in some notably aduanced maner Whereupon being worthily deluded of their owne friuolous 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 pronounce that the Messhias should be persecuted with none so sauage and vnmerciful enâ—mieâ— as the people of his owne linage and did also vnder most manifest oracles and apparant veiles of shadowish signes prognosticate that he should be slaine through the treacherous treason of his owne people After the same sort was the blood of Abel spilt by the embrued hand of his bloodie brother 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 contemptuously entreated and disdainefully railed 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 calamities of all these purport then that Messhias should be slaine by the butcherie of his owne people What doeth that stone of offence 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 Ierusalem signifie other then that the Lord him self should suffer death by the murtherous practise of his owne nation Otherwise why is he called a rocke to fall vpon and stone of offence if there were nothing in him whereupon the aduersaries might stumble at And to passe ouer other sharpe and horrible prophesies vttered directly against this viperous 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 Malachie els in all that his preaching almost then explane the order and maner of Christs passion 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 wherof the thirde part onely remained sound and serued the Lord yet so that the same was brought to triall by fyre not the destruction of Ierusalem by the assault of the Gentiles 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 Ecclipse 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 Ierusalem and the halfe of them towarde the East sea and halfe of them towardes the vttermost sea and shall be both in winter and sommer And immediatly in the same Chapter prophesying of our Sauiour Iesu Christ hanging vpon the Crosse And that which shal be there aboue the brydles of the horses shal be 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 neuer perish The holy Patriarches are our progenitours we are the yssue of an holy roote we haue a God in whome we do beleeue we haue the lawe wherein we are instructed the temple the priesthode the sacrifices 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 inuested in al these but now through your trayterous trecherie you are berest and despoyled of them all You had sometime Abraham vnto your father vpon whom you so gloriously vaunt your selues Euen so had Esau Ismael 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 present 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 malice if he had beholden your reprochfull tauntes contumâ—liâ—us mockeries and furious madnes yoâ—â—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 hauing in all respects so bountifully deserued of you and had bene present at that vnspeakable 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 without 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 euer haue acknowledged such impes to haue proceeded out of his loynes Nay rather who can dout of this that he would haue agreed with Iohn Baptist rather and cryed out with open mouth against you O ye generation of vipers and children of the deuil I do vtterly detâ—st you and your poysoned deedes and imaginations But ye do beleeue in God whome
God and nature do bring nothing to passe vnaduisedly by howe much the more grieuously the Iewes were ouercharged with the seuere rigor of Gods Iustice for what could be more heauye then to be razed out of the booke of life so much the more haynous must the canker be that prouoked this so sharpe and bitter corryzyue which cankred contagion that wrought their perdition is most expressely declared by these woâ—rdes of S. Paul for their vnbeliefe sayth he wherby all men may easily coniecture how horrible an infectioÌ„ this fretting fistula vnbeliefe is adiudged in the sight of God. But first we must open vnto you the nature anâ— substaunce of this vnbeliefe Unbeliefe is a thing mearely opposite and aduersary to beliefe by which contraposition you may easily perceyue the right nature or definition of vnbeliefe For if faith or beliefe be a certaine infallible knowledge of Ies. Chriâ—â— the Sonne of God ensealed in our hearteâ— whereby we doe embrace him as gyuen 〈◊〉 to vs from God the Father for vs to râ—pose our whole affyaunce in the same it is euident then by the same reason in whâ—â— sorte we ought to iudge of vnbeliefe 〈◊〉 whosoeuer hath ascribed the confidence of his saluation and free remyssion of hys synnes to any other person then vnto Iesus Christ or to any other creature theâ— to the fayth which ought to be in Christ Iâ—â—su the same may well be called an vnbâ—â—lieuing person Moreouer as there be mâ—â—nie degrees amongst the faythfull and likâ— as the fayth of some persons is more abunâ—daunt and plentyfull in some others scarse rypeâ— and lesse fruitefull in manie skarse any blossome or yssue at all appearing sâ— is the manifolde varietie of vnbeliefeâ— likeâ—wise expressed in the Scriptures after maâ—â—â—ie and sundrye sortes For there is a certayne vnbeliefe vnder the which as vnder certayne embers some sparkle of fayth is raked vp be it neuer so small which is signified in that sentence of Scripture where it is sayde I do beleeue Lorde Lorde helpâ— thou my vnbeliefe There is an other kinde of vnbeliefe which although be as yet ouerspread with a certayne darkened myste of foggy Ignoraunce and is tost to and fro with many wandering cloudes doubtfull vapoures yet because it peepeth nowe and then abroade because it glyttereth and shyneth somewhat and endeuoureth by all meanes possible to expresse his oâ—yent and bryght beames it seemeth not to rest in despayred estate There is yet also an other kiâ—d of vnbeliefe which the Lorde doth reproue but forsaketh notâ— as was that whereof meâ—tion is â—ade in the Gospel And he rebuked their vnbeliefe Thomas Didymus belieued not the Disciples when they tolde him that the Lorde was rysen againe A great vnbeliefe but not shaken of yet There is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it happeneth ofteÌ„ times that the one is named yâ—â— and reproched of the other The disciples theÌ„selues also were sometimes worthily rebuked for their vnbeliefe to whom was said O ye vnfaithful peruerse generatioÌ„ Peter was once yelden ouer to the vâ—ry â—â—inke of drowâ—ing for none other cause but for his vnbeliefe sake yet our Lorde stretching out his hand afterwards saued him This was a daungerous vnbeliefe But that other example not of his distrust onely but of his faithlesse reuolting was farre more peryllâ—us when the same Peter not once or twise only but three tymes in one nyght did not onely not acknowledge but also forsware his Lord and master yet was he not therefore depryued from his Apostleshippe And it is not to be doubted but that many persones doe entrude vpon the possession of Christian Title which can gloriously vaunte of Christ with their tongues but denye him vtterly in their deeds beleeuing nothing lesse in their hearts stedfastly then that whereof they carrye an outwarde resemblaunce in their talke coâ—ragiously And because this Serpigo resteth within those persones and crauleth to no further infection of the coÌ„gregation they are not therfore barred from partaking the Sacramentes of this Church which we â—all the visible Church And what shal be sayd of theÌ„ who many times doe accuse them selues of their owne vnbeliefe beyng valiannt souldiours neuerthelesse in the campe of Christian faith when as on the contrary part manie other doe firmely beleeue them selues â—â—â—e meare straungers to infidelitie whose fayth if it should be placed in the face of the enemy wil of very cowardize forthwith flee the fielde And albeit al these examples of vnbeliefe whereof I haue made mencion may iustly be reproued as blame worthy voyd of al color of defence yet may they be borne withal after a sort But this kind of infidelitie of al others is most horrible execrable when as men do rushe headlong into such obstinate resistance that they wil not only not acquaint theÌ„selues with the trueth being layd open before their eyes but will wittingly shut vp their senses from the beholding thereof because they will not see it wil spourne thereat not in words and profession only but wil cruelly persecute the same also with al maner of outrage slaughter blood blasphemies most despiteful execrations And this is that vnbeliefe which being more noysome then any pestileÌ„t botch may rightly properly be called the Iewish Infidelitie seemeth after a certaine maner their inheritable disease who are after a certaine sort from their mothers wombe naturally caried through peruerse frowardnes into all malitious hatred contempt of Christ his ChristiaÌ„s And for this cause especially I suppose it came to passe that wheras God so many hundred yeres before had coÌ„tinually pardoned their woÌ„derful manifold wickednes impietie after his wonted maner had from time to time endured winked at their horrible rebelâ—ioÌ„ idolatrie he could now no longer forbeare their abominable crueltie coÌ„mitted against his welbe loued sonne whome they trayterously murthered and hanged on tree but must needes auenge him vpon the whole nation and roote out the remnant of the whole race altogether And not without great cause for how could it els be after that he was once reueyled vnto theÌ„ for whose cause only al that coÌ„mon wealth of the Iewes was instituted erected What cause remayned then that the Iewishe synagogue should be of any longer continuance or to what purpose might it serue afterwards what That they might perseuere still in sacrificing the blood of goates and lambes to the Lorde And where should this be done in one family only But God is not delighted with such sacrifices nor dwelleth he in Temples made by men but euen in the very hearts of men he taketh no pleasure in externall pompe and outwarde obserâ—aunces nor gorgeous garnishinges of the body the vouchsafeth those worshippers which doe worship him in Spirite trueth These olde motheaten shadowes had their tyme and not their time onely but their lawfull vse also that so vnder shadowes
The third part touchiÌ„g the recoÌ„cilement 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 sâ—al fayâ—h No faith Matth. Ioan. 4. Why the earthly Ierusalem was abolished The casting awâ—y of the Iewes made the recoÌ„câ—lement of the Gentiles Cut of Exâ—â—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 Gentiles were receiued and the Iewes reiected The foreknowledge and decree of God in casting away the Iewes Obiection Answere to the obiection The seueritie bountie of God. The preposterous opinion of many touching the seueritie and bountie of God. The iâ—hâ—ritable succession of Saint Peter Succession iâ— 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 vpoÌ„ the nobilitie of their ofspring The Iewes caÌ„ render no cause of their cruel murdering of Christ. Testimony of the Aâ—ostles 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. â— Ionas Elias Iohn Baptist. Talui in Hebrew is as much as haâ—ged or crucified Cant 4â— Esay 9. Zach. 9. Esay 53. Esay cap. 53. Iesus Nazareâ—us The death of Christ. Daniel ca. 9. Esay ca. 53. The Iewes obiection answered Psal. 1â— Messias wheÌ„ he commeth must not bee receiued of the Iewes The Iewes looke for their Messias in vain who when so euer the true Messias commeth wil not receiue him And if he be a false Messias he seruâ—th them to no purpose Malac. 3. What maner oâ— 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 children here in Englâ—nde crucified by the Iewes Anno. 11â—9 anno 114â— at Norwiche c. Osee .1 The preposterous religion cruel malice of the Iâ—wes â—he ende of â—he Law of â—he prophets â—nd types is Christ. The promises coÌ„teyned in the Prophets â—say 9. The place of Esay cap 9. expounded A childe is borne vnto vs c. Esay â— The Iewes in their owne exposition contrarie to themselues The kingdoÌ„ of Meâ—sias howe it is euerlasting 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. 4â— 1 The sinnes of the people 2 The stroke of Gods seuere iustice 3 The consolation of grâ—ce Esay .40 The place of Esay .40 paraphrastically expouÌ„ded A voyce crying in the wildernes Esay .40 The warre betweene Gods iustice and y sinnes of man. The ende of our warfare by the Prophete Esai cap. 40. Iere. 23. Iere. 23. Iere. 24. Cap. 31. Cap. 32. Cap 33. Cap. 50 Baruch â— The meaning of the prophets speaking of the kingdom of Dauid must neâ—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. vltimeâ— Actes .10 Philâ—p 2. Esa. 35 55.6â— Mat. 11. Esay 25.35â— Esay .9.40 Mat. 20. The maiestie of Christs kingdome Psal. 109. Apoc. 1. â—â— The mightiâ— power of Christ in keeping his Church The power of Christ is spirituall set vp not agaiÌ„st man but for man to fight against the spiritual operation of SataÌ„ Christes victorie not against man but for man. The victorie of Christ by what meanes it was gotteÌ„ The evylyneâ— of the olde serpent takeÌ„ in his owne snare SathaÌ„ kindly deluded by Christ our Sauiour Satan ouercome and spoyled * That is the crosse of coÌ„tumelie Coloss. 2. Philipâ— 2 Ose. 13. Ezech. 28. Cap. 34. Ezech. 36. Cap. 37. Cap. 36. Dan. 9. The commoÌ„ translation The translation of Mâ—nster * Veein lo that is as much to say in short speache of Hebrue And his life shal be takeÌ„ from him Clemens in libris strom Eusebius 〈◊〉 chronicis Theodoretâ—â— in cap. 1. Zachariae Hieronymus in procemio super Aggaeum cap. 1. Augustinus de ciuitate lib. 18. The varietie of writers in counting the weekes of Daniel Philip Melancthon Io. Caluine Esai .45 Matthewe Beroaldus Gerardus Mercator Constantinus Phrygio Ioan Lucidus Ioan FuÌ„ctius Theodorus Bibliander The exâ—osition of the place of Daniel in his 9. Chapter The weekes must be distinguished The seuen weekes The lxii weekes The one weeke The halfe of the weeke The building of the TeÌ„ple â—â— Esdr. 1.2 2. Esdr. 6.7 2. Esdr. â— 2. Esd. â— Daniel â— The onely kingdome of Christ aboue all other is euerlasting Ioseph in his 10 booke of Antiquities cap 14. Malachie The cause why it was necessary to dissolue the Iewish common wealth Malachi .1 Three thiÌ„gs to be noted in the words of Malachy 1. The people 2. the sacrifices 3. the place Esay .65 The place of Malachie expounded God is not bounâ— neyther to the plâ—ce nor person of natioÌ„s Osee .14 What Sacrifices are cleane and what are vncleane An obiection The answere The death of Christ prefigured by the Legall Sacrifices Two things to be noted in the Iewish sacrifices The vse 1. The tyme. 2. The vse of â— old sacrifices The time wherein sacrifices were exercised must be conâ—â—dered Iewish sacrifices abolishâ—d The true worshipping of God not bound to place or perâ—ons Malach. 3. Esai .46 Malac. 4. Gene. 49. Thargum HierosolymiÌ„tanum written by Ionathasâ— vpoÌ„ the 49 chap of Genesis Osee against Israel Osee .1 The calling of the Gentiles according to Osee the Prophet The multitude of the coÌ„uerts Gentiles after the testimonie of the Prophets Th hoâ—riblâ— caâ—aâ—â—â—iâ— oâ— the Iewes Zach 12. An exhortation to the Iewes Esay .62 Esay .35 A stombling blocke to the Iewes The nature of Christ. The prophecies of Christ Christs miracles A prayer for the Iewes An exhortation to the Gentiles and Christians The promises of God are not bouÌ„d to place nor persons A necessary cause why the â—ewishe common wealth shuld be abolished The seâ—eritie of God The lenitie of God. An exhortaâ—ion to the Gentiles An obiection The solucioâ—â— A perillous thing to seek God without the mediator Esay .33 No man ought to bee proude of his faith The prophesie of S. Paul concerning the â—eturne of â—he Iewes Act .1 The fulnes of the Genâ—iles Luke 21. A complaint against idolatrie vsed in Christian Churches A good beginning of a reformed Church amongst Christians Esay .59 Rom. 11. Oseâ— .1 Deut. 7.6 Gen. 49.10 Esa. 9.6 Deu. 9.16 Deut. 7,1 3.4.5.6.7 Deu. 12,2 3. Deu. 22,10 Deut. 5,32 Iere. 23.5,6