the foure Monarchies of the worlde and brake his head his breast his legges his feete in pieces that no place was founde for them but the stone it selfe became a great mountaine and filled the whole earth But what is the purport of al these things And first what is meant by the stone hewen downe without hands falling from a great hill what by that striking and breaking the image in pieces by that huge mountaine by that exceeding increase of the stone into an vnmeasurable quaÌ„titie the incredible greatnesse whereof ouerthrowing all other kingdomes of the earth should possesse the whole world besides WheruÌ„to tend al these what do they import what do they represent vnto vs els theÌ„ the same which we perceiue most plainly was accoÌ„plished in the sonne of God who desceÌ„ding from the highest heaueÌ„s into the woÌ„â—e of a base virgine borne of his mother without al carnal knowledge who alone comming into the world without all ayde of naturall generation did vanquishe all power and pompe of the world and the deuill by holding his peace onely brake the gates of hell in sunder with suffering onely ouercame death with dying onely and purchased thereby an euerlasting kingdome of perpetuall felicitie for his chosen and elect which kingdome shall endure in vnmoueable eternitie aboue and beyonde all other kingdomes and empires of the worlde For all other empires standing in most fickle estate by enterchaunge of elder yeeres waxe transitorie and vanishe awaye and with mutuall emnitie do pursue eche other to vtter destruction This onely kingdome raysed vp without handes by the eternall God can not be shyuered with any vyolence or waxe olde with any processe of tyme nor be subdued by any force or polycie of man but with his vnperysheable perpetuitie shall crushe in pieces and weare out all other kingdomes and it selfe persiste neuerthelesse vnuanquisheable for euer and euer And this so incomprehensible Maiestis of this kingdome the Prophete doeth not in one place alone prophecie shoulde come nor doeth he promyse it onely but discouereth also the very mynute and instant of tyme wherein this kingdome shoulde flouryshe so that the commendation wherewith your Ioseph doeth so hyghly aduaunce this Prophete is not vnaptly applyed To wytte that he doeth not onely foreshewe the euents and successes to tymes as other prophets doe but with a most playne viewe as it were doth poynt with the finger to the time it selfe in which all these things should come that should ensue c. I coulde vouche out of the same Daniel sundry sentences many also out of other prophets to the like effect for what els doth the whole propheticall history of the Bible euen from the beginning to the ende thereof describe vnto vs then Christ Iesu his kingdome very base simple in the eye iudgement of carnall capacitie but to the spiritual beholders most beautiful glorious What doth the deliuery of Ionas out of the whales belly the thirde day prefigure vnto vs other then the resurrection of Christ What doeth the translating of Elias into heauen in a firy charriot signifie other then the ascension of Christ What doeth that brasen serpent foreshewe other then Christ crucified vpon the crosse What doe the manifold afflictions of king Dauid represent but the continual persecution of Christ in this world What doth Moyses signifie but a deliuerer Iosuah but the victorious conquest of Christ ouer all his enemies What doth the rule gouernmeÌ„t of Ioseph with a certaine royall maiestie ouer the Egyptians emply but the kingdome of Messhias at whose bâ—â—ks all thinges in earth and heauen should be obedient and subiect It would require a long discourse tâ— ouerrunne all the mystical sâ—yings of the prophets I wil adde hereunto one or two places out of the prophet Malachie Malachie beyng of one minde iudgemeÌ„t that Daniel and our Paul were of dotâ— not onely foretell the casting away of your â—â—â—ion but rendreth also the reason that procured Gods wrath agaynst your people For Malachie and Daniel doe both agree in this poynt that the vttâ—r destruction of that nation was decreed vpon by the secrete counsell of God to the ende they shoulde becoâ—e a president whereby the wicked myght be forewarâ—ed of the seuere Iustice of God as also for this cause chiefely by reason that els the vaine â—ersuasion that hath taken roote so long in the hearts of the people touching the righteousnes of the Law touching â—â—rcumcision 〈◊〉 to offrings sacrifices could not be rased out of their mindes if the ceremoniall Law should coÌ„tinue in her former authoritie And therefore it pleased Almightie God to make manifest to all men that thâ—se eâ—tâ—â—nall rytes shadowes and Ceremâ—â—ieâ— were not auaylable to procure true ryghtoâ—â—nesse and that the ryghâ—eousnesse of the Lawe was not that pure ryghteâ—uâ—snes wherâ—unto the promyses dyd direct thâ—m But lette us heare â—he woordes of Malachie I haue no pleasure in you â—ayeth the Lorde of hostes nâ—yther wyll I accept ofâ—ring at your handeâ—â—â—or from the rysing of the Sunne vnto 〈◊〉 goyng downe of the same my name is great among the Gentiles And in euery 〈…〉 offered vnto my name for my name is great among the Gentâ—les sayeth the Lorde of hostes â— Amongst mâ—â—â— thynges wâ—â—â—thie 〈◊〉 be noted in thâ—â— saying of the Pâ—rophete there are â—hreâ— specâ—all 〈◊〉 to â—ee conâ—â—â—ered Namelyâ— thâ— one coâ—cernyng you that are Iewâ—s secondly concerâ—â—â—â— your Sacrifices lastly the plâ—câ— it selfe where offryng shalbâ— made For the 〈◊〉 had promysed â—hat he woulde alter 〈◊〉 â—enewâ— euâ—ry of these to the ende 〈…〉 thereby despoyle you of all matter to glory vpoâ— as vpon yoâ—r parentage 〈◊〉 â—oâ—shippings yea your temple it selfe your offrings and Sacrifices And whyâ—s because he had determined to make an innouation of them as ye doe heare and to translate them from you to others which thing the same holie Ghost doeth manifestly set downe in an other place in like woordes by his Prophete Esay Beholde sayeth he I wyl create newe heauens and a newe earth and the former shall not be remembred nor come into minde And agayne in an other place And the Lorde shall kyll thee and shall call his seruauntes by an other name c. The woordes are somewhat vnlike but the sense is all one nothing differyng from the saying of Malachie I haue no pleasure in you c. Doest thou not perceyue in these woordes howe thou shalt â—e cast away thou proude generationâ— And because you shal knowâ— that God wil neuerthelesse not be destitute of a people that shall glorifie his name though you be cleane â—ewen of from the Oliue tree My name sayeth he is great among the Gentiles I haue declared vnto you what shall become of your nation and people Now wil I proceede to explane vnto you of your Temple and place of prayer whereupon you vaunt your selues so much The Prophete therefore goeth forwarde In all places
tremble for feare The holie companie of Apostles and Martyres doe confesse it all tongues and Nations do speake of his glorie bowe the knees and worshippe him Finally the holie Ghost through woonderfull sâ—crete operation doeth daylye and hourely enlarge and enseaâ—e the infallible assurance thereof in the hearts of the faythfull Lastly you also euen you that are Iewes albeit as yet it be not reueiled vnto you shall knowe and acknowledge once at the length I trust the inestimable treasure and incomparable riches of this kingdome the inuinâ—ible euerlasting power of this king who shall breake and ouerthrowe all other kingdomes of the worlde and shall not possibly bee destroyed it selfe neither shall haue anie ende Daniel 2 But as this greatnes of power is not carâ—â—â— nor can be discerned with â—â—rnall eyes â—â—â—oeth it not wrestle with 〈◊〉 â—nd blood with carnall weapons Tâ—â—â—onâ—â—est of this â—â—â—nce doâ—th extend it self 〈◊〉 a farre more â—â—â—streâ—thed vnmeasurablenes creepeth not â—â—â—ng the ground like a worme but pearâ—â—â— the height of the heauens doeth not proâ—â—â—e men to bloody battel but assaulteth â—â—e Prince of this world euen the deuill him selfe and being aduaunced into heauen hath throwen headlong out of heauen the auncient Arche enemie and accuser of mankinde yea and slaine him with the sword of his Maiestie hath remoued away wrath hath blotted out the curse of the Lawe hath cured the canker of sinne hath troden death vnder his feete hath taken into his owne gouernement the power of all iudgement in so much that the Prophet Esay seemeth astonied amazedly wondring at the marueilous course of his incomprehensible power who hauing vanquished incomparable enemies doeth likewise emparten his faithful seruants with very riche spoyles not transitorie and soone vanishing away but enduring beyond all ages Will ye yet heare more concerning the power of this mightie Monarche Listen then a while to the testimonie of the veritie it selfe in the Gospel This is the will of my father that sent me that euerie man which seeth the sonne beleeueth on him shal haue euerlasting life What can be more princely then this And I will rayse him vp at the last day What can be of more power For as the father hath life in him selfe so likewise hath hee giuen to the sonne to haue life in him selfe to giue life vnto him vnto whom he wil and hath giuen him power also to execute iudgement What can be more heauenly Neither doeth the father iudge anie man but hath giuen all the iudgement vnto the sonne What can be more admirable Vnto whom all power is giuen in heauen and in earth What can be required more Moreouer that ye may be assured that the sonne of man is of power to forgiue sinnes vpon earth beholde a signe wrought vpon the sicke of the palsey Take vp thy bed and walke Againe As the liuing father hath sent me euen so do I send yo whosoeuer sinnes ye forgiue shal be forgiuen them Besides all this let vs heare what Peter speaketh of him To him saith he all the Prophets do giue witnes that through his name all that beleeue in him shall receiue remission of sinnes What can bee more marueilous When the sonne of man shal be exalted I will drawe all thinges vnto my selfe What can be more glorious Let vs adioyne herewith the tâ—stimonie of Saint Paul Who hath reconciled all things in heauen and in earth who vndertooke in his owne person all the hatred and enmitie betwixt God and men who with a becke of his countenance reliâ—ueth the afflicted consciences humbled euen to hell gates who doeth refreshe and comfort them with his spirite healeth with a worde of his mouth looseth them that are fettered with the chaynes of sinne dischargeth from all feare of iudgement and death acquiteth from the tyrannie of the deuil What may bee comparable to the Maiestie of this Empire and withall what can be more amiable then the same Maiestie at the naming of whome all knees in heauen earth and hell do fall prostrate and worship Yea the deuils themselues do tremble and quake for feare the dead arise againe maladies are healed prisoners are loosed the hungrie are fylled the oppressed with labour are refreshed and disburdened mourners and such as pyne awaye with sorowe and anguish are recomforted death is subdued teares are wyped awaye sorowe and sadnes is turned into mirth and gladnes enterchange is made from the lowest to the highest mountaynes are throwen downe hidden things are discouered rough crabbed things are made plaine and streight the first become the last and the last are made the first All which heauenly graces albeit you miserable Hebrues wil not acknowledge most disdainfully do blaspheme in your synagogs the angel of the euerlasting testament hauing regard to y part of him only wherin he seemeth weake according to the vtter apparance dispensation of the flesh by reaâ—on of his death and burial yet we for our part beholding his heauenly diuinitie vnseparably vnited together with the basenes of his humanitie and comparing his miraculous life death and resurrection yea the whole course and actions of his life with the reportes of the Prophets and being established in faith with infallible testimonies of the sacred scriptures instructed hereunto by the guyding of the holy ghost persuaded by the assured promises of the Prophets and casting ankerholde in the assured hauen of his wonderfull miracles do firmely beleeue and with vnshaken faith confesse that this is the very same Messhias whome you do yet expect and looke for Finally reposing all our trust and affiaunce vpon his mightie power garded with the inuincible protection of so great Maiestie do with so valiant forwardnes of minde raise vp the vndaunted courage of our hearts against all assaultes and battrie of the worlde against all stormes of fretting aduersitie that now neither the raging railing of your blasphemous mouth nor fearful delusions of wyly Satan not the dreadful sight of hel gates nor the tyrannous threatnings therof not the griesely couÌ„tenaunce of gastful death be it neuer so terrible nor the cruel curse continuall accusations of the Lawe which is more horrible then all the rest can in any respect appall terrifie our setled consciences For why shoulde that person tremble or be amazed with the threatninges of the Lawe whose Lorde and master Christ Iesu is Iudge and ruler ouer the Law Why should he dread death or the diuell him selfe procurer of death or all the furious champions of the deuill for the safetie of whose life and assured raysing from death to life the very soÌ„ne of God Christ Iesu is become surety pledge who sitting at the right hande of the Father doeth keepe the keyes of death and hell and therewith alone shutteth and no man openeth setteth wyde open and no man shutteth restrayning and disposing al things in heauen and earth with an onely becke of his
shall pure offrings be offered vnto my name from the rysing of the Sunne euen to the goyng downe of the same As if God woulde saye You Iewes are so addicted to that onely Sanctuarie and Temple of the Lord which he did erect amongest you long agoe as though he ought not be woorshipped in any place els and as though no nation in the whole earth myght offer sacrifice vnto the Lorde except you alone And vnder colour of this prerogatiue beeyng pufte vp with pride you swell with immeasurable vayne glorious persuasion of fleshly courage and sette all other nations at naught as though you alone were the onely inheritaunce of the Lorde and as though you helde him faâ—â—tyed to your generation with an inseparable chaine of priuiledged bountie and fauour and so faste lockt within the walles of your Temple that he coulde not be of power to departe from you nor woulde not for any cause sequester him selfe from your Temple But to the ende your blundered senses may no longer lumper in darkenesse stroaking your selues with vayne and counterfayte confidence of falsely conceyued opinion I wyll by way of friendly aduertisement pronounce and euen nowe do denounce and forewarne you That the calling vpon the name of the Lorde is not vnseparably bound to place tyme or persones but that the largesse of his mercie is extended also vpon all people nations and tongues whether they be Iewes or Gentiles Scythians or Indians and that this his louing kindnes wherewith he embraceth all mankinde wyll reiect no person from his fatherly protectioÌ„ whersoeuer his name is feared and his Maiestie worshipped there he doth indifferently distribute the gyftes of his grace towards al persons without parcialitie Yea and because you shal vnderstande my saying more playnly beholde I do protest vnto you in the word of the Lorde that it shall come to passe that you your selues being Iewes your whole race for the most parte beyng cast away and this your Sanctuarie whereupon you boast so much being vtterly reiected the Lord wil transpose his louing countenaunce not into one angle of the worlde among the Iewes onely but wil be magnified haue the glory of his name called vpoÌ„ in euery place throughout all nations tongues wheresoeuer sâ—â—â—â—tered ouer the face of the earth from the râ—sing of the sunne to the goyng downe of thâ—â—ame For my name is great among the GeÌ„tiles sayth the Lorde of hostes Hitherto yoâ— haue heard the wordes of Malachie vsed towards your people It remayneth lastly that we speake of y sacrifices For the Prophet doeth euidently â—â—clare that innouation shall ensue of the Sacrifices also speaking in this wise Among the Gentiles and in euery place incense and a pure offring shal be offered vnto my name Well now what maner of offrings be these of the Gentiles which the Prophete doeth commende so hyghly Be they sacrifices of goatâ— or calues They be sacrifices of calues truely but such as the Prophete Osee meâ—tioneth in his prophecie And we will render sayeth he the Calues of our lippes Ueriâ—â— these be the caluesâ— where with the Lorde is nowe well delyghted These calues doe we offâ—r when reknowledging our vâ—ryghâ—â—ousnesse we yeelde humble thankeâ— to the gracious goodnes of God who cleansing our wickednes with the fountaine of the blood death of his dearely beloued sonne Christ Iâ—su doth endue vs with the inheritaÌ„ce of euerlasting life These be the spiritual offrings of the Gentiles differing very much from the saâ—rifices of the Iewes for these are the pure offringes of the Spirite that consist not in bloody broyling of brute beastes nor in smelling of flesh nor are offred with the hands of Priestes embrewed with goare And for that cause the Prophete doeth call them cleane Wel then and why are these offrings called cleane rather then the Iewishe Sacrifices What shal we say that their blood offrings are vncleane and their sacrifices defiled then Uerily albeit the Prophete doeth not in expresse woordes verifie the same yet who so shall duely ponder the substaunce and pyth of his talke shal easily discerne that the Prophete by secrete implication doth condemne the Iewishe sacrifices as polluted and prophane in the respect of offringes of the heathen But heere wyll one of your secte vrge agayne and demaunde whether these Sacrifices were not instituted by God at the first and the ordinaunces of the same prescribed vnto vs by Moyses whether in them also were not conteyned the calues of thankesgyuing and purging of sinnes whether God coulde be the author of any oâ—seruaunces and ceremonies thaâ— were not of all paâ—tes syncere pure and without blemyshe For answere whereof we dâ— not denye that those Sacrifices were instituted for your behoofe by speciall commaundement and sufferaunce of the hygheâ— and most excellent Lawemaker Almyghtie god But consideration must be had of the meaning purpose ende tyme wherein they were to be frequented Noâ— that they were of valew of their owne nature to purchase true righteousnes but to direct leade vs to the righteousnes that was to come not that you should accompt them as infallible pleâ—ges of perfect pietie but that almighty God might trayne instruct you with these as with certein principles meanwhiles vntil you might be made apte to receiue hygher mysteriâ—s Not because that great Lorde and father of Spirites was delyghted with the slaughter of brute beastes of bloody goâ—re of his creatures but his good pleasure was vnder these shadowes types and figures to prefigure the death of his onely sonne who by his bloodsheadding shoulde be of power to wash mens consciences cleane froÌ„ all filth corruption of sinne not because you should alway lye noâ—zeling in these and proceede nâ— further but to nourture your childhode for a time were they deliuered least by pursuing the error of the Gentiles ye shoulde either rush headlong into the idolatrous abominations of the heathen or at the least restrayne you in steade of a scholemaster in some orderly comelines for a time vntil the cleare day should appeare wherein better things should be reueiled and the trueth it selfe should shut vp and abolish those shadowes and sacrifices Briefly to satisfie this matter in two words two notes are chiefely to be obserued in these kinds of sacrifices namely the vse and the time As concerning the vse Truly the due obseruation of those sacrifices was not of force by their owne nature to make a chosen and beloued people of God but to be rules and principles for that people whom Moyses had gathered to minister in his synagogue not because they were able of them selues to giue eternall saluation but that they shoulde foreshewe the comming of him in whome rested true safetie and withall should represent an outward shadowe of inwarde holines and cleannes of minde And for that cause prouision was made for such beastes onely tâ—at were cleane vnspotted vndefiled hereby enducing the people of y old
thee nor allurâ—tâ— thee to abandone thy doting error for thou doest as yet breathe out villanie against the king of the Iewes whose name we haue in greatest estimation But what thinkest thou to gaine by kicking against the pricke Doest thou not perceiue how God hath made frustrate all thy deuises contrary to thine expectation Doest thou not see how thy mischieuous practises recoyle backe vpon thine owne head Doest thou not feele thy downfall into the pit which thy selfe hast diggedâ— Thou seest the Temple so razed and ouerthrowen to the ground that no stone thereof can be found thou doest see thy religion vtterly abolished the priesthode the Lawe the kingdom your cities your nation your race and kindred wholy extinguished brieâ—ely thou canst recompt no one thing remaining but a fewe wretched roages and contemptuous runnagates true monuments of the outragious insolencie and miserable calamitie of their forlorne forefathers yea that seely small porcion also enduring through none other priuilege then by this commendation of Paul and the gentle sufferâ—â—ce of the Christians And beeing thus continuallyâ— turmoyled wyth sundrie miseries notwithstanding Gods iust iudgement doeth daylie execute newe encreases of his seuere wrath against you yet are your myndes so intoxicate with the poysoned doâ—â—oreanche of bewitched ignoraunce that these woonderfull scourges can plie your heartes to no better grace persisting still in peruerse frowardnes as that these pinching plagues y horrour whereof might haue preuayled to procure amendement seeme rather to stirre and prouoke you to further crueltie For albeitâ— you do plainely perceiue and can not denye but that all whatsoeuer your owne Prophets haue foretolde of the Messhias is absolutely accomplished in the person of Christ Iesu albeit you may easily learne out of the holie Scriptures by continual experience and successes of tymes that there is none other Christ but euen the same whome the whole worlde doeth worshippe at this present albeit you sensibly feele that you are become a mockerie not to almightie God onely but accompted also no better then rascalles runnagates of al nations of y world yet do yee curse Christ in your synagogues dayly and expect yet an other Messhias I know not whome which you shal neuer see but in that terrible dreadfull day of wrath at what time maugte your teeth you shal beholde him whome you haue cruelly crucified What monstruous hardnes of heart is this yee men and Hebrewes that so manyâ— heauenly oracles of so many your owne Prophets so many manifest testimonies of sacred scriptures so many horrible punishments so many vnmercifull plagues wherewith your nation is and hath bene continually tormented can not enduce you to conceiue some sparkle of true repentance The Romanes did â—ansacke you with such outrage in their conquest that they spared neither yong nor olde men women nor infants neither left one stone standing vpon an other of your whole citie Finally your habitations are become waste and desolate ye haue now neither citie nor temple kingdome nor priesthode people nor Prophete and which of all other is most lamentable you haue eyes that can not see eares that can not heare nor hearts that can vnderstand whereby you may repent and be conuerted to your liege Lord and â—â—uâ—reigne king Buâ— go ye to let all that which is past be imputed either to your ignoraunce or to the wrathful vengeaÌ„ce of God for your vnbeliefe sake because ye knewe not the tyme of your visitation And beyng allured stirred vp to better remembrance by so manifold exaÌ„ples learne now at the length by the preaching of the Gospel to acknowledge our Christâ—Iesu the Lord of peace of meekenes of humilitie to be the onely Messhias sent from God the father in whose name all nations of the earth shal be saued to whome all knees in heauen and earth ought to bow downe and prostrate them selues There was sometimes an vnsaâ—orie season of darkened ignorance when as our Temples also were polluted with filthy Idolatrie but nowe sithence all cloudes of foggy superstitioÌ„ are for the more part scattered and vanished out of sight the cleare dawning of the lightsome trueth of Christs Gospel displayeth his orient beames treade no longer the dyrty tracke of superstitiouse mismases but returne with vs and be made partakers of the liuely welspring of syncere and pure doctrine The same Christ whome you do persecute must be worshipped whose doctrine you do practize to roote out euen he doth offer you saluation freely and frâ—nkely The same whome you contemptuously entreated as a man is woorshipped in all the worlde both God and man howsoeuer ye despised him as Ioseph was sometyme reiected of his brethren yet reygneth he in the glorie of his father whome you mortall men beleeâ—ed to dye the naturall death the same reuiued agayne immortall and shall lyue in immortalitie for euer Whome your forefathers embased vnder the raskall rabble of the people and accompted for an abiect and outcast of all men euen to his Maiestie doe all the loftie estates and stately powers of heauen and earth prostrate and humble them selues that the saying of Esay may aptly be verified in this place The kings of the earth shal stoppe their mouthes before him Whom you reproched with the most shamefull death of the crosse the very same crosse is turned into his glorie to our saluation to the iudgement of the world to the destruction of his enemies and euerlasting consolation of them that be redeemed So that here agayne the prophecie of Esay may seeme to take effectâ— And euerlasting ioye shal be vpon their heads and sorow and mourning shall flee away Finally whose name your forefathers hoped to haue bene razed out of all mens memory the very same name hath God magnified aboue all the glorie of Angels and men at the calling vpon whose name the dead aryse againe maladies are cured deuils doe tremble and quake for feare vncleane spirites are tormented and flee awaye yea the whole Ierarchie of Angels doe bowe downe and worshippe Nowe for as much as these thinges are so manifest that no man can be ignoraunt of them I doe woonder much what reason you can alleadge to colour your obstinate contumacie who being taught by so many examples can content your selues neuerthelesse to lye still snorting and slumbring in vanishing shadowes neglecting the very naturall sonne of God can groâ—e like buzzards after aseÌ„selesse imaginatiue shape of I know not what Meschias when as your true Meschias is already comeâ— or besides him els shal neuer any one come vnlesse al your own prophets were lyars who haue described vnto you none other Meschias but this one onely person But this matter happely may offeÌ„d you to repete againe somewhat of that I haue spokeÌ„ because his comming was contemptible base of no reputation because he was condemned to death because he was crueified on the crosse because he dyed and was buryed But if euery of these had
sackcloth and ashes and had come to this man Iesus their brother after the flesh from whom they are nowe estranged and go astraye But wel is it written in your Law Woe be vnto him by whom offence commeth according as it is written in our Lawe Cursed be the man that layeth a stumbling block in the waye of his neighbour and all the people shall saye Amen But when it pleased God to bring me into this land which I must for the same cause call a blessed land and I sawe therein no such impedimeÌ„t as holdeth our eyes blinded in other places It was a meanes I must needes confesse that made mee more deepely to enter into the former consideration of our long captiuitie better to thinke of the wordes of our Prophets and the promises set downe by them touching our Messhiach For the wall that maketh a separation betweene our nation the stocke of Abraham and you the Gentiles is in your respect and in your behalfe broken downe so that I can not iustly say of you as we our fathers and Elders saye of all other vsing in all our bookes and writings to call and accompt of them by no other name but Baale abodazara Idolatrous masters and lords of straÌ„ge worshippe A thing so detestable vnto vs as nothing more concerning our Lawe being in deede the first and chiefest of our commandements giuen vs by the hand of Mosheh and so often repeated vnto vs as no one thing more in all our scriptures Besides the manifest anger of God shewed against it in punishing the trespasse therein committed by our forefathers in the absence of Mosheh when he was gone vp into the mount to fetche the Lawe When our fathers were to enter into the lande of promise the first and principall point required of them was this When the Lord thy God shall bring thee into the land whither thou goest to possesse it shall roote out many nations beâ—ore thee the Hittites and the Girgashites the Ammonites and the Canaanites and the Perizzites and the Hiuites and the Iebusites seuen nations mightier and greater than thou the Lorde thy God shall giue them before thee then shalt thou smite them thou shalt vtterly destroy them thou shalt make no couenaÌ„t with them nor haue compassion on them neither shalt thou make marâ—ages with them neither giue thy daughter vnto his soÌ„ne nor take his daughter vnto thy sonne for they will cause thy sonne to turne away from me to serue other gods then will the wrath of the Lord waxe whotte against you and destroy thee sodainly But thus you shall deale with them you shall ouerthrowe their altars and breake downe their pillers and you shall cut downe their groues and burne their graueÌ„ images with fyre The seueritie of this Lawe and the false worshippe that we and our fathers behold in them that professe the name of this man Iesus withholdeth vs from comming to make any couenaÌ„t of peace with you from ioyning hands with you and entring into that familiaritie with you which should be betweene them that worship one God. We are commanded in our Lawe not to plowe with an oxe and an asse neither to weare any garmeÌ„t of linsie wolsie we vnderstande it so that we may not ioyne God and Idols together we may not serue our Lorde otherwise than he hath commanded vs saying Turne not aside to the right hand nor to the lefte For he is a iealouse God and we are chosen to be an holie people vnto him which we are taught we can not be vnlesse we keepe this commandement Thou shalt haue none other Gods but one and this Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing And because they do so we haue bene withholden by the commandement of our God from making any couenant with them or hearkening vnto any of their Prophets teachers for that were but to make Israel to sinne and to prouoke the holy one to anger When they talke with vs they saye they are not such as our Prophets speake of who worshipped beasts and other creatures as the sunne the moone but they worship onely the creature of man who was made to the image of God and by whome God hath wrought great and marueilous workes vpoÌ„ the earth To whom we answere by the words of our Lawe that all idolatrie is forbiddeÌ„ vs the commaundement forbiddeth not one thing more than an other neither giueth greater libertie for one thing than for an other but saith in these wordes Thou shalt not make the likenesse of anie thing that is in heauen aboue or in the earth beneath or in the water vnder the earth thou shalt not bowe downe to them nor serue theÌ„ Whatsoeuer it be it is forbidden by our commandement And if anie creature might be worshipped reason would the sunne moone should haue that honour done them for they serue vs to greatest purposes by them we reape daily profit Abraham Isaac and Iacob Mosheh Samuel and Elizahu with the rest of the Prophets were good men and by them God wrought wonderfull things and yet we neuer worshipped any of them And we can not thinke that this wisedome was or should haue bene hidden from all them and all our fathers if it had bene so great wisdome in the sight of our god They say vnto vs oftentimes that they do not worshippe them as Gods but they worship God in them Neither are the Heathen we say that are rounde about vs so blinded with the imagination of their heartes as that they thinke that the stockes stones carued or the tables which they paint them selues to be God but they are persuaded that the liuing God may bee worshipped and serued in them And as for the creature that is worshipped or in whome the liuing God is worshipped whether it be better than an other and more to be accompted of than an other that is not it that maketh false worship but the commandement which sayeth Thou shalt not make the likenesse of any thing And yet those common Christians go verie farre for the Christians of Spayne Portugal haue it written in their bookes as in one which they call Contemplationes del Idiota ala virgen Maria That that virgin is the Lordes treasure and that she bestoweth giftes and graces vpon hir seruantes to make them worthy dwelling houses for hir blessed sonne and the holy Ghost that hir mercie often time pardoneth them whome the iustice of hir sonne might condemne that she doth plentifully enriche theÌ„ that serue hir with the holy Ghost and defendeth them most mightily from the enemie to witte from the world the fâ—esh and the deuill and that our saluation lieth in hir hands But our Lawe teacheth vs that our God Iehouah is all sufficient and that all treasures are in his handes he giueth to whom he listeth and from whom he listeth he holdeth backe He saieth he will
inestimable Iewel of faith which only enricheth to the inheritaunce of eternall life or at the least are not so diligent searchers of the same as they ought to be To clime vnto honour what attemptes and toyle do some vndertake howe filthily do others turmoyle them selues in raking riches together how dayntily some men besmeare them selues in perfumes and pleasures who because they knowe they can not lyue here for euer do determine to liue godly neuer yeeld them selues wholly to liue delicately wantonly To be aduaunced in Court to aspire to prelacie and ecclesiasticall dignitie to be a magistrat ouer the multitude who doth not accōpt it matter most honorable who adiudgeth not that man to be most fortunate that by hooke or crooke hath cratcht wonderfull possessions together who thinketh not that man to be most happy that lyueth most pleasurably And what shal I say of those artes sciences which procure gaineful lucre estimation of the world wherin whyles wee sweate and swinke all our lyues long scarse one minute can bee spared no thought employed to the things which lead vnto christ I speake not of them who seme to sauour of no sappe of religion nor are endued with one drop of faith who resembling rather Diagoristes and Protagoristes then Christians are so vtterly fallen from Christianisme to Atheisme that measuring this life with the present pleasures thereof they doe beleeue nothing holy good or worthy to be embraced but those plausible workes obiects of nature wherewith our eyes senses are delyghted most There is also an other crewe company not much vnlike to these other who perceyuing Christian religion assaulted rackt and rent in sonder as they say with sects schismes and contrarieties of opinions do persuade them selues that religion to be best that will acquaint it selfe with no religion at all What shall I say of them wherof the nomber is exceeding great who with full mouth do professe true religion it selfe and will not deny but that they do beleeue in Iesu Christ but beyng demaunded wherefore they doe beleeue in him what the will of God the father in Christ is what Grace is what how great promises are layde vp in stoare for vs in Christ howe glorious the Maiestie royaltie of Christes kingdome is how inestimable the glorie of his riches be what is the breadth the length the depth the heyght thereof howe woonderfull the loue of his knowledge is how great the force power of faith is and vpon what principal pillers foundations it is buylded they can render scarse any reason at all For as much therfore as the infallible certeintie true vnderstanding of these thinges can be attayned vnto rightly from no where els then from the holy closets of sacred Scriptures it shal be very requisite and needefull that euery of vs employ al our senses povvers of the mind continually exercised in the same For howsoeuer Christian diuinitie is tossed and turmoyled to fro with innumerable intricate entangled and wandering questions yet remayneth faith one selfe same neuerthelesse both pure simple and as it is but one so ought all men necessarily be endued therewith wholly◠That is to say that we all know Christ that we repose all our ankerholde of affiaunce in Christ that we imprint Christ in the bowels of our soule as wee are commaunded by the mouth of God the father seeing there is no name besides this name giuen vnder heauen in whome the treasure hope of mans felicitie may safely shroude it selfe Let Princes therefore learne to know this Christ Let subiects attend vpon him let auncient fathers take hold of him Let yong men embrace him Let the riche enlarge their treasury with this precious Iewel let the poore seek their reliefe to be refreshed by him who in deed cā els where by no meanes be found more easily then in the very sacred wellspringes of the propheticall Scriptures notwithstanding who so is desirous to procure this ioyfull Iewel must first of necessitie make earnest and diligent searche therfore For this precious pearle is not allotted to any but vnto them that vvill searche for it nor doth this heauēly Manna feede any but the hungry The soule must be very thirstie that must taste of this liquour that gusheth frō out the cōduyte pipes of eternal life This gate is not opened to the lazy slouthfull droane but vnto him that wil knocke Knocke sayth he and it shal be opened vnto you Seeke and ye shall finde All persons without exception are graunted free accesse to the treasurie of this kingdome It is layde open for all estates but all catch it not except such as scratche and offer force for it for what I beseeche you is more forcible then fayth what more mightie if it be true faith if it be liuely faith yea if it be true Christian fayth as that which displaying banner vnder his captaine Christ doeth fight in heauen and combat in the ayre against the princes and powers of the ayre against spiritual wickednesses from aboue doeth keepe continuall warres against infinite hazards in the earth and in hell agaynst Beelzebub agaynst the furies gates of the hells yea against death fighteth for eternall life against the Law for righteousnes and against horror of conscience for freedome and peace Therefore considering this faith is of such power and efficacie yea so necessarie to be frequented in all the actions of mans lyfe what remayneth from henceforth but that all and euery of vs crye out vnto the same Christ and beseeche him to impart vnto vs the true knowledge and vnderstanding of him selfe to enlighten the glimmering sight of our dazeled fleshly eyes with the most bryght and orient beames of this gladsome saith and that he wil vouchsafe at length to bring that to passe in vs that he vsed sometimes with his Apostles when as he discouered vnto them vpon the way as they trauayled the holie Scriptures For so we reade And he beganne at Moses and at all the Prophets and interpreted vnto them in all the scriptures the things which were written of him And immediately after Then opened hee their vnderstanding that they might know the Scriptures said vnto them Thus it is written Whereby appeareth playnly the duetie and office that is required in the expositours of the holy Scriptures To witte that omitting all superfluous circumlocutions and vnprofitable quiddities of questions they instruct the people in those principles rules of the Scriptures chiefely which auaile most to the nourishment and encrease of faith In which kinde of argument forasmuch as in this sermon behoued me to frame my simple skill according to the estate of the present matter and opportunitie of time and that it seemed good to my friendes to haue this litle treatise published in print to the viewe of the common people as not altogether vnworthy the reading I haue yeelded to their request that it myght be
consider the estate of Christes outward basenes what wanted he at any time to the necessary furniture of his liuelihode notwithstanding this shew of extreme penurie Nay what want at all could molest him who with a very fewe crustes could feede so great a crewe of thousandes in so deserte a wildernes Or how could he be termed poore at whose becke and word of mouth heauen and earth did obey the seas and windes life and death finally all the degrees of creation were subiect vnto But that writing and title called by the name of a Nazarite doth encumber you perhaps because it behoued that Messhias should be borne in Bethleem the citie of Dauid If he were not borne in Bethleem I report me to the Chronicles Records of the time of his birth and the circumstances thereof Let the testimonies of the angels shepheards wise men his owne mother Ioseph and all the Euangelistes bee examined Moreouer what emported that horrible slaughter of all the suckling Babes of Bethleem only by the cruel proclamation of Herode without any molestation of the infants of Nazareth vnlesse Herode the king had bene throughly perswaded that aboue that instant of tyme wherein Christ was borne the same verie king of the Iewes was then borne in the citie of Bethleem What els is it then that troubleth you because he dyed the death What do I heare what Haue you alwayes awaited for a Messhias that coulde not bee bereft of life How then should this Messhias deliuer Iacob his people from their iniquities when as no remission of sinnes coulde bee without slaughter blood according to the infallible testimonies and continual sacrifices of your owne lawe Briefely if it were not requisite that Messhias shoulde dye the death then did all the Prophets lye Zachary Daniel Dauid Esay did lye which haue not only made mencion of his death but haue most learnedly also set downe the cause of his death For this we reade in Daniel That wickednes saith he may finish and sinnes be sealed vp iniquitie reconciled and euerlasting righteousnes may be brought in And proceeding a litle further in the same Chapter doth expressely declare that Christ ought to be slaine In like maner the Prophet Esay If he shall make his soule an offring for sinne sayth he The very same thing doeth Moyses also prefigure vnto vs vnder certaine ceremonies of sacrifices types and figures not altogether obscure What say you to Esaye the Prophet who doeth not only discouer the cause but the maner also of his death his spittings scourging wounds plagues buffetings and reproches What say you to Zacharie who mencioneth the pearcing of his side with a speare What say you to Dauid who describeth the nayling of his hands and feete the sponge full of vineger the rending his flesh from the bones the casting lots for his garment What say you to Moyses also who vnder the title of the Brasen serpent doth prognosticate his lifting vp on the Crosse But here againe some froward person amongst you will murmure againe in this wise In what sort can Christ be said in the scriptures to be euerlasting if he must of necessitie be slaine This scrupule no man can more effectually vnloose then the Prophet Dauid in his mysticall Psalme Thou shalt not leaue my soule saith he in the graue nor suffer thy holy one to see corruption Where you heare his soule layed in the graue you must vnderstand that to be spokeÌ„ of his death and buriall Againe when you heare that he is risen againe from his sepulchre you must interprete the same of his infinite eternitie vnperishable freedome exempt from all maner of corruption Whereby appeareth notably discerneable vnto you eche condicion in one selfe person That is to say That he is both a mortall man and an eternall god In the one wherof the infirmitie of his manhode is palpable in the other the glory of his resurrection is most euideÌ„tly prouable What And do ye expect yet an other euerlasting Messhias besides this What a phantasie is this As though when the true Messhias is come he may obtaine any courteous entertainement amongst you Truely none at allâ— For euen so say the Prophets of your owne nation Or els what meaneth that saying of Dauid that ye reade in the Psalme The stone which the builders refused the same is made the head of the corner And who bee they that are called the buylders but euen your selues the Iewes What is this stone but Messhias whom if ye will so long gape after vntil you finde your selues plyable to embrace and honour him it wil come to passe that your long lingring wil be proloÌ„ged beyond all compasse of time because according to the saying of your owne Prophets you wil neuer dutifully allowe of the coÌ„ming of the true Messhias but that ye wil continually remaine in an vncertaine expectation of some other For if he be accepted by the general consent of you al without exceptioÌ„ surely he can not possibly be the true Messhias Againe if he be refused from amongst you how long wil you hang in suspense of his comming Euen in like maner your forefathers did looke for a Messhias to come long before the birth of Christ almost two thousand yeres but after that he was come in deed that the Lord of Lords whoÌ„ they sought was entred into his temple the angel of the promised testament whom they wished for was amidâ— amongst them yet did not his owne receiue him And why so because they iudged that he would come after an other sort theiâ— the Prophets had foretold them For the Prophets did describe his comming to be poore simple beggerly but these lustie gallants do gaze for a certaine trimme earthly Emperour awayted vpoÌ„ with some famous troupe of princely gard The Prophets did promise a seely meeke lambe whose voice should not be heard to bleat in the streetes These couragious champions attend for some Lyon victorious Monarch They did foreshew that he should be slaine tormented and hanged on tree who should not auenge him of the iniuries of his people with displaied baÌ„ner of bloody battel but with sheading of his own precious blood should redeeme the sinnes wicked transgressions of his people should not with violeÌ„â—â— rush vpon the crowne of the Empire nor with force of armes deliuer his people from the thraldom of Cesar but should restore freedome to his nation from the bondage of sinne and the tyrannie of death and the deuil with all the pâ—testates and principalities thereof and so establish to him selfe a kingdome not transitorie and earthly in this world but heauenly endlesse for euer and euer On the contrarie part these felowes stroking themselues with a fantasticall opinion of worldly pompe and measuring all things according to the glorious glitering shew of some terrestrial dominion do yet fondly beleeue that some other puissant victorious conquerour shall come
an euerlasting throne and the peace thereof without all ende you must of necessitie yeeld vnto vs that this peace apperteineth not to the external traÌ„quillitie of this earthly terrestriall policie but to the quiete calme peaceable rest of inward conscience soule in the sight of almighty God which peace began theÌ„ to appeare wheÌ„ as this child was borne of whome the Angels of heauen did certifie the shepherds in their melodious song Glory be to God on high and in earth peace and vnto men a good will. Otherwise how wil this reason of yours agree in it selfe or accorde with the Prophetes For if you awâ—yt as yet for the coÌ„ming of some warlike couragious Champion who hauing subdued the Empire of the Gentiles may with fyre and sword force a recouerie of your countrey what shall become of this burning and deuouring with fire all warlike force and tumbling of garmentes in blood Where is that Meschias of whom Esay maketh mention which shall proclayme peace not warre to the Gentiles Where is that Prince whose voyce shall not he heard to make any noyse in the streetes Where is he that shall not bruyse the broken rod and shall conuert the weapoÌ„s of steele into ashes On the other side if ye awayte for a peaceable king such a one as the Prophetes do describe what conquest then shall there be of Gentiles and nations Ponder these things in your minds wel and aduisedly see how these matters being contrary and repugnant eche to other they may be framed to agree together There be an infinite nomber of the lyke prophecies in Esay concerning the Meschias that shoulde be slayne for the syâ—nes of the people and reiected of you of his long lasting seede and vnspeakeable generation of the casting away of your whole race and engraffing the Gentiles in your place of blinding the eyes of them that did see of the booke deliuered to the ignoraunt and vnlettered of healing the blind and the lame of Ostryches and Dragons glorifiyng God of floodes to be translated into the wildernesse of the saluation of God to be proclaymed from Sion to the vttermost partes of the worlde of the small portion of Iewes that shal be saued Finally of the rooting out of your nation together with the exchaunge of your name also And you shall leaue your name sayeth he as a curse vnto my chosen for the Lorde shall slaye you and call his seruauntes by an other name And agayne My seruaunts shal drinke and you shal be thirsty Beholde my seruauntes shall reioyce and you shal be ashamed I am not very inquisitiue here to learne with what iuggling after your woonted guise and determined malice ye wyll corrupt and depraue those places as you doe all other for the most parte Nay rather I wyl gyue you ful scope to wreathe wrest them with whatsoeuer crabbed cauillations ye can suggest after whatsoeuer sensuall interpretation ye can deuise yet shal ye neuer preuayle so farre forth against the manifest trueth but that shee wyll be able to stoppe your mouth and coÌ„uince your shamelesse impudencie considering that the very orderly course of naturall causes wyll not permit these sayings to be tossed and tumbled els where then into the person of Christ Iesu whome you haue crucified I will passe ouer Esay after I haue cyted one onely place out of the xl chapter of his prophecie speaking in this wise Comfort ye comfort your selues my people will your Lorde God say Speake coÌ„fortably to Ierusalem and cry vnto her that her warfare is accomplished and her iniquitie is pardoned for shee hath receyued at the Lordes handes double for her sinnes c. What is this to vs will ye say I will tell you if you will vouchsafe to yeelde your diligent consideration thereunto compare the same with the rest that doth ensue in the prophet A voyce sayth he cryeth in the wildernes Prepare ye the way of the Lorde make straight in the desert a pathe for your god c. What can be more cleare theÌ„ the brightnes of this prophecie what sentence more manifest what more fruitful consolation Wherein as many thinges seeme worthy to be remembred so three things chiefely are to be noted therein Namely The sinnes and wickednesse of the people in the first place The wrath and vengeaunce of Almyghtie God in the seconde place in the thirde and last place a most sweete and comfortable consolation after many bitter and grieuous punishmentes In the parte that treateth of sinnes the obstinate and vnuanquishable rebellion of the Iewes agaynst God and his Lawes In the seconde parte where the wrath of God is spoken of the Iustice of God may be discerned which will not suffer the wickednes of his people to escape long vnpunished The coÌ„fortable consolation proceedeth wholly from his louing kindnes anâ— gracious mercy whereupon the trumpe of those sweete and amiable promises is hearkened vnto wherewith the soueraigne bountie of God qualifiyng the fretting corrosiue of his former displeasure with milde medicinable salue doeth make an infallible couenaunt with them that after they haue once passed ouer many vexations aduersities and streightes wherewith they were long tyme turmoyled vexed they should from thenceforth neuer feele so sharpe a scourge in reueÌ„ging their sinnes And hereof commeth this most delicate voyce ful of all spiritual coÌ„fort which the Lord him selfe pronouÌ„ceth here by the mouth of his prophet speaking coÌ„fortably to Ierusalem Thy warfare is accoÌ„plished thine iniquities are pardoned for thou hast receyued at the Lords hands double for thy sinnes c. As if this were the natural sense and meaning of the wordes whereas I haue hitherto shewed my selfe a seuere Iudge against you in scourging your vngodlinesse with cruel plagues this did I eueÌ„ according to the desert of your owne deedes In your miserable coÌ„tinual calamitie in your manifold bondage captiuitie that you haue endured first vnder the Egyptians then vnder the Assyrians next vnder the Syrians lastly vnder king Herode the stranger you haue hitherto felt the smart of Gods iustice But now it hath pleased the Lorde to alter his determinatioÌ„ coÌ„ceiued against you not to whet the edge of his rigorous veÌ„geaÌ„ce any more to your destruction not to deliuer you as vassals boÌ„dslaues to your enemies but enterchaÌ„ging mercy for wrath to imbrace you with al lenitie make an ende of your sorowes warfare so that froÌ„ heÌ„ceforth you shal not need to feare any more inuasion of cruell enemies any leading away into direfull captiuitie any dreadfull punishment of your haynous impietie For the time shall come when the Lorde wyll no more rewarde your iniquities with horrible scourges and plagues but of his inestimable clemencie shall couche you within the blessed bowels of his bottomlesse mercy And if you be desirous to knowe the time wherein these glad tidings shal be performed amongst you take
Sinagogue to learn how they ought to be haue theÌ„ selues in their dayly conuersation vnblameable As to that which apperteineth to the consideration of the time this ought to be holdeÌ„ for certaine that those blood offrings of the Ceremoniall lawe were not deliuered because they should neuer cease euen as neither the Temple was builded to the end it should neuer be rased and destroyed or as though the ouerthrowe thereof shoulde forthwith extinguish al worshipping of god withal but were giuen for a time onely not to continue for euer but transitorie rather and remoueable remaynâ—ng in vse as certaine exercises and introductions of outwarde discipline vntill the blessed seede shoulde come in whome the promise tooke effect And therefore almightie God did with great care long time as it were allowe the Sacrifices to nourtour the weake capacitie of the people of â—hat rude age by meanes whereof the said sacrifices had thâ—n their certaine vse estimation nor were adiudged vnclean during that season But as now the estate of the time being altered sithence the truth it selfe doeth ouerspread the worlde with wonderfull lightsomnesse and the Sunne of righteousnesse displayeth his cleare and palpable brightnes these carnallâ— Sacrifices and blood offerings do vtterly cease and are altogether discharged from further vse For what auaileth to gaze after shadowes where the bodie is present to be beholden plainly What senselesse man will burne candle or light a torche in sunneshine at midday who will groape for darkenes in open light or seeke for night in clearest day The cause why that butcherie of siely beastes was permitted you for a time was to enfourme your grossenesse and tame the hardenesse of your heartes that so by viewe of visible signes and representations of spectable shadowes the Lorde might traine you along to the true and pure clensing of sinnes which was then to come But nowe sithence wee are come to the truth it self wherof the other were but shadowes it is a necessarie consequent that those things which were sometime esteemed for clean the very same again through alteratioÌ„ of time may be accounted not only vncleane and defiled but filthie also and abominable Which things being vndoubted true ye men of Israel as may most manifestly appeare vnto you by the testimoniâ— discourse of Malachie and other Prophets what eâ—treme madnes is this in you to perseuer still in so deepe a slumber dreaming yet about your olde rotten tabernacles your forlorne Temple your carnall worshippings and motheaten sacrifices But let vs imagine and graunt by way of a case put that you may recouer your Ierusalem againe which notwiâ—hstanding will neuer come to passe vnlesse God himselfe and all his Prophets doe lie I would fayne learne of you then what you would do there First you will procure your Temple to be built vp againe And why so because ye may offer incense and sacrifice to God after your accustomed maner As though that generall Lord of all nations can not be worshipped els where then in a blinde angle of the world at Ierusalem perdy And how then will the saying of the Prophet Malachie be verifiâ—d who saieth that the time should come when the Lord of hosts shoâ—ld be worshipped in all places and incense offred vnto him throughout al the world from the rising of the sunne to the going downe thereof If you wil so streight and restrainâ— all worship due vnto God within the walles of your Temple only as it were lockt fast in some closet then I demaund of you further with what kinde of sacrifice you will pacifie your God within that Temple forsooth with blood and butcherie of beastes But where is then that pure and vndefiled offring mencioned by Malachie which is not embrued with slâ—ughter I suppose but perfourmed by spiritual sacrifices Finally with what argument can you persâ—ade that the liuing God ought to bee worshipped more properly and peculiarly of you Iewes then of all other nations namely sith you are so plainely conuinced with the expresse testimonie of Malachieâ— who making no meÌ„tion of the Iewes doth prophesie that the name of God shal be had in great admiration amongst the Genâ—iles What answerâ— will you make also to that promise of the same Malachie in the Chapter following where foretelling the signes and tokens that should go before the comming of the Messhias to wit That his forerunner should come first and prepare the way before the face of the Lord And immediately sayethâ— And 〈◊〉 Lorde whome yee seeke shall speedily come to his holy Temple euen the Angell of the â—ouenaÌ„t whom you desire â—â— Whatâ— came not that same forerunnerâ— that was promised Was not his voyce heard also in the desert according to the prophecie of Esayâ— crying out as loude as he could to the ende you should prepare the way of the Lorde and should make straight in the desert â— path for your God. Why did you no◠〈◊〉 preparation then Why did you not receyue the Angell of the Couenant whom ye desired comming into his holy Temple Nay rather why did you banish him from out your Synagogue why did you dayly exclude him froÌ„ thence rayling coÌ„tinually vpoÌ„ the Lord with outragious reproches and taunting blasphemies What punishment or torture may â—e imagined horrible inough to counteruaile so execrable outragies Also by the way here is not to be passed ouer in silence the saying of the same prophet annexed in the end of the same chap. coÌ„cerning the dreadful terrible day of the Lord wherwith he wil ouerwhelm the proud wicked doers whom that hote scorching day eueÌ„ as an hote burning ouen should deuoure as flame consumeth the stubble leauing neither branche nor roote of them But you wil say that this threatning doth concerne others and apperteineth nothing at al to you Yes truly the very order proceding and euent of the matter doe most manifestly conuince that this direfâ—l threatning was denouÌ„ced against you chiefly whose words that ensue hereupon immediatly are these Behold saith he I wil send you Elias the prophet before the coÌ„ming of the great and fearful day of the Lord and he shall turne the heartes of the fathers to the children and the hearts of the childreÌ„ to the fathers lest happly I come and smite the earth with cursing And to whom 〈◊〉 this Elias be sent but vnto you and therefore what land shal be accursed but you Finally what signifyeth the worde anathema but a certaine finall destruction of all mankinde except those persons only whoâ—â— Elias should reduce to amendment of coÌ„uersation For God hath not so vtterly reiected his people y no remnant therof shal be saued as I declared before vnto you out of s. Paul. But I wil surcease to surcharge you with more testimonies adding onely one or two places first out of the booke of Genesis anâ— then out of the Prophet Osee wherein it shal not be needeful to vse long discourse For who is so ignorant
not mette bene concurraÌ„t together in this one persoÌ„ he could neuer haue bene the true Messhias neither would my selfe haue acknowledged him But you tarry gaping still after some gaye glorious king Well and what wanted in this person I beseeche you to the absolute measure of hyghest royaltie whome the Lord did so aduaunce to the ryght hande of his omnipotent power at that bryghtnes of whole maiestie you saw the sunne lose his light the earth quake you sawe graues opened you sawe stones cracke in sunder you saw alâ—o the veile of the Temple rent in pieces Or if you did not see it with your owne eyes your forefathers beheld them all whereof they could neuer deny any one tytle So did they see him poore and base you will say I confesse no lesse what then Yet they conceyued not the power and force of that his basenes nor how honourable that reproche was In like maner they sawe him dead yet they coâ—â—â—aued not the mystery of his death they conceiueâ—â—ot I say how it pleased the Lord by the death of this one man to open a waye for saluation to all people They conceyued not that the tyrannie of the deuil was vanquished by the ignominy of the crosse and that all sacrifices shadowes were finished by this onely sacrifice But so it pleased God the father to giue his sonne vnto vs for a patterne of perfect humilitie by this meanes to glorifie his onely begotten The brightnes of whose glorie if you do acknowledge there remayneth matter ynough to saue you but if you wyll not acknowledge him this is also matter ynough to condemne you And will ye or nill ye you shal be forced to confesse that no counsell policie or deuice of man is able to counteruayle the counsel of God neither any force and power of men is able to withstand the power of CHRIST But I hope well of your amendement for why should I not hope when as I finde S. Paul to conceiue so well of your returne againe Wherfore ye men and Iewes seeyng â—â—â—eare the name of Iewes which by interpretation is called Confessours plucke vp your hearts rayse vp your mindes perseuere no lâ—nger in your woontâ—d obstinacie against your owne Prophetes withstande not from henceforth the manifest lyght of the Gospel Lette the profession of your fayth be sounde syncere and pure at the length learne to vnderstande the Lawe of God after the spirituall meaning and sense of the holy Ghost so shal ye beginne to be accompted according to the nature of your names pure professors of the trueth Be not dismayed with despaire to attayne euerlasting life because you crucified the sonne of God your errour only procured this mischiefe God wyll not the death of a sinner but that he may be conuerted liâ—e be saued The most horrible cryme that may be imagined can be no estoppell to saluation against him that wil beleeue Only acknowâ—ledge your wickednes repose your trust in the free promises of the Gospel and ye shall freely receiue the reward of eternal felicitie freely offered vnto you It is an haynous reproche against the glory of God to be disobedient to the prophets it is much more haynous to persecute murther them But to racke the sauiour of the world vpon the crosse is â—f all other most execrable Yet hath the Lorde promised to forget all these iniuries if ye wil but repent you of them neither requireth he the blood of beastes at your handes to purge those offences Christ is the perfect Sacrifiâ—e offered for the sinnes of all people Onely acknowledge your sinnes bragge no more of your owne righteousnes from henceforth beleeue only in the sonne of the lyuing god If he were not the sonne of God declare theÌ„ vnto vs who was his father in earth if you can If he were not a Prophete howe could he not onely conceaue in minde but in words also foretell expresse the destruction of your naâ—ion the dismeÌ„bring of your coÌ„moÌ„wealth the abomination staÌ„ding in the holie place yea euery of them orderly as they enâ—ued Howe coulde he prophecie of his owne rising againe the thirde day of the sending of the holy Ghost Howe could he know the ceâ—â—aintie of the calling of the Gentiles the denying of Peter and of many other things partly come to passe already partly to be accomplished hereafter And if he vttered any one vntruth in any of al these condemne him for a lyar But if experience approued eâ—idence of the orderly successes euents thereof haue openly denounced his woordes to be true what should staye and hinder you from the trueth For to speake nothing of his miraculous workes tell vs yet if you did euer heare of the like or if any skill policie or industrie of man myght possibly reache vnto the like But if this so great and incredible power did so farre surmounte all abilitie of mans strength and capacitie hereof may you suffâ—ciently gather how you ought to iudge of the inestimable power of his Diuine nature But for as much as the excellencie of heauenly thinges are of their owne nature vnsearchable nor can be attayned vnto by mans policie or worldly wisedome but must be discouered by the onely operation of Almightie God I doe most humbly praye and beseecâ—e the same God the father of our Lord and Sauiour Iesus Christ for his deare soÌ„nes sake that as he hath long sithence according to his iust iudgement executed his wrath agaynst your vnbeliefe by cutting you off from your naturall roote so it may please him of his iâ—finite mercy whereby he is of power to plâ—â—t you into your former dignitie agayne that your hearts beyng deliuered from the thicke cloudes of obstinate infidelitie our Lorde sauiour Christ Iesu the only vndoubted Messhias may enlighten your soules gather you home againe to your natural roote That is to say that he wil vouchsafe to reduce you againe into his owne familie with his elect Saints and make you partakers of his gladsome Gospell and euerlasting felicitie That as the roote is holy so the braunches also recouering the naturall verdure of their honorable stocke may be engraffed againe by faith from whence they reuolted through vnbelieâ—e For performance whereof to remoue away all mistrust of wel conceauing hope as also to be of assured confidence that the time of your recouery is eueÌ„ at hand S. Paul doth minister speciall matter of comfort who in the selfe same sermon which he preached concerning the falling away of the Iewes doth not onely sette downe his owne iudgement therof but also very plainly disclose that high mystery touching that blessed and ioyfull returne of the Iewes reuealed as it were vnto him by the secret counsel and determination of almighty God. Of the which I wyll speake more hereafter by the help of Christ after that I haue debated somewhat with the Gentiles whom the Lorde hath called and haue in
lyuely example truely of Gods seueritie is heere expressed in the Iewes who beeyng fallen from their auncient dignitie were ouerwhelmed with such blyndenes that notwithstanding Christ whose comming they looked for many hundred yeeres was come already and conuersaunt amongst them they shoulde yet pursue him with contumelious reproches rayle vpon him and persecute him The like president of Gods lenitie and gentlenes appeared in vs that are Gentiles manifestly whome of his free mercie he freely vouchsafed to associate into the felowship of such inestimable blessednesse which was neyther due to our parentage nor coulde be purchased by any our deseruinges Sythence this is most true what remayneth ye men and brethren beloued in our Lorde and sauiour Iesu Christ but that according to the counsell of the Apostle premeditatyng and continually recording the example of the Iewes wee become more circumspecte and learne by their ruyne what we ought to feare and what wee ought to eschewe First That beeyng taught by the Iewes vnbeliefe we endeuour by all meanes possible with earnest and heartie supplications and prayers to escape that daungerous gulfe of incredulous vnbeliefe But ye will demaunde what kinde of vnbeliefe that was wherewith they were blynded Doe they not beleue in one God maker of heauen and earth do they not confesse as well as we that the same God is most mightie most mercifull yea a most righteous iudge and rewarder of deedes The answere is readie If we were Angels or such kinde of men as could not possibly decline out of the way or had neuer fallen into errour then would this faith haue bene a sufficient couer to shroude vs in that we might neede no further mediatour But now being altogether sinful borne of sinfull parents enuironed with the whole bodie of sinne what do we els when we call vpon God without regarde of the mediator then rayse his wrath sharpen his vengeance and prouoke him to aggrauate the iudgement of our damnation and to speake the words of Esay procure our dwelling with deuouring fire and make our habitations in euerlasting flames For what can be more dreadfull for mans weake nature then to debate with God without Christ From that which I beseech our sauiour Christ to preserue vs al. The other is left we should foolishly flatter our selues at other mens harmes Faith is the gift of God and consisteth not in anie demonstration of mans imagination wherevnto if it were possible to attaine by force of nature by workes by dewe deseruings of the Lawe by ceremonies by parentage or nobilitie of race surely the Iewes as they were our auncients in yeres so approched neerer the election then we But considering this faith dependeth vpon the free mercy of God onely and the free distribution of his especial election and thou through the onely kindnes of the Lord art endued with that blessing that is denied to others thou mayest worthily reioyce in this thy felicitie But beware that this singular felicitie suggest not matter of pride as may make thee treade downe and scorne the calamities of the afflicted but learne rather by their example what thou mayest feare thy selfe Wherein no man can enstruct thee more piththily then saint Paul Be not proude in minde saieth he but feare for if God spared not the natural branâ—hes take heede least he spare not thee For thou whosoeuer thou be that staÌ„dest in faith doest not stand so assured that thou maist not fall neither is their vnbelief such as is ouerspread ouer them all or such as shall endure for euer and is vnrecouerable For as there are very many Iewes as I saide before which do confesse and professe Christ as is this one Iewe whome ye see here present at this time so is the Lord mightie and of power to haue compassion vpon the remnant and rayse them vp which are yet forsaken and troden vnder foote And that yee may the better vnderstand that God is of power able to do the same as also his determined purpose herein and what he willeth vs to conceiue thereof I will declare vnto you the iudgement and hope of S. Paul touching the same where of he doeth also vnder a certaine secret mysterie make vs partakers And to this purpose it semed good to s. Paul to aduertise vs that are Gentiles that we shoulde bee well aduised least being puft vp with pride and swelling with a vaine arrogant persuasion of our owne strength wee conceiue better of our selues then is requisite because wee seeme to stand in better estimation then the Iewes therefore he would not haue vs ignorant of this great blindnes of the Iewes as the which neither happened to all the Nation in general but in part vpon Israel nor that the same was past recouery but should endure only so long vntill the full nomber of the Gentiles were accomplished And then saith he it shal come to passe that all the people of Israel shal be saued which testimonie of the Apostle is a sufficient argument to declare that the Iewes shal be restored againe if I be not deceiued But when that returne of the Iewes shal be the diuines are not fully agreed vpon When the fulnes of the Gentiles shall come sayeth S. Paul. But when that fulnes shal come is knowen onely vnto him whose wordes in the gospel are these It is not for you to know the signes and the seasons which the father hath put in his owne power Unlesse peraduenture we will interprete this fulnes in this wise that the Iewes shal continue so long in blindenes as the Gentiles did in vnbeliefe whiles the Iewes remayned in beliefe and that the fulnes of the Gentiles shall seeme to be accomplished when as the Gentiles may prescribe as long continuance in the possession of Gods Church without the Iewes as the Iewes did first enioy their synagogue without the Gentiles The nomber of which yeres will not vary much if the computation be proportionably made For if according to this rule ye deriue your nomber froÌ„ the first institutioÌ„ of the Iewes common wealth vnto the vtter subuersion of the same ye shall finde 1564. the course of which yeres if ye compare with the calling of the Gentiles that is to say from the time that the holie ghost was sent vntil this present time the nomber of yeres wil not be farre vnequal And yet in my iudgment it shall not be amisse if a man make his calculation hauing relation to those times whereof the Lord him selfe made mencion in the Euangelist Luke And Ierusalem saieth he shal be troden vnder foote of the Gentiles vntil the tyme of the Gentiles bee fulfilled But the knowledge of the certaine moments and appointed minutes of that time we commit vnto the lord This onely wee learne most assured out of S. Paul that God hath decreed vpon an infallible certaintie of time wherein the Gentiles shall mount to their fulnes and the Iewes also after that
vs by the hand of Mosheh beeing assured by the scriptures that the Ierusalem which we shal be restored vnto is the kingdome of heauen from which wee were cast through vnbeliefe and are againe restored vnto it as manie of vs as beleeue in this our Immanuel by the same God with vsâ— whose bloud hath opened vs the waye anâ— not the bloud of our goates calues whicâ— were figures of this true and perfect sacrifice wrought by this man vpon the crosse by vertue whereof they were auaylable to so many of our fathers as did beleeue for the remissâ— of sinnes and deliuerie out of that thraldoâ—â— of the soule and not out of the captiuitie â—â—ther of Egypt or Babylon or this wherâ—â— we and our forefathers haue iustly bene euâ—â— since the vnrighteous shedding of this riâ—â—â—teous mans bloud Moreouer I confesse with my mouthe 〈◊〉 beleeue in my heart that this same man Iesus the sonne of that virgin is not onely 〈◊〉 but God both God and man so called by our Prophets Immanuel God with vs God not made in time nor after a season but God from the beginning and without beginning who was before the sunne shal be after the sunne as our Prophet Dauid sayth by whoÌ„â—s al things were made from the beginning so are they preserued by his mightie power and of his kingdome there shal be none ende Who as he is called the word of God his father so were all the Prophets giuen and sent â—y him the onely true interpreter and messenger of his Fathers will which he reueaâ—â—d from time to time to his people by the handes of his Prophets as he thought best ordering the measure of the reuelatioÌ„ of him selfe as might best stand with the time of his comming when he was to be presented vnto the world And therefore he opened him self â—nto our fathers in the times and dayes of â—ur Prophetes but darkely vnder types and â—igures laying a vayle as it were ouer our eyes to the end we should be more earnest painefull in seeking after him But in the fulâ—es of time when the season appointed hy his Father was come then he reuealed him selfe fully and plainly preaching both him selfe the kingdome of heauen and sending forth his Apostles to do the same vpon whom therefore he powred out the holy Ghost which is called his Spirit so performing that which our Elders set downe as a proper marke of the comming of our Meshiach to witte that in that daye our Prophets should cease thâ— holy Ghost should be giuen to ignorant anâ— vnlearned men which we haue seen fulfilled in the eyes of all Israel And therefore I receiue this word of God which hath been froâ— those daies called the New Testament as the true vndoubted word of God vttered by y same Spirit which spake in our Prophets Againe I confesse with my mouthe and beleeue in my heaâ—te that that holye Ghost and Spirit who was the directour of all our Prophets and was also promised by this mâ—â—â— Iesus our Immanuel to be alwayes with 〈◊〉 people to leade them into all trueth vnto 〈◊〉 worldes ende is also verie God one in sâ—â—â—stance and nature with God the Father 〈◊〉 God the Sonne but an other in persone◠〈◊〉 the Father the SoÌ„ne differ in person 〈◊〉 that there are not three Gods but one Goâ—â— neither one onely person but three personâ—â— Which person of the holy Ghost as he hath bene from the beginning of the world by the euerlasting counsel and determinate purpose of God the directour and gouernour of his Church that is to say the assemblie and companie of his people agreeing together in vnitie of faith and doctrine and did therefore for the bringing and maintenance of them into the vnitie of this faith and doctrine deliuer them from God diuers rites ceremonies diuers in outward shewe but one selfe same in effect and substance hauing onely for their ground and matter this man and God Iesus Christ our Immanuel So doth he continue still to nourishe vs vp in the same and therefore commendeth to vs to be kept for 〈◊〉 euerlasting couenant two sacraments the one of Baptisme the other of the Lordes supper which two the will of our Lord God was and is should be in place of the circumcision and Passeouer coÌ„manded to our forefathers Which I stedfastly beleeue and religiously confesse and therefore renouncing the former as also al other rites and ceremonies of the Lawe being but shadowes of the bodie which is now performed and come I most humbly desire to be receiued into the fellowship of these Sacramentes that as it hath pleased our Lord God and heaueÌ„ly 〈…〉 ther to reueale his sonne vnto me to 〈◊〉 me againe into the stocke of my father Abâ—â—â—ham from whence I was cast out throâ—â—â— vnbeliefe with my forefathers the stifneck 〈◊〉 and disobedient So I may through Bâ—â—tisme be receiued and taken for a membe◠〈◊〉 this our Meshiach whom I confesse and 〈◊〉 knowledge to be the â—â—â—ly promised Chrâ—â— in whome whosoeuer will haue life must 〈◊〉 saued whereof I â—â—â—ke and trust to be 〈◊〉 taker in the 〈◊〉 of the righteouâ— which shal 〈◊〉 the 〈◊〉 agaiâ—â— of this our Immanâ—el when hee shaâ— come to iudge the â—uâ—cke and the â—eaâ— FINIS To his beloued Mother I. K. sendeth greeting in the Lorde THE desire that I haue to heare of your continuaÌ„ce which Christ Iesus in the day of this his battell which shortly shall end to the confusion of his proud enimies neither by tong neither yet by penne can I expresse beloued Mother Assuredly it is such that it vanquisheth and ouercommeth all remembrance solicitude which the fleshe vseth to take for feeding and defence of herselfe For in euery realme and nation God wil stirre vp some one or other to minister those thinges that appertaine to this wretched life and if men wil ceasse to doe their office yet will hee sende his rauens so that in euery place perchance I may finde some fethers to my body But alas where I shal finde children to be begotten vnto God by the worde of life that can I not presently consider And therfore the spiritual life of such as somtime boldly proâ—essed Christ god knoweth is to my hearte more deare then all the glory riches and honour in the earth And the falling backe of such men as I heare dayly Fides implicita Luke .24 Act .17 The theame out of the xi to the Romanes The summarie effect of Paules discourse câ—mprehâ—nded in few words The first isâ—ues of Gods promise The Oliue tree consisteth of three members the roote the stocke the braunches The Church how it standeth and groweth Augustin putat non amputat The authoritie of the person that speaketh I wil magniâ—ie mine office Rom. 11. Galat. 5. An expositioÌ„ of the matters here treated vpoÌ„ The first part concerning the Iewes and Gentiles The second part concerning the reiection of the one and receyuing of the other