: doubtless the sin that hath brought al this judgement upon them, must be greater then Idolatry; and what can that be, but their rejecting the Messiah? which also this Jesus Christ, whom they rejected, did foretell unto them, in Mat. 23.37. to the end.  
The third Reason which they object against John Baptists being called Elijah, is, from Joh. 1.21. That he when the Jews asked him, denied that he was Elijah.  
Answ. They asked him whether he was that Elijah, 
See Dav. Kimchi in Mal. 4.  whom they imagined. Their opinion concerning Elijah, is, that God would create a new body for Elijah, before the day of judgement: for his first body, they say, is resolved into the four Elements: In this sense John denied himself to be Elijah, as Christ took not to himself the title of Good in the Scribes sense, Matth. 19.17. These Objections( or cavils rather) of the Jews being thus answered, it remaines that we conclude, that John Baptist was that Elijah that should come. This our Lord doth fully clear. 1 By proving, that Elias must first come and restore all things, Matth. 17.10, 11. from Mal. 4.2. 2 By affirming that Elias is come already, whom they knew not, but had done to him whatsoever they listed Mat. 17.12. and the Disciples understood that he spake of John Baptist.  
If it be demanded in what sense, or how John is said to be a restorer of all things? To clear this, two things must be considered.  
First, Johns ministry. Secondly, The Efficacy of it.  
First. The Ministry of John tended to prepare the way of the Lord, which was hindered by mens ignorance of the gospel: This their ignorance was, partly simplo, by the obscurity of the Prophesies; partly affencted by the sin of the time. Answerably John was. 1. To oppose the sins of that age, in the spirit of Elijah, which was a threatening terrifying Spirit, Mat. 3.3. Mark. 1.4. 2 He was to bring a new light to open the Prophesies, as Zachary prophesied of him, Luk. 1.76, 77, Hence his doctrine was partly legal, and partly evangelicall; a middle doctrine suiting a middle state of the Church, Luk. 16.16. The law and the Prophets until John, since that time the kingdom of God is preached. Hence John is said to be greater then the Prophets, and yet the least in the kingdom of Heaven is greater then John, Mat. 11.11. In his Ministry John was greater then the Prophets, because he saw Christ with his eyes, and pointed at him with his finger, Joh. 1.29. yet the least Minister of the gospel is said to bee greater then John, because they can preach Christ dead, risen, ascended, and sitting at the right hand of Majesty, which John could not. Now because John had such a mixed Ministry, the Church had a mixed state under him: for change of doctrine, changeth the state of the Church. Such as Johns Doctrine was, such was his baptism: Therefore Jesus Christ, as he had been subject to Moses law, would now bee subject to Johns baptism also. For, thus( said he) it becometh us to fulfil all righteousness. Mat. 3.15. i. e. as I have been subject to the legal dispensations, so must I be to thine, then he suffered him, and Jesus was baptized.  
Secondly, The efficacy of Johns Ministry was such, that all Judea, yea, the Pharisees themselves came into the wilderness, to be baptized of him. See the efficacy of Johns preaching repentance, Luk. 3.3. to 18. So that if you look at Johns Ministry, and efficacy, it may well be said, that he came to restore all things. Having thus proved, that the Fore-runner of the Messiah was come, whilst the second Temple stood, even John Baptist in the spirit and power of Elijah: What remaineth? but that we conclude that the Messiah, who was to come, according to Malachies prophesy, suddenly into his Temple, did come at that time into the Temple, and thereby the glory of that second house was greater then that of the former built by Salomon; For in this Temple, Jesus Christ preached and taught, that his body was the true Temple Joh. 2.19. and that the Father and he are one, Joh. 10.30. and urged the search of Scripture, that testified so much of him; their belief of Moses, who witnessed so much of him, and of John Baptist who preached so much, Joh. 5.35; 39, 46. This was he, whom Simeon( that wise man, in whom, the Jews say, the spirit of the great Synagogue did utterly cease) embraced in his arms( when he was presented by his parents in the Temple) as the true Messiah, the consolation and salvation of Israel, Luk. 2.25. to 33. and Hannah, the daughter of Phanuel, spake of him in the Temple, to all that looked for redemption in Jerusalem. ver. 37. and Zachary, when his tongue was loosed, sang of him, Luk. 1.69.  
Thus we have proved from the Prophesies concerning the time of the Messiah, that the true Messiah is come. Many other Prophesies also might be produced, concerning the person of the Messiah, to the same purpose, but these shall suffice.  
From the premises I thus argue, 
The second particular argument to prove this Jesus to be the Messiah, from the prophesies.  to prove this Jesus to be the Messiah. He alone, in whom all the prophesies, concerning Messiah, are fulfilled, is the true Messiah: But this Jesus, of whom wee speak, is he, in whom all the prophesies concerning the Messiah are fulfilled: Ergo, This Jesus of whom we speak, is the onely true Messiah.  
The third Argument, to prove that this Jesus is the onely true Messiah, is taken from Genealogies, which Peter also pointeth at in this his excellent Sermon, saying, ver. 30, that God had sworn to David( viz. in Psal. 132.11.) that of the fruit of his loins, according to the flesh, he would raise up Christ, to sit on his throne. This Jesus( saith he v. 32.) hath God raised up, whereof we are all witnesses. That the convincing force of this Argument may appear, we shal endeavour to clear three things. 1. That Scripture Genealogies, concerning Christ, are to be preached into. 2. That the Genealogies noted by Matthew and Luke, concerning Christ, contradict not one another. 3. How the seeming difficulties in them may be cleared, to prove this Jesus to be Messiah.  
1 That Scripture Genealogies concerning Christ must be preached into.] This I note, to prevent an objection which may arise from 1 Tim. 1.4. where Paul forbids us to give heed to fables, and endless Genealogies, and in Tit. 3 9. where he commandeth us to avoid foolish questions and Genealogies. From whence some have mis-collected, that the study of Genealogies is not lawful, nor edifying.  
For refutation of which dangerous error, know, that Genealogies are of two sorts. 1. Without Scripture. 2. Taken from Scripture. 1. The Genealogies without Scripture are those which Paul condemneth fabulous, feigned Genealogies, received by Tradition, without, and against Scripture. To omit sundry others, some latter rabbis since Christ teach against the constant Doctrine of the ancient rabbis, that there should come two Christs; the one of David, the other of Joseph. This is against the Scripture, which mentioneth only one Christ the son of David, to prove that he did not descend from David, they have feigned a false Genealogy of this Christ. See Lyra, on 1 Tim. 1.4. They have also many pretended pedigrees, to make it seem that the sceptre is not yet taken away from Judah; which is contrary not only to Scripture, but also to their own Records, which say; That after the destruction of Jerusalem, such search was made to root out the whole race of David and judah, that themselves did manifestly corrupt their own Pedigrees, for the safety of their lives; so that there is not a Jew known at this day, who can truly say, he hath his genealogy certain, or can prove that he is of Davids Family, or of Iudahs Tribe; but they remain without King, without governor, without Priest, without Judge, without genealogy, without succession, a scattered Nation throughout the world.  
2 Scripture Genealogies are written for our learning, 
See Duples. trueness of Christian Religion.  and are profitable( as the whole Scripture is) for doctrine, instruction, conviction, reproof, and comfort, 2 Tim. 3.16. And Christ commandeth us to search the Scriptures diligently, for, saith he, they testify of me, Job. 5.39. And the Scriptures do fully testify that this Jesus, the son of Mary, is the true Messiah in the Genealogies, which, through seventy five Generations show him to be the Seed promised to subdue Satan. Briefly thus, we find all the patriarchs recorded, from Adam to Joshua, by Moses his Pen; whence the Writers of the Chronicles of Ezra, Nehemiah, and Ruth, continue their memorials unto Zorobabel; and thence likewise they are by the same spirit recorded unto Joseph and Mary, and unto this Jesus himself, in whose person all the Jewish Genealogies ceased; so that to force them further for Story, or for distinction of Tribes, or Marriages, or Issues, is to fall into the sin which Paul condemneth in his Epistles to Timothy, and Titus, seeing those stars did all dis-appeare at the rising of this Sun of righteousness. Nor doth the New Testament, from the first of Matthew to the last of Revelation, prosecute any Genealogies( besides those which appertain unto the person of this Jesus, the Christ) though many books therein be historical, and might have required the stays of Genealogies, as most of them in the Old Testament have done; only, in these you find Zacharias from his Priestly course, and Elizabeth from Aaron declared, Luke 1.5. Annah from Ashur, Luke 2.36. Paul from Benjamin, Phil. 3.5. and Barnabas from Levi, Act. 4.36. in all the rest is deep silence, to show that the use of Scripture Genealogies ended in this Jesus, the promised Seed, and that thence-forth the world should not look for another by the light of Genealogies.  
2 The second thing to be cleared, is the agreement between Matthew and Luke, in their seemingly different Genealogies. The seeming difference between them is fourfold; 1. In their different order, for Matthew descendeth from the ancestors to their Posterity; Luke beginning at the Posterity, ascendeth unto the Fathers. 2. In the number, for Matthew carrieth the Line of Christ no higher then unto Abraham; Luke draws it unto Adam. 3. In Christs descent from David, Matthew numbers the Posterity of Salomon from David to Salathiel, Luke the Posterity of Nathan. 4. In Christs descending from Zorobabel, though both number unto Joseph, yet with this difference; Matthew reckons the ancestors of Joseph, Luke the ancestors of Mary. Now, that in this seeming difference, the real agreement and consent between them may appear, consider these particulars.  
1 That Matthews scope in his Catalogue is to prove, that this Jesus, the Son of Mary, whose star the Wise Men had seen in the East, who was born in Bethleem Judah, was of the Seed of David, and therefore the true Messiah, which the Jews also aclowledge, in Joh. 7.42. only this offended them, that he came out of Galilee, ver. 41. This offence Matthew removes, telling them, That though poverty driven joseph and Mary into Galilee, yet they were of the seed of David, according to the Promise. Hence the believing Jews usually called him the Son of David, in token of their acknowledging him to be the Messiah. Luke carrieth the story higher, upon another occasion, showing that the Doctrine concerning this Jesus is not new, but that he was promised from the beginning, presently after the fall, and deduceth his genealogy from Adam, by Seth to Noah, and from Noah by Shem, to Abraham, and from Abraham, by Isaac and jacob to David. In speaking of his descent from David, Matthew, intending to show the right that Jesus had by Law unto Salomons crown, recordeth his title thereunto from such Kings, and persons of whom he came not by nature, and in that sense bringeth him to be the son of Salomon, viz. Legally; but Luke, intending to prove Christs humanity, bringeth him by nature from Nathan. 2. Matthew, noting Christs legal right to Iudahs Crown, bringeth him from sundry wicked Kings, and from Ieconiah; Luke, by his natural descent, deriveth him from the holy seed, Esa. 6.13. the high Saints, Dan. 7.18. and from Zorobabel, made Ruler of judah. 3. Matthew brings joseph to be lawful heir of the crown of judah from Abiud, the eldest son of Zorobabel; Luke recordeth Mary the Mother of Christ, the Daughter of Heli, to descend from Rhesa, a younger Son of Zorobabel, who joined in Marriage with joseph, and so he became the supposed, but was the legal Father of this Jesus, the Christ. Matthew and Luke agree in recording Jesus to be the son of Salomon by Law, and of Nathan by Nature, Salomons house ending in Ieconiah, Jer. 22.30. and Zorobabel of Nathans Family, being made Prince of judah; the right that Christ had from them to Davids Throne, is diversely noted by the Evangelists: for Matthew from Salomon, Ieconiah, Abiud, and joseph, legally interesseth Jesus unto Davids crown; but Luke naturally from Mary, Heli, Rhesa, and Nathan ascendeth to the first man Adam, to show him to be the Seed of the Woman promised in Paradise. Both of them agree, that he is the Son of David, the King of judah, in whom all the Promises meet that concern the Messiah.  
3 The third thing to be cleared, is, the removing of some difficulties that seem to be in these Genealogies.  
1 The Line from Adam to Abraham, described by Luke, hath no controversy but this only, that Cainan is put after Arphaxad, and set between him and Salah, Luk. 3.35, 36. contrary to Moses, who saith, that Arphaxad begot Salah, Gen. 10.24. without mentioning Cainan. To remove this, we must know that Moses doth not omit any one Generation in his Catalogue, for if he should, the succession of the Fathers of Christs Humanity would be uncertain, and the chain of chronology would be broken asunder, the computation of those times being calculated only to the Ages of those Fathers: and who can supply, if Moses doth omit? 2. As Moses did not omit one Generation, so neither did Luke add one, for both Moses and Luke wrote by one and the same Spirit. How then came it to pass? probably by the error of some Scribes Cainan was taken out of ver. 37. and put into v. 36. and some Greek Jew in after times put it into the Septuagint, in Gen. 10.24. for it is clear, that some most ancient Greek Copies have not Cainan; 
See Hug. Grotius in come. on Luke.  nor could Abraham be the tenth from the flood( which the Hebrewes constantly affirm) but the eleventh, if Cainan were in the Hebrew, in Gen. 10.24. as he is put into the Septuagint Greek Translation of latter times, yet it was not in the old Copies, as Eusebius, and Epiphanius note.  
2 From Abraham to David, Matthew, and Luke agree in every thing, both between themselves, and with the genealogy described in Ruth 4.18. 1 Chron. 2.10. Some difficulty ariseth about the time of Boaz his marrying Ruth; for from the Hebrews entrance into Canaan, unto the birth of David, are numbered three hundred sixty six yeares, and for all that time but three Generations are reckoned in the genealogy of Christ, among whom those yeares are to be distributed, Matth. 1.4, 5, 6. and well may it be so, 
See Chemnit. Harm. and Brought. consent.  for Salmon might either not mary Rachab, or not beget of her Boaz, presently upon their coming into Canaan, but about thirty yeares after; or Salmon, Boaz, ob, and Jesse might beget their Sons, being each one about Abrahams yeares when he begot Isaac; thus that block may be taken out of the way.  
3 From David to the Captivity in Babylon, Matthew omitteth four Kings, Ahaziah, Joash, Amasiah( who should be placed between Joram and Oziah, Matth. 1.8. compared with 1 Chron. 3.11, 12.) the fourth is Jacim, or jehojakim the son of josiah; for thus it is said in Mat. 1.11. And josiah begot Ieconiah and his brethren, about the time they were carried away to Babylon; whereas in 1 Chron. 3.15, 16. it appears that Iacim, or jehojakim was Iosiahs son: for there it is said, The Sons of Josiah were, the first born, Johanan, the second Joakim, the third Zedekiah, the fourth Shallum; and the sons of Joakim, Jechoniah his Son. &c. The cause of this omission seems to be this. Matthew( to answer the demand of the Wise-men, Where is he that is born King of the Iewes? Mat. 2.2.) affirms, that the Babe Jesus of judah, David, and Bethleem, is that King; and proves it by his Tribe, Parents, and place of Birth, from the Prophets, and from the lawful right he had unto Iudah's kingdom. This lawful right, that it may be found to be unquestionable, he deriveth from those lawful Kings, who without debar of Title, or exceptions of the people, had sate upon Iudah's throne. Now these four, Ahasiah, joash, Amasiah, and jehojakim, had exceptions against them, either in their own titles, or in the affections of the people, or in both. Hence it is that Matthew leaveth them out in the Catalogue of Salomons other Successors, that so the title of Jesus might stand firm without any debar, or exceptions. 
See Speeds cloud of witnesses, c. 5. p. 98, 99.  The exception against Ahaziah some note to be this; That he, being the youngest son of jehoram, was made King by the inhabitants of jerusalem, before the Philistines had slain his elder brethren, noted in 2 Chron. 22.1, 2. for that was done they say afterwards in Aethiopia, whither they were brought. If this were so, it was contrary to the Law, which giveth the Royalty always to the eldest, Deut. 21.16. however, it is evident, that as he was of the house of Ahab, by his Mother Athaliah, so he walked in the ways of the house of ahab, and therefore was accounted of God, as one of that house, and was slain by Jehu: Gods providence ordering the season so, that he should go to visit Ioram, the son of ahab, at that time when God executed his judgement upon the house of ahab, 2 Chron. 22.7, 8. The exception against joash, the son of Ahaziah, was, that after the slaughter of his Father, and the other Princes, he was unable to keep the kingdom from the usurpation of Athaliah, 2 Chron. 22.9, &c. and for six yeares space, was neither acknowledged King, nor vulgarly known to be alive, being hide in the Temple by his Aunt Iehoshabeth; at last, being advanced into the throne by her Husband jehojada, he requited their kindness with the slaughter of that holy Priest, and Prophet, Zechariah their son, 2 Chron. 24.21. for which wickedness Christ joineth him with Cain, in Mat. 23.35. and when by a conspiracy of his Servants he was slain in milo, his body was not butted in the Sepulchre of the Kings, as one unworthy of name or remembrance among the Kings of judah.  
The exception against Amasiah was, That he was not a preserver, but a destroyer of the State, and kingdom; for besides his Edomitish Idolatry, he provoked Joash, the King of Israel to fight, who prevailed against him, and took him, and carried away the treasures of the Temple, and of the Kings house, and broke down the walls of jerusalem four hundred cubits in length, 2 Chron. 25.17, &c. After this, he lived in dislike with his people, so that his people pursued him from Jerusalem unto Lachish, 
See Brought. consent.  none revenging his death: and after his death, for the hatred the people bare him, the crown was held from Uzziah his son for eleven yeares space, and for that time there was an interregnum in Judah, which may thus appear. Amasiahs death fell in the fifteenth year of Jeroboam, King of Israel, 2 King. 14.1. and Uzziah his son began not to reign till the twenty seventh year of Jeroboam, 2 King. 15.1. For these, and such like reasons, well might Matthew leave out his name in this catalogue.  
The exception against Jacim, or Jehojachim was, That he was made King of Judah by pharaoh Necho, King of egypt; therefore his title standeth litigious by the equity of that Law in Deut. 17.15. for if a stranger may not be permitted to be their King, then he could not impose his substitute over them. 2. He assumed the title and Authority of King, by the force of Necho, his elder Brother being alive, annoynted and established, 2 Chron. 36.4. which David durst not do, 1 Sam. 16.13. and for his cutting Jeremiahs roll, the Lord cut him off, by nabuchadnezzar King of Babel, and his carcase was cast out of the gate of Jerusalem to the heat of the day, and the frost of the night, Jer. 36.30. and at last was butted as another, butted unlamented, Jer. 22.19. though Zedekiah, who was made King by nabuchadnezzar, is name among the Kings of Judah, yet it is meet that Jehojachim, made King by Necho, should not be acknowledged in this catalogue; for nabuchadnezzar had a lawful power to set up and depose Kings, being made the Monarch of the world by God himself, Jer. 27.6. Dan. 2.37. which cannot be affirmed of pharaoh Necho; therefore Zedekiahs title was not questionable, as Jehojakims was. For these causes these four are omitted in this catalogue, that so Jesus Christ, who came to fulfil all laws, might be manifested to have a lawful succession to that Kingdom whereunto he was born.  
The second difficulty in this third division is, in what sense it is said in Mat. 1.11. Josiah begot Jeconiah and his brethren, about the time they were carried into Babylon.  
What is meant by his Brethren? Ans. His Kinsmen: for Tzedekiah, who is called Jeconiahs brother, 2 Chron. 36.10. was properly his uncle, and brother to his Father, 1 Chron. 3.15. 2 King. 24.17. and also his son for succession, 1 Chron. 3.16. Tzedekiah dyed before the thirty seventh year of Jeconiahs deliverance out of prison. After Tzedekiahs death, Jeconiah declared Salathiel his heir, and so his son, and yet his Brother.  

Tzedekiah the uncle of Jeconiah, by nature, is his Son by the Kingdom. Tremel.  4 From Jeconiah to Christ, according to Matthew, here the first difficulty is, in what sense that which is said in Mat. 1.12. is to be understood, Jeconias begot Salathiel. Sundry who would continue Salomons Line unto Joseph, the Husband of Mary, without breach of succession, understand it in a natural procreating sense; but that cannot be. For by the curse of God, he dyed childless, one that should not leave any born of his body to succeed in the Throne of Judah. Jer. 22.30. 2 Luke clears it, that Salathiel was the son of Neri, from Nathan, Luk. 3.27. therefore doubtless Matthew by his begetting, meaneth his leaving him to be his heir, or successor to the Crown, as in the same sense Baasha was Father unto ahab, 1 King. 20.34. though he was no kin unto him; for Baashaes house ended in his son Elah, 1 King. 16.12. only in the Throne he was his successor, and so son; Jeconiah therefore having no issue of his body begotten, Salathiel his nearest Kinsman must necessary be his heir, according to the Law, Numb. 27.8. to 12. Hence Salathiel being his nearest Kinsman, becomes his son by succession, whereas he was by Nature the son of Neri, as Luke noteth. The second difficulty is this; If Salathiel be the natural son of Neri, as Luke saith, how then is he said to be the son of Assyr? 1 Chron. 3.17. Answ. Assyr there is not a proper name, but signifieth one kept in restraint of prison: Jeconiah is so called, because he was kept in restraint thirty seven yeares in Babylon, and then Salathiel was his son, i.e. his successor in government; his son as King, not as Man. The third difficulty is, That Matthew saith, Salathiel begot Zorubbabel, Chap. 1.12. whereas Zorubbabel was the son of Pedajah, 1 Chron. 3.19. but because Pedajah, Zorubbabels Father dyed in Babylon before Zorubbabel was made Prince over the people, returned from Captivity. Hence it is that Pedajah is omitted in Ezra, Nehemiah, Haggai, and by the two Evangelists, and he is called the son of Salathiel, whose successor he was in government.  
Thus we leave the Line of Salomon, which ended in Jeconiah, and shewed the Kings of Judah, from whom Christ legally descended, but not by Nature from any of them, except David; and fall into the Line of Nathan, who was also the son of David, and younger brother of Salomon by Bathsheba. This Line Luke describeth, in order of ascending from Son to Father, beginning( Luke 3.23.) at Joseph the Husband of Mary, the supposed, and indeed legal Father of Jesus Christ, till he brings us to Nathan, the son of David, in ver. 32. which from thence he carrieth up to Abraham, and to Adam, mentioning the several Fathers, and Ancestors of Christ, in the same order, which Matthew had omitted.  
4 One difficulty more is to be removed, which is this; How two Fathers come to be attributed to Joseph, the Husband of Mary? for Matthew saith, Jacob begot Joseph, the Husband of Mary, Mat. 1.16. but Luke saith, Joseph was the son of Heli, Luke 3.23.  
Ans. Jacob in Matthew was Josephs natural Father, he was begotten of him; Heli in Luke was his father by marriage with Mary the Virgin, who was the natural father of Mary, as Naomi calls her Sons Wives, daughters, Ruth 1.13. Heli was also called Joachim, and by custom Eliakim( in imitation of the Chaldeans, who changed Jehojakims name into Eliakim, 2 King. 23.34. and 2 Chron. 36.4.) which by contraction usually in names is Eli. Let me here add a word concerning the Virgin Mary, the Mother of Christ. In her, that prophesy in Esa. 7.14. concerning the Messiah, is fulfilled, by her conceiving and bearing this Jesus, against the common order of Nature, without a Father; whence he is called, the Seed of the Woman, Gen. 3.15. as if a ston should be cut out of a mountain without hands, Dan. 2.34. God creating a new thing on the earth, a woman shall compass a man, Jer. 31.22. That prophesy in Esa. 7.14. is maliciously perverted by the Jews, who, 1. falsely refer it to Hezekiah, the Son of Achaz; for Hezekiah was born some yeares before it. 2. They refer it to the Son of Isaiah himself, but falsely; for his Son was never Lord of that Land, as Immanuel, this Son of the Virgin was. 3. By Alma, they understand a young woman, and corrupt, but falsely, for it signifieth {αβγδ} as Gen. 24.16. concerning Rebecca, Exod. 2.8. concerning miriae. 4. They place the sign in the Sex, not in the conception and birth; but falsely: For it is said, A Virgin shall conceive and bear; and it is the common opinion, that Lemarbah, ad multiplicandum, Esa. 9.7. is written by Mem clausum, to note the perpetual virginity of this Virgin, according to that of the Thalmud; Mem clausum est nota rei clausae. This brief touch may suffice in this place, seeing we have more largely spoken to that prophesy in Esa. 7.14. when we shewed the wonders, and proved the truth of Christs Incarnation formerly, when we handled Mat. 1.23. I shall now wind up what hath been said, whereby it appeareth convictingly, that Jesus our Lord was born King of the Jews, as the Star shewed unto the Wise-men, and Christ acknowledged before Pilate, at that day Prophesied of in Hag. 2.23. when the half seven came, Dan. 9.27. that the Son was sealed, or made a Signet, then he is called Christ, Joh. 1.17. and having confirmed the testament for many by his blood, then was he made heir of all, over all powers in this world, and that to come; Thus he sitteth upon the Throne of David for ever, Luke 1.32, 33. And when the Lord shall graciously visit the Jews, to call them to Christ, they shall then cease from their vain expectation of a King, according to the Flesh, from Salomon, and look to the Family of Nathan for him, whose kingdom is not of this world, though he had a true legal right to Salomons kingdom, and is possessed of this kingdom, which is typified; They shall then seek the Lord their God, and David their King, Hos. 3.5. who is no other but this Jesus, so frequently recorded by the Apostle to be of David. Upon this Paul establisheth the truth of the Gospel, concerning the Messiah, in this Jesus, which was made of the seed of David according to the flesh, and declared to be the son of God by the resurrection from the dead, Rom. 1.2, 3. which you see, by what hath been said, how strong a prop it is to our faith. And though the Jews now see it not, having the vail of a glorious earthly King descending from Salomon by nature before their eyes, yet when the Lord shall poure upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplications, they shall look upon him whom they have pierced, and they shall mourn for him as one mourneth for his only son, &c. Zach. 12.10. to the end. In the mean time, this third proof, that this Jesus is the Christ, taken from the genealogy of the true Messiah, is demonstrative, and convincing.  
He to whom the Scripture Genealogies of the true Messiah do led us, and in whom they all cease, 
The third particular Argument, to prove this Jesus to be Messiah, taken from Genealogies.  he is the only true Messiah, and no other is to be expected.  
But this Jesus, born of the Virgin Mary, is he to whom the Scripture Genealogies of the true Messiah led us, and in whom they all cease.  
Therefore this Jesus, born of the Virgin Mary, is the only true Messiah, and no other is to be expected.  
We proceed unto the fourth Argument, to prove this Jesus to be the Messiah, which Peter noteth, in Acts 2.22. Iesus of Nazareth, a man approved of God among you, by Miracles, Wonders, and signs which God did by him, in the midst of you, as you yourselves also know. Nazareth was not the place of his Birth, but Bethleem, but he was brought up at Nazareth, Mat. 2.23. and from thence the unbelieving Jews called him Jesus of Nazareth in contempt; and because he was commonly so called, Pilate so styled him in his title on the cross, Mat. 27.37. Hence the Apostle, to convince the unbelieving Jews of their sin, calling him by that name, under which they persecuted and crucified him, proveth him to be the Messiah. This Jesus, saith he, whom you vilify and reject, was a man {αβγδ} demonstrated of God to be his son( as Paul saith, Rom. 1.9.) and the true Messiah by most evident testimonies. What were they? Miracles, Wonders, and signs; they are called Miracles from their kind, and Nature; Wonders, from their effect; signs from their end, and use. He proves that such works are demonstrative, convincing proofs of the true Messiah, by two Arguments: 1. By Gods testimony in them, God did them by him; which he notes in opposition to the blasphemous suggestion of the Pharisees, that he wrought them by the power of Beelzebub, Mat. 12.24. and to show that the Man-hood of Christ was enabled by his God-head to work these, to prove that he was Immanuel, God and Man, the son of God, with whom God the Father worketh in essential union. Whence he saith, My Father worketh hitherto, and I work, Joh. 5.17. when he spake of his Miraculous healing one that had been sick thirty eight yeares, which as the Jews rightly understood( though they sought to kill him for it) was, in effect, to make himself equal with God, ver. 18. and this Jesus our Saviour acknowledged and confirmed the same, ver. 19. saying, The son can do nothing of himself, but what he seeth the Father do, i.e. according to the order of subsistence in the Trinity, is the order of working among the Persons, though they be equal in power; for whatsoever the Father doth, the son doth also. And therefore the Apostle ascribed the Miracles which they wrought, unto this Jesus, Act. 3.15, 16.& 4.10. The second Argument, whereby Peter proves, that the Miracles wrought by this Jesus, prove him to be the Messiah, is taken from the external evidence, and visibility of them to all men; they were so done, as every ones senses perceived them to be realities, and no delusions, they were done in the midst of you, as ye yourselves also know. Accordingly to show the strength of this Argument, I shall declare three things: 

1. The reality and truth of the Miracles.  
2. The ends for which he wrought them.  
3. The occasions whereupon he wrought them.    
1 That the signs and Wonders wrought by Jesus Christ were true Miracles will appear, if we consider the nature of a true Miracle. A Miracle is an operation above, and beyond the constituted order of Nature: I say, of constituted order of Nature: to distinguish it from Creation,( I say, beyond and above that order) to distinguish mirabilia, from miracula; for there are certain secret virtues, or powers of Nature unknown to human reason, whence arise works, which we are apt to judge to be Miracles, when they are not: some of these seeming Miracles deceive only the simplo, not those that are learned and skilful in the natures of things. Others may deceive all men, and may be done by the devil, who hath a further insight into the natures of things, then any man hath, yet they are not Miracles, they amount not unto the making of something out of nothing, which is the proper work of the Divine power.  
again, I say, beyond( not contrary to the constituted order of Nature) as to make a thing both to be, and not to be at the same instant, and in the same respect; which is simply impossible. A Miracle properly so called, is above the constituted order, either in respect of the work done, or of the manner of doing.  
1 In respect of the work done; as when the Dead is raised, the soul neither having an active power to unite itself to the body, nor the carcase,( especially being resolved into its principles) a passive power of receiving the soul; so when the blind are made to see, wanting either visive spirits, or an optic nerve, to transmit the spirits to the eyes, in these something is made of nothing, and so the work itself is a Miracle.  
2 In respect of the manner of doing; as when diseases which might be cured in time, by Art, and by degrees, are cured without the help of second causes perfectly, in an instant, without pain, or alteration in the body, save that which appears in the event. Here again something is made of nothing. To apply these rules to the Wonders wrought by Christ; the four Evangelists record at least forty five Miracles wrought by Christ in the three yeares and half of his Ministry, besides those at his Death, when the vail of the Temple rent, the Earth quaked, the rocks rent, the Graves opened, and many bodies of the Saints which slept, arose, and came out of the Graves, and went into the holy City, and appeared unto many. From observation of some of these, the Centurion, and they that were with him watching Jesus, feared greatly, and said, Truly this was the Son of God, Mat. 27.54. And after his Resurrection he wrought another Miracle at the sea of Tiberias, which caused John to say unto Peter, It is the Lord, Joh. 21.1— 7. in all which Miracles of Christ something was made of nothing, either in the thing done, or in the manner of doing.  
Object. But we know not the truth of these Miracles by our own sight, but only by report.  
Ans. Some report ought to have as much authority in our hearts, as if we had seen the things with our eyes, viz. 1. Scripture-Reports; for they are given by inspiration from God, 2 Tim. 3.16. who cannot lie, Tit. 1.2. whence they are called the Scripture of truth, Dan. 10.21. Therefore Scripture-Reports are infallible. 2. When a report though but from men, is so ancient, that the Writers lived, and published the Report, in the times when the things were done, and so constant, that they are unconfuted by any, though there were many adversaries in those times. Now these reports were such; for, 1. They were made by eye-witnesses, Luke 1.1, 2. Joh. 21.24. 2. They have been constantly believed, and confirmed by the consent of many that lived in those times, without any opposition, contradiction, or confutation of Adversaries unto this day. 3. When a report is such, that if the Authors of it should lie, they must necessary be judged not only wicked, but Mad-men, or fools, because they appeal unto those to whom they writ, as knowing the truth thereof. Thus did the Evangelists. And Paul urgeth the signs of an Apostle wrought by him, unto those that could gain-say him, if he spake false; no Impostor doth so. 4. When a Report is such, that it extorteth the implicit consent of Adversaries, in as much as when they could not refute the report, they only laboured to suppress speech of it, and to detract from the true honour of the power whereby it was wrought, what they could; Thus it was in this case. For the ancient Jews could not, did not deny that these Miracles were wrought by Christ, but contended that he did them by Beelzebub. But that slander Christ himself confuted unanswerably, Mat. 12.25. Some of them cavil that he did them by magic, which they feign, that the Learned in egypt flying thither from Jehoshua, the son of Perachia, in the dayes of Alexander Jannaeus. They grant the thing done by Christ, but put it off with a figment that contradicteth itself. For Christ was not then born, and though by reason of Herods Tyranny he was carried into egypt, to fulfil the prophesy, Hos. 11.1. yet how could an Infant of a year or two old learn the Arts of the egyptians? or how can such things be done by magic, which are above the power of the Devil, as we have proved Christs Miracles to be, either in the things done, or in the manner of doing them? Others of them say, they wrought them by the Name of Jehovah ( Schem hammephorasch) which they say, Christ knew, and could pronounce it, and knew the force of it, and wrought Miracles thereby; as also, say they, Moses did: for it was engraven upon his staff, whereby he divided the Sea, and made waters flow out of the rock. This is a mere fable, as true, saith Bullinger, as another of theirs, that two Doggs of brass should bark before the door of the Sanctuary; yet this sheweth us to what miserable shifts the enemies of Christ are put, to obscure the glory of that which they cannot deny.  
Obj. 2. Elijah, Elisha, and others wrought Miracles, yet that doth not prove them to be the Messiah.  
Answ. They wrought but few Miracles, and by a power which was not their own; but Jesus Christ wrought many: so many, saith John, as if they were written, the world could not contain the books, Joh. 21.25. and all of them of his own virtue and power. Whence also he gave the gift of Miracles to his Disciples, through faith in his Name; and this Gift he continued in the Church for some time, 1 Cor. 12.10. but the Apostles manner of working Miracles differed from Christs in two things.  
1 Christ wrought them in his own Name, but they did them only in the name of Jesus, either by invocation of his name, Act. 9.40. Jam. 5.14, 15. or by command in his name, Act. 16.18. 2. Christ could do Miracles whensoever he would; so could not they: though the Apostles had received a gift to cast out Devils, Mat. 10.8. yet they could not exercise it at all times, Mat. 17.16. Paul could not restore Epaphroditus, else he would not have suffered him to be so near unto death, Phil. 2.27.  
2 The ends for which Christ wrought Miracles, is the next thing to be considered, the general end was, to manifest his glory, Joh. 2.11. the particular ends were, 1. To declare his God-head, and to prove himself to be the son of God, Mat. 9.6. joh. 15.24. his Miracles clearly shewed, that all Creatures were in his power; for he wrought them almost upon all kinds of Creatures: upon Angels, in casting out Devils; upon men, in their eyes, ears, tongues, hands, feet, whole bodies, yea in their wills and affections; as making the owner of the ass willing to let it go upon the demand of Strangers; upon Beasts, in the herds of Swine; upon Fishes, in bringing them into the Apostles Nets in great abundance; upon the sun, in the supernatural Eclipse; upon the air, in stilling the Wind; upon the Waters, in calming the Sea; on the earth, in its quaking; on the Stones, in their rending; on Trees, in withering the Fig-tree; on Bread, in multiplying the Loaves; on Water in Vessels, in turning it into Wine.  
2 To declare his Office, and to prove himself to be the Messiah, promised of God by the Prophets, Esa. 35.4, 5, 6. whence the Messiah was called the mighty God, and wonderful, Esa. 9.6. Now, the Miracles wrought by this Jesus, were such as Isaiah foretold, as he  told John, Mat. 11.5. and he challenged to be acknowledged for him that should come, the Messiah, the son of God, by his Miracles, Joh. 5.36.& 10.38. For, first the Messiah was to bruise the head of the Serpent, Gen. 3.15. and this Jesus the Son of God was manifested, that he might destroy the works of the Devil, 1 Joh. 3.8. therefore by his casting out Devils, he proved to the Pharisees, that the kingdom of God was come unto them, Matth. 12.28. meaning that kingdom of the Messiah, whereof Daniel prophesied in Dan. 2.44. And it is evident that when this Jesus came to preach the Gospel, and work Miracles, Satan fell down from heaven like Lightning, Luke 10.18. as Dagon fell before the ark, 1 King. 5.3. Satans power to delude men by magic ceased, not only in Judea, but also in Samaria afterwards, Acts 8.8. and at Philippi, Act. 16.16. and in Ephesus, Act. 19.18. and Eusebius testifieth, that Porphyry, that bitter enemy against Christian Religion, complained that it was no marvel, that for many yeares the Pestilence had wasted the City, seeing Aesculapius and the other gods were gone far away. For, said he, ever since Jesus was worshipped, we can have no more benefit from the gods; which sheweth the power of this Jesus over all the gods of the Heathen, which yet were no gods, but Devils. And we know that in places where, whilst Popery was received, they were molested with Fairies, Hobgoblins, &c. after the Gospel was there embraced, those delusions vanished. So would it be with these poor Indians, among whom we live in this wilderness, if they would receive the Gospel, their Hobbomacchoes would have no more power to delude and terrify them. 2. Jesus Christ came to seek and save lost ones, Luke 19.10. therefore all his Miracles tended to the good and benefit of men, which makes another considerable difference between the Miracles wrought by this Jesus, and those done by others. Sundry of the Miracles wrought by others tended to the punishment and hurt of men, as those of Moses, in the ten Plagues of egypt, and of Eliah, in 2 King. 1.10. and of Peter, Act. 5.9. and of Paul, Act. 13.12. But all the Miracles which Christ wrought tended only to the good of men. Indeed he shewed what he could do the other way, in two mighty works, Matth. 21.19. Joh. 18.6. yet he never did hurt to any, by his wonder-working power, and gave this for the reason of it, Luke 9.56. For the son of Man is not come to destroy mens lives, but to save them.  
3 To confirm the truth of the Gospel, and the faith of men thereby, Joh. 10.37, 38. Hence he said, The works that I do, bear witness of me, Joh. 5.36. Miracles were added to the Gospel, as the Kings Seal is unto Charters, or mens seals unto Covenants, for confirmation of faith and assurance. And the Miracles wrought by Christ on the bodies of men, had a symbolical use, to draw them to seek unto him for the salvation of their souls. Thus Matthew saith, when he cast out Devils, and healed those that were sick, he did them, That it might be fulfilled which was spoken by Isaiah the Prophet, saying, himself took our infirmities, and bare our sicknesses, Matth. 8.16, 17. and therefore when he healed the man that was sick of a palsy, he said to him, son, be of good comfort, thy sins be forgiven thee, Mat. 9.2. And by his feeding five thousand with five Loaves, and two Fishes, he taught them, saying, Labour not for the meat that perisheth, but for that which endureth to everlasting life, which the son of Man shall give, for him hath God the Father sealed, Joh. 6.26, 27. and he improved his healing the man that was born blind, to show, that he is the Light of the world, Joh. 9.5, 6. and the end for which he wrought his great works appears, by his upbraiding the great Cities, where most of his great works were done, because they repented not, Mat. 11.20.  
3 The third thing to be considered is, the occasion whereupon Christ wrought these Miracles. For 1. Christ professed himself to be sent of God with an extraordinary Commission, peculiar to the Messiah: now this must necessary be proved by extraordinary effects. Hence it was, that he so driven the buyers and sellers out of the Temple, to show that he came as the Lord into his Temple, Joh. 2.15, 16.18, 19. Mat. 3.1. Christ came preaching such truths as never were before revealed, viz. That the Messiah is come in the Flesh, and setteth up his kingdom by the Gospel, and abolisheth its ceremonial institutions, causing the levitical Priest-hood and Ordinances to cease, instead whereof he appointeth other laws and Ordinances to Christian Churches; now, new doctrine must be confirmed with signs, Mark 1.27.& 16.20. 3. The order constituted under Moses, for a time was to be altered by Christ; therefore it was necessary that Christ should show, that he had authority so to do, by his doing works beyond the order which God hath constituted in Nature, to show that he was the Lord of Nature, and of all Church-Administrations; such an one is the true Law-giver, and as such is to be acknowledged by the Churches, Jam. 4.12. and for the same reason Miracles do now cease, and are not to be expected in these dayes. For, 1. None of us profess ourselves to have an extraordinary office, or calling. 2. Nor to preach truths that were never before revealed. 3. Nor to alter any Institutions of Christ; we aclowledge ourselves to be only ordinary Church-Officers by an ordinary Calling, and that we preach no other Gospel, then what we have received from Christ and his Apostles, and that in reforming the Churches we do not make new Ordinances, but reduce others, and ourselves to Christs institutions, according to primitive patterns. I shall wind up this fourth proof thus.  

The fourth particular Argument, to prove this Jesus to be the Messiah, from Miracles.  He, who wrought the Miracles which the Scripture saith should be wrought by the Messiah, is the true Messiah; but this Jesus wrought those Miracles; ergo he is the true Messiah.  
The fifth proof which the context affords concerning this Jesus, that he is the only true Messiah, is from the agreement of what is reported concerning the Life, Death, Resurrection, Ascension,& Session at the right hand of God, of this Jesus, and what was prophesied of old in all these particulars concerning the Messiah. 1. Concerning the life of the Messiah, it was Prophesied, that his conversation should be blameless, and his outward condition mean, and afflicted. 1. For his conversation, that Gods Law should be in his heart, Psal. 40.6. Grace is poured into his lips, Psal. 45.3. he loveth righteousness, and hateth iniquity, ver. 8. he did none iniquity, nor was guile found in his mouth, Esa. 53.6. such was the conversation of this Jesus, that he challenged his greatest Adversaries; Which of you convinceth me of sin? Joh. 8.48. he was meek, and lowly in heart, Mat. 11.29. holy, harmless, undefiled, separated from sinners, Heb. 7.26. 2. For his outward condition in this world, the Messiah must grow up as a tender Plant, and as a root out of a dry ground; he hath no form, nor comeliness, Esa. 53.2. poor, Zach. 9.9. A reproach of men, and despised of the people, Psal. 22.7. A ston of offence, Esa. 8.14, 15. So it was with this Jesus, born of Mary in the decay of Davids family; see his Poverty, Mat. 8.20.& 21.3, 5. To the Jews a ston of offence, 1 Cor. 1.23. and both these Peter noteth in the life of this Jesus, of whom we speak; 1. The holinesse of his conversation, in that he applieth to him the title of Gods holy one, ver. 27.31, 32. 2. The meanness of his outward condition, in that he calleth him Jesus of Nazareth, verse 22. which the Jews used against him in reproach, Joh. 1.46.  
2 Concerning the Suffering and Death of the Messiah, it was foretold of him, That the Serpent should bruise his heel, Gen. 3.15. and that Satan would use, for a special instrument against him, his own familiar friend, in whom he trusted, which did eat of his bread, to lift up his heel against him, Psal. 41.9. A man, his equal, his guide, and his acquaintance, with whom he took sweet counsel, and walked unto the house of God in company, Psal. 55.12, 13, 14. that they should weigh for him thirty pieces of silver, Zach. 11.12. as the price at which he was valued. That a charge should be given to the Sword, to awake against Gods shepherd, the man that is his fellow, to smite the shepherd, and the sheep should be scattered, Zach. 13.7. That he should give his back to the smiters, and his cheeks to them that plucked off the hair, and should not hid his face from shane, and spitting. Esa. 50.6, that he should be wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace should be upon him, and by his stripes wee should be healed, Esa. 53.5. That he should be crucified, to answer the type of the brazen Serpent, lifted up upon a Pole, Numb. 21.8. Joh. 3.14, 15. and to take away the Curse, whereof hanging upon a three was in those times a sign, Deut. 21.25. Gal. 3.13. that they should dig thorough, as a Lion, his hands and his feet, Psa. 22.16. That they should give him vinegar to drink in his thirst, Psal. 69.21. and partend his garments among them, and cast lots for his vesture, Psal. 22.18. yet not a bone of him should he broken, Exod. 12.46. that he should make his grave with the wicked, and with the rich in his death, and should be numbered amongst the transgressors, Esa. 53.9.12. All these Prophesies the New Testament shows to be accomplished in the Sufferings, Death, and burial of Christ. That Satan had the principal hand against him, appeareth in Luke 22.53. Joh. 12.31. that he used such an instrument even Judas, is clear, Mat. 26.50. Luke 22.48. That he was betrayed for thirty pieces of Silver, Matth. 26.15.& 27.9. That the Sword smote this shepherd, and scattered the Sheep, see Mat. 26.31. mark 14.27. That his back and face were yielded by him to the Smiters, and Spitters, see Mat. 26.67.& 27.26. That he was wounded for our sins, &c. see 1 Pet. 2.24. For his death by crucifying, see Joh. 12.32, 33. for their usage of him on the cross, in all particulars before mentioned, exactly and punctually, see Mat. 27.34, 35. Luke 23.33. Joh. 19.23, 24.33.36. The same is clear in his burial in the Sepulchre of rich Joseph of Arimathea, and what David said, Psal. 16.19. My flesh shall rest in hope; Peter here applieth to this Jesus, Act. 2.26. and concerning his death he saith, They had by wicked hands Crucified and slain him, vers. 23.  
3. Concerning the exaltation of the Messiah by his Resurrection, Ascension, and Session at the right hand of God, the Prophesies are clear; 1. His exaltation in general, Psal. 110. 2. Particularly, by his Resurrection, Psal. 16.10. The time, the third day was prefigured in Jonah, saved the third day from the Whales belly. 2. By his Ascension, Psal. 68.19. Zach. 14.4. 3. By his Session at Gods right hand, Psal. 110.1. Esa. 52.13. whence he should sand the Spirit, Esa. 44.3. Joel 2.28. Psal. 68.19. 4. By his coming to Judgement, Dan. 7 3. Joel 2.2. Now, thus is this Jesus exalted; 1. In general, Phil. 2.6. to 12. 2. Particularly; 1. By his Resurrection the third day, 1 Cor. 15.4. 
L. Antiq. 1. c. 16.  and Josephus a jew confesseth it. 2. By his Ascension from Mount Olivet. Acts 1.9.12. Eph. 4.8, 9, 10. Hence he sent down the holy Spirit plentifully effused, in Act. 2.16.33. 3. 
The fifth Argument to prove this Jesus to be the Messiah taken from his humiliation and exaltation.  By his Session at the right hand of God. This Peter applies to Christ, Act. 2.34. 4. For his coming to Judgement, Act. 17.31. Rom. 2.16. From the Promises I argue thus; He in whom the Prophesies concerning the Life, Death, Resurrection, Ascension, Session at Gods right hand, and coming to judge the world of the Messiah are fulfilled, he is the true Messiah. But all these are fulfilled in this Jesus; therefore he is the true Messiah: so much may serve for the fifth Argument.  
The sixth and last Argument is taken from the Mediatoriall Office of the Messiah, which according to Scripture predictions must be three-fold, prophetical, Priestly, and Kingly; in respect of all which he hath the name Messiah, which signifieth anointed, not with material oil, but with the holy Spirit.  
1. His prophetical Office containeth two things: 1. His new revelation of Gods will. 2. His prediction of things to come; such a Prophet Moses foretold the Messiah should be, Deut. 18.15. so did Esa. ch. 50.4.  
2. His Priestly Office containeth three Acts; 1. Teaching. 2. Sacrificing. 3. Interceding; such an one it was foretold the Messiah should be, Psal. 110.4. Esa. 53.7.12. and it was expected that he would teach them all things, Joh. 4.2.  
3. His Kingly Office consists in two things; In governing, and defending: in respect hereof the Messiah is called a King, psalm 2.6. a Prince, Esa. 9.6. Nagid, Dan. 9.25. the Ruler, Mich. 5.2. A Shepherd, Ezek. 37.24. David their King, Hos. 3.5. yea, he must have all these Offices, as appears in his Type, Melchisedech; so that as all the Prophets ceased when he was to prophesy, so all the levitical Priest-hood, and legal Sacrifices, and Ceremonies should cease, and give way to the Priest hood of the Messiah, when he should come, Dan. 9.24.26, 27. that after his coming, there should be no more mention of the ark of the Covenant, Jer. 3 16. But on the contrary, egypt should have the Altar of the Lord, Isa. 19.19. and in every place Incense should be offered unto his name, and a pure offering, Mal. 1.10. and out of all Nations he will take his Priests and Levites, Esa. 66.20, 21. And the kingdom of the Messiah must be unlike Davids kingdom, 2 Sam. 23.5. and break all other Kingdoms, but itself must stand, Dan. 2.44.& 7.13. Psal. 45.7. and for its extent, it must be from the rising to the going down of the sun, Mal. 1.11. From sea to sea, Psal. 72.8. over all Nations and people, Gen. 49.10. Psal. 2.8. Zach. 8.22. full of peace, Esa. 9.6. governed, not by bodily weapons, Hos. 1.7. Zach. 9.10. but by the rod of his mouth, Esa. 11.4.  
To apply all this to this Jesus, of whom we speak; He only is designed, appointed of God to be the Mediator between God and Man, 1 Tim. 2.5. He is given, Joh. 3.16. sealed, Joh. 6.27. sent of the Father, Joh. 7.28. sanctified, Joh. 10.38. and anointed, Luke 4.18.21. And as he is called, so he is fitted of God to discharge his office, being able to save to the utmost those that come unto God by him, Heb. 7.25. and as he is called and fitted hereunto, so he is accepted in this Office, both of God the Father, Mat. 3.17. and of the Elect being effectually called, Cant. 1.2. and makes them accepted of God, Ephes. 1.6. And lastly, there is no other Mediator of redemption but he alone, Acts 4.12. Joh. 6.69. Hence this Jesus is called the Christ, which signifies the same, as Messiah doth the anointed; whence both these titles are joined and given to Jesus, Joh. 1.41.& 4.25. and the Angel giving notice of his Birth, calleth this Jesus, Christ the Lord, Luk. 2.10. to show that Daniels prophesy, Dan. 9.25. is accomplished in him, and the answer of the Priests to Herod, show that he was there born, where the Prophets foretold that Messiah must be born, Mat. 2.4. This the unbelieving Jews opposed; and therefore though they willingly and commonly called him Jesus, yet they agreed, that if any should confess him to be Christ, he should be excommunicated, Joh. 9.22. and therefore they that believed in him did the more expressly and constantly aclowledge him to be Christ. So Peter, Mat. 16.15, 16. And, upon this rock, Christ saith, he will build his Church, ver. 18. Other foundation then this can no man lay, 1 Cor. 3.11. Hence the Disciples at Antioch, gathered into Church-state, were called Christians, Acts 11.26. whence it is that Peter so punctually urgeth this, Let all the house of Israel know assuredly that God hath made this Jesus, whom ye have crucified, both Lord and Christ. In my text, this title Christ, applied unto this Jesus, sheweth that all the Prophets, Priests, and Kings of Judah, were but types of this anointed one, who is the truth of them all, and as far excelleth them, as the body excels its own shadow. For, 1. They were anointed immediately by men at Gods appointment; Moses annoynted Aaron, Eliah anointed Elisha, Samuel anointed David, but God himself anointed this Jesus, Luke 4.18.21. 2. They were anointed with material oil, but this Jesus with the holy Spirit, ibid. 3. They received with their anointing the Spirit, in some measure, but this Jesus above measure, Joh. 3.34. 4. The most of them had but one of those three Offices, few of them two, none had all three, but he alone; so that he is called Christ by an eminency, and in a sense proper to himself.  
The three particular Functions, prophetical, Priestly, and Kingly, are necessary to the Messiah, for the relief and help of his people against three deadly wounds in man by Nature; 1. Ignorance of God. 2. Alienation from God. 3. Inability of returning to God: to heal these, our Mediator applies suitable remedies by his three Offices. 1. wisdom, by his Prophesies, to heal our blindness, and to make us wise unto salvation. 2. righteousness, by his Priestly Office, to cure our distance from God, and to make us accounted righteous in his fight. 3. Power by his Kingly Office, to heal our inability, and to sanctify and redeem us. All these is this Jesus, and he alone made unto us of God the Father, 1 Cor. 1.30. who also according to this order, executed his Offices, For, 1. He taught men. 2. Offered up himself. 3. Entred into his kingdom. We shal now speak of them severally, and distinctly.  
1 He is that Prophet of whom Moses wrote, Joh. 5.46. Acts 3.22, 23. he was generally acknowledged to be a Prophet, Mat. 16.14. Luke 24.19. Joh. 4.19.& 6.14. and he proved himself so to be by his prophetical work. For he revealed the Father unto men, Joh. 1.18. and taught in parables, according to the prophesy, Psal. 45.5.& 78.2. he interpnted the Law, Mat. 5. and so preached the Gospel that his Hearers wondered at the gracious words that proceeded out of his mouth, Luke 4.22. he also foretold many things, viz. the abjection of the Jews, or the calling of the Gentiles, Mat. 8.12.& 21.43. his own Passion and Death, Luke 18.31. the destruction of the Temple, his second coming, and the end of the world, Matth. 24. In Heaven as our Prophet, he receives the full knowledge of the Fathers will for us, by always seeing him, by virtue of his personal union, Joh. 3.11.13. and receives the fullness of gifts for us, Psal. 68.18. Ephes. 4.8, &c. and of power to sand the holy Spirit, by virtue of his purchase and intercession, to teach us, Joh. 14.16, 17.26 and still he performeth his prophetical Office, teaching us mediately; 1. By his Spirit, Joh. 16.13, 14. 2. By men inspired, and infallibly assisted to pen the Holy Scripture, and others by an ordinary assistance to teach the Church, suitably to the several times and ages of it. The men by and in whom Christ Prophesied in times past, or doth now prophesy to his Church, are such, as 1. He hath sent, and doth sand and call them, Ephes. 4.11, 12. 2. He commands them what they shall teach, Mat. 28.20. 3. Their gifts and efficacy were and are from him, Eccles. 12.11.14. he establisheth his Word preached by them, Esa. 44.26. Ezek. 2.5.  
2 The Priestly Office of this Jesus is principally that, whereby he expiateth the sins of men, and reconcileth them to God, Col. 1.19, 20. This he did, and doth partly on earth; 1. In his sufferings, especially on the cross, 1 Pet. 3.18. wherein himself as God-man, was the Priest, Heb. 5.6. his human Nature was the sacrifice, Esa. 53.10. Mat. 27.28. his Divine Nature the Altar, that sanctifieth the gift, Mat. 23.17. with Joh. 17.19. Heb. 13.10. &c. 2. In his intercession on earth, both in the Garden, Joh. 17.20: and on the cross, Luke 2.34. principally in Heaven, by appearing before God, and interceding for us, whereby he effectually applieth the value and virtue of his sufferings unto his people, Heb. 9.29.&. 7, 25. This his Priesthood was not legal, or temporary, after the order of Aaron, but Evangelicall, and eternal, after the order of Melchisedech, Heb. 7.16. to 26.  
3 This Jesus was, and is also King for evermore. This himself witnessed unto Pilate, yet, that his kingdom is not of this world, Joh. 18.37. Paul calls this a good confession, 1 Tim. 6.13. whence he refused to be made King by the Jews, Joh. 6.15. and Pilate wrote him King of the Jews against the mind of the Jews, Joh. 19.21. It is by virtue of this his Kingly Office, that he administereth and dispenseth all things, which belong to the Salvation of the Elect, with authority and power. And in all properties it answereth the description of the kingdom of the Messiah. 1. Is that eternal? Dan. 2.44, so is his, Luke 1.33. 2. Is that universal? Dan. 7.14. so is his, Eph. 1.22, 23. 3. Is that spiritual? Esa. 9.6, 7. so is his, Luke 17.21. Rom. 14.17. 4. Is that powerful? Psal. 110.1, 2. so his his, Revel. 1.18. 5. Is that blessed for his voluntary subjects? Psal. 116. so is his, Heb. 7.2. This his Kingly Office he exercised in some sort, in the dayes of his flesh, as appears in his Miracles and Resurrection, but most perfectly and eminently after his Resurrection, Ascension, and at the right hand of God, Psal. 110.1. Heb. 1.34. The force of this sixth Argument will appear in this syllogism.  

The sixth Argument, to prove this Jesus is the Messiah, from his Mediatoriall Office.  He to whom God the Father hath committed the Mediatoriall Office of the Messiah in the three Functions of it, prophetical, Priestly, and Kingly, he only is the Christ.  
But this Jesus is he to whom the Father hath committed the Mediatoriall Office of the Messiah, in all the three Functions of it; therefore this Jesus is the true Messiah, and no other is to be expected.  
use 1. Seeing the Scripture holds forth such convincing proofs that this Jesus is the Messiah, and that Scripture proofs are the ground of our faith in him, sundry are to be justly reproved. 1. The Papals, in the very groundwork of their Religion, which is founded upon the authority of their Church, not of the Scriptures. They will believe nothing that the Scripture saith, without the Church, but the traditions of their Church they will receive, without and against the Scripture; therefore they have no morning light in them, Isa. 8.20. 2. The disputers of this world, as Paul calleth them, 1 Cor. 1.20. who receive nothing upon the authority of the Scripture, except they can see worldly reason for it. I blame not any for questioning, that they may clearly understand what is obscure to them; for that Jesus Christ approved in his Disciples, Mark 4.20. But such as will be always objecting against things that are plain and manifest. Nor do I reprove those, who with holy reverence, and sincere desire to be established in the truth, and with a resolution to rest satisfied with that reason which God revealeth in his Word, do labour to know a sufficient reason for that which they hold and believe concerning Christ. For it is our duty to be always ready to give an answer to every man that asketh us a reason of the hope that is in us, with meekness and reverence, 1 Pet. 3.15. But cavilling against clear truths, to the hindering of believing, is condemned by the Holy Ghost, Rom. 9.20. 3. careless Hearers, who receive every thing they hear upon the authority of men, not examining them by the Scriptures, The simplo believeth every word, but the prudent looketh well to his goings, Prov. 41.14, 15. Thus did those noble Bereans, Acts 17.11. ask sundry, who is the Messiah in whom they believe: They will say, Jesus that was born of the Virgin Mary, Crucified under Pontius Pilate, &c. ask them again, how they know him to be so: they will answer, They have been always taught so by their Parents, and in their catechisms, and by the Preachers, and all men among whom they live believe it, and therefore they believe it to be so. On the other side, ask a Turk, who is that great Prophet in whom he trusteth: he will answer, Mahomet. ask him again, how he knoweth him to be so: he will tel you, he hath been so taught from his Child-hood, and all the Musulmans teach so, and it is among the Turkes generally believed so to be; therefore he believeth it also. It may truly be said to both these, as Christ said to the Samaritan woman, ye worship ye know not what, Joh. 4.21. for of the Samaritans it is said, That they worshipped not the true God, 2 King. 17.32. and yet again, that they worshipped not the true God, ver. 34. They worshipped they knew not what, why so? Because they made not Gods Word in the Scripture the ground and rule of their worshipping him, but the custom of the Country, ver. 34.40. Thus do they, who take every common assent unto this truth, that this Jesus is the Messiah for true faith, not looking at the true ground of believing it, which is only the Scripture, and so build their hope of Salvation upon a mere human faith. I would not be understood as if I compared Mahomet with this Jesus, 
See Turk. Hist. in the reign of Osmond, tenth Emperor, p. 1384.  for he is not worthy to be name the same day with him, for he was a cursed Impostor, but this Jesus is the true Messiah. They have no Word for their believing in Mahomet, but the lying Alchoran, but we have the Scripture, Dan. 10.21. for the ground of our faith in this Jesus; therefore our Lord Jesus Christ, the only true Messiah, shal stand when their Mahomet shal fall. And this hath been already  told, and shewed them in a strange vision, at Medina Talnabi in Arabia, where Mahomet was butted, Anno 1620. it continued about three weekes together. About the twentieth of October fell a great Tempest, and fearful Thunder about midnight, but the vapours being dispersed, and the Element clear, these words might be red in Arabian Characters, in the Firmament, Oh, why will ye believe in lies? About two or three a clock in the morning there was seen a Woman in white, compassed about with the sun, having a cheerful countenance, and holding in her hand a book, coming from the North-west; but against her were Armies of Mahometans ready to discharge upon her, but she kept her standing, and only opened her book; at the sight whereof those Armies fled, and presently all the Lamps about Mahomets tomb went out. The interpretation of this Vision was made by one of the dervishes, a kind of monk among the Turks, who discoursed of three Religions, and of three great Prophets in the world, Moses, and Jesus Christ, and Mahomet, and  told them, that the Jews being cast off for their disobedience to Moses, and for their Idolatries, God raised up a new Prophet, who taught the Christian Religion, Jesus Christ, whom the Jews Crucified, not moved with the piety of his Life, his great Miracles, nor his Doctrine; after his Death, the preaching of a few Fisher-men moved the hearts of the greatest Monarchs in the world to bow to his title; but the Christian Church growing dis-membred with the distinction of East and West, and committing Idolatry, &c. God forsook them, and took from them their chief Cities, Jerusalem and Constantinople, and raised up Mahomet, whose institutions they having broken, God hath testified against them, in keeping their Prophet from them forty yeares beyond their account. And this strange and fearful Vision, said he, is a prediction of some great troubles and alterations; for the opening of the book in the Womans hand, did either signify their falling away from the intent of their Law, at which the armed men departed, being confounded with the guilt of their own Consciences; or some other books in which they had not yet red, and against which no power shall prevail. And he concluded thus. I fear our Religion will be proved corrupt, and our Prophet an impostor, and then this Christ whom they talk of, shall shine like the sun, and set up his name everlastingly. For this they cruelly tortured this poor Priest to death, he crying to the last gasp, O thou woman with the Book, save me.  
4 unbelieving Hearers, who though the Scripture doth so demonstratively clear it, that this Jesus is the only true Messiah, yet believe not in him. We see that the Wrath of God is come upon the whole Nation of the Jews to the utmost, and Paul gives the reason of it, Rom. 11.20. Because of unbelief they are broken off. And he notes it for a warning to us Gentiles, in whom not believing in this Jesus, will be found to be an heinous sin, even a making God a liar, 1 Joh. 5.10. a sin for which the wrath of God abideth on men, Joh. 3.36. Consider what Jesus Christ saith to such, If ye believe not that I am he,( viz. the Messiah) ye shall die in your sins, Joh. 8.24.  
use 2. Instructeth, and exhorteth us, 1. To ground our faith in Christ on the Word of God in Scripture, otherwise it will not hold in all times. The Jews, who thought highly of Christ upon Johns testimony, continued not in it, because they attended not to the Fathers testimony concerning Christ in the Scriptures, Joh. 5.35.37, 38, 39. but if it be thus grounded, it will hold, Gal. 1.8. 2. To be established in the present truth, as an house built on a rock, Mat. 7.24, 25. seeing that all things which the Scripture noteth as Characters, whereby the true Messiah is described, are found only in this Jesus, of whom we speak; in him the Types( both real and personal) of the Messiah are verified, in him the Prophesies concerning the Messiah are accomplished, and ended; in him all the Genealogies that led unto the Messiah cease; by him all the Miracles were wrought, which were foretold as proper to the Messiah; in him are fully found all things that were foretold concerning the Life, Death, burial, Resurrection, Ascention, and Session at the right hand of God the Father, and judging power of the Messiah. And lastly, the Mediatoriall Office of the Messiah, in the three Functions of it, Prophetically, Priestly, and Kingly is fully committed to him, and executed by him for his people; therefore you may safely venture your eternal hopes upon the certainty of this truth, that this Jesus is the true Messiah, and rest wholly on him for Salvation, as on Jehovah, mighty to save.  
2 We shal add an use or two from consideration of the thing proved so manifestly, and convincingly by Scripture, viz. that this Jesus is the Christ, or the Messiah.  
use 3. Hence let us be instructed and taught two things; 1. The necessity that this Jesus should be both God and Man in one Person, that he might be the Mediator between God and Man: for as Mediator he must be the Surety of the Covenant of grace, Heb. 7.22.& 9.15. and therefore must be fit to undertake for both Parties: On mans part, That his reconciliation with God shal be made in such manner, as Divine Justice shal not bee wronged. To prevent that, he makes satisfaction, 1 Tim. 2.5, 6. nor the holinesse of God injured. To prevent that, he presenteth believers perfectly righteous, in his obedience before God, Dan. 9.24. 1 Cor. 1.30. 2 Cor. 5.21. On Gods part, that he, 1. Shal be our Father. 2. Make himself known to us. 3. Forgive our sins. 4. sanctify us, &c. Heb. 8.9.10, 11, 12. The last three he performeth as our Prophet, Priest, and King; for the discharge of which Functions, the Mediator must be both God and Man in one Person necessary; 1 For discharge of his prophetical Function, he must be both God; else he could not reveal the whole will of God, Joh. 1.18. at all times, Heb. 13.8. and effectually, Mat. 11.27. and Man; else he had not been a Prophet like unto Moses, Deut. 18.15. nor could have declared the will of God suitable to men in his own person, Heb. 2.1. 2. For discharge of his Priestly Function, he must bee both man, that he might be a fit sacrifice, Heb. 10.5.10. and God, that his sacrifice might be of sufficient value and virtue for all the elect, Act. 20.28. Jer. 23.6. 3. For discharge of his Kingly Function, he must be both God, that he might be the universal, powerful, spiritual, and eternal King, 1 Tim. 1.17. Rev. 19.16. Psal. 110.1. and man, that he might be an head homogeneal, and of the same nature with the body, Col. 1.18.  
2. Hence we see the reason of the alteration of Religion, in the circumstantials, and outward manner of Gods worship since the coming of Christ, from what it was under Moses. Thus the seventh day Sabbath from the Creation is changed unto the first day of the week, the Lords day, Rev. 1.10. when Christ unveiled the whole Bible unto John, and foretold him all things that should befall the Churches unto the end of the world. The seventh dayes Sabbath gives place unto this, because that typified Christ his rest in the Grave, upon which Adam was to meditate the day after his Fall, and on that whole day only Christ restend in the Grave, and arose on the first day of the week, upon which the Creation began, and the Light was made; then did this true Light begin a new world, and set up his kingdom; and the keeping this day for their Christian Sabbath, was among the things that concerned his Kingdom, which he taught them in the forty dayes conversing with them on earth, Act. 1.3. and they accordingly kept it holy, Act. 20.7. 1 Cor. 16.1, 2. Thus also the outward state, or form of the Church is changed, from national unto congregational, and the Sacraments, from Circumcision, and the Passeover, unto baptism, and the Supper of the Lord. The rites, and some circumstances about them are altered, the end and use of these Ordinances, then and now remaining the same; the not observing whereof is the cause of the error of the Antipaedo-Baptists, against the baptizing of the infants of Confederates. Thus also the whole typical, and ceremonial Priest-hood and worship is abolished, the truth being come. Such a change of religion at the coming of the Messiah was generally expected; therefore when Christ  told the woman of Samaria, that the hour was coming, when they should neither in that mountain, nor in Jerusalem worship the Father; but the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth, Joh. 4.21.23. The woman replied, I know that messiah cometh, which is called Christ; when he is come, he will tell us all things, ver. 25. She expected that Christ would make a great alteration of the Church, and of the outward manner of worshipping God at his coming. Hereupon is was, that the Jews observing the new and strange Ministry of John Baptist, mused in their hearts of John, if he were not the Christ, Luke 3.15. and sent Priests and Levites from Jerusalem to know of him, whether he was Messiah, Joh. 1.19, 20. This their general expectation was grounded upon the prophesy of the Angel Gabriel to Daniel, in Dan. 9.24.26, 27. all which we see to be accomplished by this Jesus, who is Christ the Lord. But the Religion now established by Jesus Christ, in the Scripture of the New Testament, shal never be altered. Hence the time from Christ and his Apostles, unto the end of the world, is called the last dayes, Act. 2.17. Heb. 1.1. 1 Pet. 1.20. and the end of the world, 1 Cor. 10.11. not so much in respect of time( for above one thousand six hundred yeares are passed since these things were spoken and written) as in respect of the last Revelation of Gods will concerning Religion, which is so perfectly settled in the Church thereby, as it shal stand firm and inviolable, without alteration, by any Word of God, whilst the world standeth.  
Use 2. For serious admonition to all the Churches, that would be accounted Christian, to look to it, that this Jesus Christ be laid as their foundation, 1 Cor. 3.11. Jesus Christ, I say, believed on, and professed in an orderly way of visible receiving him, and being built upon him, Mat. 16.16.18. and that accordingly their superstructure be carried on, by their building upon this foundation gold, silver, precious stones, not wood, hay, stubble, 1 Cor. 3.12. See to it therefore; 1. That Christs way of Prophesying be established, viz. by Scriptures, not Apocrypha's, and by the gifts of Officers, as Pastors and Teachers, orderly called and ordained, Rom. 12.6. or of Gifted Brethren, fitted for the edifying of the Church, orderly dispensed, 1 Cor. 14.1.3.24, 25.29, 30, 31, 32, 33, 40. not by Homilies, or by Antichristian Hierarchy. 2. That Christs Priesthood be exalted, by our renouncing all confidence in the flesh, or in our own works, and relying only upon him for righteousness, Rom. 9.30.& 10.3. and by our praying in the Holy Ghost, judas 20. the Officers also giving them elves unto prayer, Act. 6.4. as well as to the Ministry of the Word, by watching over the Church, that they may svit their prayers continually to the necessities therof, by the help of the Spirit of Christ, Rom. 8.26. in the exercise of their own gifts, and not by red Liturgies; and by offering up spiritual sacrifices acceptable to God by Jesus Christ, 1 Pet. 2.5. 3. That his Kingly Law-giving power be exalted in all the Church-Administrations and Ordinances, Mat. 28.20. Jam. 4.12. rejecting all inventions and impositions of the Sons of Men, by their Canons and Constitutions, in all matters of this nature.  
use 3. For exhortation to all men, to apply to themselves this Jesus, as given of God to be the Christ, and Mediator of the Covenant of Grace between God and them, in his three Offices. To this purpose attend these directions. 1. Renounce whatsoever would hinder your thus closing with him, departing from iniquity, in the purpose of your hearts, 2 Tim. 1.19. look upon your former evils of heart and life, with fear, and shane, and sorrow, and detestation of them, and loathing yourselves for them, and with an unfeigned purpose of heart to cleave unto God in Christ, according to the tenor and terms of the Covenant, Jer. 50.45. particularly, 1. Renounce your own carnal reason, and vain imaginations, that Christ, as your Prophet, may teach you, 1 Cor. 3.18. 2 Cor. 10.5. 2. Renounce all confidence in your own works, that Christ, as your Priest, may save you, Phil. 3.3.7, 8, 9. 3. Renounce your own wills and affections, that Christ, as your King, may rule you, Luke 9.23. Esa. 26.12.  
2 Cleave unto the Lord with purpose of heart, Acts 11.23. 1. Hearing him, as your only Prophet, Matth. 17.5. Waiting daily at the posts of the door of wisdoms house, Prov. 8.34, 35. 2. Relying wholly upon him for reconciliation with God, through faith in his blood, Rom. 3.25. coming to him, and to God by him, Joh. 14.6. Heb. 7.25. 3. Subjecting yourselves with voluntary obedience to him in all things, Psal. 110.3.  
And for your encouragement hereunto, consider,  
1. The All-sufficiency of Grace in him, suiting all your needs, 1 Cor. 1.30.  
2. The freeness of it, Rev. 20.17.  
3. That you are not excluded from the Fellowship of it, unless you exclude yourselves, Matth. 11.28. Joh. 3.14, 15, 16.  {αβγδ} 
From my Study in New Haven in New England, the tenth day of the eighth month, called October, 1652.  
FINIS.