God and nature do bring nothing to passe vnaduisedly by howe much the more grieuously the Iewes were ouercharged with the seuere rigor of Gods Iustice for what could be more heauye then to be razed out of the booke of life so much the more haynous must the canker be that prouoked this so sharpe and bitter corryzyue which cankred contagion that wrought their perdition is most expressely declared by these woâ—rdes of S. Paul for their vnbeliefe sayth he wherby all men may easily coniecture how horrible an infectioÌ„ this fretting fistula vnbeliefe is adiudged in the sight of God. But first we must open vnto you the nature anâ— substaunce of this vnbeliefe Unbeliefe is a thing mearely opposite and aduersary to beliefe by which contraposition you may easily perceyue the right nature or definition of vnbeliefe For if faith or beliefe be a certaine infallible knowledge of Ies. Chriâ—â— the Sonne of God ensealed in our hearteâ— whereby we doe embrace him as gyuen 〈◊〉 to vs from God the Father for vs to râ—pose our whole affyaunce in the same it is euident then by the same reason in whâ—â— sorte we ought to iudge of vnbeliefe 〈◊〉 whosoeuer hath ascribed the confidence of his saluation and free remyssion of hys synnes to any other person then vnto Iesus Christ or to any other creature theâ— to the fayth which ought to be in Christ Iâ—â—su the same may well be called an vnbâ—â—lieuing person Moreouer as there be mâ—â—nie degrees amongst the faythfull and likâ— as the fayth of some persons is more abunâ—daunt and plentyfull in some others scarse rypeâ— and lesse fruitefull in manie skarse any blossome or yssue at all appearing sâ— is the manifolde varietie of vnbeliefeâ— likeâ—wise expressed in the Scriptures after maâ—â—â—ie and sundrye sortes For there is a certayne vnbeliefe vnder the which as vnder certayne embers some sparkle of fayth is raked vp be it neuer so small which is signified in that sentence of Scripture where it is sayde I do beleeue Lorde Lorde helpâ— thou my vnbeliefe There is an other kinde of vnbeliefe which although be as yet ouerspread with a certayne darkened myste of foggy Ignoraunce and is tost to and fro with many wandering cloudes doubtfull vapoures yet because it peepeth nowe and then abroade because it glyttereth and shyneth somewhat and endeuoureth by all meanes possible to expresse his oâ—yent and bryght beames it seemeth not to rest in despayred estate There is yet also an other kiâ—d of vnbeliefe which the Lorde doth reproue but forsaketh notâ— as was that whereof meâ—tion is â—ade in the Gospel And he rebuked their vnbeliefe Thomas Didymus belieued not the Disciples when they tolde him that the Lorde was rysen againe A great vnbeliefe but not shaken of yet There is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it happeneth ofteÌ„ times that the one is named yâ—â— and reproched of the other The disciples theÌ„selues also were sometimes worthily rebuked for their vnbeliefe to whom was said O ye vnfaithful peruerse generatioÌ„ Peter was once yelden ouer to the vâ—ry â—â—inke of drowâ—ing for none other cause but for his vnbeliefe sake yet our Lorde stretching out his hand afterwards saued him This was a daungerous vnbeliefe But that other example not of his distrust onely but of his faithlesse reuolting was farre more peryllâ—us when the same Peter not once or twise only but three tymes in one nyght did not onely not acknowledge but also forsware his Lord and master yet was he not therefore depryued from his Apostleshippe And it is not to be doubted but that many persones doe entrude vpon the possession of Christian Title which can gloriously vaunte of Christ with their tongues but denye him vtterly in their deeds beleeuing nothing lesse in their hearts stedfastly then that whereof they carrye an outwarde resemblaunce in their talke coâ—ragiously And because this Serpigo resteth within those persones and crauleth to no further infection of the coÌ„gregation they are not therfore barred from partaking the Sacramentes of this Church which we â—all the visible Church And what shal be sayd of theÌ„ who many times doe accuse them selues of their owne vnbeliefe beyng valiannt souldiours neuerthelesse in the campe of Christian faith when as on the contrary part manie other doe firmely beleeue them selues â—â—â—e meare straungers to infidelitie whose fayth if it should be placed in the face of the enemy wil of very cowardize forthwith flee the fielde And albeit al these examples of vnbeliefe whereof I haue made mencion may iustly be reproued as blame worthy voyd of al color of defence yet may they be borne withal after a sort But this kind of infidelitie of al others is most horrible execrable when as men do rushe headlong into such obstinate resistance that they wil not only not acquaint theÌ„selues with the trueth being layd open before their eyes but will wittingly shut vp their senses from the beholding thereof because they will not see it wil spourne thereat not in words and profession only but wil cruelly persecute the same also with al maner of outrage slaughter blood blasphemies most despiteful execrations And this is that vnbeliefe which being more noysome then any pestileÌ„t botch may rightly properly be called the Iewish Infidelitie seemeth after a certaine maner their inheritable disease who are after a certaine sort from their mothers wombe naturally caried through peruerse frowardnes into all malitious hatred contempt of Christ his ChristiaÌ„s And for this cause especially I suppose it came to passe that wheras God so many hundred yeres before had coÌ„tinually pardoned their woÌ„derful manifold wickednes impietie after his wonted maner had from time to time endured winked at their horrible rebelâ—ioÌ„ idolatrie he could now no longer forbeare their abominable crueltie coÌ„mitted against his welbe loued sonne whome they trayterously murthered and hanged on tree but must needes auenge him vpon the whole nation and roote out the remnant of the whole race altogether And not without great cause for how could it els be after that he was once reueyled vnto theÌ„ for whose cause only al that coÌ„mon wealth of the Iewes was instituted erected What cause remayned then that the Iewishe synagogue should be of any longer continuance or to what purpose might it serue afterwards what That they might perseuere still in sacrificing the blood of goates and lambes to the Lorde And where should this be done in one family only But God is not delighted with such sacrifices nor dwelleth he in Temples made by men but euen in the very hearts of men he taketh no pleasure in externall pompe and outwarde obserâ—aunces nor gorgeous garnishinges of the body the vouchsafeth those worshippers which doe worship him in Spirite trueth These olde motheaten shadowes had their tyme and not their time onely but their lawfull vse also that so vnder shadowes
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
imprinted And although my meaning was at the first to haue the same directed to the behoof of the Iewes chiefely yet I trust it vvil not be altogether vnprofitable to the Christian readers First because it may so be yea I feare me may also iustly be feared lest amongst the nomber of theÌ„ which say that they beleue in Christ some happely vvil be found in vvhose lippes onely this faith rolleth at large and hath not yet pearced any deeper nor taken roote in their heartes nor are as yet so sufficiently learned as if matter come to tryall and proofe they can render a true and vndoubted reason of this their faith Moreouer admitte that a man stande assured and stedfast in the certeintie of his faith yet vvhat faith is there so sure constant and vnuanquiâ—â—able but may be made more stable and perfect For if S. Paul did see sometime as in a darke ryddle if the Apostles notvvithstanding so many miracles vvrought in their sight needed yet the interpretation of Scriptures if those vvhich receaued the vvoorde by the preaching of Paul did neuerthelesse coÌ„ferre his doctrine vvith the Scriptures to see whether they agreed togetherâ— as is recorded in the Actes of the Apostles vvhat shoulde let vs to doe the like that by this meanes vve also myght encrease dayly from fayth to faith Finally for as much as our auncient deadly enemie doeth not more cruelly maligne nor more outragiously assaile any one thing so much as this our faith in Christ surely I iudge this aboue all other most requisite that euery of vs haue especial regard to be as much as is possible armed and garded vvith this target of faith that vve may couragiously encounter all attempts and assaults of the deuill vvhereunto hovve auaylable this litle Sermon vvill be I knovv not that let Christ our Lorde him selfe see vnto and giue his mercifull ayde therein I for my slender capacitie haue perfourmed vvhat I vvas able and as much as the Lorde graunted me vvhome I most heartily beseeche to blesse and encrease thy holy studies godly Reader and to direct the same to the honour glory of his name Amen A Sermon of the true and gladsome Oliue tree mentioned in the Epistle of Sainct Paul to the Romanes chap. xi preached at London by a faithfull Minister of God Iohn Foxe at the christening of a certaine Iewe translated out of Latine into Englishe FIrst as duetie requireth I do yeeld most humble thaÌ„ks to our Lorde and Sauiour Christ Iesu whome it hath pleased of his vnsearcheable mercie and bountifull loue towardes vs to minister so notable an occasion of our assembly this present day place and so fruitefull an argument for mee to empart vnto you all Secondly I doe no lesse heartily thanke then woorthily commend in the Lord all you that are present who according to your accustomed maner are so willingly and ioyfully gathered together enduced hereunto not through any vayne delight of fonde noueltie but of a seryons and studious zeale of godlinesse not as gazers of friuolous fantasticall fables but as willing witnesses of this great and inestimable benefite of almightie god Lastly I do from the bottome of my heart reioyce in the behalfe of this person for whose cause we are as nowe mette here together who being transported from out the vttermost parts of Barbarie into England and conuersant amongest vs by the space of sixe whole yeeres renouncing nowe at the last the naturall contumacie of his natiue country doth with so earnest bent affection of voluntarie wil chearefully desire to become a member of Iesu Christ and to be made partaker of his holye congregatioâ— through faith and Baptisme And withall I most humbly beseeche Almightie God that he will not onely vouchsafe his gracious encrease to this glorious worke begunne with this Israelite stranger but also to allure the whole remnant of the circumcised Race by this his example to be desirous of the same communion So that at the length all nations as well Iewes as Gentiles embracing the faith and Sacramentes of Christ Iesu acknowledging one Shephearde vnited together in one sheepefold may with one voice one soule and one generall agreemeÌ„t gloâ—ifie the only begotten sonne our sauiour Iesus Christ be glorified againe of him And that it may please him of his singular clemencie to graunt the same as also to blesse these our dayes with quiet calme and ioyfull tranquillitie which we doe nowe enioy vnder the gouernmeÌ„t of our most gracious Souereigne and her most honorable Magistrates I beseeche you of your charitie to ioyne with me in heart and minde vnto the eternall God father of vs all with the same prayer which his onely begotten sonne taught vs in the Gospell The Prayer Our father c. Forsamuch as in the administration of the Sacraments of the Church I doe well perceiue that both by the word of God and by an auncient and solemne custome amongst many it hath bene an vse to haue somewhat for the better instruction of their auditories read and expounded out of the bookes of holie scripture and deliberating likewise with my selfe what course I might best keepe at this present as well to serue the offred opportunitie as also to satisfie the publique commodity of you al chiefly I could not determine vpoÌ„ any one text of the whole scripture to be opened vnto you more profitable for your learning more effectuall for exhortation more applyable to our age and more agreeable for this present occasion then the sentence of S. Paul the Apostle not very long but of woÌ„derfull force taken out of the xi chapter of his Epistle written to the Romanes And to the ende you may receiue the same to your greater comfort it behoueth you to yeeld earnest and heedefull attention not with your bodily eares onely but with the eares of your minde also to these things which I shal vtter vnto you Hearken ye therefore to the words of the Apostle euen as him selfe hath spoken them To the Romanes the 11. chapter I speake vnto you Gentiles in as much as I am the Apostle of the Gentiles I wil magnifie mine office if by any meanesâ— may prouoke them which be my fleshe and may saue some of them for if the casting away of them be the receyuing of the worlde what shal the receyuing of them be but life froÌ„ the dead For if the first fruits be holy the whole masse is holy also And if the Roote be holy the braunches will be holye also And if some of the braunches be broken of and thou beyng a wilde Oliue tree wast graffed in amongest them and made partaker of the Roote and fatnesse of the true and naturall Oliue tree boaste not thy selfe agaynst the brauÌ„ches for if thou do boaste thou bearest not the roote but the roote beareth thee Thou wilt say then The braunches are broken of that I may be engraffed in Thou sayest well for vnbeliefe sake they were broken of and thou stoodest
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 giue his glorie to an other and what is more glorious to him than to be acknowledged of his creatures to be the onely fountayne of all goodnesse to be our lightening and saluation that wee may dwell confidently vnder the shadowe of hiâ— winges who will be called vpon in the daye of our necessitie and he will heare vs. And therefore as that doctrine is contrarie to the doctrine of our Prophet is cast away of you which in this countrey beleue in the man Iesus So I haue more willingly and with a more readie minde hearkened to the wordes of your teachers and learned by Gods good working to knowe more of our promised Messhiach thaÌ„ our fathers beleue but no more than our scriptures most truely conteine Being assured that seing you haue the wordes of our Prophets and do not followe strange gods you are to be hearkened vnto For by our Lawe no Prophet may bee reiected but the false prophet who seketh to turne vs awaye from the Lorde our God to serue other gods And therefore as I haue learned by the wordes of your teachers conferring them with our Lawe and Prophets that our promised King Messhiach is not a Prince of this worlde as one that hath to establishe a temporal kingdome amongst vs but a spirituall whose power and might consisteth in gouerning vs by his Spirit and forgiuing the sinnes of Israel and taking awaye the iniquities of Iacob bearing in his owne bodie the chastisement of our peace that is the chastisemeÌ„t that worketh and getteth vs peace as our Prophets tell vs So I confesse acknowledge that he is already come and that it is he of whom our Prophet spake Behold the dayes come sayth the Lord that I wil raise vnto Dauid a righteous branche and a King shall raigne and prosper and shall execute iudgement and iustice in the earth in his daies Iudah shal be saued and Israel shal dwell safely and this is the name whereby they shall call him The Lord our righteousnes And therefore being heartilie sorie for my so long going astraye from the faith of this man Iesus after the euill leading of my countrie men and kinsmen after the flesh for whose speedie turning to the Lorde I most earnestly praye and giuing the God of Abraham Isaac and Iacob heartie thanks for the working of his grace in me by bringing me from the darkenes wherein my fathers haue walked these fifteen hundreth yeres into his marueilous light to beholde the face of his Christ our true and onely Meshiach I protest vnto you that I vtterly forsake my former wayes and the steps that my nation walketh in leauing with them not only that false looking for an other Christ but my name also which was giuen me at my circumcision being Iehuda though in it selfe it be honourable desiring that as I haue receiued a new gift from the Lord so in token thereof I may be called Nathanael the summe of which gifte so farre forth as he hath as yet reuealed vnto me I here confesse acknowledge before you that you may be witnesses with me of my faith in Christ that Meshiach whom you beleeue in and I receiue for my redeemer I confesse with my mouthe and beleeue from my heart that the man Iesus Christ borne of the virgin Marie according to the foretelling of our Prophets and so by the flesh he toke of hir descending of the seede stocke of Dauid for the continuance of his kingdome for euer ouer his people Israel is the vndoubted Meshiach promised to our fathers for the redemption and deliuerie of vs his people out of the captiuitie wee are in which is not the captiuity of Egypt or Babylon or the captiuitie of the Romanes Empire which we haue iustly deserued by the shedding of his innocent bloud through betraying and deliuering him into the handes of the wicked to be crucified but the captiuitie of sinne death and damnation prefigured vnto vs by our Prophets vnder the shadowe of the foresaid captiuities of Egypt and Babylon Which things because our fathers vnderstoode not through ignorance of our scriptures they did all those thinges which they wrought against that holy one our only redeemer sauiour haue by that meanes estranged them selues and their posteritie from the common wealth in deede of Israel that is to saye from the communion of the sainctes and childreÌ„ of God which make pâ—â—fession of this mans name beleeue in trueth that he is the verie Christ and only anoynteâ— sauiour of the world which was so forepromised from the beginning of the world And therefore in full assurance of this full and perfect and last deliuerie wrought for all them that are both nigh and farre of that is for all that beleeue by that man Iesus whom our Prophets forenamed Immanuel which is by interpretation God with vs resting reposing my selfe in this horne of saluation I looke for no other Messhiach and Christ to come hereafter as the rest of my kindred anâ— people do blinded through vnbeliefe beeing my selfe throughly perswaded by the Prophets that this is that Shiloh which was to come that Angel of the Lord whom Elias the Thesbite as we cal him was to go before that is to say Iohn the Baptist whom soâ—e of our Prophets call the voyce in the wildernesse sent to prepare the wayes of this our King and holy one our redeemer conuerting by his preaching the fathers hearts vnto the children and the simple and vnbeleeuers to the obedience of the righteous For which cause also as our wordes meane he was by our fathers called Thesby which is by interpretation the seruant of God to worke repentance by And because this man who was appointed from the beginning to be our redeemer deliuerer out of the captiuity of sinne was to worke that great and marueilous redemption by his owne death as was prefigured vnto vs by our Passeouer and all our sacrifices and also declared by our Prophets which he performed in his time appointed being deliuered into the handes of Pontius Pilate by our Scribes and Pharisies to be put to that shamefull death of the Crosse whereof it is written in our lawe Cursed be the man that hangeth on the tree which is so well knowen to al the house of Israel that they call him euen to this daye in despite Talui which is by interpretation Hanged Therefore I also confesse and beleeue that our sacrifices commanded in our Law by the hand of Mosheh are at an end not to be vsed any more being in deede but shadowes of this bodie and truthe which was performed in and by this our Immanuel God with vs And therefore I most willingly and freely renounce that doctrine of our Elders which teacheth vs that our deliuerie forespoken 〈◊〉 by our Prophets is or shall be a restoring 〈◊〉 vs into our countrey and land of Iudea theâ— to keepe such ordinances and statutes toâ—ching sacrifices of goates and calues as werâ— commanded