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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02727	The Messiah already come. Or Profes [sic] of Christianitie both out of the Scriptures, and auncient rabbins, to convince the Iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their Messiah (as they dreame) yet for to come. Written in Barbarie, in the yeare 1610, and for that cause directed to the dispersed Iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ...	Harrison, John, fl. 1610-1638.	1619 (1619)	STC 12858; ESTC S116532	67,755	80

of the preaching of the Gospel which began at Ierusalem and from thence was spread over all the world Which the same Isay foresawe when talking of the Messiah he sayth In that daie shall five cities in the Land of Egypt speak the language of Canaan c. In that daie shall the alter of the Lord be in the middest of the Land of Egypt and a piller by the border thereof unto the Lord. And the Egyptians shall knowe the Lord in that daie and doe sacrifice and oblation and shall vow● vowes c. which could not be verified of the Law of Moses for by that Law the Egyptians could haue nether alter nor sacrifice but it was fulfilled upon the cōming of Christ when the Egyptians were made Christians Also in another place and the yles shall waite for his Law The same was likewise foretold by God in Malachie where he sayth to the Iewes and of the Iewish sacrifices I haue no pleasure in you neyther will I receiue an offring at your hands for from the rising of the sunne unt●ll the going downe of the same my name i● great among the Gentiles and in everie place incense shal be offer●d 〈◊〉 my name and a pure offering for my name is great among the Gentiles s●●th the Lord of Hosts Wherein we see first a reprobation of the Iewish Sacrifices consequently of the Law of Moses which dependeth principally thereupon Secondly that among the Gentiles there should be a pure maner of Sacrifice more gratefull unto God then the other not limited eyther in respect of tyme or place as the Mosaicall Law sacrifice was For so sayth God in Ezechiel I gaue them statutes which were not good and judgments wherein they shall not liue that is not good to continue perpetually nor shall they live in thē any longer but til the time by me appoynted Of which tyme he determineth more particularly by Ieremie in these words Behold the dayes come sayth the Lord that I will mak a newe covenant with the house of Israel and Iudah not according to that covenant which I made with their Fathers c. where you see a new covenant or Testament promised different from the old whereupon I conclude the old Law of Moses by the Messiah must be changed into a new The tyme of his manyfestation with all other circumstances NOw for the tyme of his manyfestation with all other circumstances of his birth lyfe death resurrection ascension and those things also that fell out afterwards if we shall consider how particulraly precisely they were all foretold by the Prophets and how long before some hundreths some thousands of yeares before they fell out as also how exactly they were all fulfilled in the person of our blessed Saviour all directed like so many lynes to one center we shall as it were in a mirrour see and behold both the truth of Christian religion setled vpon a most firme unmovable center as also the vanitie of all other religiōs whatsoever especially this most vain expectatiō of the Iewes to this day of their Messiah yet for to come as vaine and fond altogither as was that opinion of one of the Phylosophers which the word center hath put me in mynd of that the earth forsooth did move and the heavens stand still how far they are degenerate not onely from all true light vnderstāding in heavenly matters but also even from cōmon sense and reason it selfe in things of that nature tending therevnto And first for the tyme. Daniell who lived in the first Monarchie foretold that there should be three monarchies more the last the greatest of all to witt the Romane Empire and then the eternall King or Messiah should come his 〈◊〉 are these In the dayes of these Kings shal the God of heaven set vp a kingdome which shall never be destroyed Dan. 2.44 And just according to this tyme was the Messiah born namely in the dayes of Augustus Caesar Luk. 2. as both we Christians account and the Iewes acknowledge even in those halcyon dayes of peace when the temple gates of Ianus were commannded to be shut and vpon that very day when Augustus commaunded that no man should call him Lord was this Prince of peace borne Therefore to him agreeth this circumstance of tyme very fitly most vainly therefore doe the Iewes after this tyme expect for another Secondly Iacob who lived many yeares before prophesied of this tyme very precisely as already hath bene aleadged that the Mes●iah whom he there calleth Shilo should come at that tyme when the scepter or goverment regall was departed from the house of Iudah which was in the dayes of Herod and never till then who first vsurped that government his father in law King Hircanus with all his of●pring of the blood royall of Iuda togither with the Sanhedrim put to death The genealogies of the Kings and Princes burned A new pedegrie for himselfe divised In a word all authority regall whatsoever belonging to that tribe at that tyme quite extinguished And just according to this tyme was our Saviour borne namely in the dayes of Herod Math. 2.1 Therefore to him agreeth this circūstance of tyme very fitly most vainely therefore doe the Iewes after this tyme expect any longer Thirdly God himselfe saith by his Prophet Hagga● that the Messiah whome he there calleth the de●ired of all nations shall come in the tyme of the second temple which was then but new built farr inferior in statelynes and glory to the former built by Solomon which the old men in the book of Ezra testify by their weeping when they sawe this second temple and remembred the glory of the first The words of the Lord by his Prophet Haggai are these Speake vnto Zerubbabel who is left amonge you that sa●e this hous● in her first glory and how doe you see it now is it not in your eies in comparison of it as nothing yet now be of good cheere ô Zerubbubel for thus saith the Lord of hosts yet a litle while and I wil shake the heavens and the earth and the sea and the drie land And I will move all nations and the desire of all nations shal come and I will fill this house with glory saith the Lord of hostes The glory of this last house shal be greater their the first c. which must needs be vnderstood of the coming of the Messiah to wit his personall presence in this second temple in whom is the fulnes of glory therefore could he and none other fill it with glory being himselfe indeed the King of glory Lifte vp your heads ô yee gates and be yee lift vp yee everlasting dores and the King of glory shall come in So doth Mallachie prophesy in these words The Lord whom yee seeke shall speedily come to his temple even the m●ssenger of the covenant whom yee desire behold he shall come sayth the Lord of hosts c.

in worshipping of Images and such like tromperie I am perswaded haue beene two maine obstacles to their conversion hitherto as some of them in Barbarie objected to me saying the Christian Religion could not be the true Religion for that it alloweth the worshipping of images which is expresly against the Law Thou shalt not make to thy selfe any grauen Image And if we say they crucified Christ and therefore we hate and abhorre them even to the third and fourth generation that is to say their posterity for ever so doe we daily by our crying sinnes euen crucifie againe the Lord Iesus they but once and unwittingly as Saint Peter testifieth we often and that both wittingly and willingly to our greater condemnation in respect of the fulnesse of knowledge we haue in the Messiah This is that fulnesse of the Gentiles already come in whereof the Apostle long since prophecied as in knowledge abounding so in sinne super-abounding and that generally through out all Nations Of whom I doubt much whether I may say as it was said in times past of the Amorites as touching their fulnesse it was not yet come for I am sure the fulnesse of the Gentiles as touching sinne is already come fulnesse of Bread and aboundance of Idlenesse as in Sodome yea fulnesse and loathsomnesse even of Manna it selfe as the children of Israel in the end waxed wearie of that heavenly foode so is it with us in respect of the foode of our soules Else what meaneth so many Sects and Schismes in our Church at this day Diseases arising from some bad humours and corruptions in the body as all diseases doe which therefore ought to be purged Surely the varietie of the one argueth a fulnesse and sacietie of the other We are fallen from the names of Christians given to the Primitiue Church to be baptized into new names Anabaptists Arminians id genus farinae Corne I may not call them but chaffe yea rather tares sprung up with the good Corne over-spreading and over-topping it too in many places but both must grow together till the harvest Yea our fulnesse and nicenesse is such as we can taste no maner of meat almost but what some curious cookes for the nonce provide for us every one must have a cooke for his owne palate We are fallen into that time fore-prophecied by the Apostle 2. Tim 4. For the time will come when they will not suffer wholesome Doctrine but having their eares itching shall after their owne lusts get them a heape of Teachers We are even wearie of Manna as the children of Israel were And therefore now that they haue fasted so long time and that fulnesse of the Gentiles come upon us it standeth both with the Lords justice and his mercie both to us and them to doe to them as he did to us at the first and to us as he did to them Behold therefore the bountifulnesse and the severitie of God toward them which have fallen severitie but toward thee bountifulnesse if thou continue in his bountifulnesse or else thou shalt also be cut off and they also if they abide not still in unbeliefe shall be graffed in for God is able to graffe them in againe Of which g●orious worke of the conversion of the Iewish Nation and finishing of that mysterie of godlinesse if you most h●gh and mightie Lords shall be the first beginners in your owne Countrie as you haue already playd your parts against the mysterie of Iniquitie both at home and abroad both by Sea and by Land as the chiefe bulwarks of Christian R●ligion at this day against the power of Antichrist and all his adhaer●nts whereof you have borne the brunt as Tully saith of the Scipioes they were propugnacula belli punici and therefore deserve the prize aboue all other Nations you shall not onely highly advance your honour in this World as you have done already both in those your martiall aff●ires and otherwise also by a generall eye of policie or rather so many Argus eyes watching over all estat●s to keepe them upright and in order especially those extraordi●ary and magnificent I may well call them so workes of Chari●ie towards the poore in those your state●y Ho●pitals and Guest-houses and such l●ke places of provision no crying for bread nor complayning in your Streetes but also in the World to come you shall a●vance your selues in honour and glory aboue the Heave●s where you shall shine like so many Starres in the ●irmament and as the Sunne in his strength for so it is said They that turne many to Righteousnesse shall shine as the Starres forever and ever And they that honour me saith the Lord I will honour then the which what greater incouragement And so humbly craving pardon for this my boldnesse being a Stranger or wherein otherwise I have erred I commit you according to your high and eminent Places Estates and orders which in my heart more I honour than eyther my tongue or Penne can worthily expresse not so well knowne vnto me to the Almighty To whose service I rest devoted IOHN HARRISON To the Reader I Must confesse Christian Reader that a great part of the proofes following together with the methode I have borrowed out of a Booke called the Christian Directorie or Resolution in English which I had with me in Barbarie none else of that argument but the Booke of Bookes which is the Bible And therefore least any one should accuse me hereafter of secret theft I doe ingeniously acknowledge before hand with the Poet Fateor me transtulisse But yet with many additions and alterations of my owne I have made it of right as it were my owne without any wrong to the Author And so I referre it to thy Christian censure THE MESSIAH ALREADIE COME First for the promises and prophecies of old as touching the coming of a Messiah whom we call CHRIST both they and we agree both of us reading dayly in our Churches Synagogues teaching holding for canonicall the verie self same Scriptures euen the Law and the Prophets In so much that the Gentile is oftentymes enforced to marvile whē he seeth a people so extreāly bent one against another as the Iewes are against Christians and yet doe stand so peremptorily in defence of those verie principles which are the proper causes of their disagreement But in the interpretation application thereof ariseth all the controversie they understanding and applying all things literally and carnally to their long looked for Messiah yet for to come we after a spirituall maner understanding all those promises and prophecies to be most truly and really fulfilled in the person of our blessed Mesiah alreadie come they expecting a temporall King to rule and conquer in this world we acknowledging a spirituall King whose kingdome is not of this world as himself did many tymes protest while he was in the world My kingdome is not of this World To beginne with Adam and so forward Gods

it is sayd I will saue them by the Lord their God Ionathan translateth it thus I will saue thē by the Word of their God So where it is sayd The Lord sayd to my Lord sit at my right hand c. The Lord sayd to his Word sit at my right hand Also where it is sayd He sent his Word and healed them Rabbi Isaack Arama upon Gen. 47. expoundeth it to be meante of the Messiah that shall be Gods Word So likewise that of Iob I shall see God in my flesh c. Rabbi Simeon upon Gen. 10. gathereth therupon that the Word of God shall take flesh in a womans wombe Another out of these words Iehovah our God is one Iehovah proveth the blessed Trinitie saying by the first Iehovah is signified God the Father by the next which is Elohim God the sonne and by the other Iehova God the Holy Ghost proceeding of them both to all which is added the word one to signifie that these three are indivisible but this secret sayth he shall not be reve●led untill the coming of the Messiah These are the words of Rabbi Ibda reported by Rabbi Simeon in a Treatise called Zoar of great authoritie among the Iewes where also the sayd Rabbi Simeon interpreteth those words of Isay Holy holy holy Lord God of Hosts in this maner Esay by repeating three tymes Holy sayth he doth signifie as much as if he had sayd Holy Father holy Sonne and holy Spirit which three Holies doe make but one Lord God of Hosts which mysterie of the blessed Trinitie Rabbi Hacadosch gathereth out of the verie letters of IEHOVAH upon those words of Ieremie before recited the two natures of the Messiah both divine and humane his two filiations the one whereby he must be the sonne of God the other whereby he must be the sonne of man concluding thereupon that in him there shall be two distinct natures and yet shall they make but one Christ which is the same that we Christians hold Philo that learned Iewe shall ende this first consideration touching the nature and person of the Messiah as himself writeth in his Book De Exulibus By tradition we haue it sayth he that we must expect the death of an high Priest which Priest shall be the verie Word of God voyde of all sinne whose Father shall be God and this Word shall be the Fath●rs wisdome by which all things in this World were created c. Th●refore the Messiah must be both God and man both by the Scriptures as also by their owne writers they cannot deny it That the Messiah must change the Law of Moses AS the Messiah must be both God and man euen the naturall and onely begotten Sonne of God and the verie Word of God incarnate voyde of all sinne able to satisfie the wrath of his Father and to fulfill the Law of Moses for us which Moses himself could not doe nor any other after him It was a burdensome Lawe to the children of Israel A yoake which neither they nor their forefathers were able to beare so having once in his owne person most exactly accomplished the same here on earth together with all rites ceremonies prophecies types figures and circumstances of his comming clearely fulfilled in him and by him It was necessarie I say the substance being once come those shadowes and ceremonies should cease and be abolished I meane the ceremoniall Law totally for as touching the morall Law or the Commandements he sayth I came not to destroy the Law or the Prophets but to fulfill them onely thus farre hath he abolished that too he hath taken away the curse of it hanging it on his crosse euen the handwriting that was against us together with himself crucified This ceremoniall Law of Moses I say consisting of such a multitude of ceremonies figures types sacrifices c. all of them for the most part pointing at the Messiah to come for by those outward signes and services appointed by God to his people they were still put in mind of his covenant and assured of his promise that the Messiah should come Moreover it being proper and peculier to one onely nation in all the world namely Iurie the exercise thereof permitted but in one onely place of that countrie namely Ierusalem whither everie man wa● bound to repaire three tymes everie yeere to wit at the Pasqua Pentecost and the feast of Tabernacles there no where else to offer sacrifice I say this Lawe of Moses being altogether ceremoniall and peculier to that nation it was necessarie at the comming of the Messiah the same should be abolished and a more generall and perfect Law giuen and established a Law that should be cōmon to all men serue for all countries tymes places and persons otherwise how could the Gentiles be made pertakers of the covenant aswell as the Iewes how could all these nations so farre distant from Ierusalem repaire thrice everie yeere thither how should everie woman dwelling in the East or West Indies repaire thither for her purification after everie childbirth as by the Law of Moses she was commanded Levit. 12. Therefore it is manifest that this Law of Moses was giuen to continue but for a tyme euen till the comming of the Messiah and then another to come in place to continue till the worlds ende This signifyed Moses to the people after he had delivered the former Law to them saying The Lord thy God will rayse up unto thee a Prophet like unto me from among you euen of thy brethren unto him thou shalt hearken As if he had sayd yee shall heare me till he come who must be a Lawgiver as my self but of a farre more absolute and perfect Law and therefore more to be reverenced and obeyed And then he addeth in the person of God himself this thundering sentence against all misbelievers Whosoever will not hearken unto my Word which he shall speak in my name I will require it of him Which words cannot be verefied in any other Prophet after Moses untill Christ for that of those Prophets there arose none in Israel like unto Moses Deut. 34.10 They had no authoritie to be Law givers as Moses had but were all bound to the observation of his Law till Christ should come whom Moses here calleth a Prophet like unto himself that is a Lawmaker exhorting all men to heare and obey him Hereunto the Prophets subscribe none of them all presuming to take upon them that priviledge to be like unto him A prophet like unto Moses they must let that alone to the Messiah whose office it is to change the Law of Moses giuen upon mount Sinay in stead thereof to promulgate a new Law to beginne at Sion as sayth the Prophet Isay The Law shall goe forth of Sion and the Word of the Lord from Ierusalem Which cannot be understood of Moses Law published eight hundreth yeeres before this prophecie and that from Sinai not from Sion but