A sermon preached at the christening of a certaine Iew at London by Iohn Foxe. Conteining an exposition of the xi. chapter of S. Paul to the Romanes. Translated out of Latine into English by Iames Bell.

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 christe∣ning of a certaine Iewe, translated out of Latine into Englishe.

FIrst, as duetie requireth, I do yeeld most humble thāks 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 occa∣sion of our assembly, this present day, & place: and so fruitefull an argument for mee to em∣part vnto you all. Secondly, I doe no lesse heartily thanke, then woorthily commend in the Lord, all you that are present, who, accor∣ding to your accustomed maner, are so wil∣lingly and ioyfully gathered together, endu∣ced hereunto, not through any vayne delight of fonde noueltie, but of a seryons, and stu∣dious zeale of godlinesse, not as gazers of fri∣uolous fantasticall fables, but as willing wit∣nesses of this great and inestimable benefite

of almightie God. Lastly, I do from the bot∣tome 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 in∣to 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 congregatio•• through faith, and Baptisme. And withall I most humbly beseeche Almightie God, that he will not onely vouchsafe his gracious en∣crease 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 nati∣ons, as well Iewes, as Gentiles, embracing the faith, and Sacramentes of Christ Iesu, acknowledging one Shephearde, vnited to∣gether in one sheepefold, may with one voice, one soule, and one generall agreemēt, glo••i∣fie 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 tranquil∣litie, which we doe nowe enioy vnder the go∣uernmēt of our most gracious Souereigne, and her most honorable Magistrates, I be∣seeche you of your charitie, to ioyne with me in heart and minde vnto the eternall God fa∣ther of vs all, with the same prayer which his onely begotten sonne taught vs in the Gos∣pell.

The Prayer, Our father. &c.

Forsamuch as in the administration of the Sacraments of the Church, I doe well per∣ceiue that both by the word of God, and by an auncient and solemne custome amongst ma∣ny, 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 opportuni∣tie, as also to satisfie the publique commodity of you al chiefly: I could not determine vpō any one text of y^e whole scripture to be ope∣ned vnto you, more profitable for your lear∣ning, 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 wō∣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 ear∣nest 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 mag∣nifie mine office, if by any meanes•• may pro∣uoke 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 frō 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 be∣yng a wilde Oliue tree, wast graffed in a∣mongest them, and made partaker of the

Roote and fatnesse of the true and naturall Oliue tree, boaste not thy selfe agaynst the braūches, for if thou do boaste, thou bearest not the roote, but the roote beareth thee. Thou wilt say then, The braunches are bro∣ken of, that I may be engraffed in. Thou say∣est well: for vnbeliefe sake they were broken of: and thou stoodest stedfast in faith. Be not high minded therefore, but feare, for if God spared not the natural braunches: Take heed lest it come to passe, that he spare not thee. Behold the kindnesse & rigor of God: vpon them which fel, rigor: but kindnesse towards thee, if thou perseuere in kindenesse: Or els thou shalt be hewen of, & they, if they con∣tinue not still in vnbeliefe, shalbe engraffed in agayne. For God is of power to graffe thē in againe. For if thou were cut out of a natu∣rall wilde Oliue tree, and contrary to nature were engraffed into the true Oliue tree, how much rather shall the braunches be graffed in agayne into their owne Oliue tree? For I woulde not haue you ignoraunt (brethren) of this mysterie, lest you should waxe proud in your owne conceytes, that blindnesse is partly happened vnto Israel, vntill the fulnes of the Gentiles be accomplished, and so all

Israel shalbe saued, as it is written, There shall come out of Sion one that shall deliuer, and shall take away vngodlines from Iacob. &c.

Dearely beloued, you haue heard what the Apostle of the Gentiles doth speake vnto vs Gentiles, you haue heard his discourse of the Iewes, of their vnbeliefe, and of their reiecti∣on: you haue heard the doctrine, and compa∣rison of S. Paul, touching the true Oliue tree, and the wylde Oliue tree: touching the natural branches, and the graftes: touching faith, and infidelitie: touching the mercie of God, and the seueritie of his iustice: touching the modestie, and constancie of the faithfull: touching the fulnes of the Gentiles: finally, touching the last calling home and reclay∣ming of the Iewes. This is a very large theame as ye see, and full of plentiful matter, which for the difficultie, as it seemeth to sur∣mount my weakenes to reach vnto, so requi∣reth your more careful attention, that ye may duely conceiue the same: in the debating whereof it behoueth me neither to say to li∣tle, neither is there any vtterāce of man els a∣ble, for y^e largenes of the matter exceeding al possibilitie, to speake sufficiently. Notwith∣standing, sithence I haue presumed to enter

vpon this enterprise being of it selfe of won∣derful importance, albeit I may seeme to folter and faint, as oppressed with the heauie burden thereof, yet will I not retyre, but will proceede with affiaunce as well as I may, resting my selfe wholy vpon the grace of Christ: and will (by your pacience) speake, though not so much, as the cause requireth, yet as much as the goodnes of God will per∣mit at this present.

The whole action of the sermon of Paul is deuided into two speciall partes: whereof the one concerneth the Iewes: the other apper∣teineth properly to vs Gentiles. In the be∣halfe of the Iewes, he lamenteth their fall, reproueth their vnbeliefe, giueth them vnto vs for an example to beholde the seuere rigor of Gods iustice, discouereth the cause of gods wrath: and being carefull for their safetie, doeth prouoke them to an holy emulation: Finally, prophesying as it were of their last reconcilement, doth encourage the seely out∣casts with hope of recouery of Gods mercy againe. As concerning the Gentiles, he com∣mendeth their faith: aduanceth the inestima∣ble goodnes of God towardes them: calleth them backe to remembrance of their former

miserie and despeired estate: reioyceth with them for their present felicitie: entirely re∣questeth, and earnestly exhorteth them, that they swell not with pride•• disswadeth from disdayneful triumphing vpō forlorne abiects to modestie of minde: mitigateth the hau∣tie arrogancie of their hearts, with a most wholesome medicine: Finally, setting downe a perfect patterne of the Iewes calamitie, in maner of a president, holdeth them backe in a couenable feare: discloseth the wonderfull power, that almightie God vseth in disposing and translating his benefites, that by these meanes he may quallifie the insolencie of the Gentiles, and so reteine them meane whiles within the limites of modest sobrietie, vntill the fulnes of time being of all partes accom∣plished: each nation aswell Iewes as Gen∣tiles, through the most bless••d operation of grace, may be vnited & gathered tog••ther at the lēgth into one societie & partaking of one congregation. And this much concerning the two partes of Pauls sermon, as I tolde yon before.

The maner and kinde of his instruction here, wherein hee resembleth the Church of God to an Oliue tree, is metaphoricall, and

propheticall. Which Oliue tree consisteth of three partes: Of the roote, of the stocke, and of the branches. Under the title of the Roote, he doeth note Abraham, and other holy Pa∣triarches vnto vs, because in them appeared the first buddes and blossomes of Gods pro∣mise. By the stocke or body of the tree, he re∣presenteth vnto vs the Church scattered vp∣on the face of the earth, a congregation ga∣thered together, out of the whole nomber of the faithful, which at the first, budding in smal issues from out that holy roote, and so by li∣tle and litle, encreasing in strength, and ob∣teining a proportionable stature•• doeth at the length through the plentifull fatnes of the bountiful roote, with outstretched compasse, spreade abroade it selfe into most beautifull branches and bowes. By which plaine de∣monstration, we haue an apparant view pain∣ted out, as it were, both of the old synagogue of the Iewes, and the new Church of the Gentiles. And because no man shall thinke that this Oliue tree is sprung vp at al aduen∣tures, or planted by mans industrie: he cal∣leth it by the name of an holy issue, out of a holy Roote. There is no man made husband∣man or woodward of this Oliue t••ee, but al∣mightie

God him selfe alone: who with all possible diligence, attendeth to the addressing, and nourishing thereof, and will continually preserue the same. Howsoeuer this Oliue tree doeth alter the beautie of his blossomes, or change the hewe of his leaues, yet endu∣reth it still vnremoueable, nor is at any time ••ut cleane away. In like maner fareth it with the Church of God: which being wholy esta∣blished vpon the eternal foundation of Gods most sacred promise, standeth as it were in a certaine eternitie vnuanquishable, and so shal continue permanent beyond all ages, though the members and branches thereof, remaine not alwayes in one estate, and although it happen many times, that the first issues be∣come the last, and contrariwise, the last made first: the naturall buddes yeeld place to the sauage slippes, the proper and olde growen branches are cut of, and new taken in: and so by wonderfull enterchange, some growe, some stand at a staye, some encrease, and some starue quite away, as we see now and then come to passe in husbandry and gardening, whereas plantes and trees are many times pruned of vnfruitefull sproutes, sometimes dispoyled altogether of bowes, and the stoc••••

newly engraffed, to the end the trees may be∣come more fruitfull. After the same maner that heauenly gardiner, woodward, or plant setter doeth many times prune this litle O∣liue tree of his Church, but neuer plucketh it vp by the rootes (as Augustine doeth witnes) cutting of eftsoones wyndshaken bowes and starued branches, that new plantes may pro∣sper the better. So that according to the sai∣yng of the same Augustine, many rauening wolues possesse the Church within, whiles many sheepe in the meane space stande with∣out the doores. Which thing can be verified by no one example more aptly, then by this comparison of the Iewes and Gentiles. Of whom let vs heare what the Apostle spea∣keth.

I speake (saith he) vnto you Gentiles, in as much as I am an Apostle of the Gentiles, I will magnifie mine office, &c. Forasmuch as in debating of any matter in question what∣soeuer, two things are chiefely to bee noted, To wit, The person that speaketh, and the matter that is spoken of: we will by Gods assistance prosecute them both at this present. Let vs first therefore consider the person of him that speaketh: then, as order of teaching

requireth, the cause whereof he disputeth. As to••ching the cause here debated, as no reaso∣nable man can make any iust quarrel to doubt vpon, so ought not the famous & welknowen authoritie of the person be defrauded of anie his due estimation: for what authoritie can be of more force to purchase credite, or to pro∣cure aduancement to the function, then the name of an Apostle? And amongst the Apo∣stles them selues also, what one ought to be more entire, and of more credite amongst the Gentiles, then the Apostle Paul? Who if being sent by mans ordinance had come vnto vs, ought yet to be friendly enterteined for his courtesie, so lōg as he teacheth the syncere trueth. But whereas now he is by an especi∣all calling peculiarly assigned, not from men, nor by men, but by Christ Iesu him selfe, an Apostle to instruct vs Gentiles: howe much more behoueth vs Gentiles his scholers, to attend our owne proper scholemaster and peculiar Apostle, in as much as he was espe∣cially called and chosen for this only purpose, as he witnesseth of him selfe, that we shoulde with all faithfull chearefulnes of minde em∣brace his doctrine? Wherefore proceede on in Gods name, my deare beloued brethren: be

not ashamed of your owne scholemaster, s••∣thence himselfe shameth so litle to acknow∣ledge vs his scholers, as that accompting the same his greatest glory, therein aduanceth his office so much the more, because hee hath obteined this title to be called an Apostle of the Gentiles: and therefore saith, that hee magnifieth his ministery. Which title not∣withstanding hee boasteth not of vpon anie vaineglorious ostentation, but compelled hereunto through necessitie of circumstances only to magnifie his functiō. Neither is this any strange or new kind of doctrine: for y^e ne∣cessary order of teaching so requireth often∣times, for the more credite of the doctrine that is taught, to extoll and aduance aswel the of∣fice of the teacher, as also the authoritie of the office: Euen as in an other Epistle written to the Galathians we reade, how hee was en∣forced to mainteine his countenance again••t his aduersaries with this only Target and cognizance of his Apostleship. Behold (saith he) I Paul speake vnto you, If you be circum∣cised, Christ doeth profite you nothing at al. Neither doeth the Apostle differ much in this place, from that figuratiue phrase of speache: to the end that hauing weightie matters ••o

debate with vs Gentiles, he might winne so much the more estimation thereby to beauti∣fie the aucthoritie of his function. I speake (sayth he) vnto you Gentiles, I will magnifie mine office, &c.

You haue heard nowe of the person of the teacher, and of his lawfull aucthoritie: It fo∣loweth to make manifest vnto you the sub∣stantiall and material part of all whatsoeuer is here debated in this whole xi. chapter. And the same may be diuided into three common places or parts chiefely.

The first whereof doth concerne the trea∣tie of the casting away of the Iewes, and r••∣ceyuing of the Gentiles. In the first member whereof, which toucheth the Iewes, the se∣uere Iustice of God is noted vnto vs: in that other, that hath relation to the Gentiles, the vnspeakeable mercy and goodnesse of God is disclosed vnto vs.

In the seconde parte, the cause why they were reiected, and those other admitted, is set downe vnto vs.

In the thirde place the Apostle doth fore∣shew, and by way of mysterie, as it were, pro∣phecie of the reconcilement of the Iewes that shoulde ensue, and the full accomplish∣ment

of the Gentiles.

As concerning the reconcilement of the Iewes, we wil discourse vpon, in fit place for the same hereafter. In the meane space, tou∣ching that part that apperteineth to the ca∣s••ing away of the Iewish nation, as many things are conteyned therein worthy not to be negligently ouerpassed, so this one caution ought diligently to be marked: That no such thought enter into any our minds, as though the Iewes are so altogether forsaken of god, and dispoyled of ghostly consolation, as that no sparkle of mercie is reserued in store for them to hope vpon: Neither that the whole stocke of that Nation is so altogether sup∣planted, that no remnant of all the roote ther∣of, hath any droppe of moysture layed vp for them in the fountaine of Gods free election. For both those opinions are vtterly refuted by the Apostle: the one in the beginning of the Chapter: that o••her in the end thereof, as appeareth by y^e very entrey of y^e same chapter.

I say then: hath God cast away his peo∣ple? God forbid, for I am also an Israelite, of the seede of Abraham, of the tribe of Ben∣iamin. God hath not forsaken his people, whome he hath foreknowen•• &c. as though

he would say, Albeit God hath estranged t•••• greater part of his people from himselfe, yet hath he not so vtterly extinguished the whole nation, as though hee had reserued to himself no couenable nomber of all the remnant of that seede, like as we reade what happened to Elias, who lamenting that he alone was left, of all the true worshippers of God, was answered, that there remained yet seuē thou∣sand men, that had not bowed the knee to the Idole Baal.

And therefore concerning the multitude of them that fell away, as many thinges ar•• worthy to be noted (as I sayde before) in the reiection of them: so this one thing chiefely a∣mōgst y^e rest, ought heedefully to be marked, according as the Apostle him selfe here no∣teth: To wit, that this their blindnesse hap∣pened not vnto them by happe hazarde, by chaunce, and vnawares, as though God by his diuine prouidence did not foresee the same before hande, and ordeyne the whole course of this action before, by the vnchaungeable decree of his incomprehensible wisedome: s•• otherwise, how could the Lorde him selfe 〈◊〉〈◊〉 farre distaunce of tyme prophecie before 〈◊〉〈◊〉 the mouthes of the Prophet Esaie, & his se••∣••ant

Dauid, That their eyes should be blin∣ded, lest they should see: their backes should be made crooked, lest they should yeeld: their eares shoulde be stopped, lest they shoulde heare: if he had not foreseene the same at the first•• or howe coulde he foresee it, vnlesse he had likewise decreed it: But nowe forasmuch as God and nature do bring nothing to passe vnaduisedly, by howe much the more grie∣uously y^e 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 wo••rdes of S. Paul, for their vnbeliefe (sayth he:) wher∣by all men may easily coniecture, how horri∣ble an infectiō this fretting fistula, vnbeliefe, is adiudged in the sight of God.

But first we must open vnto you, the na∣ture an•• substaunce of this vnbeliefe. Unbe∣liefe is a thing mearely opposite and aduer∣sary to beliefe: by which contraposition you may easily perceyue the right nature or defi∣nition of vnbeliefe. For if faith or beliefe be a

certaine infallible knowledge of Ies. Chri•••• the Sonne of God ensealed in our hearte••, whereby we doe embrace him as gyuen 〈◊〉〈◊〉 to vs from God the Father, for vs to r••∣pose our whole affyaunce in the same, it is euident then by the same reason, in wh•••• 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 Ie∣sus Christ, or to any other creature the•• to the fayth which ought to be in Christ I••••su: the same may well be called an vnb••••lieuing person. Moreouer, as there be m••••nie degrees amongst the faythfull: and lik•• as the fayth of some persons is more abun••daunt and plentyfull, in some others scarse rype•• and lesse fruitefull, in manie skarse any blossome or yssue at all appearing: s•• is the manifolde varietie of vnbeliefe•• like••wise expressed in the Scriptures, after ma••••••ie and sundrye sortes. For there is a cer∣tayne vnbeliefe, vnder the which, as vnder certayne embers some sparkle of fayth is raked vp, be it neuer so small: which is sig∣nified in that sentence of Scripture, where it is sayde: I do beleeue Lorde, Lorde help••

thou my vnbeliefe. There is an other kinde of vnbeliefe, which although be as yet o∣uerspread with a certayne darkened myste of foggy Ignoraunce, and is tost to and fro, with many wandering cloudes & doubt∣full vapoures, yet because it peepeth nowe and then abroade, because it glyttereth and shyneth somewhat, and endeuoureth by all meanes possible to expresse his o••yent and bryght beames, it seemeth not to rest in des∣payred estate. There is yet also an other ki••d of vnbeliefe, which the Lorde doth reproue, but forsaketh not•• as was that, whereof me••∣tion is ••ade in the Gospel, And he rebuked their vnbeliefe. Thomas Didymus belie∣ued not the Disciples, when they tolde him that the Lorde was rysen againe. A great vn∣beliefe, but not shaken of yet: There is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And it happeneth oftē times that the one is named, y•••• and reproched of the other. The disciples thēselues also were sometimes worthily re∣buked for their vnbeliefe, to whom was said, O ye vnfaithful & peruerse generatiō. Peter was once yelden ouer to the v••ry ••••inke of drow••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 exam∣ple, not of his distrust onely, but of his faith∣lesse reuolting, was farre more peryll••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 depry∣ued from his Apostleshippe. And it is not to be doubted, but that many persones doe en∣trude 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 co••∣ragiously. And because this Serpigo resteth within those persones, and crauleth to no further infection of the cōgregation, they are not therfore barred from partaking the Sa∣cramentes of this Church, which we ••all the visible Church. And what shalbe sayd of thē, who many times doe accuse them selues of their owne vnbeliefe, beyng valiannt souldi∣ours neuerthelesse in the campe of Christian faith: when as on the contrary part, manie other doe firmely beleeue them selues •••• ••e

meare straungers to infidelitie, whose fayth if it should be placed in the face of the enemy, wil of very cowardize forthwith flee y^e 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 thēselues 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 w^t al maner of outrage, slaugh∣ter & blood, blasphemies & most despiteful ex∣ecrations. And this is that vnbeliefe, which being more noysome then any pestilēt botch, may rightly & properly be called the Iewish Infidelitie, & seemeth after a certaine maner their inheritable disease, who are after a cer∣taine sort, from their mothers wombe, natu∣rally caried through peruerse frowardnes, in∣to all malitious hatred, & contempt of Christ, & his Christiās. And for this cause especially,

I suppose it came to passe, that wheras God so many hundred yeres before, had cōtinually pardoned their wōderful & manifold wicked∣nes & impietie, & after his wonted maner, had from time to time endured, & winked at their horrible rebel••iō & idolatrie, he could now no longer forbeare their abominable crueltie, cō∣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 y^t he was once reueyled vnto thē, for whose cause only al that cōmon 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 y^e 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 obser••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 law∣full vse also: that so vnder shadowes, types, and figures, they might prefigure the certein∣tie, and trueth of thinges to come. But after that he was once manifested, who was the true holie of holie ones, who was the true and liuely Temple of God, who shoulde dis∣playe vnto the worlde, the true ryghteous∣••esse, who shoulde be of power to gyue euer∣lasting saluation, and shoulde be Lorde and King of all Nations: what needed then a∣ny further shadowes? or howe coulde the Lorde endure their blyndenesse any longer, when as after the comming of their Lorde, they not onely ceased not to abuse the sha∣dowes of the Lawe, to other purposes then they were ordeyned for•• but also of a vayne and false perswasion, to the pernicious ex∣ample of other nations, yea, not without the manifest perill of the vtter ouerthrowe of the whole worlde, dyd likewise teache, that true ryghteousnesse ought to be ascri∣bed to the outward obseruances of those sha∣dows and ceremonies? The which thing the

mercy of God seemeth not only to haue for••∣seene, but adiudged also by no meanes toler••∣ble: for otherwise it might haue cōe to passe, y^t the safetie of the Iewes might haue byn an estoppell to the receauing of the Gentiles, & so haue procured their vncouerable destructi∣on, through false opinion of the doctrine of righteousnes perdie. But sithence there was none other meane or way for the Gentiles, to haue due accesse to true righteousnes, but by cutting down that carnall thicket of cer••mo∣niall brambles & blooddy bryars, hereupon •• pleased Almighty God, to dispose•• the enter∣chaunges & alterations of tymes, acco••••ing to his vnsearcheable counsel: That so the de∣caye of the Iewes might be the riches of the Gentiles: & the casting away of that froward generation, might be the reconcilement of the whole world. And thus much by the way of the cutting away of the Israelites ī which albeit redounded to our inestimable benefite, may not therfore prouoke vs to swell, and 〈◊〉〈◊〉 pu••t vp with pride: whereof S. Paul doeth wisely forewarne vs to be well aduised.

And if some of the braunches were bro∣ken of (sayeth he) and thou beyng a wylde Oliue tree wast engraffed in amongst them,

and made partaker of the Roote and fatnes of the true naturall Oliue tree, boast not thy selfe against the branches. &c. First whereas hee alludeth and resembleth the cutting a∣way of certein of the Iewes to certein bran∣ches of the true naturall Oliue tree, it ap∣peareth hereby sufficiently, that this casting away apperteined not to the whole nation of the Iewes, but to some portion of them one∣ly: for there remained as then many of the same kindred, amongst whom was S. Paul him selfe, & the other Apostles, besides a ve∣ry great portion of the remnant of the same people, which did folow Christ, & did acknow¦ledge him with all their faith. Againe the ve∣ry first yssues of our Christian faith sprang out of that stocke, from whence we Gentiles must needs confesse to haue receiued the ve∣ry entry and fundation therof. It appeareth therefore that this was not a general reiecti∣on, neither that the whole race was drawen all together into the same gulfe of perdition, but a portion onely, and the same Paul tear∣meth them to haue bene cut of. And where∣fore chose he to say that they were cut of, ra∣ther then that they did fall away, namely sith it is out of all question that the Iewes deca••

proceeded from their owne default, an•• through vnbeliefe? what moued the Apostle then to vse this figuratiue phrase of speach of cutting of rather, saying that they were cut of, and fell not away of their owne ac∣cord, that they were pluckt away, not that they brake of? forsoothe, because it is not al one to be cut of, and to fall from. The things that are cut of can not choose but fall away, but the things that fall away, are not alwaies to be sayde to be cut of properly. What is ment therfore by this word cutting of? For∣sooth nothing els, but to make vs conceiue, that the heauenly and vnsearchable hande of almightie God dyd ouerthrowe this buyl∣ding: euen the selfe same••hande, which with woonderfull workemanshippe doeth plant, prune, bynde vp, vnderprop, adorne, order, and beautifie this Oliue tree of his Church, not after the proportion of mans imagination, but after the direction of his owne determination and vnpenitrable wis∣dome. For, as a naturall Oliue tree and other like trees, the buddes, yssues, twigges, and braunches beeing either cut of or newly engraffed, worke not that of their owne power, but receiue the same

by the aide and industrie of man: Euen so in administring the functions of the Church, if we seeke for the original cause of the worke∣man, by whose conduct, all inferiour causes are enduced to obserue their due order and course: the same must be adiudged to pro∣ceede from the force and efficacie of the vn∣measurable election of the heauenly worke∣man onely, who by wonderfull dispensati∣on, maketh choyse where him liketh, and refuseth whome him lusteth, according to the testimonie of the Scripture: I will take compassion on whome I wil take com∣passion, and I will shew mercie to whome I will shew mercie. Whereunto accordeth Saint Paul speaking after the same maner: It is neither the willer, nor the runner, but God that taketh compassion. Where for∣tune, and chance, may go play them perdie: no endeuours of man can auayle, much lesse can mens merites or deseruings be of anie force, neither can ought els beare palme here, but the only election of almightie God. The nature and propertie of which elec∣tion, we maye learne els where out of the same Paul: The remnaunt (sayeth hee) are saued through the election of gra••e,

which grace can not be said to be grace at all, if mans merites haue preeminence before it•• for that which is giuen according to the pro∣portion of deseruings, and not according to grace, seemeth in Augustines iudgement, a reward rather of dutie, then a free gift of pro∣mise. But a question may bee moued here perhappes, whether the Gentiles were not engraffed for their faiths sake? and whether the Iewes were not supplanted from the true Oliue for their vnbeliefe? which enterchan∣ged dispensation, what els doeth it explane vnto vs, then a manifest demonstration as wel of the meritorious desert, as wel of faith, as of vnbeliefe?

The answere hereunto, first as concerning the faith of the Gentiles, and the infidelitie of the Iewes. I confesse in deede that these may seeme to carrie some shewe in the eyes, and iudgement of some to be deemed the very o∣riginall causes of the free acceptation of the Gent••les, and likewise of the repulse of the Iewes. But for all this we heare not yet, what were the causes of the faith of the one, and of the vnbeliefe of the other. And there∣fore if we will enter into a deepe and more especiall enquirie after the principall causes

of this action, truely we shal neuer find them els where, then in the hidden and secret closet of Gods election. For be it so admitted, that the Gentiles were for this cause engraffed into the true Oliue tree, because they did be∣leeue, yet if question be moued, from whence their faith proceeded first, it may well be an∣swered, not from any their merites truely, neither in respect of any their own worthines more, then as the impes which do issue out of the naturall wylde Oliue tree, can boast of a∣ny their excellencie, wherefore they ought to be transplanted into the fatnes of the true O∣liue tree. The like answere in senseable wise may suffice touching the Iewes, when as if the cause of their dismembring from their true naturall Oliue tree be enquired: I an∣swere, For their vnbeliefe vndoubtedly: And yet this answere doth not satisfie the purpor•• of Pauls disputation. For sithence faith is an especiall gift of God, issuing from out the only mercie and grace of God, and not from mans free choise, the question reboundeth backe againe from whence it began. What was the cause then why the natural branches were so bereft of this singular gift after the reueiling of their Meschias? whether because

the barren vnfruitefull wylde Oliue tree did furmount the true Oliue in excellencie of fatnes? to wit, in integritie of life and merits? surely I thinke not so. Wherefore then were the Iewes forsaken, and the Gentiles recei∣ued? S. Paul maketh this answere. First, that this repulse reached not to al the Israe∣lites in generall. Then, as concerning the remnant whatsoeuer worke was wrought in them, was not administred without the sin∣gular counsell and foreknowledge of God: which foreknowledge doth euidently appeare by the continuall discourse of the Prophets & Psalmes: where the holy ghost foretelleth many hūdreth yeres before, of y^e wilful blynd∣nes of the Iewes. This counsaile of God is made notably discernable vnto vs by the se∣quel, and finall cause, the Apostle not only te∣stifying most euidently, that God was y^e wor∣ker of their blindnes, but also rendring the reason that enduced God thereunto: where disputing at large of the rufull ruine of the Iewes, and searching for the cause thereof: What then? (saith he) did they therefore of∣fend, because they shoulde bee cast-away? Which were as much to say, as though God should be delited in their destructiō, God for∣bid.

Nay rather, y^• by their fal saluatiō should happen to the Gentiles: & that by their vn∣beliefe the Gentiles might obteine mercie.

But question wilbe moued here againe, whether it were not as easy for almighty god to haue giuē mercy to thē both, if it had plea∣sed him•• Marke what the Apostle saith here∣unto: Nay rather, for this cause only God did shut vp al vnder vnbelief, that he might haue mercy on al. For as it pleased almighty god to exercise his long & seuere rigor in old time against the heathenish castawayes, and wret∣ched abiects the Gentiles, vntill at length, w^t his mercifull kindnes vnlooked for, he had shaken of from their eyes, the foggy skales of darkened errour, and after their long infi∣delitie, allured them at the last•• to the blessed knowledge of his sacred Gospel: euen the very same may we perceiue to haue happe∣ned to the nation of the Israelites, by contra∣rie enterchange of persons and times: that so, those which sometimes were y^e first, should now become the last, and those which by so long continuance of inheritably discending race, did lawfully enioye the interest of the true Oliue tree, as the true naturall of∣springs thereof, beeing now cut cleane away

from their holy roote, must be constrayned to forsake their standing, and yeelde place to o∣thers, and may learne now at the length to indure the grieuous stormes and cruel tem∣pests of Gods iust vengeāce, which the Gen∣tiles before them had long time experimēted to their great dolor & sorowe, vntil at length hauing subdued their disdaynefull pride, and tamed the naturall stiffeneckednes of their hearts, they may obteine the selfe same mer∣cie together with the Gentiles, not for anie their deserts, but through the free mercy and bountie of almightie God only, and so be re∣stored at length to the auncient inheritance o•• their first possessed roote. And this is it, tha•• S. Paul seemeth here to prophesie in this mystical Oracle, and most comfortable me••••sage, concerning the reclayming of y^e Iewes to come.

Whereby it may easily appeare, how that there is no one thing, in all the actions of mans life, so plausible, whereby man may bee puffed vp to stand to much in his owne con∣ceite, or disdainefully treade downe the infir∣mitie of his weake brethren, whether he haue regarde to the lenitie of Gods free mercy, or attentiuely beholde the seueritie of his iustice.

For so y^e Apostle hath here set them out both vnto vs, to be diligently considered. Behold (saith he) the mercie, & wrath of God: wrath, towardes them that fell: but towards thee that doest persist in faith, mercy. &c. And thus doeth the Apostle right well aduertise vs: but that we for our part may bee able to comprehend them both, the especial assistance of God had need to enlighten our vnderstan∣ding: for there are no finall nomber of peo∣ple, whose senses, either through ignorance, or els through negligence, are dazeled and darkened in the right comprehending therof. Amongst the which ignorant sort of people, first may the Iewes be rightly placed, who being deluded with a preposterous opinion of sinister iudgement, do interprete this bountie of God to be there, from whence they ought haue feared his terrible indignatiō. Second∣ly, amongst the negligent nomber may be re∣koned the Gentiles, of whom many are ouer slowe, and sluggish to enter into due consi∣deration of Gods goodnes, but quicksighted enough, to pearce into his wrathful seueritie. Of those two sortes of people, I do purpose by Gods assistance to discourse somewhat, so farre as y^e time wil permit, to the end I may

profit them both, if it bee possible, or at least offer inconuenience to neither of them, as I trust.

And first, I can neuer woonder sufficient∣ly enough at the Iewes, for that many yeres and ages enduring y^t sharpe & seuere scourge of Gods dreadfull displeasure, they could not∣withstanding haue neuer any feeling of their owne calamitie, nor perseuerance of the hea∣uie clogge of Gods grieuous vengeance, ne yet any affection to be disbourdened of their infidelitie, sweetely beguiling them selues, with a glauering shew of a false shadow, flat∣tering them selues likewise, with a fantasti∣call hope of a terrene kingdome, whereof they had neuer any one word promised by God, and awayting for the comming of such a Messhias, whom neuer any of y^e Prophets knew. Finally so farre forth preuailed the de∣ceite of this error to confound the sensible part of their vnderstanding minde, that being otherwise a people most abhorred of God, & men, they would neuerthelesse most arro∣gantly vaunt them selues to bee more estee∣med, and more precious in the sight of God, then all other nations, people and tongues: and that they were his only darlings, and

therefore could not by any meanes be defrau∣ded of the power of his promise, nor be seque∣stred from the true Oliue tree, whereof they were the naturall branches, wallowing con∣tinually in a most filthy puddle of pestilent error, not much vnlike to the Romish Sy∣nagogue in this our age, whose senses seeme to be tippled with the same dolldreanche: which kinde of people being of all other nati∣ons most needie of the mercy of God, it is a wonder notwithstanding, to see how trimly they play wylye beguilie with themselues in the dispensation of pardons, whereof they falsely chalenge to themselues chief steward∣ship vnder the title of the Church, and inheri∣table succession of Peters chayre, which they haue established at Rome for euer and euer: persuading to themselues to haue obteyned the sole and singular prerogatiue of all eccle∣siasticall superioritie, such as can neuer be a∣bolished by any continuance of consuming time, but must remaine inuiolable world•• w^tout end, nor can euer be dissolued by breach of succession, nor at any time be destitute & voyd of y^e fauour of God. But if you demaund of thē y^t cause of this so inestimable a blessing, what wil thei answere? forsooth: hath not god

(say they) promised, that he wil neuer forsake his Church? what then? Haue not the keyes lyneally descended vnto vs from blessed S. Peter, euer hitherto, being the chiefe head of the Apostles, which the Lord hath promised shal neuer be taken away? Is there any more yet? what? is it possible for Gods trueth it selfe to defraude the credite of his couenant, whereunto he hath bound him selfe with a most sacred othe?

Uery well now. And whereupon doth the blinde arrogancie of the Iewish Nation magnifie their race? do we not deriue our pe∣tigree (say they) lyneally from our most holy father Abraham? Are we not borne, and na∣med Israelites, by the name of our great graundsier Israel, the Patriarch? did not the Lord credite vs only with the safe custodie of the Arke of his couenant? Haue not we a promise from God by the mouth of his Pro∣phets, of a Messhias and Sauiour to come? Hath not god prepared an euerlasting throne for the kingdom of our Messhias? Is not he of power to make his couenant inuiolable, that with so many othes hath ratified y^e same? Nor will hee not perfourme the othes which he hath made? Surely I wil not much gain∣say,

that it is in deede no final matter, wherof eche partie debateth so largely of the promi∣ses of almightie God. Yet all this notwith∣standing, all things depend not so alwayes vpon Gods promises made, but due conside∣ration ought also be had of the minde and in∣tent of him that maketh the promise in the scriptures: and the same well weighed and compared with the due circumstances and o∣ther places of the scripture, if we will be ac∣compted true and syncere interpretoures of Gods holy scriptures: that is to say, It be∣houeth vs duely and orderly to define and di∣spose all and euery thing apart by it selfe, not those thinges onely which are promised, but must withall respect the persons, the place, the cause and consideration, and al other cir∣cumstances of the promises. And therefore albeit we do graunt vnto them that all those promises are true, whereupon they bragge so much, touching the succession of the Patri∣arches and Apostles, yet shall they neuer be able to winne this at our handes, To wit, that this ordinarie discent according to the lawe of the flesh, is a sufficient fundation to buyld the Church of God vpon. In the which if we behold nothing els besides the outward

••ourme of succession only, who can be so pore-blinde, as not to be able to discerne the mani∣fol••e alterations of orders, and obseruances, which the Lord from time to time hath chan∣ged and disposed, contrary to the first consti∣tutions: As for example, when as God in stead of Cain, Esau, Ismael, Saul, to whom of right apperteineth the ordinary succession & discent of the Priesthode, of the birthright, & inheritance of the kingdome, he made espe∣cial choyse of Abel, Isaac, Iacob, & Dauid, who had no interest at all in the right of suc∣cession. In like maner forsaking the Iewes, he accepted the Gentiles contrary to all or∣der. Neither is it so much material to know where, or by what meanes, the•• Church of Christians sprang vp at the first: so that it holde fast the synceritie of the p••re word, of vnde••iled faith, and the due administration of the Sacraments, by which three thing••s the Church is preserued and sanctified.

As concerning the promises of God ther∣fore, this is vndoubtedly to be holden, that the promises be in their owne nature simply true: yet in such wise true notwithstanding, as God hath not alwayes chained them to time, place or persons of men: which albeit were

tyed fast to place and persons, yet are the proude and high mynded shaken of, the pro∣mises remayning still in their force. Euen so the Iewes, although they prescribe vpon a promised place in Sion, Psalme 132: Here will I buylde my Tabernacle, because I haue chosen it. Againe in the Prophet Esay. This is my fornace, this is my fire. &c. And al∣though they haue also a promise of the per∣sons, when as the blessing is promised to A∣braham, and to his seede for euer, yet this withstandeth nothing at all, but that rebelles are punished by God, the Temple consumed by fire, the altar throwen downe, and the citie put to the sacke and destroyed. And yet the meane whiles almightie God cōtinueth st••d∣fast in his promise neuerthelesse, but by a far other meane, then mans capacitie is able to conceiue. Whereupon that holy and melo∣dious Psalmist, not without great reason, doeth crye out in a certaine place of his my∣sticall Sonets in this wise: And it is mar∣ueilous in our eyes. Euen so do I iudge con∣uenient to esteeme of the counterfaite suc∣cession of the Apostolique and Romish See, which if our prelates enforce so narrowly to be straighted to the limits of place & persons,

they must needes bewray their double errour therein, being not only absurdely iniurious to holy scriptures, but fōdly careles in breaking y^e rules of Logick. For in their arguing, they do cōmonly thrust more into the conclusion, then in their former propositions. As if a man would frame an argument after this maner: The perpetuitie of the promised succession is graunted to Peter and his successours. The Romish Prelats do succede in Peters chaire or place. Ergo: The Romish Prelates are y^e onely successours of Peter: the only vniuer∣sall Bishops: the only Princes of y^e Church: whose faith can neuer faint.

But we haue sufficiently enough discoue∣red the maskings & iuglings of this Romish counterfaite els where. And therefore lest we roaue too much abroad from the marke, and wander from the Oliues (as y^e prouerbe saith) we wil returne againe to Pauls Oliue tree, & the braunches of the same: whereupon wee promised before to discourse. Of the which braunches, how some were broken of, and some others engrafted againe into the true Oliue tree, we haue alreadie opened some∣what vnto you out of the Apostle. And not onely out of the Apostle this is opened,

but the same was also set downe at large long time before the Apostle, by the prophet Esay: out of which place of Esay, it seemeth that the Apostle tooke occasion of all this discourse. Let vs Gentiles therefore marke wel what Esay doth prophecie of the Iewes. Let the Iewes also attend to the preaching of their owne Prophete, who agreeth herein altogether with our Apostle touching the Iewes. Behold (sayth he) the Lord of hostes shall breake downe the bowe with power, & shall hewe downe the proude, and the hygh minded shall he fell downe. And there shall aryse an yssue out of the roote of lesse. &c. And lest the Iewes may cauill, that these speaches do nothing concerne them, let them harken agayne to the same Prophet, not only prophecying of them, but also poynting vnto the Iewes with the finger as it were the 17 chapter: And in that daye it shall come to passe, that the glory of Iacob shall be made very thynne, and the fatnesse of his flesh shall waxe leane. And immediatly after. Some ga∣thering in deede shall be left in it. Euen as in the shaking of an Oliue tree, whereupon re∣mayneth two o•• three berries in the toppe of the vppermost rowe, & foure or fiue in the

broade fruitfull braunches thereof sayth the Lorde God of Israel, &c. And agayne in an other place: For it shall come to passe in the middes of the land, euen in the middes of the people, as the shaking of an Oliue tree. And as the grapes are, when the wyne haruest is finished. And yet agayne much more plainely in the 63. Chapter: Thus sayeth the Lord: Lyke as when sweete iuyce is founde in the cluster, and one sayeth, Lose it not, for there is blessing in it. Euen so wyll I doe for my ser∣uauntes sake, that I may not destroye them all, &c.

Nowe for as much as these thinges are so playne and so manifest, that they may be easily felt and handeled as it were with the fyngers: what answere doest thou make thou frowarde nation of the Iewes? what canst thou bryng? what canst thou alleadge, if not to defend, yet to colour at the lest thy obstinate stubbornesse? Hast thou any Scri∣ptures? No surely. For nothyng maketh more agaynst thee, not onely with open mouth exclayming euen to thy teeth, against thy blundered blyndenesse, wherewich thou hast bene so long ouerwhelmed, but also haue long sithence by manifest tokens fore∣tolde

howe the same shoulde come to passe. Wylt thou vouche the promises and co∣uenauntes which God made vnto thee of olde? And what other thing dyd he pro∣myse thee at any tyme, then the same which thou doest so disdaynefully pursue? Neyther yet cease you to runne onwarde, styll ga∣ping after, I know not after what Messhias to come. What? Hath he not yet bene suffi∣ciently ynough looked for by your progeni∣tours, who wayted for his comming by the space of two thousand yeres before he came? Goe ye to then: how long wyll ye yet conti∣nue gazing, seeyng these thinges are past alreadie? Howe long will yee yeelde yo•••• selues a mockery not to God onely, bu•• a Iesting stocke also to all other nations of the worlde? sythence all people and tongues do so playnely conceiue, that all thinges are long sythence accomplished in the person of Christ Iesu, whatsoeuer al your prophets did prophecie of the Messhias: And sithence the whole discourse of the holy scriptures doeth so manifestly teache also, that there is none o∣ther Christ, but y^e same that the whole world doth confesse and worshippe?

But this one thīg perhaps doth raise vp your

crestes, and puffe you vp with pryde, because you doe conueye vnto your selues so long a discent of your genealogies and kinred from so famous Auncestoures: because ye fetche your petigree and families from Abraham, and the holy Patriarches, and in that respect you do reprochefully disdayne all other nati∣ons, as though God had created them to no purpose at all. But let vs see by what reason, with what conscience you are enduced heere∣vnto. If you iudge this a matter of so great importaunce, that ye can rehearse in a long ••eadroll of names, your Generations discen∣ded out of the loynes of Abraham: what? And can not Ismael, Esau, Saul, can not Dathan and Abyron, and all that other rascall rabble of Hebrews, who made insurrection agaynst Moses: finally, can not many wicked kinges amongst you, false prophets, horrible church robbers, & Idolaters euen amiddes amongst you, vaunte vpon the selfe same race and pa∣rentage, whereupon you braue your selues so gloriously? Whereupon appeareth playn∣ly, that this outwarde discent of blood, and fleshly progenie, doth not auayle so much for your challenge: but that there is some other thing that maketh a kindly generation, and

the true ofspring of Abraham, in the sight of God. Moreouer if it may be lawfull to glory in the auncient stocke, what may be thought of Christ him selfe, whom we do worshippe? in whome if ye require who was his father, he came not in deed from man, but discended from God. But if you demaunde of his mo∣ther: he is on the mothers side a Iewe borne, according to the flesh, the sonne of Abraham, an yssue of the same seed that you are, whose children you challenge your selfe to be ac∣cording to the fleshe. And wherefore then do you so cruelly detest him? Why do your bre∣thren so hatefully enuie and maligne your naturall brother? And beeyng Iewes borne your selues, why do you so vylanously perse∣cute your naturall kinseman, beyng likewise a Iewe borne, and why haue you slayne him so cruelly?

And what hath he committed at any time, worthy of this so monstruous rancor & can∣kered despite? Was it because he did professe him selfe to be the Sonne of God? Albeit he did neuer speake any thing in his owne com∣mendation without singular modestie, ney∣ther boasted in his speach further of him self, then that he was the sonne of man: yet if this

same he, were not the very true vndoubte•• sonne of God, do ye then nominate some one man vpon ••arth, whom you may iustifie was his father, and condemne the whole historie of the new Testament to be lyes, if you can. What trow you, would his Apostles, & other his disciples, being dayly and hourly conuer∣sant with him self, his mother, & his mothers husband, so throughly accōpanied, & acquain∣ted with all the actions of his life, haue bin so wilfully, and foolishly blinded, as to giue such credite vnto him, & to beleeue in him? would they haue setled the whole affyaunce of their saluation in him? would they so couragiously haue vndertaken so many perilous hazardes of life? would they so constantly haue yelded their carkasses to all maner of horrible tor∣tures, not in woordes onely, but with losse of lyfe also, ratifiyng and test••fiyng the thing, whi••h they knewe to be in him most assured, and that with effusion of their blood, if they had seene nought else in him beyond the na∣turall substance of man, and not rather con∣ceyuing throughly in him a secrete diuinitie, that was hydden vnder the veyle of the fleshe bodily? But if these thinges shall be but of small credit with you, what wil you answere

to those so greate and manifolde tokens of wonderful vertue, to such supernaturall and prodigious wonders of his? what say ye to so great force of his diuine operation, to so great power of his miracles, not wrought by him alone, but by his Apostles also through the vertue of his name onely, yea, and long sythence nowe and then openly wrought in his Church, through the effectuall operati∣on of his glorious name? What will you say to his so great maiestie in worde, innocencie of life, certeintie in prophecying? And besides al these, his marueilous signes & tokens ex∣pressed in his own person? What wil you say to that his incomprehensible glorious resur∣rection, his vnspeakeable ascension into the heauens: lastly, to those his most gracious gifts of the holy Ghost powred vpon vs from the heauens? What can you answere, I saye, that all these so manifolde, so wonderfull, yea so heauenly graces myght import els, then that there was in him a certayne superexcel∣lent Diuinitie, beyond all measure surmoun∣ting all reache, and capacitie of mans vnder∣standing?

All which things being approued with the testimonie of so many witnesses, viewed and

beholden with so many eyes, practised by the dayly experience of so many Iewes, ensea∣led with so many handes and wrytings, pu∣blished to vs Gentiles by manifold reportes of so many your Rabbynes and great Doc∣tours of your own natiō, if all these things I say, shal yet seeme to you but colourable, fay∣ned and vnworthy of credit: why do ye not w^t as good reason condemne for false lyars, all, and euery your owne prophets, Patriarches, your owne Lawe, yea and the Psalmes also, and rase them out of remembraunce, because they did many hundred yeres before most ex∣pressely foreshewe and prognosticate euident∣ly, that all those thinges ingenerall shoulde come to passe, euen in the same maner and or∣der, as they haue bene already accomplished? Amongst whome let Esay the Prophete be adiudged a lyar, because in the name of this Christ he promiseth health to the blynde, to the lame, to the halte, and to the maymed: be∣cause he comforteth the Ostriches and vene∣mous beastes of the fielde with prayse & glo∣rie that shoulde happen vnto them, because he prophecyeth hope of freedome to them that were in chaynes, to prysoners libertie, plenty and fulnesse to the needy and hungry: light to

them that sitte in the shadowe of death: boun∣tifull fruite fulnesse to fields that were other∣wise by nature barren, and through want of Tyllage ouerspread with bryars and br••m∣bles, vncomely, yea & filthy by reason of their huge desolation: to ouerflowing ryuers, dry∣nes and emptines: finally, to the Iewes them selues extreme blindnes.

Let the Prophet Osee be accompted a ly∣ar also, who prophecyeth likewise that a peo∣ple which was not a people, should be called, and obteine mercy, through the inestimable blessing of that heauenly Iewel. Let Ionas the Prophete be adiudged a lyar also, yea and that Elias likewise, that was aduaunced into heauen in the fiery charryote: the first of which two did prefigure Christs glorious ri∣sing againe the thirde day after his death, the other of his ineffable ascension into the hea∣uens, the fourtieth day after his passion: also of the comfortable consolation and sending of the holy Ghost, by the letting downe of the cloake from out his triumphaunt charryote, the fiftie daye called Pentecost. Besides all these moreouer, let Iohn Baptist the Pro∣phet, yea more then a prophet, be condemned for a lyar, who did not in word only acknow∣ledge

him, but poynting towardes him with the finger, pronounced boldely, That he w•••• the very Lambe of God, that shoulde take a∣way the sinnes of the world. Finally, let all y^e whole authoritie of the Propheticall Scrip∣tures be cancelled for vntrueth, because the greater parte thereof doeth nothing els, but foreshew, and make reporte, that all those things should come to passe, which the Euan∣gelicall historie doth expressely pronounce to be already accomplished.

Briefly, if as yet your eyes be withholden with so grosse amazed obscuritie, that the things which are more resplendisant then the Sunne in midday, and so throughly knowen in all the partes of the worlde, do so farre e••∣ceede the common capacitie of your blunde∣red senses, and seeme so incredible vnto you, that ye can by no meanes comprehend them, nor will suffer so many notable testimonies of Christes resurrection preuayle to worke so much creditte in your heartes, as ye may beleeue in our Lorde Iesu Christ risen from the dead as well as we: why doe ye not pr••∣duce then his buryed carkasse, if you can? or at the least, bring foorth some rame, or frag∣mēt of his precious body, be it neuer so smal?

Or if you thinke I demaunde an impossible request of you, howe happeneth that none of all your progenitours could shew the same? But if neyther you, nor any of all your aun∣cestours were able to doe this, why do ye not then ioyne together with vs, and worshippe him that is rysen agayne? Why doe ye not honour and magnifie his name, who reigneth in eternitie, sitting in the heauens at the right hande of God the Father? Whereunto if loue of religion can not induce you, let na∣turall reason yet obteine so farre foorth with you, to graunt that, which no reason can de∣ny? Wherat make ye stay? is not my request reasonable? doe I not giue you wholsome counsell? And lest that which I haue spoken, runne in at one eare with you, and out of the other, taking no roote in your hearts: I will for your better remembrance repete once a∣gaīne the words that I haue spoken.

If he, whome ye haue slayne, be not the ve∣ry sonne of God, if ye beleeue verily, that he, whome ye deryde, and skorne at with that your reprochefull and despitefull name, Talui, were but a very naturall man, why do ye not th••refore restore his deade body vnto vs? or why do not your souldiours and hired

watchemen yeelde his corpes agayne, for the garding whereof they receyued from you so speciall a charge? If they can not, what els emporteth the graue beyng founde emptie? What els signified the horror and amase••∣nesse of your armed watchemen, who beyng terrifyed with straungenesse of fearefull sightes fledde awaye so tymorously, but that ye may be enforced wyll ye, nyll ye, to con∣fesse this Christ Iesu to be very Messchias, who hauyng entred vpon the possession of the kingdome of Dauid, as in the ryght of his owne peculiar inheritaunce, raygneth nowe in all eternitie, and hauing vanqui∣shed all power of death, sytteth nowe try∣umphantly vpon the throne of his Father Dauid, to order and establishe his Fathers kingdome, with iudgement and Iustice from henceforth euen for euer and euer? I would fayne learne nowe, what that your obsti∣nate rebellion is able once to mutter a∣gaynst this? First, where no mistrust of pe∣rill is feared, there is no garde vsually charged: And what suspicion of daunger might your forefathers cōceaue of him after they had murthered him? Debate the matter with your selues somewhat more substanti∣ally,

why any such feare might growe in the dead body of this one seely person more then in ••ny other. But I will not vrge you any more herein: only in this point I would faine be resolued. Howe happened that the sepul∣chre beyng so strōgly couered with a stone of so huge weight, so firmely ensealed with the seale of the high Prieste, so strayghtly fenced w^t the force of armed knights, was so shortly founde emptie? You will say, That his disci∣ples crept thyther priuily, and stale away the body of Iesu perdie, whiles your souldiours were snorting in a deepe and sound slumber. Well then. And who I praye you sawe the disciples the meane time whiles your watch∣men slept so soundly? If their eye lyddes were ouerladen with such a deade slumber, that they coulde not perceyue this: with what face shame you to affirme, that your watchemen sawe them no••? If they did see them, howe chaunced that beyng harnessed, they withstood not such seely vnarmed wret∣ches? And why dyd not your forefathers lay this thefte to the Disciples charge, synce they saw them dayly preaching in the Tem∣ple afterwards? O monstruous cankered ly∣ars: as though the stone wherwith it was co∣uered,

were not of greater quantitie, the•• could be remoued by a few? or by any meanes might be rolled away without perceiuerāc•• of your souldiours? Wel yet, howe happened that these seely caytiue petyt theeues fled no•• away immediatly after they had committed this robbery? Howe durst they be dayly con∣uersant amongst men•• and preache openly in your Temple? Nay rather to tell you the trueth simplie: with what better or more pro∣bable argument could the worlde haue bene induced to beleeue, y^t Christ was risen againe to y^e sure establishment of their faith, then this your wicked curious diligence, which your forefathers so carefully employed in wat∣ching the Sepulchre?

Forasmuch therfore as al these things are so most assured, so manifest, so vnreproueable, approued with so many witnesses & proph••ts, ratified w^t so many reasons & euidēt proofes, discouered by y^e euidēt testimony not only of Angels, but established also w^t the heauēly O∣racle of y^e holy ghost him selfe, embraced & be∣leeued by the faith of all nations of y^e world, what one probabilitie cā al your generatiō of Hebrews alleadge for colour to the cōtrary? If ye perceiue therefore that this is the ver••

true Messhias, why doe ye not relent at the last, & forsake & abandone your stifnecked re∣bellion, & ioyne with vs in professiō? If as yet ye do not acknowledge him, declare the cause then that breedeth this misliking in you, and troubleth your consciences. Is it because he liued in poore & beggarly estate amongst the impouerished, & them y^t were worth nothing? But your prophet Zacharie lōg before he was reuealed, reported that he should be euē such a one: Beholde (saith he) thy king cōmeth vn∣to thee righteous & iust, a sauior, he is poore, & riding vpō an asse, &c. And it behoued true∣ly, that he which should come to ouerthrow y^e high minded & riche of this world, & to enrich y^e poore, should be him selfe embased & poore.

What els then? is it because he was seene to walke in base and simple apparell, and was despised amongst you? Euen such a one doth the prophete Esay paynte out vnto vs in his 53. chapter: We beheld him (sayth he) and he had neyther fourme nor beautie, we helde him despised, & esteemed him for an outcast of men. You haue seene him now of no repu∣tation, an abiect, the poorest of men, whome your hautines did disdaine. Mark now vnder this vile & contemptible basenes, more then a

kingly royaltie, whereunto you ought all t•• prostrate your selues, & do honor vnto. Surely he hath borne our infirmities, & carried our sorowes, he was taken out of prison, & from Iudgemēt, & who shal declare his age? by the knowledge of him selfe, my seruaunt shall iustifie many: for he shall beare their iniqui∣ties. The will of the Lorde shall prosper in his hands, and he shal deuide the spoyle with the strong. The kings shal shut their mouthes at him. You haue nowe therfore heard, how he shoulde be poore and deformed, according to the outwarde shewe of the fleshe, euen such a one as our Gospel hath described him. And briefely to be playne, if he had not thus bene poore, & reiected from amongst you, he could not haue bene the ryght Messhias in deede. Uerily such a one he seemed to you once, whē it was, according to the outward countenāce of the flesh, before he had obteined the power of the kingdome vpon the crosse: But hauing then forthwith receiued y^• throne of his king∣dome, in what triūphant maiestie he sitteth & reigneth now in heauen, let y^e mystical Psal∣mist Dauid make report, who in spirite fore∣saw him, sitting at the right hād of the Lord. Let their witnes be heard also, who were be∣holders

of the whole action of his ascēsion, & with their bodily eyes sawe the same whome Dauid beheld in spirit, euen with their carnal eyes I say gazing vpon him, whiles yet hee was lifted vp in their sight into heauen, and did perfectly discerne him also sitting at the right hand of the maiestie. Let them also re∣cord the same, whose inward feeling & minds of the soule he doeth inlighten with heauenly effectual operation, and vouchsafeth daily to enterparten him selfe vnto. And I would to God it might please the same to open your eyes also, that once at the length you might throughly enioye the inestimable glory, and vnspeakeable maiestie of his euerlasting kingdome. In the meane space, ye may ea∣sily conceiue a taste and feeling as it were of the trueth, by groping the shadowes and pre∣figured tokens of the scriptures, except ye had rather wilfully and wittingly shut fast your eyes from so manifest demonstration of infallible certainetie.

First, what one thing was of more royal∣tie, then the kingdome of Dauid? And yet what one thing was more entangled and streighted, whiles as yet like a seely moath he kept his fathers sheepe? whiles he was tossed

in turmoyle with most cruel persecution? At what time Ioseph being circumuented by the iniurie of his brethren, became carraine leane in a lothesome dungeon: when as A∣braham was commanded to abandone his na∣tiue countrey, and to become a banished out∣cast from his kindred and his fathers house: whiles Iacob was constrayned to redouble his seruice vnder his v••ckle Laban: what time Moyses was by Gods calling transla∣ted from an exiled outlawe to be a guide and leader of y^• Israelites: from how great base∣nes and miserie were all these aduaunced to wonderfull estimation and dignitie? And what was the meaning of the holy ghost els, then vnder the shadowes and figures of those persons, to represent vnto vs y^e very patterne and image of the sonne of God? And yet if you duely consider the estate of Christes out∣ward basenes, what wanted he at any time, to the necessary furniture of his liuelihode, not∣withstanding 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 wilder∣nes? 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 per∣haps: 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 trou∣bleth you? because he dyed the death? What do I heare? what? Haue you alwayes awai∣ted for a Messhias that coulde not bee bereft of life? How then should this Messhias de∣liuer Iacob his people from their iniquities,

when as no remission of sinnes coulde bee without slaughter & blood, according to the infallible testimonies, and continual sacrifi∣ces 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 euer∣lasting righteousnes may be brought in. And proceeding a litle further in the same Chap∣ter, doth expressely declare that Christ ought to be slaine. In like maner the Prophet E∣say: 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 E∣saye the Prophet: who doeth not only disco∣uer 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 y^e title of the Brasen serpent, doth prognosticate his lifting vp on the Crosse?

But here againe some froward person a∣mongst you will murmure againe in this wise. In what sort can Christ be said in the scriptures to be euerlasting, if he must of ne∣cessitie 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 spokē 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 ma∣ner of corruption. Whereby appeareth no∣tably 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 re∣surrection

is most euidētly 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 enter∣tainement amongst you? Truely none at all•• 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 wilbe prolōged beyond all compasse of time: because accor∣ding to the saying of your owne. Prophets, you wil neuer dutifully allowe of the cōming of the true Messhias, but that ye wil continu∣ally remaine in an vncertaine expectation of some other. For if he be accepted by the gene∣ral consent of you al w^tout exceptiō, surely he can not possibly be y^e 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, whō they sought, was entred into his temple, & the angel of the promised testament whom they wished for, was amid•• amongst them, yet did not his owne re∣ceiue him. And why so? because they iudged that he would come after an other sort, thei•• the Prophets had foretold them. For y^e Pro∣phets did describe his comming to be poore, simple & beggerly: but these lustie gallants do gaze for a certaine trimme earthly Empe∣rour awayted vpō 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 cou∣ragious 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 y^e iniuries of his people w^t displaied bāner of bloody bat∣tel, but w^t sheading of his own precious blood should redeeme y^e sinnes & wicked transgres∣sions of his people, should not w^t violē•••• rush vpon y^e crowne of y^e 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 ty∣rannie of death, and the deuil, with all the p••∣testates and principalities thereof: and so e∣stablish to him selfe a kingdome, not transito∣rie 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 glori∣ous glitering shew of some terrestrial domi∣nion, do yet fondly beleeue, that some other puissant & victorious conquerour shall come in some notably aduanced maner. Whereup∣on being worthily deluded of their owne fri∣uolous fonde expectation, they can neither truely acknowledge their owne heauenly Messhias: nor did accept of him when he was come. Neither was it any maruell if they could not finde in their hearts to entertaine him being in this beggerly plight: when as their owne Prophets did long before pro∣nounce, that the Messhias should be persecu∣ted with none so sauage and vnmerciful en••∣mie••, as the people of his owne linage: and did also vnder most manifest oracles, and ap∣parant

veiles of shadowish signes prognosti∣cate that he should be slaine through the trea∣cherous treason of his owne people.

After the same sort was the blood of Abel spilt by the embrued hand of his bloodie bro∣ther Cain: Ioseph entrapped and solde by the smister practise and procurement of his brother Iudah: The lambe of the passeouer slaine and deuoured peecemeale in the houses of them, which were deliuered by the blood of the same: So was Moyses oftentimes con∣temptuously entreated, and disdainefully rai∣led vpon amongst his owne kinsfolkes: King Dauid cruelly assaulted not of Saul onely, but (which is more horrible) of the folke of his owne familie, of his neighbours, citizens and subiects. What els doeth the seueral ca∣lamities of all these purport, then that Mes∣shias should be slaine by the butcherie of his owne people? What doeth that stone of of∣fence mencioned in Esay, and that Rocke to fall vpon to both houses of Israel, and as a snare and a net to the inhabitants of Ierusa∣lem signifie other, then that the Lord him self should suffer death by the murtherous prac∣tise of his owne nation? Otherwise why is he called a rocke to fall vpon and stone of

offence, if there were nothing in him where∣upon the aduersaries might stumble at? And to passe ouer other sharpe and horrible pro∣phesies vttered directly against this vipe∣rous generation by the mouth of their owne Prophets in the booke of Deuteronomie the xxxi. and xxxii. Chapters, so likewise in the 65. and 66. of Esay, and many others besides of their owne Prophets, peruse who listeth the bookes of Malachie and Zacharie with diligence and heedefulnes, what doeth Mala∣chie els in all that his preaching almost, then explane the order, and maner of Christs pas∣sion, yea, and that so liuely, that scarse anie porcion seemeth ouerskipped, that may seeme to apperteine to the summe and argument of al that whole Tragedie? Not their king him selfe riding vpon an Asse, not the breaking of the bowe of battel, and preaching peace vnto the Gentiles: not the loosing of prisoners out of the pit, wherein was no water, whose outstretched power extendeth from sea to sea, from the floods to the vttermost parts of the earth, raysing vp the children of Israel aboue the children of Greece: not the thirtie siluerlings of the traytour Iudas for the which he solde Christ: not the woundes of

his pearced bodie: not the print of the nailes in his handes and feete: not the scattering of the disciples the Shepheard beeing striken: not the citie seuered into three factions, wher∣of the thirde part onely remained sound and serued the Lord, yet so that the same was brought to triall by fyre: not the destructi∣on of Ierusalem by the assault of the Gen∣tiles: not the ouerthrowe and subuersion of their houses: not the deflowring of their virgines: not the breaking in sunder the veyle of the Temple vnder the figure of the mount Oliuete: not the darkened Ec∣clipse of the Sunne the same daye in the which Christ suffered his passion: And there shall bee a day (sayeth he,) it is wel knowne to the Lorde, neither daye nor night, but about the euening tyme it shall bee light: And it shal come to passe in the same day, that the waters of life shall go out from Ie∣rusalem, and the halfe of them towarde the East sea, and halfe of them towardes the vttermost sea, and shall be both in win∣ter and sommer. And immediatly in the same Chapter, prophesying of our Saui∣our Iesu Christ hanging vpon the Crosse:

And that which shalbe there aboue the bry∣dles of the horses shalbe called holy vnto the Lord, and the pottes in the Lords house shal∣be like the bowles before the Altar. &c.

What answere wil you make now to these so notable and manifest testimonies? and whereupon dependeth the hope of that you looke for, or in what pointes doeth it chiefely consist? Will ye flee backe againe to your rotten wormeaten poesies? we are the seede of Abraham, and were neuer subiect to anie other: well we may wander, but we can ne∣uer perish. The holy Patriarches are our progenitours: we are the yssue of an holy roote: we haue a God in whome we do be∣leeue: we haue the lawe wherein we are in∣structed, the temple, the priesthode: the sacri∣fices and ceremonies are committed vnto our safe keeping, we haue also Prophets, and promises of the Prophets, wherein we put our confidence. Nay rather you were once in∣uested in al these, but now through your tray∣terous trecherie you are berest, and despoyled of them all. You had sometime Abraham vn∣to your father, vpon whom you so gloriously vaunt your selues. Euen so had Esau, Isma∣el, and Saul also as well as yt. And euen

this selfe same so noble a gentleman whome you accompt for your father, if he were pre∣sent now in these our daies, or had liued then also when Christ was conuersant vpon the earth, and had seene all those your franticke outragies, and trayterous deuises, conceiued of such despitefull rancor, and canckred ma∣lice: if he had beholden your reprochfull tauntes, contum••li••us mockeries, and fu∣rious madnes, yo•• ••xecrable iniuries, and horrible tyrannies prouoked by no desert of his: your vnquenchable malicious crueltie, in deriding, scorning, and murthering that most milde sonne of God Christ Iesu, the most puissant and mightie Lord of glory, ha∣uing in all respects so bountifully deserued of you: and had bene present at that vnspeak∣able madde outrage, and exclamation when ye cryed out, Crucifie him, Crucifie him: his blood be vpon vs and our children: we haue none other king but Cesar. Moreouer if he had seene your vnappeaceable disorder with∣out all remorse of mercie in persecuting his disciples: your intolerable Scorpionlike sauagenes, so furiously boyling against the innocent infants of the Christian Gentiles: and the rest of your haynous abominations,

insatiable butcheries, treasons, frensies, and madnes: If I say, this most godly and mild Patriarche Abraham were aliue, to heare, and beholde the same, with the same eyes wherewith long sithence hee behelde the day of Christ Iesu, and reioysed, woulde he euer haue accompted you for his sonnes? or e∣uer haue acknowledged such impes to haue proceeded out of his loynes? Nay rather, who can dout of this, that he would haue a∣greed with Iohn Baptist rather, and cryed out with open mouth against you, O ye ge∣neration of vipers, and children of the deuil: I do vtterly det••st you, and your poysoned deedes, and imaginations.

But ye do beleeue in God, whome onely you doe worshippe and honour: so doe the Turkes, Sarracenes, Moores, and Scy∣thians as well as ye. And where is there a∣nie one nation vnder the coape of heauen, so sauage and beastly, that doeth not professe, cō∣fesse, and worship one God onely? And what is this to the purpose? Albeit ye esteeme neuer so much of that your worshipping the great God, if yet in meane whiles ye per∣secute his messengers and Ambassadours whome hee sendeth, if you kill his Prophets,

if ye murther his Apostles, Martyrs, and Preachers: Finally if you put to the most slaunderous death of the Crosse the deare entierly beloued and onely begotten sonne of God him selfe, being tormented with all kynde of horrible tortures, to the vnspeake∣able reproche of the same your owne God, with what shamelesse visage can you bragge that God to be your father, whose sonne you haue so shamefully crucified? Yea, what were this to the purpose, or what might it a∣uayle you, to seeme to your selues that the same God is your father, if he do not re∣knowledge you for his children? Take this for an vndouted trueth, that no kinde of peo∣ple can bee adiudged to bee the people of the liuing God, but in respect of his deare sonne Christ Iesu. Which if your blunde∣red senses can not comprehend as yet: what meane those woordes of Osee I beseeche you? and of whome were they spoken? For yee bee not my people, therefore will I not bee yours. And it shall come to passe in the place where it was sayde vnto them, you are not my people, it shall bee sayde vnto them, you are the sonnes of the li∣uing God. You doe persist still obstinately

in the opinion of Gods Lawe, and quite con∣trarie to the Lawe of God, without all lawe, equitie and conscience, hanged and racked vp∣on tree the very same person of whome the whole Lawe did prophesie before, notwith∣standing so many strange and woonderfull miracles wrought by him, so many brotherly benefites employed vpon you: yea, finding al∣so no maner of cause worthy of death in him: You ••o vaunt your selues lustily in speach of the circumcision of your fores kinnes, and your vncircumcised hearts ouerflowe with spyderlike poyson: you bragge of keeping the Sabboth daye whiles you take your bo∣dily repast onely: but the right vse of the Sabboth of the Lorde is to haue a quiet minde, free from all iarre of enuie and ma∣lice. This Sabboth you do prophane con∣tinually, but then chiefely most wickedly, when ye murthered the Lord him selfe, nei∣ther seeme as yet satisfied therewith, nor ye will relent any iote at al from your ca••ckred con••umacie: you professe in wordes the let∣ter of the lawe, but vtterly disclayme from the spirituall meaning of the lawe in your deedes. You crye ••ut, The Temple of the Lord, the Temple of the Lord: and yet you

abhorre the Church of Christ, being the true Temple of the Lorde: you challenge to your selues a wonderful hautie prerogatiue of the blood offrings, of the Priesthoode, of the Sa∣crifices and ceremonies of the Law, which in deede carry a certaine gallaunt resemblance of true religion.

But these outwarde shadowes and cere∣monies had their tyme and place long agoe, and were not instituted to the ende they should continue irreuocable, but for a season, to represent as it were a superficiall viewe vnto vs of more excellent thinges. Euen as the kingly Throne of Dauid, and all that po∣litique gouer••ement of the Israelites dyd prefigure nothing els vnto vs, but the euer∣lasting kingdome of Christ, and were as cer∣taine principles, wherewith the mindes of the beholders might be raysed vp to a more deep consideration of farre highe mysteries: in so much that the very same, which was but fi∣gured in king Dauid, we playnly perceiue to haue bene expressely discouered in the king of the newe Ierusalem, which is the Church of Christ. The same which was prefigured in Abel, in Noah, in Abraham, Melchisedech, Ioseph, Moyses, Aaron, Iosuah, Sampson,

Dauid, Elias, Ionas, Iesu the great Priest, in the Paschall Lambe, in the brasen Ser∣pent, in the Rocke, in Manna, in the feast of Pentecoste: briefely whatsoeuer exercises were practized in shadowes, types & figures, we do vnfainedly acknowledge to haue met, cōcurred, & byn accōplished in one body. And this body truely is Christ Iesu, who is also y^e ende & consummation of al the whole Lawe. In like maner the sacrifices and ceremonies, trimminges and deckings of the olde Law, conteined in them selues no sounde nor per∣manent matter, but were shadowes and fore∣runners of more excellent graces. For what is he so poreblinde in this our age, that know∣eth not, that God doth not dwel in Temples made by mens handes? that consciences are not cleāsed from sinnes with the blood of goats & of bulles? But these bloody offrings obteined a certaine resemblance only of the true purging of sinnes. What doth the com∣mandement of the prophete emply, when in your Passeouer he charged a lambe of a yere olde, cleane & vndefiled to be slayne by fami∣lies & tribes? Can your senses be so blockishe to thinke, that so great & effectuall operation lurketh in the blood of beasts, as may auayle

to deliuer you from cruel thraldome, & trans∣late you to the lande of promise flowing with milke & hony, if there were no cornell of dee∣per mysterie enclosed within the outwarde shell of the letter?

It remayneth nowe, that we treate of the promises of the Prophetes, whereupon you boaste so much, and rayse all your building, which onely thing of all others, doeth vn∣ioynte and shyuer in pieces all the strong bulwarkes of your vnbeliefe, euen to the very bottome of the foundation. And to the ende I may make this appeare more eui∣dently, I wyll combate a crashe with you in your owne castle, whereunto I will vse none other furniture, but your owne wea∣pons, I meane the very words and knowen sentences of your owne prophets. And I wil so deale with you in this cōflict by the ayde & assistāce of God, as not heaping together out of all the Prophets in generall their whole armorie of proofe that I know, for that were vnmeasurable. But I wil chuse rather out of certaine of thē, not a multitude, to surcharge you w^t nomber, but certaine especial testimo∣nies, w^t the which as w^t choise shot & powder, I wil so batter y^• bulwarks of your blūdered

vnbeliefe, that you shall not be able by any meanes possible to delude the matter with caffling, nor escape by denyall, nor with any subtile legerdemayne of litterall exposition, cast a myste before mine eyes, nor vntwyne your selues out of the meashe by any crooked conueyaunce, as you are wont to do, though ye would neuer so fayne, but either you shall be peruinced willingly to come to reason, or els against your willes to be confoūded alto∣gether with the manifest light of the trueth.

And to beginne first with the prophete E∣say, what answere can all the ofspring of the Hebrewes make to these woordes written in the ninth chapter of his prophecie? For the yoke of their burden, and the staffe of their shoulder, and the rodde of their oppressour hast thou broken, as in the daye of Mydian. You haue heard a very honorable promise of the Prophet, wherein he pron••••̄ceth a wōder∣full triumphaunt victorie to all them that walke in the night of darkenesse, and in the shadowe of death, prophecying likewise, that it will come to passe, that the chaynes of cru∣ell captiuitie beyng crackt asunder, & yoke of seruile bondage being crusht in pieces, they shall once at the length enioye most happie

calme of gladsome freedome. Well then. To whom was this promise made? to the Iewes alone? is he not also the God of the Gentils? Then by what meanes shall this victorie be obtained? by any forreine power, or warlike broile? No. The Prophete doth vtterly deny that, pronouncing these wordes foorthwith: Because euery spoyle (sayth he) of the warry∣our that is with noyse, and with tumbling of garmentes in blood, shall be abolished with burning and consuming fire, euen as in the victorie that Gedeon obteyned agaynst the Madianites, the conquest was atchieued by the onely hande of God, and the presence of Gedeon, mans force & power litle auayling thereunto. In like maner the prophet by like comparison perswadeth vs to beleeue, that this victorie and freedome must be purcha∣sed by the onely blessing of God, and not by a∣ny force or policie of man: and that this bles∣sing of God is sufficiently effectual of it selfe, without all force of bloody battel, to establish assured and v••doubted peace and euerlasting freedome to all creatures. Go ye to nowe, let me this demaunde of you, when, and from whence this so great blessednes shal happen? The Prophet him selfe maketh answere, By

the byrth of a childe (sayth he) and by gyuing a sonne vnto vs. For vnto vs a childe is borne (sayth he) & vnto vs a sonne is giuen, & the Iudgement is vpon his shoulders. &c. Such is the excellent dignitie of the sonne, so great is the maiestie of his nature, procee∣ding from so notable a father, that he needeth none other ayde in the worlde, to the attaine∣ment of absolute perfection of most blessed fe∣licitie. For what can be of more excellent ef∣fectuall operation to the through cleansing awaye of all filthie contagion of corrupt na∣ture, or more presently auaylable to remoue all matter of brabble and contention, then to receyue the very sonne of God him selfe into the felowshippe of this our mortall nature, beeyng a Prince of so great and superexcel∣lent Maiestie, as that he may not seeme to be borne an inheritour of a kingdome, to rule as a king, but that the kingdome may seeme rather to spryng vp and be erected toge∣ther with his byrth? For so he sayeth, The gouernment is layd vpon his shoulders, not purchased by any his industrie or trauayle, but layde vpon his backe, euen from his first entry into this worlde, and growyng vp together with him, euen from his very

swathling clo••tes. And the same beyng so great an authoritie or principalitie, ray∣sed vp by so much aboue the compasse of all earthly empires, by howe much he obtay∣ned to be aduaunced and called by a more excellent tytle and name aboue all the prin∣ces of the worlde. And nowe if you be de∣sirous to knowe the name of this famous Prince, the Prophete him selfe will forth∣with declare vnto you: His name (sayth he) shalbe called Wonderfull, a Counseller, The mightie God, The euerlasting Father, The Prince of peace, The increase of his gouern∣ment and peace shall haue none ende. &c. Where you see mention made of the king∣dome of peace and patience, you may ea∣sily discerne, not a kingdome onely, but a distincte maner of kingly preeminence, far vnlike to an earthly or worldly gouern∣ment. Nowe hearken where the place and nation is, ouer which this King must ex∣ercise his dominion. Hee shall sitte vpon the Throne of Dauid, and vpon his king∣dome, to order and establyshe it with Iudgement and with Iustice. Behold here vnder these Tytles, Iudgement and Iu∣stice, is excluded all blooddye tyrannie.

And nowe listen to the perpetuitie of thi•• kingdome, From henceforth (sayth he) euen for euer and euer.

Was euer man so froward of iudgement, as to wreste and racke this place of the Pro∣phet, of releasing the yoke of the burdens, of breaking the rodde of the oppressour, to any other purpose appliable (though he endeuor to the contrary neuer so much) then to the very comming of Christ Iesu the sonne of God, in whome we do beleeue, who was sent of God the father, & giuē vnto vs for an euer∣lasting king? For where is it possible to find a king yssuing from out so notable a paren∣tage, and of such an vndefiled life, who by dy∣ing the death could crush in pieces the tyran∣nie of death, and after he had tasted the death coulde of his owne power reuiue, and rayse him selfe vp, to the glorious maiestie of euer∣lasting kingdome, this one Meschias onely except, before whom all nations of y^e earth do & shal bowe the knee? Wel nowe. And what buzzing will those Thal••••de glosers keepe in the glose, or what exposition wil they fetch out of their Thargum? Wil they referre this intolerable yoke of thraldome vnto their ser∣uitude endured in the time of Sennacher••••?

He woulde in deede haue charged the shoul∣ders of the Iewes with this yoke of burden & rod of oppressour, but he neuer pinched thē so much therewith. Will they interprete the same of the captiuitie of Babylon? Neyther will this hang together by any meanes. For albeit it pleased that mighty king of Babylon Cyrus of his bountiful mercy, to graunt free passage to y^e Israelites, to returne into their owne countrey: yet was not he able to vn∣loose this propheticall yoke, and establishe a peace that coulde neuer be dissolued, for that he was not onely a meere straunger, but also voyde of all colour to clayme the throne of his father Dauid, by any maner of descent from him.

Moreouer, whereas the prophet Esay doth note here especially, the vtter taking away of all occasions of warlike furie from amongst worldly men, and of restoring a kingdome of peace, and the same also to be endurable be∣yonde all ages: who doth not see, that by no shyft of forged circumstaunce, these sayinges may be translated to your fleshly bondage, syth your selues also (which do beleeue and expect for an end of this brittle life, & a rysing againe at the last day as well as we) neither

wil ne can deny, but that all maner things in this worlde, either priuate or publique, must haue an end? Then if this be true, howe dare yee mortall men flatter your selues with a possession of an immortall kingdome in this worlde? For that which is immortall, is not limited within any compasse of time. Againe, by what argument can ye perswade, that the thing which is euerlasting, may haue a last day and determined end of time? Forasmuch therefore as this kingdome of Meschias and Dauid, is pronounced by the mouthe of the prophets, to be an euerlasting throne, and the peace thereof without all ende: you must of necessitie yeeld vnto vs, that this peace apper∣teineth not to the external trāquillitie 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 thē to appeare, whē 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 a∣w••yt as yet for the cōming 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 de∣uouring with fire, all warlike force and tum∣bling 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 weapōs of steele into ashes? On y^e 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 con∣trary 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 Meschi∣as that shoulde be slayne for the sy••nes of the people and reiected of you: of his long lasting seede, and vnspeakeable generati∣on: 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 wilder∣nesse: of the saluation of God to be proclay∣med from Sion to the vttermost partes of the worlde: of the small portion of Iewes that shalbe 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 ser∣uauntes by an other name. And agayne, My seruaunts shal drinke, and you shalbe thirsty: Beholde, my seruauntes shall reioyce, and you shalbe ashamed. I am not very inquisi∣tiue 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 ra∣ther I wyl gyue you ful scope to wreathe & wrest them with whatsoeuer crabbed cauilla∣tions ye can suggest, & after whatsoeuer sen∣suall interpretation ye can deuise: yet shal ye neuer preuayle so farre forth against the ma∣nifest trueth, but that shee wyll be able to

stoppe your mouth, and cōuince your shame∣lesse 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 Ie∣su, 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 cōfortably to Ierusa∣lem, and cry vnto her, that her warfare is ac∣complished, 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 dili∣gent consideration thereunto, & compare the same with the rest that doth ensue in the pro∣phet. A voyce (sayth he) cryeth in the wilder∣nes, Prepare ye the way of the Lorde: make straight in the desert a pathe for your God. &c. What can be more cleare thē the bright∣nes 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,1 The sinnes and wickednesse of the people, in the first place: The wrath and vengeaunce of Almyghtie God, in the seconde place:2 in the thirde and last place, a most sweete and comfortable con∣solation,3 after many bitter and grieuous pu∣nishmentes. In the parte that treateth of sinnes, the obstinate and vnuanquishable re∣bellion 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 cōfortable consolation pro∣ceedeth wholly from his louing kindnes an•• gracious mercy: whereupon the trumpe of those sweete and amiable promises is hear∣kened vnto: wherewith the soueraigne boun∣tie of God qualifiyng the fretting corrosiue of his former displeasure, with milde & medi∣cinable salue, doeth make an infallible coue∣naunt with them, that after they haue once passed ouer many vexations, aduersities and streightes, wherewith they were long tyme turmoyled & vexed, they should from thence∣forth neuer feele so sharpe a scourge in reuē∣ging their sinnes. And hereof commeth this

most delicate voyce ful of all spiritual cōfort, which the Lord him selfe pronoūceth here by the mouth of his prophet, speaking cōfortably to Ierusalem, Thy warfare is accōplished, & 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 a∣gainst you in scourging your vngodlinesse with cruel plagues, this did I, euē according to the desert of your owne deedes. In your miserable & cōtinual calamitie, in your mani∣fold bondage & captiuitie y^t you haue endured first vnder y^e Egyptians, then vnder the Assy∣rians, next vnder the Syrians, & lastly vnder king Herode the stranger, you haue hitherto felt y^e smart of Gods iustice. But now it hath pleased y^e Lorde to alter his determinatiō cō∣ceiued against you, not to whet y^e edge of his rigorous vēgeāce any more to your destruc∣tion, not to deliuer you as vassals & bōdslaues to your enemies, but enterchāging mercy for wrath, to imbrace you w^t al lenitie, & make an ende of your sorowes & warfare: so that frō hēceforth you shal not need to feare any more inuasion of cruell enemies, any leading away

into direfull captiuitie, any dreadfull punish∣ment of your haynous impietie. For the time shall come, when the Lorde wyll no more rewarde your iniquities with horrible scour∣ges and plagues, but of his inestimable cle∣mencie shall couche you within the blessed bowels of his bottomlesse mercy. And if you be desirous to knowe the time wherein these glad tidings shalbe performed amongst you, take this for a signe and token, wherby you may discerne the time, whereof I doe foretel you. A voyce shalbe heard crying in the wi∣dernes, Prepare ye the way of the Lord, make straight in the desert a pathe for your God. Euery valley shall be exalted, & euery moun∣taine and hill shalbe made lowe. &c. And the voyce proceeding yet forwarde, and demaun∣ding what he should cry: Saye vnto the cities of Iudah (sayth he) Behold your God, behold the Lord God wil come with power, and his arme shall rule for him, and his rewarde is with him. &c. Whē the sound of this trumpe out of the huge desert wildernes shal pearce into your eares and be seene with your eyes, this shalbe a signe for you to knowe, that he is not farre from the gates, that shall re∣deeme you from your captiuitie.

I haue disclosed vnto you the meaning & sense of the Prophet, if I bee not deceiued: wherein two especiall notes are to be consi∣dered: namely the punishment of sinne, and the voyce of a cryer in the wildernes. Both which notes, who doeth not easily perceiue to haue bene accomplished in the persons of Christ Iesu, & of Iohn Baptist? yea, and so accomplished in them, as no gappe nor star∣ting hole may possibly be found for you to es∣cape, but that this place must be of necessitie applied to Christ our anoynted king and Sa∣uiour. For what els imported the voyce of Iohn Baptist crying in the wildernes, but to prepare a waye ready for the comming of the Lord? And what els hath the whole doctrine of the new Testament taught and dayly doth teache vs also, but an euerlasting forgiuenes of sinnes, in the maner of a continuall vacati∣on from the terme of the lawe? for as long as the law and Gods iustice did combate against sinnes, the warfare could neuer be broken vp: but the enemie being once subdued, and the dominion of the law brought into captiuitie, our warfare must needes be at an end. For assone as the sinner beginneth to be no lōger vnder the Law, but vnder grace, nor findeth

any aduersary to w^tstand him, but hath caught the victorie into his owne hands once, what remayneth but he may ioyously triumph and keepe holy day, being now deliuered from all feare of further controlment.

Next vnto Esay let vs annexe the testimo∣nie of Ieremie, who after he had prophesied much of the returne of the Iewes from the captiuitie of Babylon, doeth encourage them againe at the last with this kinde of consola∣tion: that from thenceforth they should neuer be caryed from their owne countrey into bon∣dage againe, speaking thus in the xxiii. chap∣ter of his prophesie. And I will gather the remnant of my sheepe out of all countreys, whither I shall driue them, and will bring them againe to their foldes, and they shall growe and encrease: And I will rayse vp shepheards ouer them which shal feed them: And they shall dread no more to be afraide: nor shall any of them be lacking saieth the Lord. And immediatly after: Behold the dais come, saith the Lord, that I will raise vnto Dauid a righteous branche, and a king shall reigne and prosper, and shall execute iudge∣ment and iustice in the earth. In his dayes Iu∣dah shalbe saued, and Israel shall dwell in

safetie. And this is the name whereby they shal cal him, The Lord our righteousnes. &c. And againe in the xxiiii. of his prophesie: Like as these good figges, so will I knowe them that are caryed away captiue out of ••udah to be good, whom I haue sent out of this place into the lande of the Chaldeans: for I will set mine eyes vpon them for good, and I wil bring them againe into this lande, and I will buylde them and not destroye them, and I will plant them, and not roote them out. &c. And againe in the xxxi. Chapter: Behold, I will bring them from the North countrey, and gather them from the coastes of the worlde, with the blynde and the lame a∣mongst them, with the woman with child, and her that is deliuered also: A great companie shall returne hither. And they shall come and reioyce in the height of Sion, and their soule shall be as a watered Garden, and they shall hunger no more: for I will forgiue their iniquities, and will remember their sinnes no more. And the seede of Israel shall not cease for not beeing a nation before me for euer. And the places shalbe buylt, & shalbe al holy vnto the Lord, neither shall they be pluckt vp nor destroyed

any more for euer. And againe in his xxxii. Chapter, Thus hath the Lord God of Israel spoken concerning the citie, whereof you say, it shall be deliuered into the hand of the king of Babel by the sword, by famine, & by pestilence, Beholde, I wil gather them out of all countreys, wherein I haue scattered them in mine anger, and will bring them againe into this place, and will cause them to dwel in safetie. And they shalbe my people, and I wil be their God. And I will giue them one heart and one way, that they may feare mee for euer. And proceeding forward in y^e chap∣ter ensuing, Because the people of Ierusalem did not submit them selues vnto the Chal∣dees, but resisted them with force, therefore were their bulwarkes filled with dead bodies, But beholde, I wil giue it health and amen∣dement, and I will cure them, and wil reueile vnto them aboundance of peace and trueth. And ther shalbe heard in this place of which you say that it shalbe desolate, euen in the streetes of Ierusalem that are desolate, and without any inhabitant, there shalbe the voyce of ioye and gladnes. Behold, the daies come, saieth the Lorde, that I will per∣fourme that good thing, which I haue pro∣mised

vnto the house of Israel, and to the house of Iudah. In those dayes I wil cause the branch of righteousnes to grow vp vnto Da∣uid, and he shal execute iudgement and righ∣teousnes in the lande. In those dayes shal Iu∣dah be saued, and Israel shall dwell in safetie. And this shall they call her, The Lord is our righteousnes: For thus saith the Lord, Da∣uid shall neuer want a man to sit vpon the throne of the house of Israel. Neither shall the Priests and Leuites want a man before me to offer burnt offrings, & to do sacrifice continually. And afterwards againe in the l. chapter: Thus saith the God of Israel, Be∣hold, I wil visite the king of Babel & his lād, as I haue visited the king of Assur. And I wil bring Israel againe to his habitation, he shall be fed, and his soule shalbe satisfied in his due time, saith the Lord. In those dayes shal the iniquitie of Israel be sought for, and there shalbe none: and the sinnes of Iudah, and they shal not be found: for I wil be merciful vnto them whom I do reserue. &c.

Hereunto may be added the like testimo∣nie of Baruch in his v. chapter: Put of thy mourning garments, O Ierusalem, and thin•• affliction, and decke thee with worship and

honour, because euerlasting glory commeth vnto thee from God. Put on the garment of righteousnes that commeth from God, and set a crowne vpon thy head of the glory of the euerlasting: for God will declare thy brightnes vnto euery coūtrey vnder the hea∣uens, and God will name thee by his name for euer. &c.

What can be of more efficacie, then the te∣stimonies of the foresaid scriptures? in the which forasmuch as two things are set down chiefely to be noted, ye must yeeld to the one of them of very necessitie: either that this kingdome of Israel shal neuer decay againe, after their returne from y^e Babylonical capti∣uitie: which being construed after the carnal sense of the letter, is most false, as you maye plainely perceiue: or els, if the kingdome of Israel be ouerthrowen and haue an end, and so thē the Prophets to lye: which is the most absurde thing that may be spoken.

Whereby appeareth most euidently, that all those sayings wherein the Prophets haue foretolde of the royaltie of Dauids throne, and of the euerlasting glory therof, must haue a certaine mysticall and spirituall interpreta∣tion. For you are not ignorant your selues

of that which happened to that fleshly and worldly estate of this kingdom, and into how narowe streightes & extremities it was for∣ced, when as your citie was besieged and ra∣zed by y^e Romanes, your Temple consumed with fire, and all things in the citie deuoured, and ransacked, euen to the rooting out of all your nation almost: So that the circum∣stances of the times, being duly weighed, wil plainely conuince you, that these promises made touching the perpetuall establishment of the kingdome of Dauid, must be farre o∣therwise vnderstoode, and that your selues either lye shamefully in the order of your ex∣position, or els that your owne Prophets did prophesie contrary to y^e trueth. Sith therfore one of these two must of necessitie be graun∣ted, chuse which you wil, or els discouer some way how you may escape out of this Laby∣rinth. First I suppose no man wil cōdemne y^e Prophets for liers, for thei deliuered nothing vnto vs, but y^t which by wonderful inspiratiō they receiued of y^e holy ghost, yea, y^e same also infallibly true, as approued frō time to time by the circumstances, and sequele of the time.

For they foresawe (as trueth was) being infourmed by the holy ghost, first, y^e deliuery

of the remnant of that nation in the trans∣migration of Babylon: and it came to passe: they foresawe also, that this captiuitie should endure no lesse thē lxx yeres. This also came to passe. Finally, they foresawe that after the full expiration of this exile and banishment, a prince should come, and a sonne should be gi∣uen in the fulnes of time, which should pos∣sesse the throne of his father Dauid, and take vpon him the gouernement of the king∣dome, and should establishe the same in a per∣manent and vnperishable course of continu∣ance, peace and tranquillitie for euer. And this also was perfourmed euen then accor∣dingly, when as the sonne of God was borne in the citie of Dauid: that woonderful coun∣sailour, the mightie God, the prince of peace: who albeit died once according to the flesh, & seemed to be vanquished, yet was he not hol∣den of death aboue three dayes, but suruiued of his owne power, and liueth for euer and e∣uer: and in dying hath obteyned an ••ndlesse conquest of death, and triumpheth now (not much vnlike vnto Sampson) victoriously o∣uer death, hath rent in sunder the yron gates of sinne, hath crusht the tyranny of the deuil in pieces, and purchased euerlasting life for

his elect, not perishable by any assault of hau∣tie aduersary, nor vanquishable by any power of worldly policie. For as to that, that the citie was put to the sacke by the puissant ar∣mie of the Romanes, the Temple burnt and razed to the ground, all this nothing at al di∣minisheth the credit of the Prophet touching the establishment of the glory of that throne, but rather confirmeth, and doeth argue it to be of much more estimation. The rebel Iewes, and trayterous murtherers of Christ were ouercome in battel: but Christ him self Prince of that kingdome with his Church could not be brought vnder subiectiō, neither shall at any time, but hath conquered, liueth, and triumpheth dayly. And although you can not yet conceiue this inuincible Maiestie of that euerlasting king, yet your Prophets saw it, yea, your father Abraham sawe it, and re∣ioyced: Esay sawe it, witnessing the same with an othe: The Lord hath sworne by his right hand, and by the strength of his arme. Surely I wil no more giue thy corne to bee meate for thine enemies, & surely the sonnes of the strangers shall not drinke the wine for the which thou hast laboured: but they that haue gathered it shall eate thereof, and shall

praise the Lord. And the gatherers thereof shall drinke it in the courtes of my Sanctua∣rie. &c. Againe the same Esay speaking vn∣to Ierusalem as though she were prisoner in Babylon: Whereas thou hast bene forsaken, so that no man went by thee, I wil make thee an eternall glorie, and a ioye from generati∣on to generation. &c. Moreouer in the 54. Chapter: For a moment in mine anger I hid my face from thee for a litle season, but with euerlasting mercie haue I had compas∣sion vpon thee, saith the Lord thy redeemer: for this is vnto me as in the waters of Noah, to whome as I haue sworne, that I would no more go ouer the earth with waters, so haue I sworne, that I would no more bee angrie with thee nor rebuke thee. For the moun∣taines shall remoue, and the hilles shall fall downe, but my mercie shal not depart from thee, neither shall the couenant of my peace fal away, saieth the Lord, that hath compassi∣on on thee. And againe in another place. Go ye out of Babel, flee ye from the Chaldeans with a voyce of ioy, tel and declare this, shew it forth to the endes of the earth. Saye ye, the Lord hath redeemed his seruaunt Iacob. And within a litle after: It is a small thing

that thou shouldest be my seruant to rayse vp the tribes of Iacob, and to restore the deso∣l••tion of Israel. I will giue thee also for a light to the Gentiles, that thou maiest be my sal∣uation vnto the end of the worlde. Beholde, I haue grauen thee vpon the palme of my hande: thy walles are euer in my sight. Thy buylders make haste, thy destroyers and they that made thee waste, are departed from thee. &c.

Neither did Esay see these things alone: The other Prophets, Patriarches, and ho∣ly ones also dyd awayte for the royall excel∣lencie of this kingdome, before it was come. The Angels signified out of heauen that he was presently come, his miraculous works doe ratifie the same, his rysing againe at the feast of Easter confirmeth it, yea, the deuils them selues felt it, and dyd 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 s••∣crete operation doeth daylye and hourely enlarge, and ensea••e the infallible assu∣rance thereof in the hearts of the faythfull.

Lastly you also, euen you that are Iewes, al∣beit as yet it be not reueiled vnto you, shall knowe and acknowledge once at the length (I trust) the inestimable treasure and incom∣parable riches of this kingdome, y^e inuin••ible euerlasting power of this king, who shall breake and ouerthrowe all other kingdomes of the worlde, and shall not possibly bee de∣stroyed it selfe, neither shall haue anie ende, Daniel.2.

But as this greatnes of power is not car∣••••••, nor can be discerned with ••••rnall eyes, ••••••oeth it not wrestle with 〈◊〉〈◊〉 ••nd blood with carnall weapons. T•••• ••on••••est of this ••••••nce do••th extend it self 〈◊〉〈◊〉 a farre more ••••••stre••thed vnmeasurablenes, creepeth not ••••••ng the ground like a worme: but pear∣•••••• the height of the heauens, doeth not pro∣••••••e men to bloody battel: but assaulteth ••••e Prince of this world, euen the deuill him selfe, and being aduaunced into heauen, hath throwen headlong out of heauen the aunci∣ent Arche enemie and accuser of mankinde, yea, and slaine him with the sword of his Ma∣iestie, hath remoued away wrath, hath blot∣ted 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, amazed∣ly wondring at the marueilous course of his incomprehensible power: who hauing van∣quished incomparable enemies, doeth like∣wise emparten his faithful seruants with ve∣ry riche spoyles, not transitorie and soone va∣nishing away, but enduring beyond all ages. Will ye yet heare more concerning y^e 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 euerla∣sting 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 fa∣ther 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 iudge∣ment. 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, shalbe for∣giuen 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 re∣ceiue remission of sinnes. What can bee more marueilous? When the sonne of man shalbe exalted, I will drawe all thinges vnto my selfe. What can be more glorious?

Let vs adioyne herewith the t••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 reli••ueth the afflicted con∣sciences humbled euen to hell gates, who doeth refreshe and comfort them with his spi∣rite, healeth with a worde of his mouth, loo∣seth them that are fettered with the chaynes of sinne, dischargeth from all feare of iudge∣ment 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 Ma∣iestie, at the naming of whome all knees in heauen, earth, and hell, do fall prostrate and worship? Yea, the deuils themselues do trem∣ble 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, mour∣ners, and such as pyne awaye with sorowe and anguish are recomforted, death is sub∣dued, 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 & crab∣bed things are made plaine and streight, the first become the last, and the last are made the first.

All which heauenly graces, albeit you mi∣serable Hebrues wil not acknowledge, & most disdainfully do blaspheme in your synagogs, y^e angel of y^e euerlasting testament, hauing re∣gard to y^• part of him only, wherin he seemeth weake according to the vtter apparance & dis∣pensation of the flesh by rea••on of his death

and burial: yet we for our part beholding his heauenly diuinitie, vnseparably vnited toge∣ther with the basenes of his humanitie, and comparing his miraculous life, death and re∣surrection, 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, instruc∣ted hereunto by y^e guyding of the holy ghost, persuaded by the assured promises of the Pro∣phets, and casting ankerholde in the assured hauen of his wonderfull miracles: do firme∣ly beleeue, and with vnshaken faith confesse, that this is the very same Messhias whome you do yet expect and looke for. Finally, re∣posing all our trust and affiaunce vpon his mightie power, garded with the inuincible protection of so great Maiestie, do with so va∣liant forwardnes of minde, raise vp the vn∣daunted courage of our hearts against all as∣saultes and battrie of the worlde, against all stormes of fretting aduersitie, that now nei∣ther the raging railing of your blasphemous mouth, nor fearful delusions of wyly Satan, not y^e dreadful sight of hel gates, nor y^e tyran∣nous threatnings therof: not y^e griesely coū∣tenaunce of gastful death, be it neuer so terri∣ble,

nor the cruel curse & continuall accusati∣ons of the Lawe (which is more horrible then all the rest) can in any respect appall & ter∣rifie 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, y^e very sōne 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 countenaunce.

And heereof ariseth that wonderfull con∣stancie of our Martyrs and Apostles, in yeel∣ding their bodies to tortures and death: here∣of springeth that inuincible force of Christian faith: hereupon is grounded that vnpenetra∣ble Rocke of Christes Church, which beyng so oft vndermined by your subtill pyoners, circumuented w^t so many traiterous sleights

and deuises, vexed with so many furious out∣rages of Gentiles & Iewes, attempted with so many cruel crampes of the prince of dark∣nes, assaulted with all kinde of torments and persecutions, could notwithstanding neuer hitherto be discomfited with any kind of bat∣try, or shaken with engine, neither shalbe o∣uerthrowen at any time, whiles the worlde doeth endure. The vnuanquishable continu∣ance whereof if you woulde but indifferently without al partialitie ponder in your hearts, what els doth it argue then an heauenly an•• vnspeakeable power of her captaine Christ Iesu? But as the power of this captaine is spiritual, so it is not discernable, but by spiri∣tual insight, raysed vp (as I sayd before) not to striue against mankinde, but to subdue the tyranny of Sathan, the mighty prince of this world, and to despoyle & force him out of his kingdome. And this may euery sensible man easily conceaue, if he will enter into somwhat a more deepe consideration of his miraculous workes: so that this marueilous victorie of this triumphaunt conquerour, can by no ar∣gument & proofe appeare more manifestly, then euen in this one ouerthrow of that aun∣cient archenemie. For if that conquest be so

much the more praise worthy, by howe much the force of the vāquished is more notorious, what ought we thē to iudge of him, who only and alone, vndertaking the challenge, not a∣gainst mans power, but in the behalfe and defence of mankinde rather, agaynst al those mightie & inuisible aduersaries of mankind, vnuanquisheable otherwise by any policie of men, against all those spiritual furies & inces∣saunt accusers of mankind before the throne of God, against al those princes & potētates, and rulers of darkenes, against the poysoned dartes of death, agaynst the intolerable bur∣den of sinne, agaynst the dreadfull curse of the Lawe, and wrath of Gods vengeaunce, agaynst the force and gates of hell, was able by his onely prowesse to treade downe, and triumphe ouer them all, without all ayde and helpe of man, yea and which is most to be marueiled at, without all strength, without al sleyght and policie of resistance, farre vnlike the warlike attemptes and martial affaires: where it commeth alwayes to passe, that the most notable and famous enterprises are ne∣uer atchieued without huge troupes of cou∣ragious souldiers, or subtill practize of poli∣tique gouernours. For here beyond all reache

of mans vnderstanding, I know not how mi∣raculously this marueilous victorie was ob∣teyned, without force of armes, industrie and policie, through the onely plaine & open con∣duct of simple trueth. For what simplicitie can be greater, then to yeeld to the wil of the aduersarie in humilitie and patience? And what could be more voyde of hope to recoue∣rie? And yet by this meanes it came to passe, that pompous Pride through humilitie was brought into subiection: glory of riches con∣founded by basenes of pouertie: hautie arro∣gancie of the worlde suppressed with humble infirmitie: the curse of the Law rased out by vndefiled innocencie: sinnes forgiuen: the mouth of the enemie stopped vp, through meeke taciturnitie: victorie obteined by yeel∣ding: finally, death by dying vanquished, and life euerlasting purchased.

And yet to confesse the trueth frankly and simply, this glorious conquest wanted not his singular dexteritie and artificiall policie, beyng neuerthelesse both heauenly, holy and atchieued by most vpright Iustice: not to the ende to betraye in snare, or seduce any good man from the right path of trueth, but to in∣trappe that craftie enemie the Deuill onely.

And that not without great cause. For what coulde be more agreeable with reason, then the same olde wylie serpent (which had be∣guiled mankind first with subtiltie and lyes) should be encountred againe with a certaine heauenly policie, (yet voyde of all colour of lying) and so entrapped and entangled with sleyghts & deceites of his owne forge, should be catcht in his owne pytfall, and bereft of his place? What could be more conuenient, then to strangle the most horrible deceyuer with his owne halter, and by most iust lawe to dis∣fraunchise the most vniust intruder from his vniust possession?

Wherefore go to, what sayest thou nowe Sathan, thou cursed imaginer and practizer of all mischiefe, alleadge somewhat at length if thou canst: what saist thou? Doest thou not see y^t all thy practizes are discouered through that heauēly lyght? Doest thou not feele in∣firmitie of the flesh, treading now vpon thine owne heade, whiles thou wast deuising mis∣chief against infirmitie of weake flesh? Thou hadst swallowed downe a bayte, but art en∣forced to cast y^e same out againe of thy gorge. Thou diddest awayte for the destruction of mankinde, but withall didst accelerate his

safetie. Thou didst enforce the innocēt to the death of the crosse, such was thy cankred ma∣lice, or such rather was thy lewd folly. Thou didst vndermine the Sonne of God: wherein albeit thou didst scarse pynche him, yet hast thou slayne thy selfe thereby, & blessed vs for euer. For thou hast not fastened him vpō the crosse alone, but nayled all our sinnes also to∣gether with him, which being now throughly cleāsed with that only sacrifice, hath deliuered vs from euerlasting tormentes, and recoyled them backe vpon thine owne head vnrecoue∣rable for euermore. The brasen serpēt might haue bene a good president vnto thee, to haue made thee more warie & aduised, which, if it had not bin hāged on tree, could not haue hea∣led the woūds of them y^t were plagued. The valiāt Sampson being a type & figure of our Lord Iesu, might haue forewarned thee: and that mysticall immaculate Lambe, aboue all the rest: the sleying of the which was no lesse dreadfull to the enemie, then comfortable to the godly. Neither happeneth it otherwise to thee, & thine at this present. Thou didst ende∣uoure to establishe thine empire, and art de∣spoyled of thine empire. What? wast thou ig∣norant, y^t he whom thou didst assaile, was the

sonne of God? Why then didst thou confesse him so to be? And if thou know it, with what shamelesse impudencie couldst thou attempt so execrable impietie? But he seemed weake in thine eye perdy, being clad with p••••••e beg∣gerly basenes of the flesh: & thy meaning per∣haps was to try, whether he could be slaine, & therefore thou didst rush vpon him so sterne∣ly, and murthered him so horribly. Well, and why dydst thou not holde him fast, when thou hadst slayne him? Howe chaunced that he slypt out of thy pawes? and beeyng esca∣ped, whyther went he from thee? and where doth he now remayne? O cruell cursed man∣queller, doest thou not perceyue, into what streightes thy sauage bloodthirstinesse hath driuen thee at y^e last? Doest thou not acknow∣ledge y^t the very same tree, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which by the ministerie of thy chā∣pions, thou gauest to him for foode, is turned into thy poyson, & for vs into the bread of life? Doest thou not remember how y^• famous & solēne feast day, wherein he did triūphe ouer death, when he spoiled principalities & pow∣ers, and made a shewe of them openly, tri∣umphing ouer them in his ovvne person, wherein thou thy selfe with thy mates dydst

reioyce by the space of two dayes, was erec∣ted to vs for a perpetuall monument of eter∣nall ioye and freedome? At the very naming wher••of, the whole rabble of thy adherentes do tr••••ble and quake for feare. Doest thou not acknowledge now at the length, y^• glori∣ous name y^t was gyuen him aboue al names, the power whereof thou doest feele now and then among, to thy great griefe? and where∣unto all the furies of hell confederats of thy malice are compelled to yeelde maugre their teeth? Doth not this victorious conquerour by contrary enterchaunge of tymes, treade downe thy cowardise deseruedly, as saying thus, Death where is thy sting? Death where is thy victorie? And what auaileth thee being altogether vanquished, aud brought into thralldome, to kicke against the conqueror, inciting & prouoking the Pharises & kings of the Gentiles, so furiously to rage agaynst the godly Martyres? Goe to, and what hast thou wonne by their imprisonmēts, chaynes, stoning to death, scourgings, tormētings by fiery enflamed plates, tortures and rackings, burning, broylinges and skorchinges, by all kindes of horror and crueltie, and by so many their slaughters? I will tell thee. Thou hast

confirmed the faith of Christ, thou hast esta∣blished & enlarged the kingdome of Christ, and hast heaped vpon thy selfe and thy broode double tormentes of vnquencheable flames. And heerein we are somewhat beho••••ing to thee, for that through this deadly madnes, it commeth to passe, that throughout the whole worlde, the name of our Lorde and Sauiour Iesu Christ is magnified and renowmed, and also because thou ceasest not to lye in wayte against his heele dayly as yet: but he that is in heauen doeth skorne at thy malicious de∣uises, he derydeth thy subtill sleyghtes, that hath skill to conuert thy despite and outrage to the benefit of his elect, and to the glorious encrease of their eternall felicitie.

But I returne to the prophets againe, out of euery of whome I do not purpose to sette downe all that they wryte touching my pur∣pose: but I will giue you a taste of a fewe speciall sentences, taken out of an infinite nomber skatteringly here and there, and wil gather them together to f••t our present mat∣ter: that ye shall neyther be able with shifte or cauillation whatsoeuer, to delude the ma∣nifest proofes concerning Christ Iesu our Lord, vnlesse you disclaime wholy from your

owne prophetes: nor yet allowe of your pr••∣phets, vnlesse you do admit withal our sauior Iesu Christ. Amongst whom, (because I wil not be long) to omit the notable prophecies of Ezechiel, very much auaylable to this our discourse, wherin he foretelleth of the returne of the dispersed Iewes, frō Babylon to their owne citie, and the seconde buylding vp of their temple, which from thenceforth shoul•• stande vnshaken, and neuer peryshe any more, nor be molested by any inuasion of the enemie. For euen to that effect doth the pro∣phete treate very largely, in the xxviii. of his prophecie, saying: And they shall dwell in their lād with all securitie, & they shal buyld houses, & shal plant vineyards, & shall inha∣bit the land confidently, when I shal execute iudgement against all thē, that shal stand a∣gainst them rounde about them. &c. And a∣gaine in the 34. chapter thus he sayeth: And they shalbe safe in their lande, & they shall no more be spoyled of the heathen, neither shall the beasts of the lande deuoure them, but they shall dwell confidently, and none shall make them afrayde. And I will rayse vp for them a plant of renowme. And they shall no more be consumed with hunger in

the land, neyther beare the reproche of the Heathen any more, &c. And in his xxxvi. chapter, speaking to the mountaines of Is∣rael: And I wyll bryng my people agayne, (sayeth he) vnto them: and you shall bee theyr inheritaunce, and they shall possesse you. Thou shalt not waste thy people from hencefoorth. And I wyll cause no more to heare in thee the shame of the Heathen any waye: neyther shalt thou beare the re∣proche of the people any more. &c. And immediately in the chapter next ensuyng: And they shall be no more two people, neyther be deuided any more from hence∣foorth into kingdomes: neyther shall they be polluted any more with their Idolles, nor with any of their transgressions: But they shall dwell vpon their lande them selues, e∣uen their sonnes, and their sonnes sonnes for euer. And my seruaunt Dauid shall be theyr Prince for euer. And I wyll make a couenaunt of peace with them, it shall be an euerlastyng couenaunt with them. And I wyll multyplye them, and wyll place my Sanctuarie among them for e∣uermore. And in an other chapter a lyt∣tle before: And I wyll call for corne, and

I will encrease it, and laye no famine vpon you. &c. Nowe considering and conferring with this, the great famine that not long af∣ter ensued, the citie beeyng besieged by the Romanes, when as mothers were enforced through famine to slay their suckling babes, yea & the citie besides were almost starued & pyned vp with hunger, I can not see how that saying can be verified, vnlesse you vnderstand it, as hauing relation to the spirituall king∣dome of Israel, and not to the carnall.

But to passe ouer these, because we shal not be able to stande vpon all their testimonyes spoken to this effect, (as I haue sayde be∣fore) we wyll proceede to others. And first let vs consider the place taken out of the ix. chapter of Daniel his prophecie, because it fitteth this purpose more notably, then any other: where the heauenly Prophete doeth in fewe woordes comprehende the whole estate of your common weale, from your re∣turne out of the Babylonicall captiuitie, e∣uen to the vttermost poynt of your desolati∣on, describing withal in the same chapter, the death of the Messhias, the ende and consum∣mation of sinne, together with the vtter abo∣lishment of the obseruances and sacrifices of

the ceremonial Law, by such special markes & tokēs so euidētly, that it can by no meanes possible be gainsayde. Wherefore let vs with good aduise ponder the words of the prophet, & with no lesse diligēce, thē the matter requi∣reth. For in this wise the Angel Gabriel doth cal vpon Daniel, whiles he was praying, and speaketh the wordes ensuing.

At the beginning of thy supplications, (sayth he) the commandement came forth. And I am come to shewe thee, for thou art greatly beloued. Therefore vnderstande the matter, and consider the vision. Seuentie weekes are shortened, (or determined) vpon thy people, and vpon thy holy citie, to finish the wickednes, & to seale vp the sinnes, & to recōcile the iniquitie, & to bring in the righ∣teousnes of the worlde to come, (or euerla∣sting) & to seale vp the vision, & the prophet (or prophecie) & to annoynt the most holy, (or the holines of the sanctified.) And thou shalt knowe and vnderstand, that from the going foorthe of the commaundement, to bryng agayne the people, and to buylde Ie∣rusalem, vnto Meschias the Prince, shalbe se∣uen weekes, and three score and two weekes. And the streetes, and the wall (or trenches)

shalbe buylt againe in the streights of times. And after three score and two weekes shall Meschias be slayne, (annoynted) & shal haue nothing, (shalbe bereft of his life.) And the people of the Prince that shall come, (com∣ming) shall destroy the citie, and the Sanctu∣arie, and the ende thereof shalbe in (with) a flood: and to the end of the battel the deso∣lation shalbe determined (the ende of deso∣lations.) And he shall confirme the couenāt with many for one weeke: & in the mids of the week shal cause to rest (cease) the sacrifice & oblation (Minha.) And vpon the wyng (or as some saye for the ouerspreading) of the abominations, there shalbe desolation, (he shal make it desolate) euen vntil the consum∣mation determined (determined desolation) shalbe powred vpon the desolate.

The same after the common translation.

Seuentie weekes shalbe shortened vpō thy people, & vpon thy holy city, that wickednes may be finished, & sinne may take an end, & iniquitie wiped out, & euerlasting righteous∣nes may be brought in, & the vision & pro∣phecie may be fulfilled, and the holy of holy ones may be annoynted. Know therefore &

vnderstand, that from the going forth of the commandemēt, that Ierusalem shalbe buyl∣ded againe, euen to Christ the prince seuen weekes, & three score two weeks shalbe. And the streets shalbe builded againe, & the wals in straitnes of times. And after three score two weeks shall Christ be slayne, & that shal not be his people which will deny him. And the people with the prince that shall come, shal destroy the citie & the Sanctuary, & the end shalbe destruction, & after the end of the warre determined desolation. But he shal cō∣firme his couenant to many in one weeke, & in the mids of the weeke the offring & sacri∣fice shal cease, & there shalbe in the Temple abomination of desolation, and euen to the consummation and ende shal the desolation continue.

Munster his translation.

Seuentie weekes are determined vpon thy people, and vpon thy holy hill, to finishe wic∣kednes, and seale vp sinnes, and to clense ini∣quitie, and to bring in the righteousnesse of the worlds, to seale the vision & the prophet, and to annoynt the holy of holy ones. And thou shalt know & consider from the going

out of the commandement, for therepay∣ring and buylding againe of Ierusalem vnto Messhias the prince, shalbe seuen weekes & three score two weekes, but the street shalbe restored and buylded againe, & the trenche, but in strayghtes of tymes. And after three score two weeks, shall the annoynted be cut of, & nothing shalbe of him. And the people of the Prince comming, shall destroye the ci∣tie, and the Sanctuarie, and the ende thereof shalbe in ouerflowing, and to the end of the battell determined desolation. And he shall make strong a couenant with many for one vveeke, and in the myddes of the vveeke he shall make to cease the sacrifice, and the of∣fring Minha. And for the ouerspreading of abominations shalbe desolation, and to the consummation & determined banishment shall be povvred vpon (the people) vvhich is subiect to desolation.

The translation of Pagninus and Vatablus.

Seuentie vveeks are cut of vpon thy peo∣ple, & vpō thy holy citie, to finish vvickednes, to consume sinne, & to purge iniquitie, & to bring in the righteousnes of the vvorldes, & to finish the vision, & the prophet, and to an∣noint the holy of the holy. Knovv therfore &

vnderstand, that from the going forth of the commaundement, for the bringing backe of the people, and the buylding of Ierusalem vnto Christ the prince, shalbe seuen weekes, and threescore two weekes, and he shal come againe, and the streete and the wall shall bee builded againe in the streightes of times. But after threescore two weekes, Christ shalbe cut of, and there shalbe none (to helpe him) and the people of the prince that shall come shall destroye the citie and Sanctuarie, and the ende thereof with a floode, and to the ende of the battell it shalbe cut of with desolations. And he shall strengthen a coue∣nant with many one weeke, and in the mids of the weeke he shall cause to cease the sacri∣fice and oblation, and for the ouerspreading of abomination, he shall make desolate vntill the consummation, and (truely) being cut of shalbe powred vpon the wonderer.

Caluines translation.

Seuentie weekes are finished vpon thy peo∣ple and vpon thy holy citie, to shut vp wic∣kednes, & to seale vp sinne, and to purge ini∣quity, & to bring in euerlasting righteousnes, and to seale vp the vision and the prophesie,

and to anoynt the holie of holie ones. Thou shalt therefore knowe and vnderstand, from the going out of the commaundement of the returne and buylding againe of Ierusa∣lem vnto Christ the prince, to bee threescore two weekes, and (the people) shalbe brought againe. And the streete and the wall shalbe buylded againe, and that in the streightes of tymes. And after threescore two weekes, Christ shalbe cut of, & shalbe nothing. And the people of the prince comming shall de∣stroye the citie and the Sanctuarie, and the end thereof shalbe with a flood. And to the end of the battell determination of desolati∣ons. And hee shall strengthen a couenaunt with manie for a weeke, and in the middes of the weeke, he shall cause the sacrifice and oblation to rest, and ouer the destruction or ouerspreading shal be amazed, (or cause to be amazed) & at the end and determination shall powre out vpon the amazed.

Melancthons translation.

Seuentie weekes are cut of vpon thy peo∣ple, and vpon thy holie citie. And iniquitie shalbe purged, and euerlasting righteousnes

shall come. And the prophesie, and the visi∣on shalbe sealed, and the holie of holie ones shalbe anoynted. And thou shalt knowe, and vnderstand from the going forth of the cō∣maundement, and the restoring and buyl∣ding againe of Ierusalem vnto Christ the prince in seuen weekes, and in seuentie two weekes. And the streete and wall shalbe buil∣ded againe in the streightes of times. And af∣ter threescore two weekes Christ shalbe cut of, and there shalbe no people for him. And the people of the prince comming shall de∣stroye the citie, and the Sanctuarie. And the end thereof shalbe a flood. And to the ende of the battell may be finished as though an appointed desolation or banishment. And he shall confirme a couenant, euen as a testa∣ment to manie for one weeke, and in the middes of the weeke hee shall cause the sa∣crifice and oblation to cease. And vpon the wing, the abomination of desolation, and vnto the determined consummation shall powre out vpon the desolation. And vpon the wing shalbe abomination of desolation.

Vrbane Rhegius differing very litle from the common translation, hath written as ensueth.

Seuentie weeks are shortened (or finished, determined) vpon thy people and vpon thy holie citie, that wickednes may bee finished (or transgression shalbe restrayned or driuen away) and sinne may come to an ende (or sinne then shalbe shut vp or couered) and ini∣quitie wyped away (or purged) & euerlasting righteousnes brought in, and the vision or prophesie may be fulfilled (or ensealed) and the holy of holy ones may bee annointed. Knowe therefore and vnderstand, from the going forth of the commandement (that is to say, from the time wherein the comman∣dement was published) that Ierusalem shal∣be builded againe, euen to Christ the prince, are seuen weekes and threescore and two weekes, and the streetes and the wall shall be buylded again in the streightes of times. And after threescore and two weekes Christ shall be slaine, and that shall not bee his people which will denie him (or that will not know him, or will forsake him.) And the people of the prince shall come and shal scatter abroad

the citie and the Sanctuarie (destroy) and the end thereof destruction (or the end thereof with a tempest, or with a flood) and after the end of the battell appointed desolation (or after the battel all shall remaine desolate) hee shall confirme a couenant with many in one weeke, and in the halfe of the weeke the of∣fring and sacrifice shall decay, and in the tem∣ple shalbe abomination of desolation (or vp∣on the wing or wings shall stand the abomi∣nation of desolation) And euen vnto the end & consummation shall desolation continue, (or it is decreed that the desolation shall con∣tinue euen vnto the end.)

Ye men and Hebrewes, you heare in this prophesie many strange & wonderful things, which do conuince your errours very singu∣larly. First, where he saieth that your Mes∣shias shal come whiles your common wealth flori••heth in most prosperous estate. If this be true, what hope induceth you to beleeue that your Messhias shall come now, your cō∣mon wealth being vtterly defaced and scat∣tered? Then, mention is made of the benefits of your Messhias, wherein is foreshewed that he shall be slaine, yea, the time also wherein he shalbe slaine, is expressely set downe. And

after threescore two weekes (saieth he) Mes∣shias shalbe cut of Veëin lo. And first herein the Iewes do agree together with vs, that these weekes are not to be nombred by limi∣tation of dayes, but of yeres.

Wherefore these threescore two weekes spoken of by the Prophet are by computatiō accompted to amount to 436. yeres. After y^e end of which threescore two weekes, Mes∣shias shall establish his couenant by his doc∣trine, death, & resurrection in the other weeke next ensuing. In the halfe whereof he shal by his owne only sacrifice and oblation, wherein he shal offer him selfe to God the father in his crosse and passion, dissolue and vtterly abolish all your sacrifices and offrings.

But here arise in the meane space manie scrupules to be resolued: first, to knowe at what time those weekes tooke their begin∣ning, and so also when they ended. For here∣in the learned expositors seeme to be varia∣ble in iudgement. Some are of opinion that the beginning of the weekes entred first, whē as the seuentie yeres of their captiuitie were finished: That is to say, from the second yere of the reigne of Darius Histaspes. And of this minde are Clement of Alexandria,

Theodorete, Eusebius, Ierome and Au∣gustine, grounding as it seemeth vpon the wordes of Zacharie in the first Chapter of his prophesie.

Againe many do denie this vtterly, suppo∣sing that the weekes beganne first at the go∣ing forth of the commaundement: That is to say, when proclamation was made by the commaundement of Cyrus in the first yere of his raigne, that the Iewes should be re∣leased, and sent home into their countrey a∣gaine. In like maner they do vary also, about the end and finishing of the said weekes. For some that reckone the beginning of y^e weeks frō the first of Cyrus reigne, do ascribe y^e end of the same to the time of Christes birth in the reigne of Augustus the Emperour of Rome. Some others do drawe them longer to the Baptisme and passion of Christ. O∣thers also accompting frō Darius, do begin at the seconde yere of his raigne: many at the sixt, some others at the twentieth yere there∣of. Some writers also mislyking the for∣mer opinions, doe make their reckoning otherwise. Besides this scrupule manie seeme to bee encumbred much about the in∣tricate and confused supputation of the yeres

and reignes of the kings which succeeded Cyrus and continued vntill the comming of Alexander, which thing chiefely aboue all the rest entangleth the accompt most by rea∣son of the vncertaine limitatiō of those times. There is also no lesse disagreement in the or∣der and obseruatiō of the yeres, betwixt them which do nomber from the raigne of Cyrus: amongst whome those which applie to the byrth of Christ, do recompt the nomber of yeres to be 540: some reckone 501: some otherwise either more or lesse. Finally, albe∣it the most approued writers do verifie that foureteene Persian kings, or at the lest thir∣teene succeeded eche other in the kingdome of Persia vntil the conquest of Alexander, yet the Iewes make accompt of foure only. But these buzzards vnacquainted altogether with forreine gouernements, are to be reiected vt∣terly as vnmeete arbyters of this controuer∣sie.

Some be of opinion, that Cyrus, after the conquest of Babylon reigned twentie yeres, some others seuen yeres only. Some report that betwixt Cyrus & Darius the Assyrian, only Cambyses reigned, and that by the space of twentie yeres. There be others, that ma∣king

no mention of Cambyses at all, do en∣terlace betwixt Cyrus and Darius one na∣med Assuerus, and vnto him they allowe twentie yeres of holding the kingdome like∣wise. So great is the varietie of opinion also concerning the continuance of the Persian Empire, yea euen amongst y^e learned: whiles some do attribute to that gouernement vnder the Persiā Kings 130. yeres ful: others 200 lacking two: some other there bee which otherwise make their calculation.

But as concerning the succession of the Persian kings, many of our writers suppose that the Temple began to be builded at Ie∣rusalem in the reigne of Longimanus, who as they say was y^e fourth after Cyrus in suc∣cess••on: which fourth place Ierome ascribeth to Darius, and driueth this Longimanus to be the seuēth in nomber after Cyrus. Briefly there is no one thing amōgst y^e Historiogra∣phers, that moueth more doutful matter of controuersie, aswel among the Grecians as y^e Latinists. Wherein as it would seeme trou∣blesome to recite the names of al the authors that write of this matter: so would it be ouer tedious to recompt al their seueral opinions and reasons alledged thereunto. Neither wil

I take vpon me to determine any certaintie in this cōfuse varietie of wits, nor do I thinke it necessary: namely sithēce this our later age hath raised vp many learned men, who by ex∣quisite comparing of y^e auncient Chronicles, haue left to the posteritie commendable testi∣monie of their studious industrie: who albeit expresse no small disagreement in some cer∣taine points, yet receiuing much light from the auncient Chronicles, seeme to approche somewhat neere the marke.

Philip Melancthon, as in all liberall scien∣ces singularly studied, so through wonderfull trauaile in the careful conference of histories atchieuing a more ripe and sound iudgemēt, setteth downe a double order of reckoning: in the one whereof he nombreth the weekes to begin in the reigne of Cyrus, and so vntil the birth of Christ: in the other he taketh the o∣riginal of the weekes in y^e time of Longima∣nus, & so proceedeth vnto y^e time of Christes death & resurrection, yeelding herein to the iudgement of y^e learned, to make their choise, whether of them they list to approue. But Io. Caluine seemeth to allow neither of thē, in∣duced as it seemeth w^t this reason, that y^e be∣ginning of y^e computation ought not to enter

in y^e reigne of Longimanus, nor y^• end therof to be determined at the birth of Christ, as he supposeth: which thing truely is very wel no∣ted by Io. Caluine, according to the singular dexteritie of his learning and capacitie.

For as it behoued these weekes to compre∣hend the fulnes of time, from the free manu∣mission of the captiues, to y^e last purging and clensing of sinnes, which should come to passe by the only oblation of Mes••hias our sauiour: it is out of al question, that neither the reigne of Cyrus is exempted from this abatement of weekes, namely sith the Prophet Esay in y^• 45. cha. of his prophesie, doth note Cyrus by e••pecial name to be y^e only deliuerer of y^e peo∣ple frō their captiuitie: neither those weekes could be finisht before y^e whole exploit of our redemptiō were of al parts accōplished. And therfore I. Caluine doth not w^tout some pro∣babilitie dissent frō them, who deriue y^e entrye of y^e said weeks frō the second yere of Darius his reigne onely. So would I likewise con∣tentedly ye••ld to his iudgement herein, if he had made a ful & distinct computatiō of all y^t m••ane processe of time, which passed ouer be∣tw••xt y^• going forth of the cōmandement frō Cyrus, to the passion of Christ according to

the true and iust proportion of y^e weekes. But forasmuch as those yeres which were betwixt the going forth of the commaundement and the passion of Christ, being duely accompte•• do amount aboue 530 yeres, as appeareth by collation of Chronicles: therefore some dout also may be made here, how Caluines recko∣ning may be appliable to this accompt. For resolution wherof, Matthew Beroalde in his Chronographicall demonstration will helpe vs somewhat: who beginning his nomber at the reigne of Cyrus also, proceeding onward vntil y^• ascension of Christ, doeth reduce those yeeres which were accomptable betwixt whiles, to the seuentie weekes mencioned in Daniel, to wit, to 490 yeres, or to tē Iubiles, very wel agreable with Caluines reckoning. The same also doeth Gerardus Mercator•• very late writer testifie, if credite may be gi∣uen to their report.

But what answere wil those men make on the other side, to y^e other Historiographers? to Constantine Phrygio, who nombreth y^e yeres from the reigne of Cyrus vnto the passion of Christ 544? to Io. Lucidus & Io. Functius? whereof the one farre otherwise measuring y^• weekes after the death of Cyrus from the xx.

yere of Darius, the other from the vii. yere of his reigne, do recompt y^e same to be 490. And to p••sse ouer infinite of the like disagremēts, Theodorus Bibliander also seemeth to be of like opinion to them, that make accompt of more yeres betwixt the reigne of Cyrus and the blessed passion of Christ, then are recor∣ded by Beroalde & others. But whether this computation be right, yea or nay, I am not to determine at this present.

Wel thē may some man say, what certainty can be agreed vpō in this so great cōtrarietie & disagreement of opinions? For y^e discharge of which subtil question, I do answere in few words. First the infallible testimonie of gods truth doth not depend vpon mans determina∣tion: howsoeuer men be caried hither & thi∣ther in conceipt, & their opinions like clockes whirled about vpō wheeles, that neuer sound in one minute of time, yet doeth not the daye alter his appointed course: no more will the certaintie of Gods promise be any time vn∣stedfast or deceiueable. And albeit auncient Chroniclers do somtimes wander in precise, and exact obseruation of minutes, and small moments of dayes, or yeres, or vtter their se∣uerall iudgements therein, according to their

seuerall capacities: yet this contrarietie withstandeth not so much, but there may be a generall consent in the substaunce of the matter debated: nor is this to be marueiled at, considering the great antiquitie of fore∣worne yeres, and the vnmeasurable blindnes, and ignorance in the same: so also how vari∣able ••oeuer the opinions of manie seeme dis∣crepant eche frō other, yet this contrarietie, as it is not altogether voyde of truth, so doth it not much preiudice the cause, which is here in controuersie. For whether the accompt of seuentie weekes bee deriued from the reigne of Cyrus, as some will haue it, or from Darius, as others doe thinke, to con∣tinue eyther vntyll the natiuitie of Christ, or to his death and passion: or wh••ther the same were the Assyrian Darius, or Lon∣gimanus, in the sixte yere of whose go∣uernement, the buylding of the Temple was resumed, and finished: yet in this one poynt, all and euerie the Historiographers, aswell aunci••nt, as late writers, with one generall consent doe conclude, and agree togethers, that these seuentie weekes can not by anie application bee ascribed to a∣nie other person, then to Christ Iesu, the

true Messhias, euen the same Messhias, (I saye) which was borne of the virgine, ••n the time of Augustus the Emperour, and was afterwardes crucified vnder Pontius Pi••ate, and which was restored againe to life, the third daye after his death.

And thus much touching the diuersi∣tie of iudgement in the computation of the learned: who notwithstandinge differ not so much in the state, and grounde of the question. Onely the controuersie ary∣seth vpon the application of the tyme: as whether the accompt of the weekes ought to bee referred to the birth of Christ, or to his passion. But what is this to the pur∣pose: This groundwoorke remayneth yet vnshaken, and ratyfyed by most approued testimonie of generall consent, which ap∣perteyneth chiefely to the sentence of the Prophet, and the materiall parte of his pro∣phesie: to wit, that no one sentence through∣out the whole Scriptures, doeth more ma∣nifestly conuince your errour touching your Messhias, and more substauncially establish our fayth, then this one testimonie of the Prophet Daniel, wherein the mysterie of

the seuentie weekes most manifestly is here determined vpon that nation, and people of yours. The which same weekes the Angel gathering again together, deuideth into three seuerall distinct orders. The first order com∣prehendeth seuen weekes: the second, three score two weekes: the third, one weeke only, which was the last, and the seuentieth in nom∣ber. In which last weeke, he signifieth that it should come to passe, that the holie of holie ones should be anoynted, slayne, and make an ende of sinne, and sinne offrings appointed in the lawe of Moyses: which things bee∣ing accomplished, and the full nomber of yeeres completed and finished, the citie af∣terwardes should come to vtter ruine and destruction. And because the Prophet shoulde the better conceiue the verie disposition, and distinct proportion of tymes, in which those things should be brought to passe, the Angel doeth, as it were leading by the hande, in∣struct him by this deuided partition of weekes: as if this were the purport of the prophesie.

For so much (O Daniel greatly beloued of God) as thou art so carefull, and zealous for the estate and safetie of thy people; it plea∣sed

Almighty God to heare thee, euen in the beginning of thy prayers, and withall to em∣part his heauenly will vnto thee, by mee his messenger, sent to this effect, to make thee vnderstand the things that apperteine to thy nation, and the whole estate of that kingdom. For the Lorde hath so decreed by his secrete determination, that this people beyng nowe in captiuitie, shall returne agayne into their natiue country, and the citie and Sanctuarie shalbe restored, and aduaunced to his ancient dignitie and estimation. And if after the resti∣tution and establishment thereof, thou wylt further enquire of the continuaunce and du∣rance of the same: and withall what great en∣terprises, and manifold successes shal happen therein, vnderstande thou: That seuentie weekes are concluded, and determined vpon this people, which beyng recompted by the Sabbathes of yeeres, or reduced into tenne Iubiles, wil make the nōber of seuen times seuentie, to witte, 490. yeeres: for so many yeeres fully shall that common wealth pros∣per, vntill wickednes be finished, all curse of sinne be remoued, al sinne offrings abolished, and euerlasting righteousnes be brought in, and all things be accomplished, whatsoeuer

were foretold by y^e prophets & visions: finally vntil the holy of holy ones be annoynted.

For as the administration of that common wealth was erected at the first for the Mes∣shias his sake, it could not be, that kingdome vtterly to be abolished, before the same Mes∣shias was manifested in the fleshe.

I haue somewhat declared vnto you con∣cerning the seuentie weekes. For the better perceiuerāce of the orderly proceedings and enterchaunged successes whereof, a threefold distinction of tymes ought seuerally to bee considered. Namely: Seuen weekes, then three score two weekes, and one weeke. In the first seuen weekes, all that entercourse of time is comprehended, that must grow be∣twixt the laying the fundation of the seconde temple & building therof, vntil y^e ful finishing of the same: for so many yeres are accompted from the first yere of Cyrus reigne, vnto the vii. or viii. yere of Darius, before y^e buylding of the Temple was throughly perfourmed: which will amount to 49. yeres. Agayne the three score two weekes doe note vnto vs, the remnant of the time, wherein Messhias the Lorde shoulde be borne in the citie of Dauid, after that y^e citie & Temple were repayred &

buylt againe: which building was cōpleted in the 32. yere of y^e reigne of Darius the Assyri∣an, or Artaxerxes. Now that other one week which remained, doth signifie vnto vs the an∣noynting, preaching, reuealing & suffering of the same Meschias: & of those other things, which were to ensue after his death. In the middle part of which week, shal Meschias be slayne: to wit, three yeres & an halfe, after his baptisme and annointing. By which death he shall accomplishe the mysterie of mans re∣demption, wherof the prophets did so oft pro∣phecie and prognosticate, long time before.

The residue of the weeke doth appertayne to the preaching of the Apostles, to y^e calling of the Gētiles, to the establishing of the coue∣nant w^t many, to the abolishing of the old cir∣cūcision, & external sacrifices of y^e ceremonial Law, to y^e confirmatiō of free remissiō of sins, & to the performāce of y^e promise of rising a∣gaine, & life euerlasting. All which were of al parts cōpleted, & ended in y^• last weeke: that is to say, in those 7. latter yeres, wherein the Meschias shalbe annoynted, slayne, ryse from death to lyfe, ascende vp into heauen, endue his Churche with the inestimable benefites of the holie Ghost, and allure the Gentiles

to the free mercy pronounced by his Gospel: which weeke being added to the former, will make the iust nomber of 70. weekes, to wit, 490. yeres.

For so many yeres did the mercifull God of Israel, of his vnspeakeable bountie pre∣serue that nation in peaceable tranquillitie, not for any their deseruings, but for his deare sonnes sake onely, which was to yssue out of that seede & generation. It remaineth now, that we make a proportionable comparison of the nomber of those yeres, with the records of the continuall proceedinges and successes therof. First, this is a matter confessed: That the deliuerie of the Iewes from their capti∣uitie, was by the Proclamation of Cyrus, the first yere of his reigne, at what time the fun∣dation of the Temple was layd, which being hindered with sundry interruptions, was yet at the last brought to full perfection, in the sixt or seuenth yere of Darius reygne. The Temple beeyng thus perfited in all fourni∣ture, commission was giuen at length to Ne∣hemias, in the xx. yeere of the reygne of the same Darius, with absolute authoritie to re∣paire their citie againe. The same yere in the 25. daye of the moneth Elul, the wall was e∣rected

and finished: the whole doing whereof lasted 52. dayes only, as Esdras reporteth in his sixt chapter. But houses were not builded as yet, as appeareth in the seuenth chapter: for accomplishment whereof were allowed xii. yeres more, as appeareth playnely in the fift chapter of the same, where you may heare what Nehemias him selfe speaketh after this maner: From the twentieth yere (sayth he) e∣uen to the xxxii. yere of king Artaxerxes, that is xii. yere, I and my brethren haue not eaten the bread of the gouernour, &c. So that it is euident, that whiles the citie was buylding, so many yeeres passed ouer. For so we reade, the Nehemias gaue his promise to returne to the king and queene, as soone as the work was finished.

Thus much touching the ix. chapter of Daniel: neither is this al that Daniel repor∣teth of the Messhias, for besides this, many other his prophecies doe foreshewe, and as it were directly leade vs by the hande, to the kingdom of Messhias, yea to the very distinct time thereof: as is that of the Stone, which being hewen out of a great hill without mās hande, smote the image that represented 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 moun∣taine, 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 quātitie: the incredible great∣nesse whereof ouerthrowing all other king∣domes of the earth, should possesse the whole world besides? Wherūto tend al these? what do they import? what do they represent vnto vs els, thē the same which we perceiue most plainly was accōplished in the sonne of God? who descēding from the highest heauēs into the wō••e of a base virgine, & borne of his mo∣ther 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 hol∣ding his peace onely: brake the gates of hell in sunder with suffering onely: ouercame death with dying onely, and purchased there∣by an euerlasting kingdome of perpetuall

felicitie for his chosen and elect, which king∣dome 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 en∣terchaunge of elder yeeres waxe transi∣torie and vanishe awaye, and with mutuall emnitie do pursue eche other to vtter destruc∣tion. This onely kingdome raysed vp with∣out 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 king∣domes, 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 pro∣phets, to the like effect: for what els doth the whole propheticall history of the Bible, euen from the beginning to the ende thereof de∣scribe vnto vs, then Christ Iesu, & his king∣dome, very base & simple in the eye & iudge∣ment 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 fore∣shewe other, then Christ crucified vpon the crosse? What doe the manifold afflictions of king Dauid represent, but the continual per∣secution 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 & gouernmēt

of Ioseph, with a certaine royall maiestie o∣uer the Egyptians emply, but the kingdome of Messhias, at whose b••••ks all thinges in earth and heauen should be obedient and sub∣iect? It would require a long discourse, t•• o∣uerrunne all the mystical s••yings of the pro∣phets. I wil adde hereunto one or two places out of the prophet Malachie.

Malachie beyng of one minde & iudgemēt that Daniel and our Paul were of, dot•• not onely foretell the casting away of your ••••••i∣on, but rendreth also the reason, that procu∣red Gods wrath agaynst your people. For Malachie and Daniel doe both agree in this poynt: that the vtt••r destruction of that na∣tion was decreed vpon by the secrete coun∣sell of God, to the ende they shoulde beco••e a president; whereby the wicked myght be forewar••ed of the seuere Iustice of God: as also for this cause chiefely, by reason that els the vaine ••ersuasion, that hath taken roote so long in the hearts of the people, touching the righteousnes of the Law, touching ••••rcumci∣sion, 〈◊〉〈◊〉 to offrings, & sacrifices, could not be rased out of their mindes, if the ceremoniall Law should cōtinue in her former authoritie. And therefore it pleased Almightie God, to

make manifest to all men, that th••se e••t••••∣nall rytes, shadowes, and Cerem••••ie••, were not auaylable to procure true rygh∣to••••nesse: and that the rygh••eousnesse of the Lawe was not that pure ryghte••u••snes, wher••unto the promyses dyd direct th••m. But lette us heare: ••he woordes of Mala∣chie: I haue no pleasure in you, (••ayeth the Lorde of hostes) n••yther wyll I accept of∣••ring at your hande•••• ••or from the rysing of the Sunne, vnto 〈◊〉〈◊〉 goyng downe of the same, my name is great among the Gentiles. And in euery 〈…〉〈…〉 of∣fered vnto my name, for my name is great among the Gent••les, sayeth the Lorde of hostes•• Amongst m•••••• thynges w••••••thie 〈◊〉〈◊〉 be noted in th•••• saying of the P••rophete, there are ••hre•• spec••all 〈◊〉〈◊〉 to ••ee con••••••ered: Namely•• th•• one co••cernyng you that are Iew••s: secondly, concer•••••••• your Sacrifices: lastly, the pl••c•• it selfe, where offryng shalb•• made. For the 〈◊〉〈◊〉 had promysed, ••hat he woulde alter 〈◊〉〈◊〉 ••enew•• eu••ry of these; to the ende 〈…〉〈…〉 thereby despoyle you of all matter to glo∣ry vpo••: as vpon yo••r parentage, 〈◊〉〈◊〉 ••o••∣shippings, yea your temple it selfe, your of∣frings

and Sacrifices. And why••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 o∣ther place: And the Lorde shall kyll thee, and shall call his seruauntes by an other name, &c. The woordes are somewhat vn∣like, but the sense is all one, nothing dif∣feryng from the saying of Malachie, I haue no pleasure in you, &c. Doest thou not per∣ceyue in these woordes, howe thou shalt ••e cast away, thou proude generation•• And because you shal know•• that God wil neuer∣thelesse not be destitute of a people, that shall glorifie his name though you be cleane ••ew∣en of from the Oliue tree, My name (sayeth he) is great among the Gentiles.

I haue declared vnto you, what shall be∣come of your nation and people. Now wil I proceede to explane vnto you of your Tem∣ple, and place of prayer, whereupon you

vaunt your selues so much. The Prophete therefore goeth forwarde: In all places 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 a∣ny 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 fa••••¦tyed to your generation, with an insepara∣ble 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 Tem∣ple. But to the ende your blundered senses may no longer lumper in darkenesse, stroa∣king your selues with vayne and counter∣fayte

confidence of falsely conceyued opini∣on, 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 protectiō: whersoeuer his name is feared, and his Ma∣iestie 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 playn∣ly, 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 y^e glory of his name called vpō, in euery place through∣out

all nations & tongues, wheresoeuer s••••••••tered ouer the face of the earth, from the r••∣sing of the sunne, to the goyng downe of th•• ••ame. For my name is great among the Gē∣tiles, sayth the Lorde of hostes. Hitherto yo•• haue heard the wordes of Malachie vsed to∣wards your people.

It remayneth lastly, that we speake of y^• sa∣crifices. For the Prophet doeth euidently ••••∣clare, that innouation shall ensue of the Sa∣crifices also, speaking in this wise: Among the Gentiles, and in euery place, incense and a pure offring shalbe 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 goat••, or calues? They be sacrifices of calues truely, but such as the Prophete Osee me••∣tioneth in his prophecie. And we will render (sayeth he) the Calues of our lippes. Ueri•••• these be the calues•• where with the Lorde is nowe well delyghted. These calues doe we off••r, when reknowledging our v••rygh••••∣ousnesse, we yeelde humble thanke•• to the gracious goodnes of God, who cleansing our wickednes with the fountaine of the blood, & death of his dearely beloued sonne Christ I••∣su,

doth endue vs with the inheritāce of euer∣lasting life. These be the spiritual offrings of the Gentiles, differing very much from the sa••rifices of the Iewes: for these are the pure offringes of the Spirite, that consist not in bloody broyling of brute beastes, nor in smel∣ling 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 ex∣presse woordes verifie the same, yet who so shall duely ponder the substaunce, and pyth of his talke, shal easily discerne, that the Pro∣phete by secrete implication, doth condemne the Iewishe sacrifices, as polluted, and pro∣phane in the respect of offringes of the hea∣then.

But heere wyll one of your secte vrge a∣gayne, and demaunde, whether these Sa∣crifices were not instituted by God at the first, and the ordinaunces of the same pre∣scribed 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 o••seruaunces and ceremonies, tha•• were not of all pa••tes syncere, pure and with∣out blemyshe? For answere whereof, we d•• not denye, that those Sacrifices were in∣stituted for your behoofe, by speciall com∣maundement and sufferaunce of the hyghe•• and most excellent Lawemaker Almyghtie God. But consideration must be had of the meaning, purpose, ende & tyme, wherein they were to be frequented. No•• 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 ple••ges of perfect pietie, but that almighty God might trayne & instruct you with these, as with cer∣tein principles meanwhiles, vntil you might be made apte to receiue hygher mysteri••s. Not because that great Lorde and father of Spirites was delyghted with the slaughter of brute beastes, of bloody go••re of his cre∣atures: but his good pleasure was vnder these shadowes, types, and figures, to pre∣figure the death of his onely sonne: who by his bloodsheadding shoulde be of power

to wash mens consciences cleane frō all filth & corruption of sinne: not because you should alway lye no••zeling in these, and proceede n•• 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 abominati∣ons of the heathen, or at the least restrayne you in steade of a scholemaster, in some order∣ly 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 repre∣sent an outward shadowe of inwarde holines

and cleannes of minde. And for that cause prouision was made for such beastes onely, t••at were cleane, vnspotted & vndefiled: here∣by enducing the people of y^• old Sinagogue to learn, how they ought to be haue thē selues in their dayly conuersation vnblameable. As to that which apperteineth to the considera∣tion of the time, this ought to be holdē for certaine, that those blood offrings of the Ce∣remoniall lawe, were not deliuered, because they should neuer cease, euen as neither the Temple was builded, to the end it should ne∣uer be rased, and destroyed: or as though the ouerthrowe thereof, shoulde forthwith extin∣guish al worshipping of god withal, but were giuen for a time onely, not to continue for e∣uer, but transitorie rather, and remoue∣able, remayn••ng in vse as certaine exercises and introductions of outwarde discipline, vntill the blessed seede shoulde come, in whome the promise tooke effect. And there∣fore almightie God did with great care, long time as it were allowe the Sacrifices, to nourtour the weake capacitie of the people of ••hat rude age: by meanes whereof the said sacrifices had th••n their certaine vse & estima∣tion, nor were adiudged vnclean, during that

season. But as now, the estate of the time be∣ing altered, sithence the truth it selfe doeth o∣uerspread the worlde with wonderfull light∣somnesse, and the Sunne of righteousnesse displayeth his cleare and palpable brightnes: these carnall•• Sacrifices and blood offe∣rings do vtterly cease, and are altogether dis∣charged from further vse.

For what auaileth to gaze after shadowes, where y^e bodie is present to be beholden plain∣ly? 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 per∣mitted 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 y^e other were but shadowes) it is a necessarie consequent, y^t those things which were sometime esteemed for clean, y^e very same again through alteratiō 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 ap∣peare vnto you by the testimoni••, & discourse of Malachie and other Prophets, what e••∣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 not∣wi••hstanding will neuer come to passe, (vn∣lesse 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 Ma∣lachie be verifi••d? who saieth that the time should come, when the Lord of hosts sho••ld be worshipped in all places, and incense of∣fred vnto him throughout al the world, from

the rising of the sunne, to the going downe thereof. If you wil so streight and restrain•• 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 em∣brued with sl••ughter, I suppose, but perfour∣med by spiritual sacrifices?

Finally, with what argument can you per∣s••ade that the liuing God ought to bee wor∣shipped more properly and peculiarly of you Iewes, then of all other nations, namely sith you are so plainely conuinced with the ex∣presse testimonie of Malachie•• who making no mētion of the Iewes, doth prophesie, that the name of God shal be had in great admira∣tion amongst the Gen••iles. What answer•• will you make also to that promise of y^e 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 sayeth••. And 〈◊〉〈◊〉 Lorde whome yee seeke, shall speedily come to his holy Temple, euen the Angell of the ••ouenāt whom you desire &•••• What•• came not that same forerunner•• that was pro∣mised? Was not his voyce heard also in the desert according to the prophecie of Esay•• 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 •• path for your God. Why did you no•• 〈◊〉〈◊〉 prepara∣tion then? Why did you not receyue the An∣gell of the Couenant, whom ye desired, com∣ming into his holy Temple? Nay rather, why did you banish him from out your Sy∣nagogue? why did you dayly exclude him frō thence, rayling cōtinually vpō the Lord with outragious reproches, and taunting blasphe∣mies? What punishment or torture may ••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, an∣nexed in the end of the same chap. cōcerning y^e dreadful & terrible day of the Lord, wherwith he wil ouerwhelm the proud & wicked doers, whom that hote scorching day, euē as an hote

burning ouen should deuoure, as flame con∣sumeth 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 diref••l threatning was de∣noūced against you chiefly: whose words that ensue hereupon immediatly, are these: Behold (saith he) I wil send you Elias the prophet, be∣fore the cōming 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 childrē 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 shalbe accursed but you? Finally, what signifyeth the worde ana∣thema, but a certaine finall destruction of all mankinde; except those persons only who•••• Elias should reduce to amendment of cōuer∣sation? For God hath not so vtterly reiected his people, y^• no remnant therof shalbe 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, an•• then out of the Prophet Osee: wherein it shal not be needeful to vse long discourse. For who is so ignorant in the holie scriptures, that vnderstandeth not, what is ment by that scep∣ter which the Patriarche Iacob enspired by diuine oracle, did boldly pronounce, should neuer be remoued from the tribe of Iudah? And who is he at the length, but euen y^e same whome the Prophet Esay describeth, say∣ing, I haue giuen him for a gouernour, and teacher of the Gentiles? Which sentence y^e holy Patriarche inspired with the same holy ghost, did long before, in the same sense pro∣fesse, though in other wordes: And the Gen∣tiles shalbe gathered vnto him. But as then was not the scepter yet of power in Israel. But y^e godly grayheaded father foreseing lōg before, the euents of things to come, did pro∣phesie of Iudah in this wise: The Scepter or Mace of the empire shall not departe from Iudah, nor a Lawgiuer from betweene his feete, vntill Silo come, and the gathering of the Gentiles shalbe vnto him. Howsoeuer some rascal Thalmudistes do practise to per∣uert this place w^t most friuolous cauillatiōs: yea though all the start vp Rabbines woulde

burst in sunder, yet can this sentence by no violent wrest be framed appliable otherwise, but that two speciall matters must necessa∣rily be grounded thereupon. First, that Iudah and his tribe should be inuested in the title, and the interest of the kingdome. Next, that this prerogatiue should endure vnmoue∣able, vntil Mes••hias did come, vnto whome the Gentiles should gather them selues. And to the same effect tendeth the interpretation of Ionathas and others, who liued long be∣fore the age of Christ, whose wordes, who li∣steth to heare, are these:

The kings seat shall not be taken or depart from the house of Iu∣dah: neither shall Lawgiuers want of their childrens children vntil the time that Messhi∣as shal come, to whom the kingdome doeth belong. And all the kings of the earth shall become his vassalles. How beautifull is this Messhias, that shall come to continue in the house of Iudah? he shal girde vp his loynes & go forth to battel against his enemies, and the kings and their princes shalbe slaine. He shall die the ri••ers red with the blood of the slaine: his teeth shalbe ordered with knowledge, lest he partake the fruites of their spoyles, and wrong doings. The hilles shall looke redde

with their vines, and their winepresses with the wine: the fieldes shalbe adorned with beautifull blossome by reason of the aboun∣dance of fruites of beasts & sheepe &c.

Thus much thought I good to rehearse out of Io∣nathas: yet haue we no neede (praysed bee God) to vouche any commentaries of the Iewes, to manifest the mysteries of the ho∣ly Scripture, namely sith there can bee no better interpreter of the propheticall scrip∣tures then time, and approued experience of the successes thereof.

The testimonie that I thought good to borow out of Osee; most worthy to be noted of you that are Iewes, is that, which he set∣teth downe in the first Chapter of his prophe∣sie: where the Prophet inueighing against Israel vseth this speach:

Call his name (••aieth he) not my people, because you are not my people, therefore will I not be yours. &c.

Whereby you may plainely perceiue the say∣ing of S. Paul confirmed by the Prophet, to wit:

The same which he teacheth concerning the naturall branches, which he sayde were hewen of from the Oliue tree. And now (ye men of Israel) where is that your arrogant vaine glorious vaint of the ofspring of your

kindred?

If to be issued of the race of Abra∣ham be prised so highly in the sight of God, what meaneth then this casting away of the Israelites, mencioned by the Prophet? what signifieth that speciall choyse, and calling of the Gentiles, and the wilde Oliue tree to be planted in their place? for so wee reade the promise set downe by the Prophet: And the nomber of the children of Israel (sayeth hee) shalbe as the sande of the sea, which can not be measured and tolde. And in the place where it was saide, yee are not my people, it shalbe sayd vnto them, you are the sonnes of the liuing God It was a singular preroga∣tiue for them not being Israelites borne, to be named and nombred amongst the true chil∣dren of Israel. But that other did farre sur∣mount, that being before the broode of the deuil, they should now be called the sonnes of y^e liuing God. And to whom (I beseech you) is this vnspeakable benefite promised? forsooth neither to the Israelites nor to y^e Iewes, nor to thē which seemed to apperteine vnto God, but vnto thē which were altogether seuered, & estranged from God: y^e very abiect, & rascall Gentiles, barbarous & vncircumcised heathē perdie, whome the incomprehensible mercie

of God will ioyne neere vnto him selfe, and wil engraffe them into the roote of his owne naturall Oliue tree, hauing first sawed of the naturall branches, in whose steade he shal ga∣ther the Gentiles together, from out a wylde Oliue tree, in such plentifull aboundance and infinite heapes, as will not be comprehended within the territorie of Palestine onely, but like vnto the sandes of the sea, will replenish the whole worlde, farre and wide from the rising of the sunne, to the going downe of the same.

Ye haue heard the minde and purport of the Prophet, which if ye suppose to be as yet not accomplished for your behoofe, through the Gospel of Messhias, our Lord and Sa∣uiour, open your eyeliddes, (if you bee not blinde) and beholde the innumerable multi∣tude of people, and tongues, which euerie where throughout all the worlde, doe pro∣fesse the true worshipping of God: nomber them, if you be able: but if the quantitie be so infinite, as the sande of the sea, exceeding all reache & compasse of nomber, you may easily coniecture thereby (ye men of Israel) into what streightes your wilf••ll ignorance for∣ceth you, and how perillous that frowarde

blindnes of yours is, and withall••bethinke your selues in time, what were best for you to embrace from henceforth: nay rather, how foolishly you haue behaued your selues here∣tofore. God did send his onely begotten sonne into the worlde, the seede of a woman, and borne of a virgine, whose parentage & kind∣red, from whence he issued, because you dyd not knowe, and neuerthelesse were amazed to beholde his heauenly power in doing mira∣cles, his wonderfull clemencie employed to the cure of all maner diseases, and casting out of deuils, yet being swallowed vp of ex∣treame madnes, & ouerwhelmed with blinde rancour, & cāckred malice, you did most cru∣elly despoyle him of life, and spilt his guilt∣lesse blood, without all cause of offence. For why may I not iustly accuse you, as parte∣takers of the same crime, sithence yee doe with whole bent affection of hatefull despite, pursue the embrued steppes of your bloodie sires, and gladly allow of that execrable mur∣ther?

And therefore (thou cursed Iewe) thou art duly charged with y^e guilt of innocent blood: englut therfore thy greedie guts with goare. Thou didst receiue Cesar to be thy king, re∣fusing

Christ: continue his bondslaue sti••. Yet this worketh no grace in thee, nor allur••t•• 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 fru∣strate all thy deuises contrary to thine expec∣tation? Doest thou not see, how thy mis∣chieuous practises recoyle backe vpon thine owne head? Doest thou not feele thy down∣fall into the pit which thy selfe hast digged•• Thou seest the Temple so razed and ouer∣throwen to the ground, that no stone thereof can be found: thou doest see thy religion vt∣terly abolished, the priesthode, the Lawe, the kingdom, your cities, your nation, your race and, kindred wholy extinguished: brie••ely thou canst recompt no one thing remaining, but a fewe wretched roages, and contemp∣tuous runnagates, true monuments of the outragious insolencie, and miserable cala∣mitie of their forlorne forefathers: yea, that seely small porcion also, enduring through none other priuilege, then by this commen∣dation of Paul, and the gentle suffer••••ce of

the Christians. And beeing thus continu∣ally•• turmoyled wyth sundrie miseries, not∣withstanding Gods iust iudgement doeth daylie execute newe encreases of his seuere wrath against you: yet are your myndes so intoxicate with the poysoned do••••oreanche of bewitched ignoraunce, that these woon∣derfull scourges can plie your heartes to no better grace, persisting still in peruerse fro∣wardnes, as y^t these pinching plagues (y^• hor∣rour whereof might haue preuayled to pro∣cure amendement) seeme rather to stirre and prouoke you to further crueltie. For albeit•• you do plainely perceiue, and can not denye, but that all whatsoeuer your owne Pro∣phets haue foretolde of the Messhias, is ab∣solutely 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 o∣ther Christ, but euen the same whome the whole worlde doeth worshippe at this pre∣sent: albeit you sensibly feele that you are become a mockerie, not to almightie God onely, but accompted also no better then ras∣calles & 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 be∣holde him whome you haue cruelly crucified. What monstruous hardnes of heart is this (yee men and Hebrewes) that so many•• heauenly oracles of so many your owne Pro∣phets, so many manifest testimonies of sacred scriptures, so many horrible punishments, so many vnmercifull plagues wherewith your nation is, and hath bene continually tormen∣ted, can not enduce you to conceiue some spar∣kle, of true repentance? The Romanes did ••ansacke you with such outrage in their con∣quest, 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 ••••u••reigne king.

Bu•• go ye to: let all that which is past, be imputed either to your ignoraunce, or to the wrathful vengeāce 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 exāples, learne now at the length by the preaching of the Gospel, to acknowledge our Christ••Iesu y^e 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 shalbe saued, & to whome all knees in heauen and earth ought to bow downe, and prostrate them selues. There was sometimes an vnsa∣••orie season of darkened ignorance, when as our Temples also were polluted with filthy Idolatrie: but nowe sithence all cloudes of foggy superstitiō are for the more part scat∣tered 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 fr••nke∣ly. 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 belee••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 rab∣ble of the people, and accompted for an ab∣iect, and outcast of all men, euen to his Ma∣iestie doe all the loftie estates, and stately powers of heauen and earth prostrate and humble them selues: that the saying of E∣say 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 euerla∣sting consolation of them that be redeemed. So that here agayne the prophecie of Esay may seeme to take effect•• And euerlasting ioye shalbe 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 glo∣rie 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 An∣gels doe bowe downe and worshippe. Nowe for as much as these thinges are so mani∣fest, that no man can be ignoraunt of them, I doe woonder much what reason you can alleadge, to colour your obstinate contuma∣cie, who being taught by so many examples, can content your selues neuerthelesse to lye still snorting and slumbring in vanishing sha∣dowes: & neglecting the very naturall sonne of God, can gro••e like buzzards, after asēse∣lesse imaginatiue shape, of I know not what Meschias: when as your true Meschias is al∣ready come•• or besides him els shal neuer any one come: vnlesse al your own prophets were lyars, who haue described vnto you none o∣ther Meschias, but this one onely person.

But this matter happely may offēd you, (to repete againe somewhat of y^t I haue spokē)

because his comming was contemptible, base & of no reputation, because he was condem∣ned to death, because he was crueified on the crosse, because he dyed and was buryed. But if euery of these had not mette, & bene concur∣rāt together in this one persō, 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 ad∣uaunce to the ryght hande of his omnipotent power: at y^t 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 al••o the veile of the Temple rent in pieces. Or if you did not see it with your owne eyes, your forefathers be∣held 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 co••••••aued not the mystery of his death: they conceiue•• ••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 plea∣sed 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 acknow∣ledge, 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 shalbe 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 a∣gaine? Wherfore ye men and Iewes, seeyng ••••••eare the name of Iewes, (which by inter∣pretation is called Confessours) plucke vp your hearts, rayse vp your mindes, perseuere no l••nger in your woont••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 vn∣derstande the Lawe of God after the spiritu∣all 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, li••e & be saued. The most horrible cryme that may be imagined, can be no estoppell to saluation against him that wil beleeue. Only acknow••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 re∣proche against the glory of God, to be disobe∣dient to y^e prophets: it is much more haynous to persecute, & murther them. But to racke the sauiour of the world vpon the crosse, is ••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 Sacri∣fi••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 thē 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 na••ion, the dismēbring of your cōmō¦wealth, the abomination stāding in the holie place: yea, euery of them orderly as they en∣••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 ce••••aintie of the calling of the Gentiles, the denying of Peter, and of many other things, partly come to passe already, partly to be ac∣complished hereafter? And if he vttered any one vntruth in any of al these, condemne him for a lyar: But if experience & approued e••i∣dence of the orderly successes & euents there∣of, haue openly denounced his woordes to be true, what should staye and hinder you from the trueth? For to speake nothing of his mi∣raculous workes, tell vs yet, if you did euer

heare of the like, or if any skill, policie, or in∣dustrie 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 suff••ciently gather, how you ought to iudge of the inestimable power of his Diuine nature.

But for as much as the excellencie of hea∣uenly thinges are of their owne nature vn∣searchable, nor can be attayned vnto by mans policie, or worldly wisedome, but must be dis∣couered by the onely operation of Almightie God: I doe most humbly praye and beseec••e the same God the father of our Lord and Sa∣uiour Iesus Christ, for his deare sōnes 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 i••∣finite mercy (whereby he is of power to pl••••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, & ga∣ther 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 e∣lect Saints, and make you partakers of his gladsome Gospell, and euerlasting felicitie: That as the roote is holy, so the braunches al∣so recouering the naturall verdure of their honorable stocke, may be engraffed againe by faith, from whence they reuolted through vn∣belie••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 euē at hand, S. Paul doth minister speciall matter of comfort, who in the selfe same sermon which he preached con∣cerning 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 re∣turne 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 here∣after by the help of Christ, after that I haue debated somewhat with the Gentiles (whom the Lorde hath called) and haue in fewe words exhorted my dearely beloued brethren in Christ, to be myndeful of those things, ac∣cording

to my simple vnderstāding. And yet I see no cause, why I should spend any long time herein: for I doe firmely trust, that all those sayings are already noted by you, yea & deepely imprinted in your mindes, which the Apostle doth teach here, touching the due ob∣seruation of our calling, so that mine exhor∣tatiō shal not be much needeful in this place. First, I suppose that you are not ignorant of the great rigor that God executed vpon his people, wherwith if he would haue punished you, what might haue letted him I pray you? Yea rather what was the cause, why he did not punish you? Do ye thinke that any of you were endued with any such excellencie, as ye myght thereby challenge any preeminence aboue the Iewishe nation? Were not wee sometimes euen in the same plyght, that ma∣ny Iewes remayne in at this day: to witte, vnfaithfull vnbeleeuers in the sight of God? Then if God excluded the Iewes for their vnbeleefe (as he dyd) what argument myght enduce him to haue more compassion vpō the Gentiles, who were sometymes as voyde of fayth, as they are nowe? Whereby you may perceyue (my deare brethren) howe the ine∣stimable mercie of God doeth miraculously

woorke in mans election, beyonde all hope and capacitie of man, who hath compassi∣on on whome it pleaseth him, and harde∣neth the hearts of whome him lysteth. That it may ryghtly be sayde, That it consisteth neyther in the power of the wylling, nor of the running to obtayne mercie, but in the mercyfull God. If this be not yet appa∣raunt vnto you, looke vpon those Israe∣lites, that are yet forsaken of God: who were sometymes in his fauour, and you ad∣mitted in their steade. What was the cause thereof, I praye you? Thou wyle saye, that the Naturall braunches were broken off, that I myght be engraffed in. It is true in deede, they were broken off, as thou say∣est. But good sir, this was not done for thy sake, but for their owne vnbeleefe sake. And yet it followed hereupon, that we were planted in: neither is this false, that thou spea∣kest. But this is not y^e point I seke for: there is yet an other thing, to witte, not whether the Iewes were broken off: But I woulde fayne knowe, what vertue was in thee, that myght procure thee to be engraffed in their place. And wherfore should they, beyng natu∣ral branches, be hewen off? If you compare

with them in auncienty of race, they did farre excell you in auncientie of byrth, and digni∣tie of parentage. For they were your elders farre, by which tytle they myght lawfully challenge the preeminence of the birthright. If you stande with them vpon deseruinges, howe precisely dyd they pursue the prescript rule of ryghteousnesse? whereof thou dydst take no regarde at all, although in trueth they were neuer able to attayne the perfec∣tion they sought for. If thou contende with them in excellencie of zeale, they wanted not very feruent and entier zeale, albeit their ear∣nest bent affection wāted true vnderstāding. If thou boast vpon thy vpryghtnesse of lyfe, surely we Gentiles were in no respect com∣parable vnto them in conuersation of life. If thou haue regarde to the paynefulnes of the toyle, or estate of the calling, they did beare the brunt and heate of the sunne, and were then first, when as thou camest into the vineyarde skarsely amongst the last, euen at the last caste. All which notwithstanding thou doest playnely perceyue, that they are rent off from the naturall stocke, where∣upon they grewe, and thy selfe beyng other∣wise a starueling boughe of a wylde Oliue

tree, and of an vnfruitefull stocke, art adop∣ted into the inheritaunce of the sonnes of God.

What shall we saye then? Is God to be accused of ingratitude, because he depar∣ted from his owne? or of inconstancie, for makyng innouation of his auncient coue∣••aunt? God forbydde. For he dyd neuer constrayne the perfourmaunce of his pro∣myse to any place or people. He made a promyse to Abraham onely, that out of his seede a sprought shoulde yssue, in whome all nations and kynredes of the earth should be blessed. For he doeth not saye, In thee all nations shall be blessed: but in thy seede: in whome all men truely shoulde be rewar∣ded with lyfe euerlasting, as many as would receyue him: as on the other side, he that dyd refuse him, shoulde obtayne no mer∣cie nor fauour at Gods handes. And it is not to be doubted, that this seede is the very Sonne of God, whome if the Iewes woulde once at the last louingly embrace, they shoulde no more be excluded from the benefite of the promyse. But for as much as they doe yet not onely refuse him, but continue also their cancred outrage against

him with execrable cursings, and cruel spoy∣ling this seede in his members so horribly: there is no cause, why they shoulde presume to challenge any prerogatyue of the pro∣myse, sith the person could not prescribe vpō the promyse as made vnto him, but in re∣specte of the seede. But why was not this bene••ite of fayth and beliefe in Christ im∣partened to the Iewes, as well as to the Gentiles indifferently? Some question in deede myght be mooued herein, if the same had not alreadie bene discussed by his Pro∣phetes sufficiently: to wytte, That the Iewes them selues shoulde loathe, reiect, yea and procure the death of their owne Messhias. And if yet any person wyll seeme so captious, to be further inquisitiue to learne why the Iewes are not able to comprehende that, which is layde open to the Gentiles, the same may be satisfyed with this ••itte and reasonable answere: Whereas the Iewes were throughly perswaded in minde, and confirmed in conscience, by custome of long continuaunce, that no ryghteousnesse was acceptable in the syght of God, but that which consisted in perfourming the workes of the Lawe, and celebrating the Sacri∣fices,

and ceremonies of the same, and that this false conceaued opinion, so deeply rooted in the heartes of men, coulde by no meanes els be extirped and plucked out, but by the vndermyning, and vtter ouerthrowe of the name of that nation, the whole common wealth thereof, together with all the Sa∣crifices and ceremonies appertayning there∣unto. Heereof sprang all that blyndenesse, and subuersion of the Iewes, albeit the same blyndnes infected not all in generall, nor the same destruction was allotted vnto them, to endure for euer.

But by this example it may happely bee thought, that God did execute too much cru∣eltie and rigour agaynst those seely wret∣ches the Iewes. Admitte in deede, that it was so. This was therefore a good lesson to forewarne vs, accordyng to Saint Paules aduertisement, that wee shoulde duely, and with carefull consideration, exactly examine the seueritie of God: and not his seueritie onely, but his bountyfull goodnesse with∣all: That so through the often remembrance of the one, wee myght bee restrayned in a couenable feare, and through the dayly recordyng of the other, wee myght

be raysed to thankefulnesse and duetyfull loue towardes God. A very lyuely exam∣ple truely of Gods seueritie is heere expres∣sed in the Iewes, who beeyng fallen from their auncient dignitie, were ouerwhelmed with such blyndenes, that notwithstanding Christ (whose comming they looked for ma∣ny 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, ap∣peared in vs that are Gentiles, manifestly: whome of his free mercie, he freely vouchsa∣fed to associate into the felowship of such ine∣stimable 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 coun∣sell 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 pos∣sible 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 media∣tour. 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 deuou∣ring fire, and make our habitations in euer∣lasting flames? For what can be more dread∣full for mans weake nature, then to debate

with God without Christ? From y^t which I beseech our sauiour Christ to preserue vs al.

The other is, left we should foolishly flat∣ter our selues at other mens harmes. Faith is the gift of God, and consisteth not in anie demonstration of mans imagination: where∣vnto if it were possible to attaine by force of nature, by workes, by dewe deseruings of the Lawe, by ceremonies, by parentage, or nobi∣litie 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 kind∣nes of the Lord, art endued with that blessing, that is denied to others, thou mayest worthi∣ly 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 afflic∣ted: 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 bran∣••hes, take heede least he spare not thee. For

thou, whosoeuer thou be, that stādest in faith, doest not stand so assured, that thou maist not fall: neither is their vnbelief such, as is ouer∣spread 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 pow∣er 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 de∣clare vnto you the iudgement, and hope of S. Paul touching the same, where of he doeth al∣so 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 bet∣ter 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, vn∣till the full nomber of the Gentiles were ac∣complished. And then (saith he) it shal come to passe, that all the people of Israel shalbe sa∣ued: which testimonie of the Apostle is a suf∣ficient argument to declare, that the Iewes shalbe restored againe, if I be not deceiued. But when that returne of the Iewes shalbe, 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 perad∣uenture 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 possessi∣on of Gods Church w^tout the Iewes, as the

Iewes did first enioy their synagogue w^tout y^e Gentiles. The nomber of which yeres will not vary much, if y^e computation be proporti∣onably made. For, if according to this rule, ye deriue your nomber frō the first institutiō 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 iudg∣ment 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 Gen∣tiles, vntil the tyme of the Gentiles bee ful∣filled.

But the knowledge of the certaine mo∣ments 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 fulnes of time shall returne vnto the fayth.

For speedy & good successe whereof, this one thing doth minister plentiful matter of good hope, y^t our Lord Iesu Christ hath vouchsafed to cleanse his Churches euery where almost so happily in these our daies, & purged them frō al offences & stumbling blocks, which oc∣casioned y^e Iewes to withdraw themselues so long from the participation of our faith.

And here I might vse offred opportunitie, to exclame against the presumptuous bolde∣nesse of those persons whatsoeuer they were, which presumed to thrust into Temples and Churches of Christians, images, and coun∣terfaites of hee saintes and shee saintes at the first, and to conueye the pure worshipping of y^e inuisible God, to the representations of visi∣ble things, contrary to the prescript ordinance of y^e Law of God, cōtrary to reason & nature, contrary to y^e approued custome of y^e elders, & cōtrary to al example of y^e Patriarches, Pro∣phets & Apostles: out of which puddle as issu∣ed wonderful stench, so amongst al other, no∣thing more noysome thē those pestilent Bot∣ches of imageworship, breadworship, wine∣worship, crosseworship, signes & pourtraictes of visible creatures, y^e view wherof caused the true and sincere professiō of y^e christians to be lothsome to y^e Iewes, to their great hinderāce

and preiudice. For what maruel was it if the Iewes (y^t were taught by y^e prescript rule of gods law to abhorre worshipping of images) entring into y^e churches of christiās, & behol∣ding y^e walles, pillers, & al y^e corners ••hereof, bedawbed w^t painted, & carued idoles, besides innumerable other bables of imagery, per∣ceiuing also opē market to be made, not only of y^e picture of y^e crosse, but of the sacrament of bread & wyne also, displayed & blazed abroad not after y^e maner of cōmunicating, but glo∣riously vaunted w^t singular magnificence to be honoured and kneeled vnto: what maruel was it (I say) if they being offended with this open idolatrie, did so long refraine from vs, and from the discipline of our faith?

But it is wel now, thāked be Christ, y^t these offensiue baggage & image worshippings are for y^t more part defaced & scraped out of chri∣stian churches, & the ancient puritie of christiā profession, is begun to take so good footing, y^t now amongst vs remaine no dregges in our temples, in our religion, nor in our doctrine, that may minister iust occasion of offence to the Iewes, or any other enemies, though thei inueigh our religion neuer so much. And I would to God, al other that professe y^e name

of christians, would yeeld their like endeuour to the abolishment of al corruptions of reli∣gion, and inciuilitie of liuing out of their cō∣gregations, which may breede any further lothsomnes to y^e Iewes. Truly this is much to be lamented, that our aduersaries can find no blemish of iust quarell in the person of Christ Iesu, whose name we would seeme to professe: and on the other side, to wit, in vs nothing consonant, and agreeable to the true touchstone of Gods holy word, and Christes religion, whereof we beare the name, but all things repugnant and vnlike the pure & first patterne thereof.

But I wil not aduenture further vpō this quauemire: the sincke is deeper thē can be in this place, or at this time scowred or lanched. But sithence our present purpose is now to treate only of the conuersion of the Iewes: of the good successe whereof, as there is no hope at all els then by purging and cleansing the filthie puddles of our superstitions, the vnsauerie stenche whereof the Iewes can by no meanes disgest: what remayneth for vs to do (my deare brethren and honourable fa∣thers in the Lord) but that euery of vs in our vocation, employe all our endeuour, facultie

and power, that nothing may be committed amongst vs, in our default from henceforth, whereby the true religion of Christ (which he gaue most pure without spot or blemish) may be defiled, and brought into hatred and oblo∣quie, and blasphemed amongst the Iewes, Turkes, Pagans, and vnbeleeuing infidels. My meaning here tendeth not to y^e determi∣ning of controuersies in sects, nor of doutful controuersies debated in schooles: the cen∣sure wherof, I commit to the great masters, and doctors in diuinitie: Onely my request at this time is, that those grosse monuments of manifest idolatrie, those fantasticall deui∣ses and friuolous forgeries of signes and I∣mages, and those stagelike gestures and pel∣ting trumperies, frequented in Churches, as are the praying for the dead, worshipping of creatures & signes, forbidding priests mar∣riages, & such like pieuish absurdities (wher∣with the Iewes were neuer acqua••n••ed) which are manifestly repugnant to y^e 〈◊〉〈◊〉 word of God, yea and contrary to common reason almost, may be rooted out and vani∣shed from Christian Churches and congre∣gat••ons: that so wee may open an entry to the Iewes and Turkes, to conceiue an in∣ward

desire to be ioyned to the sonne of God: or if we will not do this for the Iewes sake, let vs yet at the least haue due regard to our owne estate. We haue bene plagued suffici∣ently enough by the Turkes and Saracenes for our idolatrie, if we respect the sundrie o∣uerthrowes, famines, slaughters, and altera∣tions of kingdomes, wherewith the Christi∣ans haue bene miserably tormented manie hundred yeres, to the great delight of the Iewes: neither is any hope almost of redresse from great calamities, like to ensue, vnlesse we cast away this worshipping of idoles out of Christian congregations and Temples, (as I said before) and by this meanes enter vpon a new course of better conuersation and purer worshipping of God.

But forasmuch as this notable enterprise of reformatiō of life, and purer discipline, hath ouer many aduersaries at this daye, such as will by no persuasion suffer themselues to be allured frō their accustomed impietie: & that this wicked age ministreth no hope of reco∣uerie by exhortation, and that nothing can a∣uaile now to bring this to passe, but supplica∣tions and praiers: Let euery of vs most hum∣bly ioyne together in earnest & heartie praier,

to the eternall God, father of our Lord Iesu Christ: beseeching him for his dearely belo∣ued sonnes sake, that as he hath shut vp all vnder vnbeliefe, because he will haue compas∣sion on all, so he will vouchsafe to deliuer the Iewes from their infidelitie, all Christians from superstition and idolatrie, and withall gouerne and sanctifie his Church in the same pure synceritie, wherewith he did beautifie it at the beginning. For which cause we hum∣bly beseech thee also, most mylde Sauiour, which art appointed King ouer thy holy hill Sion to manifest thy selfe a redeemer vnto thy people out of that thy holy hil Sion, and to turne away vngodlines frō Iacob. Then shal that come to passe which thou didest pro∣mise long ago by the mouth of the Prophet, that the children of Iudah, and the children of Israel being gathered together vnder one head, shal al together with vs, with one soule, one voyce, and one mouth, acknowledge thee to be the true sonne of the liuing God, shall magnifie thee our redeemer, and attaine e∣ternall saluation of bodie and soule, together with vs, in thy euerlasting kingdom, through thee, our Lord and Sauiour, Amen.

FINIS.

Notes

• The theame out of the xi. to the Romanes.
• The summa∣rie effect of Paules dis∣course c••m∣preh••nded in few words.
• The first is∣••ues of Gods promise.
• The Oliue tree consi∣steth of three mem∣bers: the roote, the stocke, & the braunches.
• The Church how it stan∣deth and groweth.
• Augustin. putat, non amputat.
• The authori∣tie of the per¦son that spea¦keth.
• I wil magni∣••ie mine of∣fice. Rom. 11.
• Galat. 5.
• An expositiō of the mat∣ters here treated vpō.
• The first part concer∣ning the Iewes and Gentiles.
• The second part concer∣ning the re∣iection of the one, and re∣ceyuing of the other.
• The third part touchīg the recōcile∣ment of the Iewes in the ende.
• To the Rom. 11. chapter.
• Reiection of the Iewes.
• Esay .6. Psalm 68.
• What Fayth is.
• Vnbeliefe, & the manifold difference of the same.
• That is, s••al fay••h
• No faith.
• Matth.
• Ioan. 4.
• Why the earthly Ieru∣salem was abolished.
• The casting aw••y of the Iewes made the recōc••le∣ment of the Gentiles.
• Cut of.
• Ex••••ndi, to be cut of.

  Excidere, to 〈◊〉〈◊〉 from.
• Exod. 33.
• Rom. 9.
• Augustine in his 1. booke of Retracta. Cap. 13.
• The causes why the Gen¦tiles were re∣ceiued and the Iewes re∣iected.
• The fore∣knowledge and decree of God in ca∣sting away the Iewes.
• Obiection.
• Answere to the obiecti∣on.
• The seueri∣tie & boun∣tie of God.
• The prepo∣sterous opi∣nion of many touching the seueritie and bountie of God.
• The i••h••ri∣table succes∣sion of Saint Peter.
• Succession i•• the Church
• Iames .1.
• Ephe 5.
• Esay .31.
• Psal. 117
• Extra oleas.
• Esay. cap. 10.
• Esay. cap. 17.
• Esay. cap. 24.
• Esay. cap. 63.
• The vayne bragge of the Iewes standing vpō the nobilitie of their of∣spring.
• The Iewes cā render no cause of their cruel mur∣dering of Christ.
• Testimony of the A••o∣stles.
• The Diuine miracles of Christ.
• Miracles in the name of Christ by his Apostles.
• Esay. cap. 35.
• Cap. 43.
• Cap. 61.
• Cap. 9.
• Cap. 42.
• Ose. cap. 1.••.
• Ionas.
• Elias.
• Iohn Baptist.
• Talui in He∣brew, is as much as ha••∣ged or cruci∣fied. Cant 4••
• Esay. 9.
• Zach. 9.
• Esay. 53.
• Esay. cap. 53.
• Iesus Naza∣re••us.
• The death of Christ.
• Daniel. ca. 9.
• Esay. ca. 53.
• The Iewes obiection answered.
• Psal. 1••.
• Messias whē he commeth must not bee receiued of the Iewes.
• The Iewes looke for their Messias in vain: who, when so euer the true Mes¦sias com∣meth, wil not receiue him. And if he be a false Messi∣as, he seru••th them to no purpose.
• Malac. 3.
• What maner o•• Messias do the Iewes looke for.
• Gene. 4.
• Gene. 37.
• Exod. 12.
• Exod 32.
• Numer. 16.
• 1. Reg. 18.19
• Esay. 8.
• Mala. 1.3.4.
• Zach. 9.
• Cap. 14.
• Christen mens chil∣dren here in Engl••nde crucified by the Iewes Anno. 11••9. & anno. 114•• at Norwiche. &c.
• Osee .1.
• The prepo∣sterous reli∣gion & cruel malice of the I••wes.
• ••he ende of ••he Law & of ••he prophets ••nd types, is Christ.
• The promi∣ses cōteyned in the Pro∣phets.
• ••say. 9.
• The place of Esay. cap 9. expounded.
• A childe is borne vnto vs. &c. Esay .••
• The Iewes in their owne exposition contrarie to themselues.
• The kingdō of Me••sias howe it is e∣uerlasting, & the peace thereof to haue no end.
• Zachar. 9. Esay .42.
• The manifest prophecies of Esay of Christ.
• Cap. 53.
• Cap. 65.
• Esay 6.
• Cap. 35. Cap. 43. Cap. 49. Cap. 65.
• Esay. cap. 4••.
• 1

  The sinnes of the people
• 2

  The stroke of Gods se∣uere iustice.
• 3

  The conso∣lation of gr••ce.
• Esay .40.
• The place of Esay .40. pa∣raphrastical∣ly expoūded.
• A voyce cry∣ing in the wildernes. Esay .40.
• The warre betweene Gods iustice, and y^• sinnes of man.
• The ende of our warfare by the Pro∣phete, Esai. cap. 40.
• Iere. 23.
• Iere. 23.
• Iere. 24.
• Cap. 31.
• Cap. 32.
• Cap 33.
• Cap. 50
• Baruch. ••.
• The mea∣ning of the prophets speaking of the kingdom of Dauid, must ne••des be spiritually vnderstood.
• Dilemma.
• Esay .9.
• Iudg. 16.
• After the captiuitie of Babylon god promiseth perpetuall continuance vnto the Iewes.
• Esay .62.
• Esay .60.
• Esay .54.
• Esay .48.
• Esay .49.
• Daniel .2.
• Esa. 63.
• Iohn .6.
• Iohn .5. Mat. vltime••
• Actes .10.
• Phil••p. 2. Esa. 35.55.6••
• Mat. 11.
• Esay .25.35••
• Esay .9.40.
• Mat. 20.
• The maiestie of Christs kingdome.
• Psal. 109.
• Apoc. 1. ••••
• The mighti•• power of Christ in keeping his Church.
• The power of Christ is spirituall, set vp not agaīst man, but for man, to fight against y^e spi∣ritual opera∣tion of Satā.
• Christes vi∣ctorie, not a∣gainst man, but for man.
• The victorie of Christ by what meanes it was gottē.
• The evylyne•• of the olde serpent, takē in his owne snare.
• Sathā kindly deluded by Christ our Sauiour.
• Satan ouer∣come and spoyled.
• That is, the crosse of cō∣tumelie.
• Coloss. 2.
• Philip•• 2
• Ose. 13.
• Ezech. 28.
• Cap. 34.
• Ezech. 36.
• Cap. 37.
• Cap. 36.
• Dan. 9.
• The commō translation.
• The transla∣tion of M••n∣ster.
• Veein lo) that is as much to say, in short speache of Hebrue, And his life shal be takē from him.
• Clemens in libris strom.
• Eusebius, 〈◊〉〈◊〉 chronicis.

  Theodoret•••• in cap. 1. Za∣chariae.

  Hieronymus in procemio super Aggaeum cap. 1.

  Augustinus de ciuitate. lib. 18.
• The varietie of writers in counting the weekes of Daniel.
• Philip Me∣lancthon.
• Io. Caluine.
• Esai .45.
• Matthewe Beroaldus.
• Gerardus Mercator.
• Constantinus Phrygio.
• Ioan Lucidus

  Ioan Fūctius
• Theodorus Bibliander.
• The ex••osi∣tion of the place of Da¦niel in his 9. Chapter.
• The weekes must be di¦stinguished.
• The seuen weekes.
• The lxii. weekes.
• The one weeke.
• The halfe of the weeke.
• The building of the Tēple.
• •••• Esdr. 1.2.
• 2. Esdr. 6.7.
• 2. Esdr. ••.
• 2. Esd. ••.
• Daniel. ••
• The onely kingdome of Christ aboue all other is e∣uerlasting.
• Ioseph in his 10 booke of Antiquities cap 14.
• Malachie.
• The cause why it was necessary to dissolue the Iewish com∣mon wealth.
• Malachi .1.
• Three thīgs to be noted in the words of Malachy.

  • ...1. The peo∣ple.
  • ...2. the sacri∣fices.
  • ...3. the place.
• Esay .65.
• The place of Malachie ex∣pounded.
• God is not boun••, ney∣ther to the pl••ce nor per¦son of natiōs.
• Osee .14.
• What Sacri∣fices are cleane, and what are vn∣cleane.
• An obiection
• The answere
• The death of Christ prefi∣gured by the Legall Sacri∣fices.
• Two things to be noted in the Iewish sacrifices.

  • ...The vse. 1.
  • ...The tyme. 2.
• The vse of •• old sacrifices
• The time wherein sa∣crifices were exercised must be con∣••••dered.
• Iewish sacri∣fices aboli∣sh••d.
• The true worshipping of God not bound to place or per∣••ons.
• Malach. 3.
• Esai .46.
• Malac. 4.
• Gene. 49.
• Thargum Hierosolymī¦tanum, writ∣ten by Iona∣thas•• vpō the 49 chap of Genesis.
• Osee against Israel.
• Osee .1.
• The calling of the Gen∣tiles, accor∣ding to Osee the Prophet.
• The multi∣tude of the cōuerts Gen∣tiles, after y^e testimonie of y^e Prophets.
• Th ho••ribl•• ca••a••••••i•• o•• the Iewes.
• Zach 12.
• An exhorta∣tion to the Iewes.
• Esay .62.
• Esay .35.
• A stombling blocke to the Iewes.
• The nature of Christ.
• The prophe∣cies of Christ
• Christs mi∣racles.
• A prayer for the Iewes.
• An exhorta∣tion to the Gentiles and Christians.
• The promi∣ses of God are not boūd to place, nor persons.
• A necessary cause, why the ••ewishe common wealth shuld be abolished.
• The se••e∣ritie of God
• The lenitie of God.
• An exhorta∣••ion to the Gentiles.
• An obiection
• The solucio••••
• A perillous thing to seek God without the media∣tor.
• Esay .33.
• No man ought to bee proude of his faith.
• The prophe∣sie of S. Paul concerning y^e ••eturne of ••he Iewes.
• Act .1.
• The fulnes of the Gen∣••iles.
• Luke. 21.
• A complaint against ido∣latrie vsed in Christian Churches.
• A good be∣ginning of a reformed Church a∣mongst Christians.
• Esay .59.
• Rom. 11.
• Ose•• .1.