A LETTER Written to the JEWS  
By Rabbi Moses Scialitti  
A JEW of FLORENCE Baptised June 14. 1663.  
Declaring the Reasons of his Conversion, and exhorting them to embrace the CHRISTIAN FAITH.  
LONDON, Printed 1663.   


BRETHREN,  
THE grace of God the Father, the love of his only begotten Son, Redeemer of the world, and the influence of the Holy Ghost, which hath enlightened my understanding, and mollified the hardness and obstinacy of my heart, and brought me to the truth of the Holy Gospel, and lively Faith in Jesus Christ our blessed Saviour. The same love, the same grace, and the same lively Faith in Christ I so much the more desire by you, by how much the more I see myself come out of darkness into light; from lies to the truth, from the dreadful wrath of God, which hangeth over the heads of unbelievers, to the true and eternal enjoyment promised to the faithful. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye shall be willing and obedient, 
Isa. 1.19, 20.  ye shall eat of the good of the land, and if ye shall refuse & rebel ye shall be devoured with the sword. Open therefore the eyes of your understanding, my brethren, and embrace, own, and believe in this Christ the true Messiah, the true and only Son of the Eternal Father, true God become man, only to satisfy his justice for mankind, the true cause of our salvation; and lest ye should believe, that this resolution made by me, (through the grace of God and his only Son Jesus Christ, whose Faith I embrace) were a mere madness or fancy, or a vain resolution, either out of despair, covetousness, ambition, or to procure unto me the favour of some great Prince; truly no 'tis a mere motive of truth, so much the more clear, by how much the sun is above darkness, the light above obscurity: and I tell you, that I find myself in this Truth so satisfied, as if I were returned from death unto life. The which I shall prove unto you my Brethren, not only by the Faith which I have in Jesus Christ, not only by the Law of love and life of promise, which he hath lest unto us, (the which makes manifest unto all the world, that it can not be but a divine Law) but so purely and so clearly I promise to demonstrate it unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Law of Moses by the Prophets, and by the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rabbis, that I am certain that ye shall not be able to forbear confessing him, unless by the hardness of your hearts ye be hindered: pray therefore unto God that he grant ye that which he hath promised by the Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will take away the stony heart out of your flesh, 
Ezek. 36.26, 27.  and I will give to you an heart of flesh, etc. and cause you to walk in my statutes, etc. to the end that ye may understand and apply yourselves unto the light brought unto you by me with evident reasons; and I hope in this, my good Christ, the true comfort of my soul, he will give me his grace that my words may prove effectual in you; for I know ye shall not be able to answer, neither will ye have any starting hole to step or fly from the arguments which I shall allege unto you, which shall be grounded all of them on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Moses, as aforesaid, or by Rabinical Texts unto which ye give so much credit, that ye say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall not observe their words deserves death; let us come then to the point.  
The knowledge which from the Prophecies is discovered of the coming and Faith of Christ would require much time and place to explain them, by reason of the difficulty of the matter; therefore we will touch only some part (deferring the enlargement to the Book which I am making, of the Exaltation of the Faith of Christ in the Religion of the Catholic Church) by the proper place of the Rabbis and cabalists: first I will prove to you how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law of Moses was to have an end, and not be eternal; and this I prove unto you out of Deuteronomy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord thy God will raise up unto thee a Prophet from the midst of thee, 
Dan. 18.15.  of thy Brethren, like unto me, unto him you shall hearken. Tell me Brethren, have not ye that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there hath not been in Israel a Prophet like Moses; thus then do I frame my argument, God promiseth that there shall be one Prophet (shall rise up) an affirmative word as Moses (like unto me) there hath not been any of the Prophets of his degree, as the Rabbis say in the Talmud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Prophets have prophesied in a looking-glass as in the dark, and Moses hath prophesied in a looking-glass as in the light, setting forth the quality of Moses, and that there hath been no Prophet so great as he. Then if he hath not been, he was to be, for to keep the Divine promise, and who was it? Christ, And therefore he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to me; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to me in giving Law. As I give you Law, so he is to give you Law, and therefore now I command you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to him you shall hearken. And not only this, but proceeds saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That whosoever will not hearken unto my words, 
Verse 19  which he shall speak in my name, I will require it of him. Observe, my Hebrew Brethren, that in the keeping of the first Law, the text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cursed be he who confirmeth not the words of this Law to do them. 
Deut. 18.15.  And not doing them he lies under a curse. But by this change & new Law, it is not enough to lie under a curse; but the text saith moreover, I will require it of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where ye see clearly proved to any body of understanding, that this change of Law was to be. By your own Rabbis (though amongst Christians it be taken but for a slender authority) I will prove it unto you, by what they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Hogg is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is derived from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to return) only because its end is to return; a time is to come that it will be lawful to eat it. O how, according to yourselves Brethren, who so much believe the say of your Rabbis, hath this Rabbie spoken prophetically, saying, a time will come, that although a Hogg be, by a clear Text of the Sacred Scriptures of the Old Testament, 
Leu. 11.9.  not to be eaten, as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Swine, etc. of their flesh shall ye not eat; yet that it will be lawful to eat of it. And what else will it signify, only that by the coming of our Lord Jesus Christ, the Law is by him renewed, grounded upon the first precept, given by God unto Noah, which says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as the green herb have I given you all things. 
Gen. 9.3.  All is lawful for ye to eat; the Hogg returned once again unto its former condition; that it should be lawful to eat it. Where it is seen, that as well by the sacred Text, as by the say of the Rabbis, his Law was to have a change, and a renewing. The third proof, that not only it was to be changed in corporal things, but also in divine and spiritual; I will prove it unto you by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rabbis, when they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have demanded of the divine Law what deserveth a sinner, what punishment must he have? Answer, that he bring a sacrifice, and he shall be pardoned. They have demanded of God himself what deserveth a sinner, what punishment must he have? Answer, nothing else, only repentance, and he shall be pardoned, proving of it from the Verse which David said, Man and beast shall God save: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What else can be declared by your Rabbis themselves, but that a Time was to come, 
Psalm 36.  that there should not be any need at all of sacrifices of beasts or animals, for the remission of sins, but only bare repentance, since that sacrifice was nothing else but the Figure & Type of the sacrifice of Christ (as I refer to an other place the particular explanation thereof.) It sufficeth hitherto to have proved unto you by reasons evident, powerful and clear, that this your (and my former) Law was to be changed. Therefore if it be true (as I proved) that this change must be, it cannot be by any other than by this second Law of Charity and Grace, of our Lord Jesus Christ, who is the true Messiah, and God, and the Son of God, in one and the same person. But first I will prove unto you, the qualities that the Messiah is to have, that not only he is to be man born of a woman, but God himself in essence, and his Son by generation; and this with brevity, that I may not be tedious (deferring the full enlargement of the same to my next work) that he must be God himself, I prove it unto you, the Prophet saith, speaking of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is his name whereby he shall be called, 
Jer. 23.9.  the Lord our Righteousness, and in another place, 
Cap. 33.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the name wherewith he shall be called, the Lord our Righteousness. Well, ye know, my Heb. Brethren, that this name of Jehovah, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord, can not be given, nor is it ever given, nor is it found written, but for the proper divine Essence (as your Cabalists do say) i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vein and source of all sacred and divine names; and is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper name, and essential name, and others they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surnames which may be found written with profane significations, as Eloim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signify Idols or Judges, or else Adonai written in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be interpreted profanely for, my Lords, but yet when this name is written with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah, it cannot be allowed otherwise than Sacred, Holy, and for Divine Essence itself. Then if the Messiah is called with this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah, he must be God himself, and not an ordinary man. I observe also, Brethren, that the Prophet Isaiah speaking of the Messiah, and of the names by which he is to be called, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his name shall be called wonderful, 
Isa. 9.6.  Counsellor, the mighty God, the everlasting Father, the Prince of Peace. O grand Titles among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty God, spirituality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, & Humanity conjoined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (deriving from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Man.) Observe that ye shall not find in all the sacred Scriptures any particular person entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God (with this word) only the Messiah, which was to come, for whom had been spoken all the Prophecies which have been in him fulfilled; thus than the Messiah is not only to be corporeal, as ye believe, but corporeal and spiritual both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and man. And it was reason, Brethren, that it should be so: for if we shall go about to consider the work that this Messiah came to do, and whence it proceeds, we shall see, that it was not expedient that he should be mere man; for this Messiah proceeds only, as well ye know, by occasion of the curse given by God unto our first Father Adam, for the sin of the fruit, having said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ye well know where it is spoken duplicately, by dying thou shalt die, it's interpreted by your own very Rabbis, that it treats always of two deaths, that is death spiritual, and death corporeal or temporal; so that to the end that the world should not perish for this great sin, the mercy of God hath found the means for to appease his justice, and to save the world from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diabolical serpent; for ye know well what the Rabbis say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the serpent, he is the wicked temptation, he is the Devil, he is the Ambassador of death, he comes down and tempts, he riseth and accuseth, he descends and takes the soul. So that this serpent is nothing else but diabolical temptation, for God promiseth to put hatred betwixt this serpent and the seed of the woman, insomuch that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bruise thy head, and thou shalt bruise his heel: what else can this clearly signify, with the foundation, as I have expressed unto you, of spiritual death to which Adam was condemned, the which as ye know must cease with the coming of the Messiah, as your Rabbis say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time to come the Divine Majesty will take the wicked temptation, and behead it before the righteous, to the end there may be no more temptation nor spiritual death; but the remedy of all the evils, as well temporal as spiritual which flow from sin might be obtained by the coming of the Messiah, and for these so great effects a mere man was not sufficient, and therefore he was to be God and man. And the benefits of his coming were not to be extended to the Hebrews alone, but to other nations also; that all the world might be united in the union of one Law and one faith, and attain salvation thereby, according to the Prophet Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people that walked in darkness have seen a great light. 
Chap 9.2.  They that dwell in the land of the shadow of death, upon them hath the light shined, 
ver. 6.  and then it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unto us a child is born, which ye know well to be a prophecy of the Messiah, as I have already declared. And according unto your account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystical sense ye know the Rabbins say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one signification in the writing, and there is one signification in the reading, 
ver. 7.  which being granted, let us consider the following verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the increase of his Government and peace there shall be no end. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the increase must be observed, that the Man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) finalis is in the midst of it, an extraordinary unusual thing, and never allowed by any rule. Let us observe then that this Man is a numerical letter denoting the number 600. And from the time of this Prophecy of Isaiah to the birth of our Lord Jesus Christ are just 600. years according to the following computation: Uzziah reigned 52. years, Jotham 16. Ahaz 16. Hezekiah 29. Manasseh 55. Ammon 2. Josiah 31. Jehoiakim 11. Zedekiah 11. The captivity of Babylon lasted 70. years, and the second temple 420. which are in all 713. Now if we take away 40. years for the former part of the reign of Uzziah before Isaiah began to Prophesy, and 33. years for the time in which our Saviour lived upon earth, and 40. years more for the time from his passion to the destruction of the Temple, the number to be subtracted from 713. will be 113. and the remainder 600. So then the Man finalis was put on purpose in the midst of this word, to signify that this Messiah, this child to whom the Prophet gives such honourable titles, and in whom this increase of Government was to be fulfilled should be born just 600. years after the date of the prophecy, as Jesus of Nazareth the true Messiah indeed was. By whose coming also was fulfilled that Prophecy of Jeremiah, which saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Jer. 31.31, 32, 33.  Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. Not according to the covenant that I made with their fathers in the day that I took them by the hand, to bring them out of the land of Egypt, (which my covevenant they broke, although I was an husband unto them, saith the lord) But this shall be the covenant that I will make with the house of Israel, etc. What other thing brethren can this change of Covenant mean, but only the abolishing of the Law of Moses which was the covenant ratified in the day that our Fathers went out of the land of Egypt, and the substituting in the room of it the Law of Christ, which is a new and a better covenant, the benefit whereof, according to the following words of this Prophecy, is a more distinct and general knowledge of God, which is contained in the knowledge of this Messiah God and man, as is before declared. You know also that the Messiah at his coming must through this general knowledge of God, take away all Idolatry, as from many places I could prove, if it were not already confessed by you without any contradiction; if then this Messiah must be God and man, if he must redeem the world, if he must take away all Idolatry, it remains only for us to prove that this Jesus is that Messiah, that ye may not say, 'tis true indeed the Messiah is of that essence, and shall unite to his Divinity the humane nature, and must perform those works which you have spoken of, but all this will come to pass hereafter, he is not yet come. To which I answer, that as the Law of Moses is received for the sake of an universal Tradition generally acknowledged in every nation, and consequently the history of the miracles there recorded is worthy of belief. So also is the Law of Christ: for since the first publication of his Gospel, it hath been generally acknowledged, and without contradiction, that in such a certain time Jesus Christ lived and died, and soon after his Gospel was written and proclaimed by his Disciples; who neither wrote nor preached it for gold nor silver, nor compliance with any Prince, but on the contrary thereby exposed themselves to many sorrows and a cruel death. Now ye know the rule of the Rabbins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man sins not but for himself, it is not imaginable that one man should sin for another without the expectation of some profit or gain, but on the contrary an apparent certainty of persecution, and death: It is therefore a sign and evident proof of the truth of their relation, that they suffered themselves to be put to death, rather than conceal the doctrine which they were commanded to publish. Some heathen Authors also have made remarkable mention of Christ, and some of the circumstances of his life and death, the substance of whole story remains to this day uncontradicted by any writer of those times. Ye know also the common rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is true which is not stopped. Now if the History of Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice which is not stopped, it is necessary by your own rule to confess that it is true. Now let us add to this acknowledged truth the consideration of the time, when the fulfilling of the prophecies concerning the Messiah was expected, and we shall see how the coming of Jesus of Nazareth did fully consort therewith, which hath in part been proved already from the 9 of Isaiah, and may be further explained in the interpretation of the following Prophecies, of which the first shall be that of Daniel concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seventy weeks, 
Dan. 2.24.  etc. in which the time of the Messiahs coming is clearly intimated; for from the beginning of the captivity of Babylon to the destruction of the second Temple, are just seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weeks of years, that is, seventy times seven, viz. four hundred and ninety years, the captivity lasted 70. and the second Temple, 420. years, the destruction of which concluded the first coming of Christ the Messiah, the Saviour, of the world. It is necessary therefore to confess that this Jesus is the true Messiah of whom the Prophets spoke so long before, because his coming doth thus exactly agree with the time allotted in this Prophecy (according as I have explained it) for the coming of the Messiah. Now as the foregoing Prophecy is exactly accomplished in the end of our Saviour's first coming, so also are the two following prophecies of the same Daniel plainly fulfilled in the beginning of the first coming of Christ at his conception and nativity. 
Dan. 7.25.  The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until a time and times, and the dividing of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time is the greatest age of a man 100 years (according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pizke Aboth where the rules of life are proportioned to every age till 100 years, beyond which if a man live, his time is no more accounted than if he were dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a hundred years he is as one dead and gone, and annihilated from the world) and two times consequently 200. years, and the dividing of time 50. years, which are in all 350. according to the same account in an other prophecy of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it shall be for a time, 
Dan. 21.7.  time, and an half. Now from the building of the second temple to the Nativity of our Lord, are about 350. years, and accordingly at that time the Prophecies were both fulfilled. In him also were accomplished that death and passion which it behoved the Messiah to suffer, according to the Prophet Isaiah (the particular explication whereof I reserve to the Treatise already promised) In him was fulfilled the Prohecie of Haggai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory of this latter house, 
Chap. 52.53.  
Chap. 52.  shall be greater than of the former. In what my Brethren did this superiority consist? Ye know that in the second temple was neither Prophecy nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celestial fire for sacrifices nor several of those other excellencies wherewith the first was magnified. But here was the advantage of the second Temple; that whilst it remained, This Messiah, This Son of God was to come and redeem mankind, and erect a spiritual temple in the souls of believers in all parts of the world for God to inhabit, instead of that visible temple at Jerusalem, therefore this house is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second, to signify that after the destruction of this, there should be no more material fabrics, neither would God any longer dwell in temples made with hands. The coming of this Messiah hath also made apparent the truth of that Prophecy of Zachariah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall be King over all the earth, 
Zech. 14. v. 9  that is the world shall cease from Idolatry, and come to the acknowledgement of the true God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah shall be one, and his name one, that is, The Messiah (who is called Jehovah, as I have proved before) is together with God the Father, one in name and one in nature, substance and essence: and, Brethren, let not this mystery of the blessed Trinity (which I know is your greatest quarrel with the Christian Religion) seem so strange; seeing the manner of all things relating to the Godhead is inexplicable, ye also have two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Articles which at first view seem inconsistent and hardly to be accommodated to our understanding: and yet yourselves hold it necessary to believe them both, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine prescience, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that freedom of will which makes a man capable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment or reward, and the great Rabbi Maimon esteems it enough for the removing of this difficulty ro say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine knowledge is not as ours, that we cannot conceive how the prescience of God is because it is not distinct from, but the same thing with the divine Essence, and consequently God's Essence would not be incomprehensible, if his prescience were not so. Whereupon your Doctors say in the explication of the aforecited words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon, that we ought to believe those Articles though we are not able to conceive the manner how they consist together; which answer if you admit as true and sufficient in the case of prescience and freewill, by the same reason it ought to be accepted so far in the Article of the Blessed Trinity as not to conclude it therefore impossible to be true because it is incomprehensible, especially seeing your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabalists in several places affirm as hard things in effect, and not unlike to those which the Christian faith teacheth concerning the Trinity, viz. That the three first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celestial Orders which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crown, Knowledge, Intelligence, (signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah (which is derived from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah (cannot suffer any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separation, that they are three, yet but one essence; and how difficult soever this matter may seem to you, I doubt not to prove it from your own books, and particularly from plain and clear Allegations out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zoar.  
I will not enlarge my discourse further in the explication of all the Prophecies which make mention of the Messiah, how they are accomplished in Christ our Saviour, because it is an argument already insisted on by many excellent writers, and I myself also purpose with the assistance of God to treat more fully of it hereafter.  
I conclude them with an observation now commonly known; but originally taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lectures of the College of Eliah, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world is to continue six Thousand years, Two thousand empty, Two thousand Law, Two thousand the days of the Messiah. That there were two thousand years from the Creation of the world to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giving of the Law is agreed on all hands; and of the remaining four thousand which according to your Rabbis were to be equally divided betwixt the Law of Moses and the Messiah, three thousand and six hundred are already past, and you are still expecting the Messiah, and will not yet allow the second period of this threefold division to be complete and ended.  
The sum of all in few words is this.  
The Law of Moses was to be changed.  
The expected Messiah was to come in such a prefixed time.  
He was to be God and Man in one person.  
He was to suffer and die.  
He was to be the Redeemer of the world.  
He was to take away Idolatry.  
All which according to the clearest evidence of Scripture, History and Tradition, are so fulfilled in the person of Jesus of Nazareth as to leave it without controversy that he is the true Messiah, whose coming was foretold by Moses and the Prophets.  
TO him therefore my earnest desire and prayer is, that after this long and almost invincible obstinacy of our nation, the truth which I have embraced may be believed and acknowledged by you all, that ye may be delivered from the curses to which unbelievers are liable, and may receive a reward with the soul of the faithful at our Saviour's Second Coming.  
ALthough ye are not ignorant with what solemn professions and vows men are admitted and received into the Church of Christ, yet that ye may know what further satisfaction to the Christian world is justly expected from them, who live so long in obstinacy and infidelity, I will here add that Renunciation of my former errors, and that profession of my belief, which I made in the presence of divers honourable persons, and a great multitude of witnesses, according to the questions proposed unto me immediately before my Baptism.  
Q. What is your desire?  
A. I desire to be admitted into the Communion of the Catholic Church of Christ, by the holy ordinance of Baptism, that I may live under the Government and may enjoy the blessings and privileges of the kingdom of God for my Comfort in this world, and my Salvation in the world to come.  
Q. Do you sincerely acknowledge (as you hope for the mercy of God at the day of judgement) that the Lord Jesus (in whom the Christians believe) is the eternal Son of God, the true Messiah and Saviour of the world, and that no other Messiah is to be looked for?  
A. Yes, as I hope for mercy from God, whom I desire to deal with me in this world, and that to come, as I hearty believe it.  
Q. What arguments persuaded you to this belief?  
A. The Prophecies mentioned in the old Testament concerning the Messiah, and fulfilled in the person of our Saviour the Lord Jesus Christ.  
The Miracles wrought by him and his Disciples.  
The holiness of his life, his purity, and humility.  
The excellency of his doctrine.  
The miseries in which the Jewish nation hath been involved these 1600. years for crucifying the Lord Jesus, and rejecting his Law.  
Q. Do you renounce the errors of Judaisme, and with all your heart embrace the doctrine of Christianity?  
A. Yes verily.  
Q. Have you a firm resolution to conform your life and manners to the purity and holiness of that rule which the Catholic Church observes?  
A. I will do so by the help of our Lord Jesus Christ.  
Q. Will you be received into the Covenant of the Gospel, and be consecrated to the observance of it, by the holy water of Baptism?  
A. That is my most earnest desire.  
Q. What benefit do you expect from this Baptism?  
A. To be purged from my sins in the blood of Christ, by which he hath appeased the anger of God.  
To be justified by his righteousness.  
To be reconciled unto God by his mediation and intercession.  
To be cleansed from the guilt both of original and actual transgression, and obtain the grace of Regeneration, to destroy the power of sin, and enable me to live in righteousness and true holiness, that I may be a member of the mystical body of Christ, which is his Church, and that I may be a child of God and an heir of the kingdom of heaven.  
Q. Upon what terms do you expect these graces and benefits?  
A. Upon the terms of true repentance for all my sins past, of a living faith and universal obedience to the commandments of Christ.  
Q. Are you hearty sorry for your sins and trespasses, and for the errors and obstinacy of your nation, whereby they approve the malice of their forefathers, and are guilty of the death of our Lord and Saviour Jesus Christ?  
A. Yes verily, I am truly sensible of their sins, and my own, and am hearty sorry for them.  
Q. Dost thou renounce the Devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow, nor be ed by them?  
A. I renounce them all.  
Q. Dost thou believe in God the Father Almighty, Maker of heaven and earth? And in Jesus Christ his only begotten Son our Lord? And that he was conceived by the holy Ghost; born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went down into Hell, and also did rise again the third day; that he ascended into Heaven, and sitteth at the right hand of God the Father Almighty; and from thence shall come again at the end of the world to judge the quick and the dead? And dost thou believe the holy Ghost; the holy Catholic Church; the Communion of Saints; the remission of sins; the Resurrection of the flesh; and everlasting life after death?  
A. All this I steadfastly believe.  
Q. Wilt thou be baptised in this Faith?  
A. That is my desire.  
Q. Wilt thou then obediently keep Gods holy will and Commandments, and walk in the same all the days of thy life?  
A. I will endeavour so to do, God being my helper.  
After these answers I was received to the holy Sacrament of Baptism, and the promise made to our forefathers was (by divine grace) fulfilled in me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then will I Sprinkle clean water upon you, 
Ezek. 36. v. 26.  and ye shall be clean from all your filthiness, and from all your idols will I cleanse you, a new heart also will I give you, and a new spirit will I put within you.  
FINIS.  
Paul Colend Scialitti.   

This solemnity was performed June 14. 1663. on the Feast of the Blessed Trinity, at St. Margaret's Westminster, by the Reverend Dr. Warmestre Dean of Worcester.  
And the Right Reverend Father in God, George Lord Bishop of Chester, and Samuel Collins Dr. in Physic, were Godfathers; and the right honourable the Countess of Huntingdon, was Godmother.    

Imprimatur.  
Ex Aed. Sabaud. Junii 18. 1663. Geor straddling S. T. P. River. in Christo Pat. D. Gilbert. Episc. Lond. à sac. Domestic.