interpretation that if they finde not great things yet they wil accept good indeavors of him that would gladly teach himself if he by these cannot teach others these being the rapt houres or the harmlesse Scholler-rapines from his preaching Studies in which I hope to finde some that will give mee the Eloquent and holy Pelusiots censure He that knows not how to teach but is very willing to learn he is worthy to be accepted And however some doe like that of the Preaching King the best that of making and so of reading many books there is no end and much study is a wearinesse of the flesh yet we may with as good reason hearken to Paul as wise as Salomon to give all attendance to reading neither doth the one crosse the other for Salomon 't is thought did not intend a non-tearm about the reading of Divine things of which his Father had said the blessed man should meditate day and night but the Books that hee draws from his Son or his Student are Gentile Volumes and Heathenish writings on which he should not be too eagerly bent for therein would be more wearinesse to the body than profit to the soule and yet even they are to be used so as they may be Giâ—eonites help to cleave wood or draw water for the Sanctuarie Next to Scripture Jewish state and Jewish â—earning is to be sought into as an help to us as a weapon against them after both which wee doe but grope with a great deal of purblindnes in this Tract yet I furnish my self with some considerations of their condition and call upon others to see how the judgements of God are a great deepe The work in the Originall is none of mineâ— Alieno thuribulo rem sacram facio I doe but with the Tailor translate the old garment and make it new yet that has some labour because it is an old peece and is brought out of rudenesse being from good Arabick translated into mean Latin whence I have it The Annotations have the more labour calling me to peruse divers Authors to explaine and fullier to declare Jewish matters and to shew how admirably this converted Jew kisses Jesus What ever wee desire bee accomplished upon earth this I am sure would make wonderfully for our comfort and Christs glory that all Jews were converted and spoke with one Lip as our Rabbi Samuel of Marocco that the great sin of sins is the rejecting of Jesus Christ that all are and shall be cursed as the Jews that will not beleeve in him and that this is life eternall to know God and whom he hath sent Iesus Christ O the blessedness of those times of the Church of the Jews and Gentiles sweetly commixt in one when they shall all speake the same Language Hosanna's to the Son of David this will be as the Resurrection from the dead O Jesus the fulnesse of Grace and Truth bring in the fulnesse both of Jews and Gentiles I make sometimes a digression in the Notes but I dare say who duely weighs it will not say it is a transgression for it is to good purpose to bring in something which may allure and benefit the Reader both with variety and with utilitie And surely I never look into these records of Jewish misery and Divine Justice but I seeme to be amazed with the Justice of God and the hard-heartednesse of that people that now seem as if they had never known God nor any of their Seed were ever known of him O that they would read these Books of their owne converted Brethren who deale with them by the old Testament with weapons out of their own Armorie which they honour and almost adore How cursed are they that must either pull out their own eyes or pull in peeces the Scriptures or they can no way maintain that Jesus is not the Christ the promised Messias He mentions very little of the new Testament for that is Apocryphall to the Jew We must deal with Heathens that are rude by reason libro creaturae we must deal with Philosophers and learned Atheists by reason and arguments spunn upon the best Wheele of Wit and approved Authors and witnesses ex libro literaturae but with Jews ex libro Scripturae the Book of Scripture of Moses and Prophets is our onely Shield Sword Spear and Bow which never return in vain from the Battell These our Authour uses abundantly and never strikes but speeds leaving the Jewes dead upon the place and slaine with their own weapons I request the readers eyes but his heart and judgement also to goe along with them he shall finde some addition to his knowledge or some exuscitation to his affections he may in the end conclude there is some profit by the translation notes as well as by the Authors first draught and it may be he never had heard of the autographon but by the Translator I conclude with that Jewish Apologue The Clusters of Grapes sent out of Babylon to implore favour for the Leaves of the Vine for if there were no Leaves you haâ— lost the Grapes Let Rabbi Samuels be the Clusters and the Translatours the Leaves yet remember you had not most of readers met with his grapes but for the Translators Leaves The Lord perswade Christians to open their eyes and earnestly to lay to heart the Jewish blindnesse and as earnestly to pray that the Lord would perswade Shem to come and dwell in the Tents of Japhet and take away the Hebrew Vail from the heart that they may be turned to the Lord that there may be one Fold and one Shepherd But who shall live when God doth this The Preface to the Booke together with a large Diatriba or Discourse concerning the estate of the Jews and and their miserie all over the World By the English Translatour NO way out of the way will it be in a prefatory Discourse to render the Reasons of putting out a Treatise concerning the State Condition and Doctrine of the Jewes in these times in which the Hearts of men are much erected to looke after and beleeve a Chiliasme and the Reigne of a thousand years in glorious posture upon earth which is much applauded and expected and that upon too many Jewish Grounds and Arguments I would wish none of these times begin to imbrace divers things in consonancy with them and some as madd as Iulian bend their faith or fancie rather to thinke of a re-edification of the long-ruined Jerusalem and judge it were none of the worst enterprizes to go to that unholy Land and be taken up into Heaven there of which imaginations I cannot thinke but that of the judicious Philosopher must needs be given in advice unto such Keep at a good distance these waxen opinions from the hot beams of the Sun of Truth lest they become liquid and you lose them running away in the melting How is the Creation Sabbath taken up and that
the faith of Christ and betake themselves to some honest Calling and work with their hands which was so acceptable an Act to the people that they gave the fifteenth part of their goods to the King and they were all thrust out of the Kingdom to the number of some seventeen thousand or as some say â—0000 and 500. And thus was this wretched Chaffe swept out of England and the Kingdom hath since been ridd of them that openly professe that un-Israelitish way In the reign of Henry the third a Iew fell into a Jakes at Tewkesbury in England to whom it being offered to draw him out it being Saturday the Iews Sabbath he refused lest he should pollute the holinesse of the day The thing comming to the chiefe Lord of the Countrey he commanded they should let him lie the next day too for the honour of the Lords Day the Christians Sabbath lest he should prophane it so by abiding in it that day also he perished I have heard or read these Verses on it but I remember not well where because I finde them not in the Historians relating it The Iews Verse bringing him in speaking is thus Sabbata sancta colo de Stercore surgere nolo I honour holy Sabbaths rest I will not rise from my foul nest The Christian Magistrates Verse answers him thus Sabbata nostra quidem Salomon celebrabit ibidem O Salomon because you are wise And for the Sabbath so precise Lest from your holy Rule you swerve You shall our Sabbath too observe The like was the lot of a Iew at Meidenburg in Germany that sat two dayes together in so uncomfortable a place the one day for the honour of their Sabbath the other for the Christians pleasure to give honour to ours And now Reader behold and see if under the whole Heaven has been done to any people like as to this people If it be not as the Lord said All people are made the Head and they are the Tail where ever they come scorned pressed oppressed punished murdered Iudge whether it were not a happinesse to our blessed Iew to have his lot fall among the Christians and to be baptized in Christs Blood rather than to be baptized as the Iews in their own cursed Blood By this traversing of Histories and Times I have laboured to confirm the truth of his demonstrations that their sin is the highest because the wrath of God presses them the hardest that this sinne is the slaying of Christ that there will be no end of their misery till they take hold of the skirt of a Christian and look upon Christ whom they have pierced This will helpe to illucidate his complaints in his Book and give us some knowledge of the Iews state without God without Christ without peace without honour in the world The Book is all Scriptures almost that they cannot deny but incur the guilt of Blasphemers resisting the Old Testament which they make the ground of their Faith If they will stand out still and maintain the proverb there are five things exceed in stubbornnesse and pertinaciousnesse the Dogge among beasts the Cock among birds the Goat among Cattle the Prickthorn among Plants and the Jew among men as one of their own Doctors sets them forth not onely R. Samuel but their own Prophets shall rise in judgment against them and say We would have healed them but they would not be healed they were convinced yet they shut their eyes and made grosse their hearts and would not be converted If by these Relations and Collections I shall not satisfie all yet it will please and profit some at least the lesse learned Reader may meet with something he knew not before and for the Scholler I know he that knows the least will despise it the most I have pleased and profited my self and have endeavoured to profit others by seeking up these things if I can but fetch up a Christian sigh for the Iews sorrow and bring men to pray Thou O Lord remainest for ever thy throne from generation to generation wherefore dost thou forget the Jew for ever and forsake them so long time Turn thou unto them O Lord and they shall be turned renew their dayes as of old I have attained to what I aimed at The Lord soften our hearts to pitie them his own heart to have mercy on them and their hearts that they may plough with R. Samuels Heifer and be inlightned with the saving light of Christ Jesus our common Saviour I know there is a time appointed by God for their return to him and kissing the onely begotten Sonn of the Father and yet we may be guilty of not doing all we may to bring them in or of doing something which helps more and more to harden them and keep them out They should not want our pity they should not want our prayers For our unmercifulnesse to them helps more to harden them and our prayers for them would minde the Lord of his Covenant and us of our dutie Some things there are among Christians which we should amend lest by maintaining such things we make the Jew more and more to abhorre the Christians way as the painting of God and setting him out in Pictures and Sculptures by some image do's exceedingly alienate both Jews and Turks from us as they have sometimes confessed and the Idolatry of some corrupt Christians as they of the Romish faith doth much keep them back who hate all kinds of Idolatry though they themselves do in some sort adore and worship the Book of the Law Especially take we heed of calling into question the Godhead of Jesus Christ that is to be blasphemously Jewish and to harden them in their desperate blindenesse By Arrianism and the licentiousnesse is taken among us that way we do worse than Crucifie the manhood of Christ in Crucifying the Godhead of Christ and thereby may sooner perswade the Jews we are comming to them then to induce them to come unto us For the Godhead of Christ we must hold it firme and maintain it or else we are a laughing stock to the Jews and the greatest Soul-fools that are in the world As he flatteringly called Lewis the thirteenth of France Dexrum Messiae Brachium so we may more truly call the faith of Christs Godhead Dextrum Evangelii Brachium The right Arm of the Gospell They may alledge other false causes and take scandals that were never given them as the Doctrine of Trinity c. But let us beware lest a wo be to us because of offences in unholy wayes and works given to them by us by which the name and truth of the Gospell of Christ shall be blasphemed Let our conversation within winne them that are without that they may come to thinke there are divine and rare examples of vertues in the followers of the Christian Faith as sometimes that cursed root Iulian Parabates was forced to commend the Iews and
calls it the Well of salvation spoken of by Esay the Prophet Nay further behold this Jew turned perfect Christian for he confesses the summary of the Gospell the chief sentence of it to be very true which is this This without all doubt saith he is to be held that none are saved but those that beleeve Christs first comming and those that beleeve not there is no ground for them to hope for salvation at his second comming This is the maine matter of faith in the New Testament so that this Jew confesses like Peter Thou art Christ the Son of the living God And I see no reason but it may bee said to him as to Peter Blessed art thou Samuel the Israelite for flesh and blood hath not revealed this unto thee but my Father which is in Heaven He affirms the very same that is affirmed in the Gospell He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him In the tenth Chapter we have some places brought in to prove the second comming of Christ which will not bear it and yet divers of our Christian Expositours have taken leave to be mistaken as well as this Jew or rather worse and so much the worse because they crie out of all which will not sing to their Violl when they themselves are out of tune Cramer undertaking the clearing of Prophecies concerning Christ finding fault with those that do not make Zach. 14. 3 4 5 c. to be meant of Christs Ascension and the cleaving of the Mount of Olives c. to be meant of the Apostles sending out to the Gentiles he names among the rest our Marochian in this place applying Zachary to the second comming of Christ Surely it is not meant of Christs second comming but as Calvin hath it of an illustrious presence and manifestation of God in his power and might evident to all that Jerusalem shall not be in a shady Valley but shall be conspicuous and open to a glorious view for all Nations to see it and admire it It is true Samuel is mistaken and so is Cramer too for because there is mention of the Mount of Olives it doth not follow that therefore Christs Ascension must be pointed at But the Lutherans Cramer Hunnius and others plow deep furrows upon Calvins backe because he will not swear to their Interpretations Our Christian Moore makes use of the third of Malachie too to prove Christs second comming But who may abide the day of his comming Divers of ours are also to be blamed for this that wheresoever in Scripture they meet with a terrible day of the Lord they presently apply it to the day of Judgement yet he sees little that sees not this to be meant of Christs first comming whose preaching and pure doctrine of Gospell was terrible to prophane ones and Hypocrites Scribes and Pharisees Besides it signifies the misery sorrow and captivitie which should befall the Jews in and after the comming of Christ not by Christs fault but by their impietie and infidelitie rejecting Christ so as his comming proves terrible to them In the end of the 11 chapter he hath two excellent things concerning Christ wherein he speaks Christianisme most Christianly and brushes himself clean of the least Jewish moat 1. He concludes it from Scripture that Christ and Christ alone is the True and Righteous One All men best of men were sinners but Christ was sinnlesse And in this he preferrs him before Moses and all other holy Ones which no Jew will do just as Christ is preferred in Hebr. 3. 2. He makes disobedience and infidelitie in Christ the damning sin This he proves as the Authour to the Hebrews proves it compare his words and those of Hebr. 10. 28 29. and you shall see such an agreement as if he had proposed those words and that Text to be followed He that despised Moses Law dyed without mercy under two or three witnesses He has it like to that If they were worthy of death who beleeved not Moses who was two degrees behinde Christ he was but a temporary Saviour and hee was a sinner Of how much sorer punishment suppose ye shall he be thought worthy c. how much more saith our Samuel are they worthy of this Iudicatorie of fire who beleeve not nay who blaspheme this Christ who is a Righteous One and who saves eternally O that this lightsom beam of truth had pierced the hearts and breasts of all the dark-spirited Jews O that all of them saw with Samuels eyes The Lord perswade these Israelites to dwell in the Tents of Samuel and to come and see CHAP. XII THe Ascension of Christ he proves and beleeves which no stone-hearted Jew will by any means admit into thoughts of probability for they are so farre from beleeving his glorious Ascent into Heaven that they make his Descent into Hell their chief and unquestioned Article with the most horrible blasphemy affirming that our Christ is tormented in Hell in boyling and scalding Zoah Dung because he rejected and despised the Traditions and Doctrines of their holy Elders and Chachamims Yea they make him a false Prophet and to be a prophane wretch as Esau And in the most secret Books and Papers kept among the Jews which they will not let every eye see but such as are rightly Jewish that is stiffe enemies of Jesus this they teach and write That the soul of Esau entred into the body of Christ and so he was just such a wretch as Esau or Edom. And this may perhaps be one main reason why they call all Christians Edomites as thinking wee follow and put our trust in Christ who is as Edom with them He applyes the 24 Psalm to the Ascension of Christ which divers Christian Expositours by Prophesie will have pointed at and by allegory allude to This Author makes some ask the question Who is this King of glory And he sets the Angels to answer the question The Lord of Hosts he is the King of glory This way Ierome goes making a Dialogue betwixt Angels and Devils Who is the King of glory say the Devils The good Angels answer The Lord of Hosts mighty in Battell he is the King of glory This Jew it seems had studyed not onely the Christians Gospell but Christian Interpretours and Expositours of the Bible And though this be no strong proof of Christs Ascension but rather Davids Song about the building and setting up the Temple and the glorious gates thereof for the Lord of Hosts to come enter and dwell in it yet the Jew shews us how willing he is to admit the doctrine of Christs Ascension and to follow Christian Doctors This Jew though he sometimes uses the Scriptures with meanings and applications scarce genuine yet in his application of the 63 chapter of Esay vers 1. to the exaltation and
why they used not Altars and Incense because they were strangers and under the Government of Kingdomes and States that would not suffer them to have that libertie But this he answers to that it is no good reason for Kings and States that suffer them to have Synagogues and meetings and communion in a Jewish manner would permit them this also as well as the former they who grant a greater thing in all likelihood will not deny them a lesser matter So that the conclusion he would make is this God in his anger hath bereft us of King Priest Temple Altars Sacrifice the great things of our Law therefore he would have us leave all other our Iewish Rites also because it is manifest for our sinnes he would have us deprived of all and besides turn us to Christ who hath put an end to all Iudaicall observances Many of the Jews acknowledge that Sacrifices and Ceremonies were not to be perpetuall but to continue for a time onely and by the Messias to be abrogated In their Talmud they have this to that purpose In the world to come all sacrifices shall be annihilated except the sacrifice of Confession i. e. of praise So the Aegyptian Moses writes that in the time of the Messias all things shall be licensed which were prohibited According to that saying The Lord looseth them that are bound up and there cannot be a greater proof than this that even mulier menstruata shall be licensed by God at that time In the Talmud speaking of unclean things as the Sow it is questioned Why is a Sow called Hazer It is answered Because God will return it once to Israel that is give them libertie to eat of it Hazire signifying reversion or returning Wherefore by the judgement of divers of their Doctors they doe at this day unlawfully in counting any meats unclean by the old Rule of their Law seeing the Messias was beleeved should set these very Creatures at libertie that they should not be bound up from free use by any Bond of Ceremoniall uncleannesse as they were heretofore When the Vail of the Temple was rent all Legall Ceremonies were to be rent also The Jews acknowledge they have nothing to do now with Sacrifices as their Ancestors had because they are scattered from their own land and their Temple is destroyed which was the place destined for Sacrifices to be offered up to God yet instead of Sacrifices they will do something they redeem their Sacrifices with words and comfort themselves with this as if God did accept it as well as any Sacrifice that they read over Gods precepts in the Law about the kindes and manner of Sacrificing and so they make use of or rather abuse those words of the Prophet We will offer up to God the calves of our lips Which were a good Sacrifice if they were good lips confessing Christ and guided by holy hearts onely relying and trusting in the all-meriting Sacrifice of Christs blood Their R. Simeon saith they despised three things and cast them off in that speech We have no part in David nor have we inheritance in the sonne of Iesse 1. The Kingdome of Heaven 2. The house of David 3. The Temple of the Lord. But the later Jews have cast off these three things farre more despitefully in casting off Christ And having thrown off God and his Temple why may he not throw away them and their sacrifices The conclusion is against the Jews that they do against ground and reason retain some part of their Jewish service and let other parts be lost as that of Altars oyntment and sacrifice If one be good all is good because all is of the same root If God have abolished some he would have them abolish all and he grants the Jews are non-plust and have nothing to say in this argument when it is urged by the Christians CHAP. III. IN this Chapter the Translator tells us he findes much diversity in the Phrases of the Scripture as they are in the Originall Hebrew and as he findes them quoted by his Rabbi Samuel who being among the Turks follows the Arabicke Bible and therefore he would have the Reader note that he quotes the Scriptures according to R. Samuels Book that he may prove himself a faithfull interpretour It is a pretie note of R. Samuel that the first Captivitie is called but a Transmigration or a passing over into another Land which seems to be a word of hope that promised them they should come back again But this last is named by a hopelesse name a desolation to let them see it is a perpetuall Captivity That of transmigration or removing may bee seene 2 King 17. 23. 2 King 24. 3. But this is a desolation Dan. 9. 27. and the abomination of desolation A twofold misery he findes to pursue this Captivitie more than the other 1. In the other they had Prophets in Babylon to comfort them Ezekiel Haggai Zacharie but in this Captivity no true Prophets preach deliverance Prophecie and Vision ceaseth 2. Again in that other Captivity they were all together in one Kingdome and company of known friends Countrey-men breaks the strong waves of an evill but here they are dispersed into all Countries and can converse with few of their own but meer strangers both by Countrey and Religion And this is a sad thing that they sit solitary like a Sparrow upon the house top This the Lord threatned to make their Chaine heavy The Lord shall scatter thee among all the people from one end of the earth even to the other c. This Samuel acknowledges and calls Daniel a Prophet of God which divers of the great and learned Jews will not admit yet he all over honours him and quotes his Prophecie in this matter of the Messia It seems this man had rather cleave to Christ who calls him a prophet Matth. 24. 15. then to his great Talmudists and Rabbies who will needs be great by lessening some of Gods greatest Prophets Porchetus a great and deep inquirer into Hebrew Learning proves by Jewish Tradition that Daniel was held by them a Prophet and be further faith that among the Jews none could be found so strangely foolish to deny the Spirit of Prophesie to Daniel but onely one wicked Sadduce called Porphyrius who being convict with the clearnesse of his Prophecie concerning Christ he falls like a bitter Dogge a barking against the truth and sanctitie of Daniels Propheticall testimony Of this Porphyrie Hierome speaks in his Epistle proaemiall to the Comment on Daniel to Pammachius and Marcella where he saith this Porphyrie writt his twelfth Book against Daniel whom Eusehius confuted in three Volumes But besides Porphyrie Porchetus might have seen some more denying Daniel properly to be called a Prophet of God as the great Moses Ben Maimon who saith our Nation with an unanimous consent hath placed the book of Daniel in Kethubhim among the holy Writers but not among
the Prophets And the same account and reckoning they make of Davids Psalms Salomons Books Esther Iob and the Books of Chronicles They say these were writt as they were moved by the holy Spirit but it was not vera pura Prophetia But who will may see against this Daniel proved to be a Prophet of God out of Moses Ben Maimons own Characters of a Prophet by Constantine L' Emperour Against this opinion which makes Daniel a Prophet but metaphorically or by way of Translation Guil. Vorstius may be lookt after also in his Annotations on Maimonides de fundam Legis ad cap. 7. Cunaeus de Repub. Hebr lib. 3. cap. 7. CHAP. IV. HE rightly speaks of the blindnesse of the Jews so their estate in the new Testament is called For judgment am I come into this world saith our Saviour that they which see not might see and that they which see might be made blinde God hath given them the spirit of slumber eyes that they should not see c. Blindnesse in part is hapned unto Israel untill c. That which is here said that it is perpetuall Paul saith better for them then R. Samuel It shall not be alwayes but till the fulnesse of the Gentiles be come in and then all Israel shall be saved CHAP. VI. IN this Chapter he is very earnest to apply that prophecie of Amos the selling of the Righteous for Silver to be Israels sinne in selling Jesus the Righteous Sonne of God for thirty pieces of Silver Our Christian interpretors and Expositors do not go that way to apply it onely to Christ but make it to be the sin of injustice cruell oppression against the poor and needy selling away their person and Cause for Bribes Some have a glance at this Jewish exposition yet cannot fully like it though this Jew found the Christians in his dayes much bent to expound it as he does and let him be wittie this way to apply all to the Jews sinne if so be it may heal their sore CHAP. VII THe seventh Chapter arises out of his former discourse and he layes it downe that the Prophet Amos his Just man sold for silver is Jesus the Just the Saviour of the Christians he beleeves it is meant of no other This indeed is true 1. That Jesus the Just was sold for silver 2. That this was the Jews sinne 3. That this sinne of selling and murdering Jesus is the Gate that lets in all their miserie Onely here the Jew in a fourth thing has us not so fully agreeing that the Prophet Amos doth directly and especially point at this sin in this place Here the Jew is more against his own Jews than the Christians are and it shews his pious intention to finde out the grievousnesse of their sinne that takes up any Scripture that may seem to indigitate it to bring his people to repentance In this Chapter he admirably and with a Beam of Christian light applies the 53 of Esay to Jesus Christ as a Christian Expositor opens divers things in it As likewise that excellent and Torchlike place of Zacharie which gives clear light in this truth undenyably looking at Christ For other Scriptures look at his good meaning and pardon his Application That 53. of Esay exceedingly straitens the learned Jews and puzzles them in their Expositions to make it fit for some other rather than Christ Jesus but divers of them are enforced to apply it to Christ Of the Application of the 53 of Esay to Christ the Messias Hieronymus de sancta fide a converted Iew gives us his sure word that divers of their Rabbins go that way as R. Osua in Sanhedrin and R. Jose Galiaeus in a Book called Zifrat Lord Morney brings in others of their Doctors fitting this Chapter to him as R. Vla veniat sed absit ut videam Let him come but farre be it from me that I should see him meaning his wounds and sufferings will be so grievous as men will hide their faces from him And upon Ruth on these words Dip thy morsell in the Vinegar their Midrasch or Commentary hath it The morsell is the bread of the King Messias who shall be broken for our sinnes and shall indure great torments as was foreteld by Esay To stop the mouthes of all Iewes R. Simeon the sonne of Johni a chiefe one of them writes as if he were cloathed with the Sunne Wo saith he to the men of Israel for they shall slay the Christ And God shall send unto them his sonne cloathed with mans flesh that he may wash and cleanse them and they shall slay him R. Iohanan pitches truly upon the very time of Iesus Christs exercising his Ministery upon earth agreeable to the Historie Evangelicall of his life Three years and a half saith he the presence of God did crie upon Mount Olivet Seek the Lord while he may be found and call upon him while he is near Which is â—ust the common computation of the time of Iesus Christs preaching from his Baptisme to his Passion Here let it be noted once for all that this Doctour doth altogether call Christ the Iust or Righteous One an excellent name agreeing with the Scripture that calls him so proving in him there was no sinne no unrighteousnesse â—o guile and therefore he was fit to be Jehovah Tsidkenu The Lord our Righteousnesse Peter preaching to the Iews concerning Christ saith They denyed the holy One and the Iust and Stephen in his Sermon calls him the Iust One. So Ananias called Christ that Iust One. Among the Iewish Doctours it is ordinary to call Christ by this name by way of excellency The earth saith one of them standeth but upon one Pillar and the Iust One is his Name as it is in the Book of Proverbs Chap. 10. In the end of the Chapter the Iew alledges the agreement of the Gospels relation to the Prophets prediction concerning Christs death wherein like a Christian he flies from the Iews and cloaths himself with the Christians Armour of light beleeving the Gospell which professed Iews hate with an indeleble hatred CHAP. IX X XI IN these Chapters he proves that Christ shall have a double comming First in basenes and humility then secondly in Majesty and glory Sometimes onely he teaches Scripture to speak more then is intended as in that place of Esay because it is said Awake Awake twice he will have it to mean Christs double Comming And that of David For he commeth for he commeth is twice repeated because Christ shall twice appear saith R. Samuel But the truth is clearer then that he need these witty though sometimes weak allegations That Christs second comming shall be to judgement and with Fire and glorious Majestie he rightly and Orthodoxly holds and proves It is a rare Testimony to the credit of our Christian Baptism that he