CHRIST JESUS THE TRUE MESSIAH, DELINEATED In three economies AGREED On all Sides,  
By Israel Isaac, formerly a Jew, but now a Christian.  
LONDON, Printed by E. tiler, and R. Holt, for the Author; in the Year 1682.   

TO HIS GRACE CHRISTOPHER DUKE OF Albemarl, &c. FELICITY.  
My Lord,  
THE end of this Book is only to show how Jesus Christ our Saviour hath been represented in and before the Law. Whatsoever I did writ in my weakness, though it be not an Argument of my Scholarship, yet it is a Testimony of my Profession. I desire your Grace to accept of it, and effectually to show you have no less Kindness for a poor Convert, than for him he is Converted to. I wish the Lord may bless your Grace, and due you with all these Gifts as are beneficial to your Graces Felicity here, and hereafter. So I rest  
Your Graces Most Obedient and most humble Servant ISRAEL ISAAC A Converted Jew.   

TO THE CHRISTIAN READER.  
ABove fifty Years I have lived in this World, but so much I was dazzled by the dark Beams of Rabinical and talmudical Principles, that I never thought to please and to satisfy myself more, as then when this Darling of Hypocrisy and Deceit courted my Conscience. I was an Enemy( though a hidden one) unto all them as professed Christ, thinking there could be no such thing in being as Christians do aver, viz. There should be two Natures in one Person, and that Divinity should degrade itself so far as to take into the Fellowship of its characterised Essence, a poor Worm, and a carcase as a Man is. But afterwards seeing these great Proofs of the Holy Ghost, as I have deposed in the ensuing Treatise; I have been convinced of my Error, and consequently resolved to Associate myself to the Holy Church of Christ, by the Administration of Baptism. Accordingly I was Baptized in St. Martins Church in the Fields, by the Right Reverend Father William Lord Bishop of St. Asaph. Now my good and Noble Reader, I have three Children in the Country of Bohemia where I was born, and there in the City of Praga, to whom I have several times sent, that they might come over in order to their Conversion; but neither they are able to come without Charges, nor I to supply them with Necessaries. Therefore I desire every Christians Assistance, that by these Means I may bear them in Christ; as I have bore them in the Flesh. The Lord perform this good Work, and let my Intentions come to pass. farewell.   

CHRIST JESUS, IN THREE economies.  
THAT there are but three economies wherein the Faithful as well as the outward Adherers to the Company of them, work out their Salvation; it is allowed not only by the Holy Scriptures, but by the Jewish rabbis also. Witness Rabbi Elihu, who, 
Talmud in Onavoda Zora.  as the Talmud teacheth us, in his Letters of {αβγδ}, plainly not without a set determination of time, as binding the same to the Days of the first Creation, and counting every Day for a thousand Years according to that of Moses, 
Psal. 90. v. 4.  ( For a thousand Years in thy Sight are as yesterday,) professeth; {αβγδ} that is; The World is to continue six thousand Years; two thousand without Form, two thousand Law, two thousand the Days of messiah. 
Heb. 1. v. 1, 2.  This, Apostle Paul seems to Insinuate, when writing to the Hebrews, saith; God who at sundry times, and in divers manners, spoken in time past unto the Fathers by the Prophets; hath in these last Days, spoken unto us by his Son, &c.  
He tells us first, that God at sundry times did speak to the Fathers. 2ly. In divers manners. 3ly. That in the last Days he spoken by his Son. Of the latter part we will Treat afterwards; But as to the first two branches, they are grafted in these two things, or Propositions, viz. That God spoken, 1. At sundry times; and 2ly. In divers manners.  
These sundry Times, as well as divers Manners, have a relation to the two first economies, before the coming of {αβγδ} King messiah; consisting first In Emptiness. 2ly. In the Aaronical Administration.  
As to the first, 'tis called the economy of Emptiness, because it was voided of all such Sacrifices as were either restricted to the Place, the Time, the Manner of Sacrificing, or else to the Persons performing that Religious duty. The first-born Sons, 〈◇〉 Fathers either, could Offer at any time an Oblation, whether it was done as we can guess, 
Gen. 4. v. 4. ib. c. 8. v 4.20. ib. c. 22. ib. c. 33.  in Mesopotamia, or on the Mountains of Ararat, or in the Land of Moriah, or yet in Schechem. Providence had not as yet tied all the Circumstances of Service to the City of Jerusalem, by reason that burnt Offering, 
Gen. 22.  whereof Abraham saith {αβγδ} which was represented only in Image by Isaac, had not as yet that more substantial Shadow, which it was to have in the ensuing diversity of Sacrifices; Nor the performance of the Office to the Tribe of Levi, 
ib 34.  as not yet existent nor defiled with the Blood of Hamor and Schechem, and their City, for expiation of which, it was restricted to that Tribe, 
ib. 49.  as well as the Scattering to Simeon's, and the High-Priest was always to offer first for himself, 
Lev. 9.  as being bound to the performance of a doubled duty.  
Hence it proceeded that the King Messiah all this time did go under the notion only of {αβγδ}, according to that Promise of God after the fall of Adam in the Garden of Eden; 
Gen. 3.15.  I shall put an Enmity between thee and the Woman, between thy Seed and her Seed; and so every where else( until the prophesy of Jacob.) He is called the Seed. 
Gen. 49.  For when Cain was cursed and become a Vagabond, as being rejected from the Presence of God; Eve thinking the Promise of the blessed Seed was now at a Stake, was extremely glad when she bare a Son, and called him Seth; for God, saith she, 
Gen. 4. 26●. v. 1.  hath appointed me another Seed instead of Abel, whom Cain slay; whom she formerly thought to be the Man. God himself in his Covenant with Abraham calls him the Seed; And in thy Seed shall all the Nations of the Earth be Blessed, 
Gen. 23.18.  according to the Interpretation of the Holy Apostle; He( that is God) saith not, and to Seeds, as of many; but as of one, 
Gal. 3.16.  and to thy Seed, which is Christ. Yea, the Jewish rabbis themselves( how apposite let the Reader judge;) informeth us the Daughters of Lot did not commit a Sin in lying with their Father, by reason it was out of a good Intent, 
Gen. 19.31.32.  as namely the obtaining of the promised Seed; There is not a Man left in the Earth, &c. Come let us make our Father drink Wine, and we will lye with him, that we may preserve Seed of our Father. So that out of the Truth itself, and the Gloss of the rabbis, it is evident the King Messiah was called {αβγδ} the Seed.  
The reason of this was, because the Church at that time was under the Dispensation of {αβγδ} Emptiness. When the messiah was in a manner in Semine& Radice in the Root, and not grown up to that representative Perfection as he had when typically Adumbrated. Neither was there such a clear notion of his Deity under that economy, though Christ did appear several times in the shape of a Man, 
Augustinus.  in praeludium suae incarnationis as an old Father saith, showing that he was the Seed.  
And as well as such indefinite Notions were applied to the King messiah as to his Name, under this Dispensation, so there was no appointed time for the fulfilling of the Promises. Moses spoken without a Period when he declared God's Promise. 
Deut. 18.15.  The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me; unto him you shall harken. Which place though some of the Talmudical Crew is apt to wrest, yet the mayor part allows it is to be understood of the Messiah. Older then him, and the Father of all the Tribes of Jacob, 
Gen 49.10.  speaks indefinitely also in his Metaphorical last-Will, when he saith; The sceptre shall not depart from Judah, nor the Lawgiver from between his Feet until Shiloh come. Neither the one nor the other did determine when this Star should rise out of Jacob, but only uttered it, 
Numb. 24.17.  as it were at Randum.  
Still they were not voided of Faith, nor of Consolation neither, for he Prophesied of Shiloh, 
Rom. 4.3.  who was the third of Abraham, whose Faith was imputed to him for Righteousness, 
Joh. 8.56.  and who rejoiced to see the Day of this {αβγδ}, and saw it and was glad, and doubtless being no less Faithful in all the House of God then Moses was, taught the same Principles his Posterity, as he was endued withal, according to that Character as this same {αβγδ} gives him. 
Gen. 18.19.  For I know him( Abraham) that he will command his Children and his Household after him, and they shall keep the way of the Lord, to do Justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him.  
To conclude this Epocha, I must only add this, that all the time of this Administration there was no written Law, but only traditional, and as it were {αβγδ} from Mouth to Mouth, whereunto the greatest Expedients as can be name were, the longuevity of the Patriarch, the scarcity of the Faithful, and the frequency of Revelations.  
Afterwards when the People of Israel could make up a competent common-Weal it pleased God to change his first way of guiding his Church, and to install another kind of Dispensation, which is called either Aaronical, Levitical, or Mosaical, in reference either to the Administrators of the same, or the Mediator which was Moses.  And this is the Aaronical Administration; which by this Elihu and others is invested by the name of the Days of {αβγδ}. 
Thereby they understand the written Law as was penned by Moses at the Command of the Almighty, wherein the way, the matter, the manner, the times, the place of Sacrificing were prescribed and limited, the Persons for the Service appointed, and the former Sacrament of Circumcision cumulated with a Passeover( as a clearer Type of the future;) though to prevent the idleness of the stiffnecked People, and much inclined to Idolatry, there was added unto it a mere unsignificant Yoke, 
Act. 15.  as the Apostle Peter doth term it, which consisted in these Impositions as concerned Meats, Ablutions, Abstinence and the like. In this Administration, the People of Israel, had clearer and clearer Documents of the certain futurition of messiah the King, which did consist in three things.  
First, In the multitude of Types.  
Secondly, In a more significant utterance of Titles in relation to his Nature and Condition: And  
Thirdly, In a fixed determination of that time, when and why he was to come.  
We'l begin with the latter, and so by a retrograde way come to the former.  
The Jews themselves allow that Daniel in his 9th. Chapter, prophecies of Messiah the Prince, 
Dan. 9.  and there we find an express determination of time in {αβγδ} seventy Weeks, which being prophetical, signifieth seventy {αβγδ} Weeks of Years, that is seventy times seven.  
And if we intend to be Caballistical, wherein the Jewish rabbis ground the excellency of their learning; we will find Isaiah the Evangelistical Prophet, using a strange and an irregular Orthography in a passage wherein he talks of the Messiah; 
Esai. c. 9.7.  {αβγδ} saith he, of the Increase of his Government and Peace there shall be no end. Where in the word {αβγδ}, Mem( {αβγδ}) Finalis is in the midst, a thing very strange and unusual, yea against all the Rules of any grammar. Thence they might Enfer it included some Mystery, and if so, it was only this, that it being a numerical Letter, denoting the number of 600, signified that this messiah the King should appear in the World after six hundred Years from that time, Esaiah began to prophesy.  
And as this legal economy had the advantage above the other, in that it had a certain knowledge of that time wherein the accomplishment of the Promises was to be undoubtedly, so likewise their Joy could be no ways inferior to their Advantage, in that the People of Israel knew out of what Tribe this Messiah was to be born, yea out of what Family of that Tribe; 
Esai. 11.12.  And there shall come forth a Rod out of the Stem of Jesse, and a Branch shall grow out of his Roots, &c. Upon the Throne of David and upon his Kingdom. 
ib. c. 9.7.  For whatsoever the present rabbis commence of two Messia's, the one a Son of Joseph, who was to suffer and to be slain, the other a Son of David who is to subdue all his Enemies, and to Rule; it hath been no ways known in the days of old, where with one accord all the Faithful expected but one messiah, even the Lion of the Tribe of Judah. Moreover the place of his Nativity was allotted by the Lord, and all this for their Sureties and Consolations sake; But thou Bethlehem Ephratah, 
Mich. 5.2.  though thou be but little amongst the thousands of Juda, yet out of thee shall he come forth unto me, that is to be the Ruler in Israel, whose going forth, &c. And then lest the place of the second Temple should be despised, and people should mourn at the continuation of the same, 
Ezr 12.3.  as they did cry at the building of it, the Lord promiseth that in this {αβγδ} last Temple should appear the King messiah who was the desire of all Nations, 
Hag. 2.7.  according to the exposition of their ancient rabbis,( though the modern dreams of a third one;) and that by his appearance the Glory of this last Temple, should be greater than that of the former. And as the time of his coming was known to the Faithful, so was likewise the end, clearer by a great deal, than under the dispensation of Emptiness, 
Gen. 49.  where the King Messiah was proposed as a Consolator, but here he is proposed as a Sufferer and an Expiator as we may at large learn out of the known place of Isaiah 53. 
Isa. 53.  King David a Prophet and a Type of Christ speaks to the same purpose, before the birth of Isaiah; Dogs have compassed me about, the Assembly of the wicked have enclosed me, {αβγδ}, 
Psal. 22.16.  they pierced my Hands and my Feet, showing what an end the Messiah should have, and how he was to suffer. And though the modern Jews would elude this Argument, as being appliable to none but the Messiah, by reason David was never handled at that rate, by expounding this Word {αβγδ} thus; as a lion; and for this same purpose Athias his edition hath left out the Marginal, yet this same Marginal Masorah adored by all the Jews hath expressly {αβγδ} in all other Editions besides, that I may pass by the Observation of some skilled in the Arabiek Tongue, who profess and defend this Word {αβγδ} to have the same signification with {αβγδ}, and sheweth it was mutuated from that Language, as the chaldaic in Esdra and Daniel, or this same arabic and Syriack in the Book of Job. And then what sense should there be in these Words, as a lion my Hands and Feet if this {αβγδ} should be admitted to signify as a lion. So that it needs must be a surreptitious word by the Incuria or carelessness of the Transcribers, which Masorah restored to its own proper sense, or else the arabic Word must be admitted of. Especially since the Prophet Zachariah prophesying of the Messiah, seems to put a kind of a Gloss upon these Words of David, and maketh an express mention of Wounds in the Hands of the promised Expiator; 
Zach. 13.6.  And one shall say unto him, what are these Wounds {αβγδ} in thy Hands? Then he shall answer. Those with which I was wounded in the House of my Friends.  
So that the end of the coming of Messiah the King, which was clearly foreshown in this second Oeconomie, did not consist in any restauration of the People of Israel to their own Possessions, nor in the subduing of the Heathens,( as our goodly modern Jews do imagine;) that this wicked Generation may reign over them, but in the Expiation of their and other Nations Sins, if they should believe in that Saviour, and in that Prophet which God was to sand. 
Zach. 14.9.  For the Wall of Partition was to be broken off, and the Lord should be King over all the Earth, there was to be no distinction betwixt a Heathen and a Jew, for all the Earth was to be the People of the Lord, and in these Days Jehova was to be one, and his Name one. These Divisions of Gods, and of many sorts of Gods were to cease, and every one was to adore the God of Israel, in and by the name, or as David saith by the kissing of his Son, 
Psal. 2.12.  lest they should perish from the way of Salvation, and be deprived of that Bless as is proper to them as puts their Trust in the Lord's Anointed. Yea the Nations were in a manner to be intruded into the Assembly of the Righteous; 
Esai. 9.2.  The People that walked in Darkness, have seen a great Light: They that dwell in the Land of the Shadow of Death, upon them hath the Light shined, 
verse 6.  but what was this Light? it followeth, unto us is a Child born, 
Esa. 65.25.  &c. In short the Wolf and the Lamb, the Heathen and the Jew should feed together on these green Pastures as are placed by the side of the still Waters. 
Psal. 23.2.  There was to be no noise there about Circumcised and uncircumcised, all was to be in quietness and Peace, and the living Church was as that of Solomon's( a Type of Christ) to be built up, without Hammer and Iron.  
Thus the end of the coming of Messiah the King was consequently to change the Nature of the former Covenant, which first was made, but only with the Tribes of Israel according to what David saith, 
Psal. 147.19.20.  He sheweth his Word unto Jacob, his Statutes and his Judgments unto Israel, he hath not dealt so with any Nation, and therefore they do not know his Judgments. These Judgments were delivered by. Moses as a Mediator of the Covenant of Law: But the Mediator of a better Covenant was( as I said formerly) to break off the Wall of Partition, and be a Light to the Gentiles also, and learn them the Judgments of the Lord according to God's own Proolamation; Behold my Servant whom I uphold, 
Esai. 42.1.  my Elect in whom my Soul delighteth; I have put my Spirit upon him; he shall bring forth {αβγδ}( that same word as David uses in the place quoted immediately before,) judgement unto the Gentiles: and somewhat lower; 
verse 6.  I the Lord have called thee in Righteousness, and will hold thy hand, and will keep thee, and give thee for a Covenant of the People, for a Light of the Gentiles. God in the administration of this mosaic economy, seeing the greatest part of the World was gone after the worship of Idols, began( in a manner) to be more jealous of his Honour, and therefore assures the People that he would not concentre his divine Worship within the Limits of Canaan, 
verse 7.  but spread it over all the Earth, and sand his Elect to open the Eyes of the blind Gentiles, and to make them partakers of the Covenant of Grace, and draw them nearer to his gracious Presence,& to the Worshipping of his own Name, as one may plainly see it, by the context of the words in the quoted place, and by the jealous Expression the Lord useth there, when he saith; 
verse 8.  I am {αβγδ}( a word of Grace, and a Name whereby God signs and gives a being to his Promises.) 
Exod. 6.3.  The Lord, that is my Name, and my Glory will I not give to another, neither my Praise to graved Images. 
Esa. 42.9.  The former things were come to pass, all things now were to be new, these that were Loammi, should now be his People, and these as were Loruchama should obtain Mercy and Righteousness, they should not run after other Gods; yea God himself should guide them so, as not to permit his Elect should go astray; My Glory will I not give to another.  
This leads us to the consideration of the second change of that Mosaical Covenant. Which Change consists in this, that as well as the extent of it, ( whereof we spoken but now) should be unlimited, so the Levitical Law, yea the whole Mosaical Dispensation should be abolished, and a new Covenant should be substituted, the Benefit whereof should be a more distinct and general knowledge of God, which is contained in the knowledge of the true Messiah; This is the eternal Life, 
Joh. 17.3.  that they may know thee, the only true God, 
Jer 31.31, 32, 33.  and him whom thou hast sent {αβγδ} Christ( or messiah) Jesus. Of this change of the Covenant, the Lord himself speaketh thus; Behold the Day's come saith the Lord, that I will make a {αβγδ} a new Covenant with the House of Israel, and with the House of Judah. {αβγδ} 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 Covenant they broken, although I was a Husband unto them, saith the Lord.) But this shall be the Covenant that I will make with the House of Israel; after those Days saith the Lord, I will put my Law in their inward parts, and writ it in their Hearts, and will be their God, and they shall be my People. The Jews indeed, for to palliate their stiffneckedness, tell us these words are to be understood of the renewing the old Covenant, rather than the erecting of a new one. But any Man of Sense or Reason, may plainly see there is contained in these words a manifest Opposition betwixt the New and the Old one, as well in words, as in effects, touched a little higher, yea Daniel plainly tells us the Levitical Administration should be abolished; 
Dan. 9.26.  He shall cause the Sacrifice and the Oblation to cease; in stead whereof, from the rising of the Sun, even unto the going down of the same, 
Mich. 1.10.  the Name of the Lord should be great among the Gentiles, and in every place Incense should be offered unto his Name, and a pure Offering. For his Name should be great among the Heathen, saith the Lord of Hosts. Let the Jews therefore pretend what they will, the mosaic Law was to be abolished in all its Ranks, as belonged to the Root of Positivity, notwithstanding( which the Jews insist upon very much,) It is said it should last {αβγδ}; by reason this Word doth not signify an absolute Eternity, but a kind of a long Duration, as in the case of that Servant who was bound until the jubilee, 
Exo. 21.6.  which was at the end of every 50 years, it is said he should serve {αβγδ}, for ever, but not {αβγδ} for ever and ever.  
To show this more plainly, I'll shortly run over the most weighty Points the Jews use to object in defence of the Perpetuity of their Mosaical Law.  
The Sacrifices they say were to be for ever, but we shewed the contrary but just now, by the express words of the holy Scripture. Besides if the Sacrifices were tied only to the Family of Aaron, and none besides could administer the same Unpunished, as it is evident by many Examples of the holy Writ, and if they were tied only to the Altar of Jerusalem, 
Psal. 110.  God not accepting that Worship on the high places, though the Offerers intended to terminate the same in him; how can it be then, if in case they were to be for ever, that in the Word of God, is promised a King, who should be a Ruler over the Universe, and having made a beginning from Sion, should subdue all the World, being at once a King and a Priest for ever, and that after the order of Melchisedeck, which hath no affinity with that of Aaron; and both of them could not stand? how could it stand together with Truth which Isaiah doth prophesy? 
Isai. 19.19.  In that day shall there be an Altar to the Lord in the midst of the Land of Egypt, and a Pillar at the border thereof to the Lord. 
ib. 66.21.  Yea Priests and Levits were to be taken of the Heathens, 
2 Cron. 13.9.  which was an Abomination in the Eyes of the Lord during and after the Kingdom of Jeroboam.  
So that it is evident the Sacrifices should cease, as God did effectually show the same when he caused the Jews to be the space of this 1600 years without a Temple, without an Altar, without the right distinction and knowledge of Tribes, whereby they might know which of them might lawfully Sacrifice, and substituted a Temple of the Holy Ghost, and every faithful Christian he made a Priest, his good Works or as the Apostle Paul saith, 
Rom. 12. 1●.  his reasonable Service a Sacrifice, according to what he professed by the Prophet; 
Ose. 6.6.  I desired Mercy and not Sacrifice, and the knowledge of God more then burnt Offerings; and at another, I have shewed thee O Man what is good, and what doth the Lord require of thee; 
Mic. 6.8.  To do justly, and to love Mercy, and to walk humbly with thy God.  
Then they object the morality of the Sabbath, the perpetual duration of Circumcision, the exact forbidding of Meats, &c. But of all these we will speak when we come to the handling of the third economy, which is under the King messiah, and then discharge our Promise.  
Now as this promised Messiah was more clearly manifested to the Jews by the declaration of the prefixed time and the end of his coming, so his Titles were more significant under this, than under the former Dispensation. These were touching his Nature and Condition.  
In the economy of Emptiness, he was called, until the division of Tribes, {αβγδ} or( as we formerly said,) the Seed, but here, as if he had grown somewhat up, 
Esai. 11.2.  he is called a Branch and a Rod, he is called a Child; 
ib. 9.6.  Unto us a Child is born, yea, he is called an {αβγδ} a Man; How long wilt thou go about, O thou back-sliding Daughter? For the Lord hath created a new thing in the Earth; 
Jer. 31.22.  A Woman shall compass a Man.  
And lest the People of Israel should want the right knowledge of this Branche's Nature, and Constitution, 
Jer. 23.5, 6.  the Lord is pleased to explain the same openly unto them, by the aforesaid Prophet; Behold the Day's come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall Reign and prosper, and shall execute judgement and Justice in the Earth; In his days Juda shall be saved, and Israel shall dwell safely, and that is his Name, whereby he shall be called {αβγδ} The LORD OUR RIGHTEOUSNESS. Which for a further Confirmation God reiterates by the same Prophet. Chap. 33. vers. 16.  
Wherein both his Nature and his Offices are plainly Delineated.  
And first as to his Nature, he is first called a Branch, a Branch of Righteousness, and a Branch of David, whereby his human Nature is denoted. 2ly. He is called {αβγδ} the Lord God, whereby his Divine Nature is to be understood. So that hence they could easily infer that the King messiah was to be God and Man.  
This same was very often confirmed to the Faithful by other Scriptures.  
His manhood they could not doubt of by reason he is called the Seed of a Woman, a Child, a born Child, proceeding from the Loins of Abraham in general, out of the Tribe of Juda in particular, and more especially out of the House of David.  
His Divinity also could not but be manifest by reason of these Names and Epithets as are attributed unto him, which are proper to none but God.  
For here he is called {αβγδ} Jehova, a Name denoting the proper Divine Essence, and signifying as much as an Essentiator, it being as the Cabalists say {αβγδ} the Vein and source of all sacred and divine Names. Moreover they call this Name {αβγδ} a proper Name, whereas others are called {αβγδ} Surnames, and can be attributed to a thing which is profane, as {αβγδ} may signify Idols or Judges, {αβγδ} Adonai written defectively, may signify any Lords, but Jehova cannot be allowed to any besides the Divine Essence itself.  
Isaiah the Evangelist of that time, by the inspiration of the Almighty, calls him {αβγδ} the mighty God, the everlasting Father, 
Isa. 9.6.  and Micha confirming the same, and consolating by a way of Prosopopoeia Bethlehem of Ephratah, tells of this {αβγδ} Ruler which was the Messiah, that his goings forth should be {αβγδ} from old, from the days of Eternity. 
Mich. 5.2.   
These Epithets can not be attributed to any one besides to him, who as well hath a being of himself, as he giveth a being to others, and cannot be compassed by any Circumstance of time, but only by Eternity, and this likewise is such, because of his incomprehensible Duration, which hath no Periods, but a kind of a Coexistency to them all, since they were concreated to the things framed by the Hand of the Almighty, not unlike to a dial which not changing its place, casts a Shadow to all the Hours of the Day.  
Moreover that infinite work of Redemption,( Infinite I call it, by reason it hath no terms of Comprehension, though apprehended it we may) required this Theanthropy, for none besides {αβγδ} Immanuel, 
Heb. 2.16.  that is God with us, or as the Apostle saith, he that took on him the Seed of Abraham, was able to expiate that Guilt, wherein the Nature of Man was involved by the Fall of Adam. There was a great Gulf fixed betwixt God and Man, the contiguity and rejoyning whereof could not be performed but by him, who partaked of both the Natures.  
Secondly. As to his Offices, we do find them here also. The Faithful under this Dispensation knew well, 
Zach. 9.9.  messiah was to be a King according to that of the Prophet; Behold thy King cometh unto thee &c. They knew he was to be a Prophet; a Prophet shall God raise like unto me saith Moses, 
Deut. 18.  speaking of Messiah: 
Psal. 110.4.  they knew he was to be a Priest; Thou art a Priest for ever, after the Order of Melchisedek; Yea that it should not be doubted this {αβγδ} righteous Branch should bear all these Offices, the Lord expressly tells his People of it by Zachariah; Thus speaketh the Lord of Hosts, saying; 
Zach. 6.12, 13.  Behold the Man whose Name is the BRANCH, &c. He shall be the Glory, and shall Sit and Rule upon his Throne, and he shall be a Priest upon his Throne, and the Council of Peace shall be between them both. Here he is proposed as Ruler or a King, as a Priest, and as a councillor of Peace, or a Prophet. All this is shortly comprehended in this Word RIGHTEOUSNESS, which is the Epithet as is added to the Name {αβγδ}.  
First under this word of RIGHTEOUSNESS is comprehended the Kingly Office; 
Jer. 33.15.  This Branch shall execute judgement and Righteousness saith the Lord, which to be a part of the Royal Office, is to be seen at the same Prophets; 
ib. 23.5. ( the best glossator of his Words:) A King shall Reign and Prosper, and shall execute judgement and Justice, &c. Then Juda should be saved from the Incursions of satan, and Israel should dwell safely, not being subject to go astray from that sceptre whereby he was to be ruled, and was subject to.  
Secondly. The prophetical Office also is here comprehended, which properly consists in the teaching and fulfilling of the Commandments of God: hence Christ himself; Suffer it to be so now, 
Mat. 3.15.  for thus it becometh us to fulfil all Righteousness. Considered as such, he was to open the Eyes of the Blind, to led People into the Path of Salvation; or as it is in Job, to instruct many, to strengthen the weak Hands and feeble Knees. 
Job. 4.3, 4.   
Thirdly. Herein is specified the Priestly Office also, which consists in offering up his own Soul for Sin, which he, by a way of a Covenant made between him and his Father, took upon himself, promising to satisfy for it; nor could he be called Righteous before he had given his Soul a Ransom; and then he was to see the travail of his Soul and was to be satisfied, and being proclaimed Righteous, impart to others his Merits purchased by his sufferings; By his knowledge saith the Lord, shall my Righteous Servant justify many, 
Isai. 53.11.  for he shall bear their Iniquities.  
And this as well as the rest of his Offices were clearly shadowed by the multitude of Types, we spoken of before. The Ark of the Covenant signified nothing but the King Messiah, for as that had in itself the Tables of the Law, the Manna, and the Rod of Aaron, so the fullness of Godhead, the Springs of living Waters, and the Blossom of Salvation was to be in Messiah the King, who was to be the Heavenly Manna, which signified the Prophetical Office. 
Exod. 37.1. &c.  Upon this Ark there was a Propitiatory or a Mercy-Seat,( which denoted the Priestly Office) as covering with Mercy the Transgressions of Israel, and as hiding in a manner that Law which was their accuser, and smothering that Malediction that hung over them, 
Deut. 27.  as could not fulfil it. Cursed is every one, &c. Hence Messiah is said to have redeemed us from the Curse of the Law, being made a Curse for us. 
Gal. 3.13.  Both these Offices typified by the Ark, were surrounded by a Crown of Gold, denoting the royal Office of the future Messiah. All these were really Types; but if we would use some Allegories( as here we are forced, because of the Curious) we should tell that the four Rings which were at the four Corners of the Ark, did denote the four last things, viz. Death, judgement, Hell, and Heaven, which the People could either reign over by the bearing up of the Ark( which was Christ) with the two Staves of Shittim-wood, that is Faith and Repentance, or else be subdued by them, 
Deut. 28.23.  without the bearing up of him. For Heaven can be a Curse as well as the rest; Or else as Hierom saith; it did denote the four Evangelists, 
Ad Euseb. in quat. Evang.  who by the unmovable Staves of Perseverance were supported. Ecclesia, quatuor Flumina, Paradici instar eructans, quatuor annulos& angulos habet, per quos quasi arca testamenti& custos legis Domini, lignis immobilibus vehitur. The Church, disburdening four Rivers not unlike to the paradise, hath four Corners and Rings, by which it is conveyed or lifted up as an Ark of the Covenant, by the immovable Staves.  
Then {αβγδ} Urim and Thummim, 
Exod. 28.30.  signifying Light and Rectitude, denoted the Prophetical Office of the Messiah, who was to be Light unto the Gentiles, and to do Justice upon Earth.  
The scape-Gote was likewise a Type of the Priest Messiah. 
Levit. 16.21.  He having all the Transgressions of the People of Israel, was to be sent away into the Wilderness, which denoted nothing else but the future Messiah, who was to suffer for our Sins, and to bear our Transgressions, in those days when the Revolution of our Souls Dispensation should again become in a manner( as the quoted Rabbi Elihu saith) a Wilderness. He was to bear the Guilt as well as the Punishment, for to free them of it, as lay under them both, by their Transgressions.  
So that hence we may clearly see, how both the economies, that is of {αβγδ} Emptiness and {αβγδ} mosaic, did tend to nothing else, besides to the adumbration and typifying of Messiah, who is a King, a Prophet, and a Priest, in Nature God and Man, yet one Person without either Division or Confusion of Attributes.  
We may see also that the prefixed time of his coming is long since past, and that consequently he is come, or else Gods Predictions and Determination must be false, who nevertheless is a Go'd of Truth and Righteousness.  
So that by the Consideration of this same, I who have formerly been a Jew, have been brought over to Christ and to his economy, and as having fought a good Battle against Flesh and Satan, have been baptized by the Name of Israel, in exchange of Jacob, whereby I was called formerly.  
Now this economy of the true messiah, in whom I believe, did begin at the end of the Seventy Weeks. This is the last economy of {αβγδ} the Days of the Messiah, who according to that concentration of all the Prophecies as are about him, can be none else, but Jesus of Nazareth, in whom the Christians believe. For his coming doth exactly agree with the time allotted in the forementioned prophecy. From the Captivity of Babylon unto the Destruction of the second Temple, are just seventy Weeks of Years, the Captivity lasted 70 Years, and the second Temple 420, which makes up just 490.  
The Natures both human and Divine were apparent in him; As to the human 'tis known, he was born, did grow, was crucified, dead, and butted, besides many other Symptoms he was subject to, as a Man, having taken upon him the Seed of Abraham. His Deity was apparent by his Miracles, by his Resurrection performed by his own Power. All which I could prove at large if it were not an Argument sufficiently known by all, and as well managed as any Truth possible.  
Enough it is for me, and for the satisfaction of my Conscience that I do acknowledge this economy, to be in esse, and seeing all these things, as ever were foretold by the Prophets, were fulfilled in Jesus of Nazareth, him I confess to be the true Messiah and Saviour.  
This economy, by our more nominated Rabbi Elihu is called as the first, a Wilderness, because the difference of all these Mosaical Rites should cease, and the liberty of Christians( which now is used) Succeed in its place. Here the diversity of Meats was to be voided according to the determination of Christ, generally proposed, not that goeth into a man defileth him, but that comes out of him. 
Gen 9.2, 4.  For Noah and his Posterity had no limitation in Meats, Blood only excepted, or rather as some do interpret quick and bloody things, such as the barbarous Tartars use to this very day. Yea in the very Law itself, 
Deut. 14.21.  it appears these Prohibitions of Meats to have been positive and changeable; for a thing that died of itself, did not defile a gentle or a Stranger, whereas it defiled a Jew. And the very rabbis themselves generally agree the distinction of Meats should cease in the times of Messiah, and Swines Flesh should be as pure as the rest. Some of them after their Caballistical Fashion prove the same out of the Name of the Hag, which in the Hebrew is {αβγδ}, which is derived from {αβγδ} which signifies to return, only because its end is to return, that is to be as lawfully used as before. And surely( as a learned Man saith) when God intended to gather one People out of many, it was more agreeable to Reason, he should make the Liberty rather than the Servitude common in such matters.  
Circumcision likewise was not to be a perpetual Commandment, by reason that same belonged to the mosaic Law, which( as we shortly proved) was to be abolished. For it was a kind of a Prologue of that Covenant, the Lord did publish by Moses. For so said the Lord; And I will establish my Covenant between me and thee, 
Gen. 17.7, 8, 9.  &c. Therefore thou shalt keep my Covenant, thou and thy Seed after thee in thy Generations. This is my Covenant; Every Man-Child among you shall be Circumcised. Yea 'tis manifest enough out of the Writings of the Prophets, that by this carnal Circumcision, was signified a more excellent way of taking away our Foreskin; namely the Circumcision of our Hearts, whereunto tends all the Commandments of our Saviour. And that this Circumcision was not to be perpetual or absolutely necessary, is evident by that Abraham pleased God before his Circumcision, and all the Travels of the Hebrews over the Fields of Arabia were voided of it; That I may omit that some Christians are of Opinion this same Circumcision may be used amongst Christians as descended from the Jews, but not to be imposed upon them which have never been under that Covenant.  
As to the Sabbath it is either a Commandment totally Ceremonial and Positive, 
Exod. 31.13, 16.  yea a special Sign betwixt God and Israel, or else it is moral as to the seventh day in the Week, and ceremonial as to the strictness of Observation, and the precisity of a day. Hence the most learned amongst the rabbis make a distinction betwixt the Commandment of Remembrance( in relation to the Sabbath) and the Commandment of Observation, 
Exod. 20.8. Exod. 31.31.  which consisted in the exact abstinence from all work, whereas the other consisted only in religious Remembrance of the Worlds creation.  
Having cleared this point, I have nothing else to say, but that by all the Prophecies, and the Fulfillings of the same, I have been convinced of the coming of the Messiah the King, and that Jesus Christ was the same, who was Crucified, sold for thirty Pieces, betrayed by his own Friend, pierced, dead, butted, and rose again. The Lord confirm me in this Faith, by which I hope to be saved, for the Merits of my Saviour Christ Jesus, Amen.  
FINIS.