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woman_n	bear_v	seed_n	serpent_n	1,588	5	9.0096	4	false

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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

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

name Wonderfull Councellor the mightie God the everlasting Father the Prince of peace the increase of his gouvernment shall haue none end And in the 11. chap. There shall come a rod forth of the stock of Ishai and a graffe shall growe out of his root the spirit of the Lord shall rest upon him Behold your God cometh c. Then shall the eyes of the blynd be lightned and the eares of the deaf shall be opened then shall the lame man leape like a hart and the dumme mans tongue shall sing c. chap. 35.4 And he sayd it is a small thing that thou shouldest be my servant to rayse up the tribes of Iacob and to restore the desolations of Israell I will also giue thee for a l●ght of the Gentiles that thou mayest be my Salva●ion unto the ends of the earth chap. 49.6 Out of all which places before aledged I conclude first the cōming of a Messiah which the Iewes will not denie secondly that he must be King aswell of the Gentiles as of the Iewes which they cannot deny thirdly that he must be a spirituall and not a temporall king as they imagine It followeth next to be proved that he must be both God and man euen the sonne of God the second person in Trinitie to be blessed for evermore which also they shall not deny That the Messiah must be both God and Man The Iewes at the first agreed with us in all or most poynts as touching the Messiah for to come denying onely the fulfilling or application thereof in our Saviour but since the later Iewes finding themselues not able to stand in that issue against us they haue devised a new plea saying that we attr●bu●e manie things unto Iesus that were not foretold of the Messiah to come namely that he should be God and the sonne of God the second person in Trinitie which we will proue both by Scriptures as also by the writings of their own forefathers For Scriptures it is evident by all or the most alledged before that the Messiah must be God euen the sonne of God indued with mans nature that is both God and man So in Genesis where he is called the seed of the woman it is apparant he must be man and in the same place where it is sayd he shall breake the serpents head who can doe this but onely God So in Isay where he is called the budde of the Lord his Godhead is signified and when he is called the fruit of the earth his Manhood And so in an other place Behold a virgine shall conceiue and beare a sonne and thou shalt call his name Immanuel that is to say God with us which name can agree to none but to him that is both God and man And who can interpret these speeches that his kingdome shall be everlasting Isa. 9. That his name shall be for ever ●it shall indure as long as the sunne and the moone That all Kings shall worship him all nations serue him Psal. 72. worship him all ye Gods Psal. 97. that no man can tell his age Isai. 53. that he must sitte at the right hand of God Psal. 110. Who I say can understand or interpret them but of God seeing in man they cannot be verified with which place of Scripture the Euangelists doe report that Iesus did put to silence divers of the learned Pharises for sayth he if the Messiah be Davids sonne how did David call him Lord signifying thereby that albeit he was to be Davids sonne as he was man yet was he to be Davids Lord as he was God and so doe both Rab. Ionathan and their owne publique commentaries interpret this place Michah is plaine His going forth is from the beginning and from everlasting And Isay is bold to proclaime him by his owne name euen God and to giue him his right stile with all his additions as Herolds to great Kings and Princes use to doe he shall call his name Wonderfull Councellor the mightie God the everlasting Father the prince of peace c. In vayne therefore is that objection of the Iewes that El or Elohim signifying God is sometymes applyed to a creature here it cannot be so nor in the next place following Psal. 45.6 Thy throne o God is for ever and ever c. Wherefore God euen thy God hath anoynted thee with the oyle of gladnes ab●ue thy fellowes which cannot be applied to Salomon but as a type of the Messiah Howsoever the name IEHOVA which is of such reverence among the Iewes that they dare not pronounce it but in place thereof read Adonai that I am sure they will never grant to belong to any creature Then what say they to that of Ier. 23.6 where the Messiah is called in plaine termes Iehovah And this is the name whereby they shall call him Iehovah our righteousnes So likewise chap. 33.16 over againe is he called by the same name Iehovah our righteousnes And so doe the auncient Iewes themselues expound this place namely Rabbi Abba who asketh the questiō what the Messiah shall be called and answereth out of this place he shall be called the Eternall Iehovah The like doth Misdrasch upon the first verse of the 20 Psalme And Rabbi Moyses Hadersan upon Gen. 41 expounding that of Zephanie 3.9 concludeth thus In this place Iehovah signifieth nothing els but the Messiah and so did one of the Iewes at unawares acknowledge to me alledging that place out of the Psalmes the Lord doth build up Ierusalem c. that their Messiah at his coming should build a new citie and Sanctuarie much more glorious then the former So did he also interpret that place of Hagg. 2.10 of a third temple Whereupon I inferred seeing in those words he alledged the Lord doth builde vp Ierusalem the Hebrew word is Iehovah therefore by his own interpretation the Messiah must be Iehovah which he could not well shifte off but sayd that Adonai for Iehovah they dare not name must there be understood which point of the Godhead of the Messiah the most auncient Iewes did ever acknowledge proving by sundrie places of Scripture not onely that he should be the sonne of God but also the word of God incarnate First that he should be the sonne of God they proue out of Gen. 49.10 The scepter shall not depart c. till Shiloh come Which Rabbi Kinhi proveth to signifie his sonne that is the sonne of God Out of Isai where he is called the budde of the Lord. Out of the Psalmes where it is sayd thou art my sonne this day haue I begotten thee And a litle after kisse the sonne least he be angrie and ye perish blessed are all they that trust in him which last words cannot be understood of the sonne of any man for it is written Cursed be the man that trusteth in man Ier. 17.5 Secondly that he shal be the Word of God they proue out of Isay as also out of Hosea where

clowd of witnesses ever deny the truth thereof the parties themselves then living and conversing amongst them upon whom they were wrought They had no other evasion but this to say and that most blasphemoussie contrary to their owne knowledge and conscience and therefore our Saviour layeth it to their charge as that fearefull sin against the holy Ghost not to be praied for that he wrought these his miracles by the help of Beelzebub the Prince of Divils Wheras it is most apparant the Divill himselfe had never that power giuen him to rayse one from the dead and though he had yet would he sooner by his good will take away both lyfe and breath from all men at once if it were possible wishing all men in the world had but one head or neck like that cruell tyrant in Rome rather than give life to any one for he is a murtherer frō the beginning And yet the Iewes themselves in their Thalmud doe acknowledge that the Messiah at his coming shal be most wonderfull in working myracles And in their publick commentary vpon ecclesiastes they haue these words all the former miracles of the Prophets or Saincts shall be nothing to the myracles of the Messiah when he cōmeth But such were the myracles of our Saviour the whole multitude applauding hereunto the like was never seen in Israel he hath done all things well never man spake like this man Seing also it is impossible yea blasphemie to think that God should give testimonie to any untruth it must needs followe that all was true which Iesus affirmed therfore seing he affirmed himself to be the sone of God and the Messiah it must needs followe I say by these his miracles that he was so in deed according to that speech of his to the Iewes the wo●kes that I doe in my fathers name they beare witnesse of me And againe If I doe not the workes of my father beleeve me not but if I doe them though ye beleeve not me yet beleeve my works As also that answer of his to Iohns Disciples sent to inquire of him as touching that mysterie of the Messiah art thou he that shall come c. Iesus answered goe and tell Iohn what things ye have seen and heard the blinde see the halt goe the leapers are cleansed the deafe heare and the dead rise againe c. The calling of his Apostles HErevnto as an appendix to his myracles I may well annexe the calling of his Apostles Disciples and followers whereof Iosephus maketh mention as of a great myracle who being of divers callings states and conditions in the world yet all on the sodaine vpon his call lefte both Father Mother Wife Children other temporall respects and followed him who had nothing to give or promise them in this world but crosses and afflictions he that will be my Disciple let him take vp his crosse and followe me A man that never spake them faire but ever cossed them in theyr humors savouring of flesh blood get thee behinde me Sathan thou art an offence vnto me His doctrine ever harshe hard and repugnant to flesh and blood this is a hard saying who can heare it A man in disgrace with the higher powers the Rulers high Priests Scribes Pharisees doe any of the rulers or of the Pharisees beleeue in him A man that had neyther friends in the world to beare him out nor a house to put his head in the foxes haue holes and the soules of the heauen they haue nests but the sonne of man hath not whereon to rest his head And yet notwithstanding all this that worldly men and women and some also notorious sinners and loose livers before should leaue all their worldly hopes ease profit pleasure and their sweet sinnes too to follow such a man with so great inconveniences losses daungers and disgraces as they did and should continue with him in all his afflictions temptations and persecutions and be content to dye and loose their liues rather then forsake him or abandon his service this Isay is such a myracle as never in the world fell out the like and must needs be graunted by the enemie to be supernaturall We reade of an Emperour that taking in hand to conquer the world made this proclamation for winning men unto his partie Whosoever will come and be my servant if he be a foot man I will make him a horseman if he be a horseman I will make him ride with coaches if he be a farmer I will make him a gentleman if he possesse a cottage I will giue him a village if he haue a village I will giue him a citie if he be Lord of a citie I will make him prince of a Region or countrie And as for gold I will poure it forth unto them by heapes and waight and not by number This was the proclamation of Cyrus the great King of Persia to his followers verie glorious as we see in pompe of words and to the eye of flesh and blood Let us now compare herewith the proclamation of our Cyrus Iesus Christ to his disciples and followers the entrance and preface whereof was this Repent c. And then it followeth in stedd of whosoever will come and be my servant If he be a footman I will make him a horseman If any man will followe me sayth Christ let him forsake hims●lf and take up his crosse and followe me not on horseback as the Pope doth with all his proud Cardinals and Bishops in his pontificalibus I haue seene servants on horses and princes walking as servants on the ground so did an Emperor bare footed to his holynes but what would Salomon haue sayd if he had seene a Prince hold his stirrope and yet forsooth will this proude Prelate be Servus servorum a follower of Christ and Peters Successor In steede of possessing lands and lordships gold and treasures he sayth possesse not gold nor silver nor money in your purses nor a scrip for the journey neyther two coats neyther shoes nor so much as a staffe in your hands In steede of these preferments and pleasures of the world sayth Christ contrarie to Cyrus In this world ye shall haue affliction yea which is more ye shal be delivered up to the Counsels and to the Synagoues ye shal be beaten and brought before rulers Kings for my sake ye shal be hated of all men for my names sake ye shal be betrayed also of your parents bretheren kinsmen and friends And which is most of all ye shal be put to death for who●oever will saue his life shall loose it Finally if any man come to me and hate not his father and mother and wife and children and bretheren and sisters yea his owne life also he cannot be my disciple And whosoever beareth not his crosse and commeth after me he cannot be my disciple For which of you mynding to