IMPRIMATUR.  
March 9 1692/ 3.  
Ra. Barker.   

AN ACCOUNT OF THE Conversion OF THEODORE JOHN, A late Teacher among the JEWS, Together with his Confession of the CHRISTIAN FAITH, Which he delivered immediately before he was Baptised in the Presence of the Lutheran Congregation in the Germane Church in Little Trinity-Lane, London, on the 23d. Sunday after Trinity, being the 31st. of October, in the Year of our Lord God 1692.  
Translated out of High Dutch into English.  
LONDON: Printed for John Dunton, at the Raven in the Poultry. 1693.  
Price 6 d.   

To all them that Love the Lord JESUS CHRIST in sincerity.  
Brethren, and Fellow-Christians,  
ALmighty God having out of his unspeakable Goodness and Mercy vouchsafed to call me lately from the gross Darkness of blind Judaisme to the saving Light of his Holy Gospel, I found myself obliged in Conscience not to conceal from any of you these great Things the Lord has showed into me, but publicly to declare them unto you, and all them that see or hear this, to the end that we may all Rejoice together in him, giving Thanks unto the Father, who has made us meet to be partakers of the Inheritance of the Saints in Light, who bath delivered us from the Power of Darkness, and translated us into the Kingdom of his Dear Son, in whom we have Redemption through his Blood, even the forgiveness of our Sins; as also that we may with one Mind, and one Mouth pray to God for the Conversion of my Brethren according to the Flesh, that God would be pleased to make good his blessed Word, spoken by his Holy Prophets and Apostles, that after the fullness of the Gentiles is come in, the Remnant of Israel, and those that are escaped of the House of Jacob shall return to the Mighty God, and seek the Lord, and David their King, even our Blessed Saviour and Redeemer Jesus Christ.  
I was born at Prague in Bohemia, and lived Thirty Years in Ignorance and Abnegation of Christ; I studied the Talmud of the Jews, and the rest of their Fabulous Comments, and I became a Teacher among them at Treves in Germany. When the blind lead the blind, should they not both fall into the Ditch? But God meant for good the evil I wrought against myself, as it is brought to pass this day, to the saving of my Soul. I had strong Convictions within myself from the Scriptures of the Old Testament (for those of the New I had never studied then, and that is the Reason why the principal Proofs in my Confession are taken thence) against those Principles taught me from my Childhood, and maintained by me when I came to Years of Discretion, although some Precious Pearls discovered themselves unto me, even in the Dunghill of Jewish Fables; I would say, some marks of Divine Truth consonant to the Word of Everlasting Truth I met with amongst their Blasphemous Lies; and although for several Years I was doubtful whether to bury in Oblivion, or to improve with solid Management the thoughts of Anti-Judaism, yet so prevalent was the Grace of God upon me, that finding the former impossible, I attempted the latter, with Fervent Prayers imploring God's Assistance to guide me into the way of Saving Truth.  
But being fearful lest my Brethren, who are too many and powerful in Germany, should discover and put a malicious stop to my Good Intentions, I durst not venture to Address myself to any Professor of Christianity, but resolved to go for England, where the Jews are less in Number and Authority; and coming hither, I happened by Divine Providence to Lodge in the same House with one Mr. Heipel of Strasburg, M. A. and a Person well skilled in Divinity, who having several times conferred with me about Matters of Religion, did at his departure for Germany, introduce me to Mr. Jo. Esdras Edzard, a Lutheran Divine, and Minister to the Germane Church established in London according to the Augsburg Confession, who like a Spiritual Father begat me into Christ, utterly Convincing, and faithfully Instructing me, and by the Grace of God made me a Member of the Church of Christ, presenting me to his Congregation, where I delivered my Confession, and was Baptised in the Name of the Father, Son, and Holy Ghost, whose Holy Name be blessed and praised for his Wonderful Mercy, by which he wrought so great a Confession by me.  
Here is my Confession, Fellow-Christians, presented to you all, as some of you have desired, you can expect no Curiosity in the Translation, the Translator being a German, and not so well acquainted with the English Tongue; but if you examine the strength and firmness of the Arguments contained therein, by which I was convinced, and became a Christian, I hope you will find the Truth of our Saviour's Gospel faithfully expressed, and ingeniously confessed therein.  
Finally, Good Christians, I desire your hearty Prayers to Almighty God, the Father of our Lord Jesus Christ, the God of all Grace, that (having now called me together with you unto his Eternal Glory by Christ Jesus) he make me perfect, establish, strengthen, and settle me; to him be Glory, and Dominion, together with the Son, and Holy Ghost, for ever and ever. Amen.  
From my Lodgings at Mr. Mears, Hatter, in Puddle-Dock, March 16. 1692/ 3.   

THEODORE JOHN'S CONFESSION OF THE Christian Faith: DELIVERED At his Baptism, etc.  
Q. WHat Religion are you of?  
A. I am a Jew.  
Q. What is your Name?  
A. jom Tobh.  
Q. Where were you born?  
A. At Prague in Bohemia.  
Q. What is your Age?  
A. I am 30 years old.  
Q. What was your Calling?  
A. I was a Teacher among the Jews, at Treves in Germany.  
Q. What is your desire?  
A. To be baptised with holy Baptism.  
Q. To what purpose?  
A. That I may become a Christian.  
Q. What reason have you to turn Christian?  
A. Because by the Grace of God I have got a true account from the Writings of Moses and the Prophets, concerning the Person and Office of the Messiah, by which knowledge I was convinced of the gross and blind Errors of Judaisme, and of their vain waiting for a Messiah, an Earthly Prince, (as they would have him) and having farther made a diligent exploration and trial of the Christian Faith, according to the Rule of the Holy Scripture in the Old Testament, compared with the Expositions of the ancient Jews themselves, I found the said Christian Faith to be in all its Articles firmly grounded upon the Word of God, and agreeing with the Faith of the former true Israel, in the time of the Patriarches, as well as that of Moses and all the Prophets: which I praise God for, and hearty rejoice in.  
Q. Which are the chief Errors you discovered in blind Judaisme?  
A. All their Doctrine is naught, but especially that of the Messias' Person and Office, and of their vain looking for his coming, when really he is come long ago.  
Q. Do you believe then, and are you fully convinced that the Messiah is come?  
A. Yes, I do believe it, and am fully convinced of it.  
Q. By what Arguments?  
A. Because 'tis known to all the World, that the Sceptre is departed from the Jews, Jerusalem, and the Sanctuary destroyed, Bethlehem the native Town of the Messiah desolated, the Sacrifices and Oblations ceased, and the seventy years of Daniel past long ago.  
Q. How does the departing of the Sceptre from the Jews convince you?  
A. Jacob did prophecy, Gen. 49.10. that the Sceptre should not departed from Judah, nor a Lawgiver from between his Feet, until Shiloh came, and unto him should be the gathering of the people. But the Sceptre has been taken away long since; the Jews have had neither King nor Duke, nor Sanhedrin, for these sixteen hundred years past, therefore the Messiah must needs be come.  
Q. But how are you assured that Jacob did speak of the Messiah?  
A. I am sure of it, first, by the Name Shiloh, which by interpretation is a Peacemaker, being almost the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace, one of the Messias' Names, Isa. 9.6. Secondly, by the gathering of Nations here expressed, a thing belonging to the Messiah without question, according to the parallel Prophecies of Isa. 11.2. Mich. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all Nations shall flow unto him, at Is. 11.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gentiles shall seek him. The Chaldaic Paraphrase translates Shiloh with Messiah. I find also in Baal Turim, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Messiah.  
Q. How does the destruction of Jerusalem, and the Sanctuary, evince the Coming of the Messiah?  
A. It was prophesied by Malachy, c. 3. v. 1. that the Messiah should come suddenly to his Temple, which was the second House then standing, and but lately finished. By Daniel we are told c. 9 v. 26. that the Messiah should be out off, and the City and Sanctuary destroyed: Wherefore since it is true, that Jerusalem and the Temple have been destroyed, it is most certain, that the Messiah was come and out off before.  
Q. By what Name is the Messiah mentioned there?  
A. God calls him the Lord of the Temple, and the Messenger of the Covenant.  
Q. Is the Messiah signified hereby?  
A. Yes, he is; for none other, neither Man nor Angel could be called so; the Temple was the Lord's Temple, and the Covenant was to be made by the Messiah, Dan. 9 ult.  
Q. What Argument proves the destruction of Bethlehem?  
A. Micah, in the 5 ch. and v. 1. tells us, that from Bethlehem, a place standing in those times, should the Messiah come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ruler in Israel; but it being now above Sixteen hundred years since the said Bethlehem was destroyed, it's impossible but the Messiah must be come.  
Q. Is this Ruler than the Messiah?  
A. Yes, it is he; as may be seen not only by the Context itself, where it is said, that his go forth have been of old from everlasting, but also the Chaldaic Translation renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, egredietur Messiah, and has got the Consent of the most learned ancient Jews.  
Q. How can you prove the Coming of the Messiah from the cessation of the Jewish Sacrifices and Oblations?  
A. The Messiah himself, according to the Prophecy of Daniel, should make the Sacrifices and Oblations to cease, but they have ceased long ago: therefore it is plain that the Messiah is come.  
Q. By what means should the Messiah do that?  
A. By his Death and Passion, as it is written, that he should make his soul (that is himself) an Offering for sin, Isa. 53. which the Jews themselves cannot deny, but plainly confess, that the Messiah should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of the Sacrifices, and that Sin, as to the guilt and punishment thereof, should be taken away by him, as formerly it was done by the Sacrifices.  
Q. What account can you give of Daniel 's seventy weeks?  
A. Every week making seven years, the whole amounts to 490 years.  
Q. What should be done in that time?  
A. Jerusalem and the Sanctuary should be restored, the Messiah come to finish Transgression, to make an end of sin, and to seal up the Vision and Prophecy, the Messiah also should be cut off, and all this done within the space of these seventy weeks, determined to that purpose, without any prolongation, as the original word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, Dan. 9.24.  
Q. Are these 490 years expired already?  
A. They are expired four, nay, almost five times since, by which it plainly appears, that the Messiah is come long ago.  
Q. What do the Jews oppose against it?  
A. They do not know what to say to it; they do confess in their own Talmud and elsewhere, that all the Terms appointed for the coming of the Messiah are expired, and that the Messiah was really born, and yet for all that they expect him still.  
Q. But how can they expect him, seeing he was born according to their own Confession?  
A. They confess, that he was born before the destruction of the Temple, but they deny that he was come or discovered; they make a Story, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanhedrim.  
Q. But is the distinction between Birth and Coming of any value?  
A. Not at all; Scripture knows of no such distinction: It is said every where of the Messiah, He shall come, come to his Temple, come before the sceptre should departed from Judah, come and be cut off; which needs must import an appearance or discovery: For, how could he be cut off without being discovered?  
Q. What Reason do the Jews allege for the hiding or concealing of the Messiah?  
A. The Sin of their Nation.  
Q. Is there any Ground for this Protence?  
A. Not the least: The Coming of the Messiah was absolutely promised by God, and not upon condition of either the Piety or Impiety of the Jews. It is not to be believed that the Sins of a Nation should make the absolute Promises of God to be void, and of none effect: It is more probable, that for the transgression sake the Messiah would have hastened rather than delayed his Coming, because his Intention was to take away Sin, and to finish Transgression: Which the Jews themselves confess in the Talmud, in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is to say, when the Jews shall deserve it, than God will hasten the Messias' Coming: But if they deserve it not, yet he shall come at the time appointed.  
Q. What does Messiah signify in English?  
A. One that is anointed.  
Q. Wherewith should the Messiah be anointed?  
A. With the Holy Ghost, the Oil of Gladness.  
Q. Have you Scripture for that?  
A. The Messiah himself says, Isa. 61.1. The spirit of the Lord is upon me, because the Lord has anointed me. And Psal. 45. we read these words, Thy throne, O God, is for ever and ever: thou lovest righteousness, therefore, O God, thy God has anointed thee with the oil of gladness.  
Q. To what purpose should he be anointed?  
A. To his threesold Office.  
Q. What threefold Office should he have?  
A. That of a Prophet, an Highpriest, and a King.  
Q. How can you prove that the Messiah was to be a Prophet?  
A. God has spoken unto Moses, Deut. 18.18, 19 concerning the Messiah, thus; I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him.  
Q. Does God speak there of the Messiah?  
A. Yes, he does: for we read Deut. 34.10. that there arose not a Prophet like unto Moses, but the Messiah should be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like to him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater than Moses, according to the Judgement of the Jews themselves in Ikkarim.  
Q. What did belong to his Prophetical Office?  
A. The preaching of the Gospel, Isa. 61.1. and the establishing of a new Covenant, Dan. 9 ult. Jer. 31.  
Q. What Scripture have you to prove that the Messiah should be an High Priest?  
A. This, Ps. 110. The Lord hath sworn thou art a priest for ever, after the order of Melchisedeck.  
Q. Are you sure that the Messiah is intended there?  
A. Yes, he is the Object of the whole Psalm, according to the confession of the Jews themselves; and it will plainly appear to be so from the Context, especially when he is styled a Priest for ever, since it is known that all other Priests did cease from their Priesthood by way of death.  
Q. What makes him to be called a Priest after the Order of Melchisedeck?  
A. Because he was to be both a Priest and a King, as Melchisedeck was, he should have neither Predecessor nor Successor, neither beginning of days nor end of life; none of which were mentioned in Scripture from Melchisedeck, for the Messias' sake.  
Q. What was he to do, in respect to the Office of his Priesthood?  
A. To make Oblations and Atonement for us.  
Q. The High-Priests made their Oblations of several sorts of Beasts, What was the Messiah to offer?  
A. Himself, according to the Prophecy of Isa. c. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where it is said, that the Messiah shall make his Soul, that i● himself, a Offering for Sin; which is the same with the Jewish Tradition before mentioned, That th● Messiah should be instead of the Sacrifices.  
Q. What is the meaning of that expression?  
A. As formerly, the Sin of t●● whole Congregation was to 〈◊〉 confessed over, and put upo● the Goat of Sin offering, and th●● the Goat bearing all the Iniquities was to be killed, for the reconciliation of the People: So upon 〈◊〉 Messiah should be laid all the S●… and Iniquities of Mankind, both 〈◊〉 to Gild and Punishment, for which he should be put to death, whilst we were healed and reconciled to God.  
Q. Have you Scripture for this Assertion?  
A. Yes, the whole 53d Chapter of Isaiah does plainly affirm it; do but consider v. 4, 5, & 6. Surely he has born our griefs, and carried our Sorrows: He was wounded for our transgressions, he was bruised for our iniquities: The chastisement of our peace was upon him, and with his stripes we are healed: the Lord hath laid on him the iniquities of us all.  
Q. But are you sure that this Prephecy is spoken of the Messiah?  
A. The Context makes it clear, because it is said, he had done no Violence, neither was any Deceit in his Mouth; and further, That by his Knowledge he should justify many, and bear their Iniquities. Besides, I find it in the Jewish Talmud, in Zohar and elsewhere, by the Rabbins unanimously applied to the Messiah.  
Q. Was it said that the Messiah, should be a King?  
A. Yes, God himself declares him a King, Jer. 23.5. He shall reign a King, and prosper. In Zechariah and other places he is styled the King of Zion.  
Q. What does belong to his Royal Office?  
A. The ruling and protecting of his Church.  
Q. Let me know the quality of his Kingdom?  
A. His Kingdom should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual Kingdom, not a worldly Kingdom, and for this reason the Messiah is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same place where he is called King, Zechariah 9.10, 11.  
Q. Does this refer to the Messiah?  
A. It's impossible any other man could be intended here but the Messiah; this is Rabbi Solomon Jarchi's own Confession, which he proves principally from these words in the Context: He shall speak peace unto the Heathen, and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.  
Q. What should the Messiah be as to his person?  
A. Both God and Man in one Person.  
Q. How can you prove this?  
A. I prove it by several Arguments; first, by the Names given the Messiah.  
Q. What Names?  
A. He is called by the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is God's own peculiar and essential Name.  
Q. Show me a place where he is called so?  
A. Jer. 23.6. God himself saith, that the Messias' Name, whereby he should be called, is Jehovah Zidkenu, the Lord our Righteousness.  
Q. But does God speak here of the Messiah?  
A. Yes, by all means; as easily will appear not only from the Context, but also from the Jewish Talmud, and other Rabbins, who unanimously apply this Prophecy to the Messiah. You will find more than seventy Instances collected from the Jewish Writings, by I. E. Edzard in his Consensus Antiquitatis Judaicae super h. l.  
Q. But what Evidence is there, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's own essontial Name?  
A. God himself speaks to Moses, Exod. 3.15. This is my name for ever, and Isa. 42.8. he says, I am the Lord, that is my name, and my glory I will not give unto another.  
Q. What do the Rabbis say of that Name?  
A. They commonly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a proper and peculiar Name belonging to none but God.  
Q. But is there ever any Angel or Man called so?  
A. No.  
Q. What does it argue, that the Messiah is called so?  
A. This: that he is God.  
Q. Are there any other Names besides this, that prove his Godhead?  
A. Yes, his Name should be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, Isa. 9.6. Immanuel, Isa. 6.14. David calls him his Lord, Ps. 110.1 Jacob, the Angel, the Redeemer, Gen. 48.16. by Malachi he is styled the Lord of the Temple, c. 3.1. elsewhere he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angel of God's presence; or rather the Angel, which is his Face, according to the Explication of the Rabbis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ex. 3. Isa. 63.1. Also Ex. 33.14. he says of himself, I am the Lord, the God of Abraham, of Isaac, and of Jacob: All these Names do evince most clearly, that the Messiah must be God, else he could not be called by any of these Names.  
Q. From whence do you further prove his Godhead?  
A. From his eternal Existence: By Micah it's said, that his go forth hath been from of old, from everlasting.  
Q. Have you any other place for it?  
A. Yes, in the eighth Chapter of the Proverbs, Messiah the eternal Wisdom of God, says of himself, The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the Earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water, before the mountains were settled, before the hills, I was brought forth; while as yet he had not made the earth nor the fields, nor the highest part of the dust of the world. When he prepared the Heavens, I was there: when he set a compass upon the face of the depth, when he established the clouds about, when he strengthened the fountains of the deep, when he gave to the sea his decree, that the waters should not pass his commandments; when he appointed the foundations of the earth, than I was by him.  
Q. What divine actions do you find of the Messiah?  
A. The destroying the Power of the Devil.  
Q. Was there such a thing foretold of him?  
A. Yes, God speaks unto the Serpent, Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel.  
Q. What is here meant by the Seed of the Woman?  
A The Messiah, Sesse. Rabb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeed this is the Messiah.  
Q. Why is he called so?  
A. Because he should be born of a Virgin, according to that place, Behold a Virgin shall conceive, and bear a Son, and shall call his Name Immanuel, Isa. 11.14.  
Q. What is meant by the Serpent?  
A. The Infernal Serpent, called the Devil, and Satan.  
Q. Are there any Divine Works besides this attributed to the Messiah?  
A. Yes, there are, viz. the Creation of Heaven and Earth, and the pouring out of the Holy Ghost.  
Q. What says the Messiah of them?  
A. Concerning the first he says, Isa. 48.12, 13. I am the first, I also am the last. Mine hand also has laid the Foundation of the Earth, and my right hand has spanned the Heavens. As for the other, these are his words, Zech. 12.10. I will pour upon the House of David, and upon the Inhabitants of Jerusalem the spirit of Grace, and of Supplication, and they shall look upon me whom they have pierced.  
Q. What do you infer from this?  
A. That the Messiah is God, which if he were not, he could perform neither of these Works.  
Q. Do you know any other Divine Properties attributed to the Messiah?  
A. Yes, several, viz. the Power to forgive sins, Exod. 23.21. But who can forgive sins but God? Therefore the Messiah must be God.  
Q. Being the Messiah is God, tell me then how many Gods are there?  
A. There is but one God, that is without doubt, but there are more than one Person in the Deity.  
Q. Prove this.  
A. God speaks of himself in the Plural, Gen. 1.26. Let us make man in our Image, after our likeness. Ch. 3.22. Behold, the man is become as one of us. Also Ch. 11.7. Let us go down.  
Q. Perhaps God speaks of himself after the manner of earthly Princes.  
A. No, that is not his way. Intending to declare the greatness of his Majesty, he describes himself in the Singular, viz. I am the Lord Jehovah. I am the Almighty God. Also it is against the Custom of the Oriental Princes. Pharaoh and Nabuchadnezzar were wont to say, I Pharaoh, I Nabuchadnezzar, besides the expression, as one of us, makes it evident, that there are more than one Person intended.  
Q. But it may be God speaks so in regard of the Angels.  
A. That is Nonsense, God wants neither their Counsel, nor Assistance, nor Approbation. Moreover this would import the Creation of Man after the Angel's Image, which is plain absurdity and falsehood.  
Q. But do others speak of God after that manncr?  
A. Yes; for instance, Moses, Gen. 19.22. says, The Lord reigned upon Sodom, and upon Gomorrah Brimstone and Fire from the Lord out of Heaven. Says Job, Where is God my makers? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David, 
Job 35.10. Psal. 149.2. Eccles. 12.1. Isa. 42.5.  Let Israel rejoice in those that made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solomon, Remember thy Creator's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isaiah calls God the Explainers of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Q. How many Persons are there in the Divine Essence?  
A. There are three, and those revealed by God in the Old Testament.  
Q. Show me the Trinity of Persons there.  
A. Deut. 6.4. The Hebrew Text has it thus, The Lord, our God, the Lord are one.  
Q. Let me see how you make out there the Three Persons.  
A. There is (1.) The lord (2.) Our God. (3.) The Lord again. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the First Person, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Second, and the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Third.  
Q. Who taught you to explain these words thus?  
A. Not only the Original, but the Context also, where Moses stirs up his Auditors to hear him in these words, Hear, O Israel; from whence it is clear that he intends to propose an especial Mystery of God, viz. The Unity of the Three Persons.  
Q. Do the Jews accept of this Explication?  
A. Rabbi Simeon Ben Jochas in Zobar explains these words; he partly Teaches, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are one. He adds also, that here is a Mystery revealed by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad sciendum, quod tres illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sint unum, to set forth, that these three  are one.  
Q. Give more Proofs out of the Old Testament for the Trinity.  
A. It's said in Psal. 45.8. Thy Throne, O God, is for ever and ever; thou lovest Righteousness, therefore, O God, thy God has anointed thee with the Oil of gladness. Here you find three Divine Persons. 1. A Divine Person anointing. 2. Another anointed. And 3. The Oil of Gladness, by which is to be understood the Holy Ghost.  
In Jer. 48. The Messiah says, I am the first, I also am the last; mine hand hath laid the Foundation of the Earth, and my right hand has spanned the Heavens— And now the Lord God has sent me and his Spirit. Here are again three Divine Persons, two sending, the Lord and his Spirit, and another Divine Person sent, the first and the last, the Maker of Heaven and Earth.  
Moses in his Blessing regarding the Three Divine Persons, repeated the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three several times, Numb. 6.24, 25, 26. The Lord bless thee, and keep thee; The Lord make his face to shine upon thee, and be gracious unto thee; The Lord lift up his countenance upon thee, and give thee Peace. Again, David says, Psal. 67.6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God our God shall bless us; God shall bless us, and all the ends of the earth shall fear him.  
Q. Why is the Second Person called Ours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our God, after a more especial manner?  
A. Because he would be Ours more especially, by taking our Flesh and Blood upon himself, and becoming our Redeemer and Saviour.  
Q. Are these three Persons called by different Names?  
A. Yes, they are; the first we call the Father, the second Son, and the third the Holy Ghost.  
Q. Are these Names expressed in Scripture?  
A. Yes. Psal. 89. God says, the Messiah shall call him my Father. Psal. 2.7. God the Father says, Thou art my Son, this day have I begotten thee. See Prov. 31.6. The Holy Ghost is often mentioned among other places. See Isa. 48.16. Ch. 63.10.  
Q. What does the word, His Spirit, mean in that place?  
A. This, that he proceeds from the Father and the Son.  
Q. Whose Son should the Messiah be?  
A. The Son of God, and the Son of Man.  
Q. How should he be the Son of God? Adopted of God, or begotten by God out of his Essence?  
A. Begotten by God, as he is out of his Essence. Thus God says to the Messiah, Psal. 2. Thou art my Son, this day have I begotten thee.  
Q. This day, what is meant by that?  
A. From Everlasting; so the Messiah himself explains it, Prov. 8.22. The Lord possessed me in the beginning of his way, before his works of old. 23. I was set up from everlasting from the beginning, or ever the Earth was. 24. When there were no depths, I was brought forth, when there were no fountains abounding with water. 25. Before the mountains were settled, before the hills was I brought forth. 26. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 27. When he prepared the Heavens I was there, when he set a compass upon the face of the depth. 28. When he established the Clouds above, when he strengthened the fountains of the depth. 29. When he gave to the Sea his Decree, that the water should not pass his Commandment, when he appointed the Fountains of the Earth. 30. Then I was by him as one brought up with him, and I was daily his delight, rejoicing always before him. 31. Rejoicing in the habitable part of the Earth, and my delights were with the Sons of Men.  
Q. How are you sure that the second Psalm does not speak of David, Solomon, or any other, but the Messiah?  
A. 1. Because God says he hath begotten him from Everlasting, which cannot be said of any Man. 2. Because he promised to give him the Heathen for his Inheritance, and the uttermost parts of the Earth for his Possession; whereas David as well as Solomon were so far from possessing them, that a great part of them were not in their time discovered. Again, the same Psalm towards the end, says, Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are all they that put their trust in him. Of any one that is no more than Man, the Prophet Jeremiah says, Chap. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm.  
Q. But was the Messiah to be the Son of Man also?  
A. Yes, for that reason he is called the Seed of the Woman, and the Son of Man.  
Q. From what Family should he descend?  
A. From David's; he is styled the Branch of David, Isa. 11.1. Jer. 25.5.  
Q. Who was to be his Mother?  
A. A Virgin, according to Isa. 7.14. Behold, a Virgin shall conceive, and bear a Son, and call his Name Immanuel.  
Q. Having made so good a Confession concerning the Coming of the Messiah, as also of his Person, and his Office, tell me now who this Messiah is?  
A The Lord Jesus of Nazareth.  
Q. Do you firmly believe, and are fully convinced that Jesus of Nazareth is that Messiah which was promised to the forefathers?  
A. Yes, I do firmly believe it, for I can find no other but him that could be the same.  
Q. By what Arguments do you prove that?  
A. It is plain and evident to Mankind that all the Characters and Properties attributed to the Messiah by Moses and the Prophets, are undeniably fulfilled and made up in the said Jesus of Nazareth.  
Q. Explain this more clearly.  
A. All the World is sensible that Jesus of Nazareth did come at the time appointed for the Messiah, viz. Before the Sceptre departed from the Jews, before Jerusalem and the Sanctuary were desolated, before Bethlehem was destroyed, before Oblations and Sacrifices ceased, and before the Seventy Weeks, mentioned in Daniel, were expired.  
It is without question that he came to the second Temple, and taught in it, according to Haggai and Malachy's Prophecy.  
Also it is evident that he was Born at Bethlehem, the place appointed by Micah.  
It's undeniable that Forty Years after his Death the City and Temple were destroyed, and the Oblations ceased.  
It's universally known that in the latter end of those Seventy Weeks he died, being murdered and killed after a violent and horrible manner, like a Malefactor, crucified according to the sense and sound of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed in Daniel, Ch. 9 v. 26.  
It is past contradiction, that the Jews were offended at Jesus of Nazareth, the same which Isaiah foretold should befall the Messiah, as is expressed Ch. 8. v. 13, 14. and Changed 53. v. 2, 3. All which happening thus to Jesus of Nazareth, is a clear Demonstration of his being the true Messiah.  
Q. Is there any thing more foretold of the Messiah, and fulfilled in Jesus of Nazareth?  
A. Yes, there is, viz. 'Tis evidently known that the People and Nations do cleave to the Lord Jesus as they should do to the Messiah, according to Isa. 2.2. Also, that Jesus performed those Miracles, which the Messiah should do, in making the Blind to see, the Deaf to hear, the Lame to walk, Isa. 35.5, 6. Also, that he is the Offspring of David, born of a Virgin, as the Messiah should be, Isa. 7.14. Also, that he has given a New Covenant, as Isaiah, Chap. 2. and Jeremiah, Ch. 31. had foretold. In fine, there is not one jot or tittle excepted of all that which was prophesied of the Messiah, but was most exactly completed in and by Jesus of Nazareth; therefore it is no less true, that Jesus of Nazareth is the true Messiah, than that God Almighty is a true God.  
Q. What Appeal to the veracity of God do you make here?  
A. I observe, that to give false Attributes to the Messiah when promised, or to alter those that once were given or published, are things too absurd and blasphemous to be thought of God. God is not a Man, that he should lie; meither the Son of Man, that he should repent. Hath he said, and shall he not do it? Or has he spoken, and shall he not make it good? Much less probable is it that God would have suffered the true Characters of the promised Messiah to come to pass in a false one, to the loss of so many Millions of Souls; to say this, is no less than to make God a Liar and Impostor, which is horrid Blasphemy all over. Thus upon the impossibility of God's being a Liar, is grounded the necessity of this Truth, that Jesus of Nazareth is the true Messiah.  
Q. What is Jesus in English?  
A. A Saviour.  
Q. What is he as to his Person?  
A. Both God and Man in one Person.  
Q. How many Natures are in him?  
A. Two the Divine and Humane.  
Q. Whence proceeds his Divine Nature?  
A. From his Father in Heaven.  
Q. Whence comes his Humane Nature?  
A. From his Mother the Virgin Mary.  
Q. How many states are there in Christ?  
A. Two, that of Humiliation, and that of Exaltation.  
Q. In which Nature did Christ degrade himself?  
A. In his Humane Nature.  
Q. In which Nature was he exalted?  
A. In his Humane Nature also.  
Q. What Circumstances do belong to his Humiliation?  
A. His mean sort of Life, grievous Passion, and infamous Death.  
Q. Where began his state of Exaltation?  
A. At his vivification.  
Q. What follows after that?  
A. His descension into Hell, than his Resurrection, Ascension, and sitting at the Right Hand of God.  
Q. What is God?  
A. A Spirit.  
Q. What do you mean when you say God is a Spirit?  
A. This, that in his Nature he hath neither Flesh nor Bone.  
Q. How then does the Scripture mention his Eyes, Ears, Hands, etc. And what do they signify?  
A. God's Properties, viz. His Providence, readiness to hear, and Omnipotency: Thus, to sit at God's Right Hand, is as much as to Rule and Reign over all things in Divine Omnipotency.  
Q. What is the Lord Jesus, according to his Office?  
A. That which the Messiah should be; A King, an Highpriest, and a Prophet.  
Q. How does he perform his Office?  
A. Like a King he Governs and Protects his Church: Like an Highpriest he did Sacrifice himself for us, and makes intercession for us: And like a Prophet he did Preach the Gospel, and has given us a New Covenant.  
Q What Covenant is that?  
A. The New Testament.  
Q. The Old Testament had its external visible signs and means of Grace, whereby the Jews were distinguished from all other Nations; Is there any of the like in the New Covenant?  
A. Yes, there is, to wit, Baptism and the Lord's Supper.  
Q. What is Baptism?  
A. Baptism is not mere Water; but it is Water related and joined to the Word of God.  
Q. To which Word of God?  
A. To that which our Lord Jesus Christ says in St. Matthew's Gospel, Chap. 29. v. 19 Go ye and teach all Nations (or, according to the Greek, make all Nations become Disciples) baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.  
Q. What is the Effect and Use of Baptism?  
A. Baptism works Forgiveness of Sins, delivers from Death and the Devil, and gives everlasting Salvation to all Believers, according to the Word and Promise of God.  
Q. Which Word and Promise of God?  
A. That of our Lord Jesus Christ, Mark 16.16. He that believeth, and is baptised, shall be saved, but he that believeth not, shall be damned.  
Q. How can Water effect such great things?  
A. It is not Water that does it, but the Word of God related and joined to the Water, and Faith that relies on the Word of God concerning the Water; for without the Word of God Water is mere Water, and no Baptism, but with the Word of God it is a Baptism; that is to say, a Saving Water of Life, and Bath of the New Birth in the Holy Ghost, as St. Paul says in his Epistle to Titus, Chap. 3.5, 6, 7. According to his mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour, that being justified by his Grace, we should be made heirs according to the hope of Eternal Life. This is a faithful saying.  
Q. What is the Mystical Signification of Baptism?  
A. It signifies, that by daily Repentance and Sorrow, the old Adam, together with all sins and inclinations, must be drowned and die, and rise again a new man to live with God eternally in holiness and righteousness.  
Q. What Scripture have you for that?  
A. S. Paul says, Rom. 6.4. We are buried with Christ by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.  
Q. Did God in the Old Testament promise such a Baptism as should be a Remedy against Sin, and for Regeneration and Renovation?  
A. Yes, in the Prophecy of Ezekiel, c. 36. v. 25. God made this Promise: I will sprinkle clean water upon you, and you shall be clean: from all your filthiness, and from all your Idols will I cleanse you. Also in Zechariah 13.1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness.  
Q. Do you desire holy Baptism in order to be cleansed from your Sins by it, and to be regenerated and renewed?  
A. Yes, to that purpose I do hearty desire it.  
Q. Are you a Sinner then?  
A. Yes, I am a Sinner.  
Q. What is a Sinner, and what is Sin?  
A. A Sinner is a Transgressor, and Sin is the Transgression of the Law.  
Q. Transgression? what is that?  
A. The doing the Evil forbidden, and the leaving undone the Good commanded.  
Q. How manifold is Sin?  
A. Twofold, original and actual.  
Q. What is Original Sin?  
A. The inborn Corruption of Nature, wanting the Image of God, and abounding of inward Lusts and Inclinations to Evil: Gen. 6.5.  
Q. What is actual Sin?  
A. The Transgression committed by Man during his Life, in thought, word and deed, openly or secretly, against knowledge, or without knowledge, designedly or by precipitation, etc.  
Q. Are you guilty of both these sorts of Sin?  
A. Yes, I was shapen in Iniquity, and in Sin did my Mother conceive me: I have also many times actually transgressed the Commandments of God.  
Q. Rehearse the Ten Commandments.  
A. God spoke all these words and said, I am the Lord thy God, etc.  
Q. What have you deserved from God for your Sins?  
A. His Wrath and Anger, temporal Death, and eternal Damnation.  
Q. What has Christ done for you in order to save you?  
A. He died for me, and shed his most precious Blood for the forgiveness of my Sins.  
Q. What has he done more for you?  
A. He has fulfilled the Law of God instead of me.  
Q. How do you lay bold on the Merits of the Lord Jesus?  
A. By believing in him with a lively Faith.  
Q. Do you steadfastly believe then in the Lord Jesus, according to this Confession of yours? And will you live and die upon this Faith, which you have professed here before God and this holy Congregation?  
A. I will, with the help of God, and the assistance of the Holy Ghost.  
Q. Will you be baptised upon this Faith?  
A. Yes, with all my Heart.  
After this, the rest of the Solemnity was performed according to the settled Form and Rites of Public Baptism in the Lutheran Church.  
SOLI DEO GLORIA.   

BOOKS lately Printed for John Dunton, at the Raven in the Poultry.  
PROPOSALS for printing of a Book of William Leybourn's Author of the late Cursus Mathematicus, and of divers other Mathematical Tractates, who hath now by him a Miscellaneous Manuscript, ready for the Press, which he intends to title Pleasure with Profit, it consisting of Recreations Numerical, Geometrical, Mechanical, Optical, Astronomical, Horometrical, Cryptographical, Statical, Magnetical, Automatical, Chemical, Historical; published for the Ingenious to make further Scrutiny into these (and the like) sublime Sciences. This Book, when printed, will contain above 100 Sheets, with near 200 Cuts: And to the end that this Work may come to public view in the Author's Life-time, he presents the following Overture (for the promotion of it) to all Masters, Heads, Provosts, Fellows, Scholars, etc. of both Universities; to all public and private Schoolmasters, Ushers, and Scholars under them; to all Gentlemen of Inns of Court or Chancery; and to all other Private Gentlemen of what degree soever. The Proposals are as followeth, viz. (1.) The Subscribers to give 13 s. and 6 d. for each Book in Quires, whereof 6 s. is to be paid at the time of Subscription, and 7 s. 6 d. at the delivery of the Book. (2.) To encourage all persons that shall contribute to the procuring Subscriptions for six, they shall have a seventh gratis. (3) All who intent to assist in the advancement of this Useful Work, are desired to send in their Subscriptions with all speed, unto the persons hereunder named, where printed Receipts shall be given them; and if they arise to a competent number, the Book shall be finished by Mid summer 〈…〉. The Undertakers are Dorman Newman, Richard Baldwin, and John Dunton.  
The Agreement in Doctrine, among the dissenting Ministers in London, subscribed Dec. 16. 1692.  
The fifth Edition of the second Spira.  
A Conference between a Modern Atheist, and his Friend: By the methoder of the second Spira; printed in the same size, that they might be bound up together.  
An Earnest Call to Family-Catechism and Reformation: By a Reverend Divine. Several Ministers and private Christions perusing this piece earnestly moved for its publication, which the Reverend Author at length consented to, the following Proposals is now made, for the general dispersing of it, viz. That whatever Gentlemen will be so public spirited, as to give Fifty of them away, they shall have that number for Twenty shillings, stitched up in blue Paper, and ready cut: But as for others who buy lesser numbers, they must not expect them under  per Book.  
Theodore John's Confession of the Christian Faith, before he was baptised.  
The Day of Jubilee; or, A plain and a practical Discourse of the Saints gathering together, and of their meeting the Lord in Glory at his second coming, on 1 Thess. 4.17. By John Brandon Rector of Winchamstead in Berks. This Sermon is not yet out, but will be published in about a fortnight's time.  
The late Trials of several Witches: published by Cotton Mather.  
The Fourth Edition of the New Martyrology; or, Bloody Assizes. With Additions so large, as renders it a new Secret History of the late Times.  
The Sense of the united Nonconforming Ministers, against some of Mr. Davis' erroneous Opinions.  
Casuistical Morning Exercises, the Fourth Volume.  
Heads of Agreement, assented to by the United Ministers.  
The Country Concurrence with the London united Ministers: By S. Chandler.  
The second Edition of Gospel-Truth stated.  
A Defence of Gospel-Truth; being a Reply to Mr. Chancy's First Part.  
A Discourse showing what Repentance of National Sins God requires.  
The Vanity of Childhood and Youth.  
The Life of Mr. Thomas Brand, by Dr. Annesley.  
The Mourners Companion, by J. Shewer.  
A Practical Discourse on Sickness and Recovery.  
Early Religion, or a Discourse of the Duty of Youth.  
Fall not out by the way: or, a Persuasion to a Friendly Correspondence between Brethren of the same Faith. All Three by J. Rogers, M. A.  
The Life and Death of the Reverend Mr. Eliot. By Cotton Mather.  
Mr. Barker's Flores Intellectuales; both Parts.  
A Complete History of the remarkable Penitents that have been executed at Tyburn, and elsewhere for these last Thirty years. Together with Mr. Increase Mather's Sermon to a condemned Malefactor about an hour before his Exeoution.  
Mr. Quick's Young Man's Claim to the Sacrament.  
A Practical Discourse on the late Earthquakes.  
Mr. Crows Vanity of Judicial Astrology.  
Mr. Oakts' Funeral Sermon.  
Mr. Kent's Funeral Sermon. By Mr. Sam. Slater.  
The Celestial Race. By Mr. Bush.  
Mr. Daxter's Sermon on a Person that died suddenly.  
All the Eight Volumes of the Athenian Gazette, with a general, full Preface and Index to them, or single Mercuries to this time.  
The First Volume of the Complete Library, with two Alphabetical Tables.  
The Second Volume of the Complete Library for December, January and February; that for March is now in the Press.  
A Mourning Ring in memory of your Departed Friend. The Second Edition.  
The Young Students Library, published by the Athenian Society.  
— A Scheme of Inquiries, published by the Athenian Society.  
— An Ode to the Athenian Society.  
— The Visions of the Soul, by a Member of the Athenian Society.  
The Entire Sett of Athenian Gazettes, with the Supplements to them, bound up all together for the Year 1691. with an Alphabetical Table for the whole Year.  
The History of the Athenian Society.  
An Account of the Divisions amongst the Quakers in Pensylvania.  
— A further Account of the Divisions of the Quakers in Pensylvania.  
The Principles, Doctrines, Laws and Orders of the Quakers.  
The Character of a Williamite, by a Divine of the Church of England. Price 6 d.  
The Character of a Jacobite, by a Person of Quality. Price 6 d.  
Religio Bibliopolae, in Imitation of Dr. Brown's Religio Medici.  
The Double Descent, a Poem.  
The Divine Capttain. By Mr. Hickringal.  
Infant-Baptism stated, in au Essay to vindicate its lawsulness from the Testimony of Holy Scripture; with an account of a Conference publicly held with an Antipoedo-Baptist of no small Fame. By J. R. a Presbyter of the Church of England.