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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

Temple of Ierusalem for the greater glorie of that second temple That he should flee into Egypt and be called thence againe That a starre should appeare at his birth to notifie his comming into the world That Iohn Baptist who came in the spirit and power of Eliah and therefore was called Eliah Luk. 1 17. Mat. 11 10 14. should be the messenger to goe before him and to prepare the way to crye in the desert That he should beginne his owne preaching with all humilitie quietnes clemencie of spirit That he should be poor abject and of no reputation in this world That he should doe strange miracles and heale all diseases That he should dye and be slayne for the sinnes of his people That he should be betrayed by one of his owne familiars That he should be sold for thirtie pieces of silver That with those thirtie pieces there should be bought afterwards a field of ●o●sheards That he should ride into Ierusalem upon an asse That the Iewes should beat and buffet his face and defile the same with spitting That they should whippe rent and teare his bodie before they put him to death That he should be put to death among theeues and mal●factors That he should be silent before his enemies as a sheep before his shearer That he should pray for his enemies and persecutors That they should giue him vineger to drinke divide his apparel and cast lots for his upper garment That the maner of his death should be crucifying that is nayling of his hands and his feete to the crosse That his side should be pearced and that they should looke upon him whom they had so pearced That not a bone of him should be broken figured in the Passeover by that spotles lambe without blemish a type thereof and therefore is he called in the newe Testament the Lambe of God that taketh away the sinnes of the world the Lambe slayne from the beginning of the world That he should rise againe from death the third day That he should ascend into heauen and there sitte at the right hand of his Father triumphantly for ever All these particulars foretold of the Messiah see I say and examine how exactly they were all fulfilled in our Saviour And there withall consider those things which fell out afterwards as effects of his divine power To wit the sending of the Holy Ghost immediately after his ascension with the miraculous increasse of his Church even in the middest of persecution The severe punishmēt of all his enemies especially that of the Iewish nation The subjection of the Devil with all his infernall power vnder his Apostles and Disciples feete togea●her with the ceasing of oracles And finally the fulfilling of all his Prophecies with those likewise of his Apostles and Disciples most exactly I say all these with the former put togeather and well considered may s●ttle the hart of any Christian man against all Induisme Paganisme yea and Atheisme too in the most undoubted truth of his profession to wit the Christian religion with this full and finall perswasion wherewith I will knit up all that there is no other name under heaven given so the sonnes of men whereby to be saved but the name of Iesus Christ. And therefore to him be the honour of our Salvation ascrib●d and to no other To him I s●● with the Father and the Spirite even t●at bessed Trinitie 〈…〉 glorie now and evermore Amen Amen To the forlorne and distressed Ievves in Barbarie And in them to all others now groaning under the heavie yoak of captivitie in what natiō soever scattered dispersed throughout the vvorld Grace mercy and peace be multiplied in Christ Iesus the true Messiah BEing imployed not long since into Barbarie the land of your capt●vitie where at this present you live in great bondage slav●ri● so have done this long time as doe also the rest of your brethren and nation elsewhere dispersed throughout the world groaning under the yoak of their cruell taskmaisters as did your forefathers in the Land of Egypt foure hundred and thirtie yeres this captivitie of yours having continued now almost foure tymes 400 yeeres the last and greatest of all than the which was never heard nor read of greater of any people from the creation of the world to this day nor shall be the King at that time of my arr●vall vpon his expedition towards Fez I appointed to stay at Saphia till his returne back from those warrs where I remained in the lower castle almost six monthes solitary and in suspense expecting the doubtfull event thereof Wh●ther resorted to me often to accompany me and for my better instruction in the Hebrue whereof I had a litle tast before one of the cheife Rabbins of that your synagogue Rabbi Shimeon a man of grave and sober cariage and pleasant otherwise of whose company I was very glad Now and then among other matters arguing and reasoning of the Messiah as ye say yet to come but as we say c are able to prove by invincible arguments and demonstrations both out of your owne Lawe Rabbines al●eadie come which gaue me occasion having little els to doe and not knowing how to passe that tedious time better ●o gather togither all those arguments and reasons I had read or for the present could conceive of my self drawne both out of the sacred scripture and other bookes as touching that controversie Wher● by I might be the more able over and besides the matter of imployment busynes I came about to maintayne that Religion prof●ss●d in my countrie and the undoubted faith whereof his Maiestie the King of Great Britayne as others his predecessors have donne professeth himselfe a cheife defender according to that his most iust tytle defender of the faith And afterwards when the King sent for me to Morocus being lodged amongst you by his appointment in the Iudaria in one of your principall Houses where I staid before I could get my despatch from the King three Monthes and a halfe where also I grewe familiarly acquainted with divers of your nation and was presented at sundrie times especially at your mariages and solemne feasts with divers of your dainties which I tooke very kindly and ever since have studied what Christian dainties I might send you backe againe in recompence or rather duties in steed of those dainties Seeing also in the meane time which I could not choose but see with much pity and compassion the great and grievous oppression vnder which you grone taxations vexations exactions grammings as you call them even with torments rather than fayle drubbings so many hundreth blowes at once as my selfe have both seen and heard with that base servile and most contemptible state and condition otherwise above any other

Promise to Adam THe first promise as touching the Messiah is this made to Adam after his fal for the restoring of mankind to witte that the seed of the woman should breake the serpents head that is to say one of her seed to be borne in tyme should conquer the divel death and sinne as the auncient Iewes understand this place which being a spirituall conquest and against a spirituall enemie the divel he I meane the Messiah must needs be a spirituall and consequently not a temporall King as the Iewes imagine Gods Promise to Abraham THe second to Abraham Isaack Iaacob often repeated To Abraham Gen. 12.3 In thee shall all the families of the earth be blessed To Isaack Gen. 26.4 In thy seed shall all the nations of the earth be blessed To Iaakob Gen. 28.14 In thee and in thy seed shall all the families of the earth be blessed Therefore the Gentiles aswell as the Iewes the blessing is generall without exception all the families of the earth all nations no prerogatiue of the Iewe no exception of the Gentile as touching the Messiah I meane the benefit of this so generall and great a blessing though otherwise much everie waye as the Apostle reasoneth to the Romans Whereupon I inferre as before that the Messiah must be a spirituall and not a temporall King otherwise it had been but a verie small benediction to Abraham or others after him who neaver sawe their Messiah actually if he must haue been onely a temporall King and much lesse blessing had it been to us Gentiles if this Messiah of the Iewes must haue been a worldly and a temporall Monarch to destroy and subdue all those Nations formerly blessed and blessed shall they be to the servitude of Iurie as the later Teachers doe imagine The Prophecie of Iaakob THe third which confirmeth the former is the prophecie of Iaacob at his death Gen. 49.10 The rodde or scepter shall not depart from Iudah nor a Lawgiver from between his feet till Shiloh come and the people or nations shall be gathered vnto him Which the Chaldie Paraphrase as also Onkelos both of singuler authoritie among the Iewes doe interpret thus Vntill Christ or the Messiah come which is the hope and expectation of all nations aswell Gentiles as Iewes the government shall not cease in the house or Tribe of Iuda Whence I inferre the same conclusion as before that if the Messiah must be the hope and expectation aswell of the Gentiles as of the Iewes then can he not be a temporall King to destroy the Gentiles as the later Iewes would haue it but a spirituall King as before hath been declared Secondly if the temporall Kingdome of the house of Iuda whereof the Messiah must come shall cease and be destroyed a● his comming and not before that being a certayne signe of the tyme of his manifestation how then can the Iewes expect yet a temporall King for their Messiah the scepter alreadie departed gonne their kingdome and priesthood defaced their citie and temple destroyed themselues scattered amongst all nations and so haue continued almost this sixteene hundreth yeeres yea such a fatall and finall desolation by Gods just judgment brought upon that wofull Nation that not many yeares after the death and passion of our Saviour Iesus Christ according to his prophecie in his life tyme as may fully settle our fayth in this poynt The Prophecie of Moses THe fourth is that of Moses to the people of Israel The Lord thy God will rayse up unto thee a Prophet like unto me from among you euen of thy bretheren unto him ye shall hearken c. and in the verses following I will rayse them up a prophet from among their bretheren like unto thee sayth God to Moses and will put my words in his mouth and he shall speake unto them all that I shall command him and whosoever will not hearken unto my words which he shall speak in my name I will require it of him Which words cannot be understood of any other Prophet that ever lived after Moses amongst the Iewes but onely of the Messiah as appeareth most playnly in another place in Deutro where it is sayd There arose not a Prophet in Israell like unto Moses whom the Lord knewe face to face in all the miracles wonders which the Lord sent him to doe c. no such Prophet except the Messiah ever after to be expected but the Messiah he it is that must match and overmatch Moses everie waie he must be a man as Moses was in respect of our infirmities euen according as the people of Israel themselues desired the Lord in Horeb saying let me heare the voyce of the Lord God no more nor see this great fire any more that I dye not And the Lord sayd unto Moses they haue well spoken I will rayse them up a Prophet from among their bretheren like unto thee c. He must be a Lawgiver as Moses was but of a farre more perfect Law as hereafter shall appeare he must be such a one whom the Lord hath knowne face to face as he did Moses but of a far more divine nature For as it is in Esay Who shall declare his age Lastly he must be approved to the World by miracles signes and wonders as Moses was which the Lord shall send him to doe as he did Moses But no such Prophet hath ever yet appeared in the world not ever shall who hath so fitly answered this type so perfectly observed the Law of Moses which Moses himself could not doe giving us in stead thereof a farre more excelent Law as was prophecied long before that he should And finally so miraculously approued himself to the world to be sent from God by signes and wonders donne both by himself his Apostles as hereafter shall appear except this Christ which we professe therefore he alone is the true Messiah and no other to be expected The Prophecie of David THe fift is the prophecie of David a type also of the Messiah who for that he was a holy man a mā after Gods own heart out of whose linage the Messiah was to come had this mysterie most manifestly reveiled unto him for the assurance whereof as of a great mysterie euen that of Christ and his Church God byndeth himself by an oath saying I haue made a covenant with my chosen I haue sworne unto David my servant thy seed will I stablish for ever and set up thy throne from generation to generation Selah Which words although the later Iewes will apply to King Salomon and so in some sorte they may for that he was also a type of the Messiah yet properly these words I will stablish the throne of his kingdome for ever so often repeated cannot be verified of Salomon whose earthly Kingdome was rent and torne in pieces streight after his death by Ieroboam and not long after as it were extinguished but

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

he to wit the Messiah should breake the serpents head c. which he hath done not onely in his owne person by subduing Sathan with all his whole legions of Divills and power infernall trāpling them vnder his feet but also in his members to whom also he gave lyke authoritie as before he gave them power and authoritie over all Divills yea over all the power of the enemie which argueth againe the power and omnipotencie of our Lord and Saviour Iesus Christ who not onely in his owne person here on earth but also in his servants disciples and followers was able to conquer and subdue even the Devills themselves as they themselves acknowledge Iesus I acknowledge and Paul I knowe c. And thus much of the subjection of spirits The punishment of enemies NOw resteth this his divine power and omnipotencie yet further to be manifested by an other consideratiō of his justice severitie shewed from heaven upon divers his greatest enemies here on earth after his departure out of this world As we may read in Iosephus of Herod the first who persecuted Christ even in his cradle and slue all those infants in and about Bethlehem And that other Herod Tetrarch of Gililie who put Iohn Baptist to death and scorned Ies●● before his passion himself scorned afterwards by the Emperour and disgracefully sent into exile first to Lions in France and after that to the most desert and inh●bitable places in Spaine where he with Herodias wandred up downe in extrea●e calamitie all their life time and finally ended their dayes as forlorne and abandoned of all men In which miserie also it is recorded that the d●uncing daughter of Herodias who demaunded Iohn Baptists h●ad being on a time to passe over a frosen river suddenly the yce brake and she in her fall had her head cut off by the same yce without hurting the rest of her bodie So likewise it is recorded in the Acts of Herod Agrippa who stret●hed forth his hand to vexe certaine of the Church killed Iames the brother of Iohn with the sword and imprisoned Peter howe immediately thereupon as it is in that chapter going downe to Cefarea he was there in a solemne assemblie striken frō heaven with a most horrible disease whereby his bodie putrified and was eaten of wormes as also Iosephus maketh mention Pilate that gave sentence of death against our Lord and Saviour we read that after great disgrace received in Iurie he was sent home into Italie and there slewe himself with his owne hands And of the very Emperours themselves who lived from Tiberius under whom Iesus suffered unto Constantine the great under w●om Christian Religion took dominion over the world which contayned the space of some three hundred yeares or there abouts very fewe or none escaped the manifest scourges of Gods dreadfull justice shewed upon them at the knitting up of their dayes Whereas since the tyme of Constantine whiles Emperours have bene Christians as one hath observed fewe or no such examples can be shewed except upon Iulian the Apostata Valens the Arian haeretique or some other of l●ke detestable and notorious wickednes And thus much of particular men chastised by Iesus But if we desire to have a fu●l examp●e of his justice upon a whole nation together let vs consid●r what befel Ierusalem and the people of that place for their barbarous crueltie practised vpon him in his death and passion And if we beleeve I●sephus Phylo the Iewish historiographers w●o lived in those times it cā hardly be expr●ssed by the tōgue ●r pen of mā what insufferable calamities miseries were infl●cted upon that people presently after his assension First of all by Pilate their governour under Tibe●ius and then againe by Petronius under Caligula after that by Cumanus under Claudius and lastly by Festus and Albinus under Nero. Through whose cruelties that nation was inforced a● last to rebell and take armes against the Roman Empire which was the cause of their utter ruine and exterpation by Titus and Vespasian At what time besides the overthrowe of their citie burning of their temple and other infinite distresses which Iosephus an eye witnes protesteth that no speach or discourse humane can declare the same authour likewise recordeth xj C. M. persons to have beene slaine and fourescore and seventene thowsand taken alive who were either put to death afterward in publique triumphes or sold openly for bondslaves into all partes of the world And in this vniversall calamitie of the Iewish nation being the most notorious and greevous that ever happened to any people or nation eyther before or aft●r ●hem for the Romanes never practised the like upon others it is singularly to be observed that in the same time and place in which they put Iesus to death before that is in the feast of the Pascha when their whole nation was assembled at Ierusalē from all parts Provinces and contries they received this theire most pittifull subversion and overthrowe that by the hands of the Romane Caesar to whom by publique crie they had appealed from Iesus not long before Wee have no king but Caesar. c. Yea further it is observed that as they apprehended Iesus and made the entrance to his passion upon Mount Olivet where ●e vsed much to pray and meditate so Titus as Iosephus writeth upō the same Mount planted his first siege for their finall destruction And as they led Iesus from Caiphas to Pilate afflicting him in their presence so now were they themselves led up and down from Iohn to Simon two seditious Captaines within the citie and were scourged and tormented before the tribunall seates Againe as they had caused Iesus to be scoffed beaten and villanously entreated by the soldiours in Pilates Pallace so were now their owne principall rulers as Iosephus writeth most scrornefully abused beaten and crucified that by the soldiers Which latter point of crucifying or villanous putting to death upon the crosse was begun to be practised by the Romanes upon the Iewish gentrie i●mediately after Christ his death and not before And now at this time of the warre Iosephus affirmeth that in some one day f●ve hundreth of his nation were taken and put to this opprobrious kind of punishmēt in so much that for the great mulltitude he saith nec locus su●ficeret crucibus nec cruces corporibus This dreadfull and unspeakeable miserie fell upon the Iewes about 40. yeares after Christs assention when they had shewed themselves most obstinate and obdurate against his doctrine delivered unto them not onely by himself but also by his disciples of which they had now slaine S. Steven and S. Iames and driven into baniment both Peter and Paul and others that had preached unto thē This thē was the providence of God for the punishmēt of the Iews at that time And ever after their estate declined frō worse to worse and their miseries daily multiplied throughout

that man of sinne the sonne of perdition that wicked one c. with all other adjuncts and circumstances so liuely described as if he had been then alreadie come for euen in these dai●s as the Apostle speaketh did this mysterie of iniquitie beginne to worke See then I say 2 Thes. 2. 1 Tim 3. 2 Tim. 4. 2 Pet. 2. 1 Iohn 2 18. chap. 4 1. 2 Ioh. ver 7. yea the whole Revelation is nothing els but a continued prophecie of all such things as should happen to th● church militant euen from the Apostles tymes to the ende of the world All which prophecies we see accomplished except b●fore excepted the finall destruction of Babylon and the calling of the Iewes whereof both our Saviour himself as also Paul hath prophecied Rom. 11. both which we dayly expect and then as it is in the Revelation Come Lord Iesus Of which second comming or generall doome with the maner of it and all other circumstances we haue also sundrie prophecies both of Christ his Apostles which here I will joyne in one as proceeding all from one and the same spirit for here all prophecies must come to a full period nil ultra I will onely quote them as formerly Mat. 16 27. chap. 19 28. chap. 20 1. chap. 24. chap. 25. chap. 26.64 Iohn 5 25. c. 1 Cor. 15. 1 Thes. 4 14. chap. 5 1. Iam. 5 8. 1 Pet. 4 7. 2 Pet. 3. Iude ver 6. 14. Rev. 21. where you shall see a new heaven and a new earth c. New Ierusalem descending from God out of heauen prepared as a bride trimmed for her husband Thus haue I brought you at length as after a long and tedious passage by sea to see land and as it were the sea-mark whereunto after so many variable winds and so often tacking to and againe we haue directed our course euen from the first prophecie made to Adam in Paradise Gen. 3 15. to the verie last period of all prophecies in the Revelation shutte up in the second Adam Iesus Christ who is the first and the last Alpha and Omega the beginning and the ending in whō all prophecies kisse each other haue their consummation These are the words sayth he which I spake unto you while I was yet with you that all must be fulfill●d which are written of me in the Law of Moses and in the Prophets and in the Psalmes c. Thus it is written and thus it behoved Christ to suffer and to rise againe from the dead the third day and that repentance remission of sinnes should be preached in his name among all Nations beginning at Ierusalem I say from this Ierusalem which now lyeth desolate I haue brought you to the New Ierus●lem comming downe from heauen as a bride adorned for her husband from an earthly to a heauenly paradise and there I leaue you FINIS A COLLECTION DEMONSTRATIVE OR Summe of the former proofes The Messiah must be a spirituall King to conquer the Divill death and sinne both by scripture as also by the interpretation of the ancient Iewes themselves vpon that place of Genesis he shall break thine head Therefore not a temporall King as the later Iewes imagine The Messiah must be King over the Gentiles as well as the Iewes both by scripture as also by theire owne writers Therefore not a tēporall King to reigne over thē onely much lesse to subdue the Gentiles to the servitude of Iurie as some of them imagine The Messi●h must be both God and man the sonne of God the Word of God incarnate The second person in Trinitie both by the scriptures as also by their owne writers Therefore no such earthly Monarch as they exspect The Messiah at his comming being to be King both of Iew and Gentile must change the lawe of Moses to wit the ceremoniall and provinciall proper to the Iewes onely and insteed thereof give a generall law to both absolute and perfect to serve for all persons times places to indure euen to the end of the world therfore no such temporall monarchie to be expected as they looke after For one and the same conclusion followeth vpon all the premisses beating vpon theire mayne ground to wit a temporall or earthly kingdome which being once shaken the rest falleth to the ground All prophesi●s whatsoever with everie particular circumstance foretold by the Prophets of the Messiah were both substancially circumstancially fulfille● in the person of our bless●d Saviour both as touching his bir●h life doctrine myracles death resurrection asc●ntion and o●her effects afterwards of his divin● power in sending of the Holy Ghost and the myraculous increase of his Church c. Therefore was he in deed the Messiah no other to be expected The Messiah by Daniels prophecie was to appeare immediatly vpon the establishment of the Roman Empire for saith he in the ●ayes of these Kings shall the God of heaven set vp a kingdom which shall not be destroyed Dan. 2.44 which must needs be vnderstood of the kingdome of Christ or the Messiah And in these dayes was our Saviour borne even in the dayes of Augustus Caesar Therefore in him is the circumstance of time verified The Messiah by Iacobs prophecie was to appeare imediately when the rod or scepter was departed from the house of Iuda Then appearred that state of Iacob our Lord and Saviour ergo The Messiah by the prophesie of Haggai as also by their● owne Thalmud was to come during the second temple then came our Lord and Saviour ergo And consequently the Ievves after this time to wit the destruction of the second temple in vaine expect for another The Messiah by the true account and calculation of Daniels Hebdomades or weekes of yeares was to come just according to the times before mentioned So did our Saviour as is aforesaid therfore to him doth this circumstance of time beare witnes And cons●quently the Iewes after these times by God himselfe appointed for the Messiah or rather one the same time for there is no other difference but onely in adjuncts and circumstances expecting yet for an other besides their vaine expectation make God himselfe a lyer The Messiah by the scriptures was to be borne of the tribe of Iudah of the house of David so vvas our Saviour Therefore he alone the legitimate and true borne Messiah by birth-right as I may say as also by praescriptiō ●fter so long time of peaceabl● possession no other to be expected The Messiah by the scripture as also by theire ovvne Rabbins was to be borne of a Virgin so vvas our Saviour ergo All other particulars foretold of the Messiah see them fulfilled as followeth To wit That the place of his birth should be Bethlehem That at his birth all the infants thereabouts should be slayne That Kings or great personages should come adore him offer gold other gifts unto him That he should be presented in the