consider the estate of Christes outward basenes what wanted he at any time to the necessary furniture of his liuelihode notwithstanding this shew of extreme penurie Nay what want at all could molest him who with a very fewe crustes could feede so great a crewe of thousandes in so deserte a wildernes Or how could he be termed poore at whose becke and word of mouth heauen and earth did obey the seas and windes life and death finally all the degrees of creation were subiect vnto But that writing and title called by the name of a Nazarite doth encumber you perhaps because it behoued that Messhias should be borne in Bethleem the citie of Dauid If he were not borne in Bethleem I report me to the Chronicles Records of the time of his birth and the circumstances thereof Let the testimonies of the angels shepheards wise men his owne mother Ioseph and all the Euangelistes bee examined Moreouer what emported that horrible slaughter of all the suckling Babes of Bethleem only by the cruel proclamation of Herode without any molestation of the infants of Nazareth vnlesse Herode the king had bene throughly perswaded that aboue that instant of tyme wherein Christ was borne the same verie king of the Iewes was then borne in the citie of Bethleem What els is it then that troubleth you because he dyed the death What do I heare what Haue you alwayes awaited for a Messhias that coulde not bee bereft of life How then should this Messhias deliuer Iacob his people from their iniquities when as no remission of sinnes coulde bee without slaughter blood according to the infallible testimonies and continual sacrifices of your owne lawe Briefely if it were not requisite that Messhias shoulde dye the death then did all the Prophets lye Zachary Daniel Dauid Esay did lye which haue not only made mencion of his death but haue most learnedly also set downe the cause of his death For this we reade in Daniel That wickednes saith he may finish and sinnes be sealed vp iniquitie reconciled and euerlasting righteousnes may be brought in And proceeding a litle further in the same Chapter doth expressely declare that Christ ought to be slaine In like maner the Prophet Esay If he shall make his soule an offring for sinne sayth he The very same thing doeth Moyses also prefigure vnto vs vnder certaine ceremonies of sacrifices types and figures not altogether obscure What say you to Esaye the Prophet who doeth not only discouer the cause but the maner also of his death his spittings scourging wounds plagues buffetings and reproches What say you to Zacharie who mencioneth the pearcing of his side with a speare What say you to Dauid who describeth the nayling of his hands and feete the sponge full of vineger the rending his flesh from the bones the casting lots for his garment What say you to Moyses also who vnder the title of the Brasen serpent doth prognosticate his lifting vp on the Crosse But here againe some froward person amongst you will murmure againe in this wise In what sort can Christ be said in the scriptures to be euerlasting if he must of necessitie be slaine This scrupule no man can more effectually vnloose then the Prophet Dauid in his mysticall Psalme Thou shalt not leaue my soule saith he in the graue nor suffer thy holy one to see corruption Where you heare his soule layed in the graue you must vnderstand that to be spokeÌ„ of his death and buriall Againe when you heare that he is risen againe from his sepulchre you must interprete the same of his infinite eternitie vnperishable freedome exempt from all maner of corruption Whereby appeareth notably discerneable vnto you eche condicion in one selfe person That is to say That he is both a mortall man and an eternall god In the one wherof the infirmitie of his manhode is palpable in the other the glory of his resurrection is most euideÌ„tly prouable What And do ye expect yet an other euerlasting Messhias besides this What a phantasie is this As though when the true Messhias is come he may obtaine any courteous entertainement amongst you Truely none at allâ— For euen so say the Prophets of your owne nation Or els what meaneth that saying of Dauid that ye reade in the Psalme The stone which the builders refused the same is made the head of the corner And who bee they that are called the buylders but euen your selues the Iewes What is this stone but Messhias whom if ye will so long gape after vntil you finde your selues plyable to embrace and honour him it wil come to passe that your long lingring wil be proloÌ„ged beyond all compasse of time because according to the saying of your owne Prophets you wil neuer dutifully allowe of the coÌ„ming of the true Messhias but that ye wil continually remaine in an vncertaine expectation of some other For if he be accepted by the general consent of you al without exceptioÌ„ surely he can not possibly be the true Messhias Againe if he be refused from amongst you how long wil you hang in suspense of his comming Euen in like maner your forefathers did looke for a Messhias to come long before the birth of Christ almost two thousand yeres but after that he was come in deed that the Lord of Lords whoÌ„ they sought was entred into his temple the angel of the promised testament whom they wished for was amidâ— amongst them yet did not his owne receiue him And why so because they iudged that he would come after an other sort theiâ— the Prophets had foretold them For the Prophets did describe his comming to be poore simple beggerly but these lustie gallants do gaze for a certaine trimme earthly Emperour awayted vpoÌ„ with some famous troupe of princely gard The Prophets did promise a seely meeke lambe whose voice should not be heard to bleat in the streetes These couragious champions attend for some Lyon victorious Monarch They did foreshew that he should be slaine tormented and hanged on tree who should not auenge him of the iniuries of his people with displaied baÌ„ner of bloody battel but with sheading of his own precious blood should redeeme the sinnes wicked transgressions of his people should not with violeÌ„â—â— rush vpon the crowne of the Empire nor with force of armes deliuer his people from the thraldom of Cesar but should restore freedome to his nation from the bondage of sinne and the tyrannie of death and the deuil with all the pâ—testates and principalities thereof and so establish to him selfe a kingdome not transitorie and earthly in this world but heauenly endlesse for euer and euer On the contrarie part these felowes stroking themselues with a fantasticall opinion of worldly pompe and measuring all things according to the glorious glitering shew of some terrestrial dominion do yet fondly beleeue that some other puissant victorious conquerour shall come
chapter Put of thy mourning garments O Ierusalem and thinâ— 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 couÌ„trey vnder the heauens and God will name thee by his name for euer c. What can be of more efficacie then the testimonies 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 the Babylonical captiuitie 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 theÌ„ 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 interpretation 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 forced when as your citie was besieged and razed by the 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 circumstances 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 otherwise vnderstoode and that your selues either lye shamefully in the order of your exposition or els that your owne Prophets did prophesie contrary to the trueth Sith therfore one of these two must of necessitie be graunted chuse which you wil or els discouer some way how you may escape out of this Labyrinth First I suppose no man wil coÌ„demne the Prophets for liers for thei deliuered nothing vnto vs but that which by wonderful inspiratioÌ„ they receiued of the holy ghost yea the same also infallibly true as approued froÌ„ time to time by the circumstances and sequele of the time For they foresawe as trueth was being infourmed by the holy ghost first the deliuery of the remnant of that nation in the transmigration of Babylon and it came to passe they foresawe also that this captiuitie should endure no lesse theÌ„ 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 giuen in the fulnes of time which should possesse the throne of his father Dauid and take vpon him the gouernement of the kingdome and should establishe the same in a permanent and vnperishable course of continuance peace and tranquillitie for euer And this also was perfourmed euen then accordingly when as the sonne of God was borne in the citie of Dauid that woonderful counsailour the mightie God the prince of peace who albeit died once according to the flesh seemed to be vanquished yet was he not holden of death aboue three dayes but suruiued of his owne power and liueth for euer and euer and in dying hath obteyned an â—ndlesse conquest of death and triumpheth now not much vnlike vnto Sampson victoriously ouer 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 hautie aduersary nor vanquishable by any power of worldly policie For as to that that the citie was put to the sacke by the puissant armie of the Romanes the Temple burnt and razed to the ground all this nothing at al diminisheth 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 subiectioÌ„ 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 reioyced 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 Sanctuarie c. Againe the same Esay speaking vnto 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 generation 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 compassion 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 mountaines 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 compassion 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 desolâ—tion of Israel I will giue thee also for a light to the Gentiles that thou maiest be my saluation 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 holy ones also dyd awayte for the royall excellencie 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
any certaintie in this coÌ„fuse varietie of wits nor do I thinke it necessary namely sitheÌ„ce this our later age hath raised vp many learned men who by exquisite comparing of the auncient Chronicles haue left to the posteritie commendable testimonie of their studious industrie who albeit expresse no small disagreement in some certaine points yet receiuing much light from the auncient Chronicles seeme to approche somewhat neere the marke Philip Melancthon as in all liberall sciences singularly studied so through wonderfull trauaile in the careful conference of histories atchieuing a more ripe and sound iudgemeÌ„t 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 original of the weekes in the time of Longimanus so proceedeth vnto the time of Christes death resurrection yeelding herein to the iudgement of the learned to make their choise whether of them they list to approue But Io. Caluine seemeth to allow neither of theÌ„ induced as it seemeth with this reason that the beginning of the computation ought not to enter in the reigne of Longimanus nor y end therof to be determined at the birth of Christ as he supposeth which thing truely is very wel noted by Io. Caluine according to the singular dexteritie of his learning and capacitie For as it behoued these weekes to comprehend the fulnes of time from the free manumission of the captiues to the last purging and clensing of sinnes which should come to passe by the only oblation of Mesâ—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 eâ—pecial name to be the only deliuerer of the people froÌ„ their captiuitie neither those weekes could be finisht before the whole exploit of our redemptioÌ„ were of al parts accoÌ„plished And therfore I. Caluine doth not without some probabilitie dissent froÌ„ them who deriue the entrye of the said weeks froÌ„ the second yere of Darius his reigne onely So would I likewise contentedly yeâ—ld to his iudgement herein if he had made a ful distinct computatioÌ„ of all that mâ—ane processe of time which passed ouer betwâ—xt y going forth of the coÌ„mandement froÌ„ Cyrus to the passion of Christ according to the true and iust proportion of the weekes But forasmuch as those yeres which were betwixt the going forth of the commaundement and the passion of Christ being duely accompteâ— do amount aboue 530 yeres as appeareth by collation of Chronicles therefore some dout also may be made here how Caluines reckoning 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 teÌ„ Iubiles very wel agreable with Caluines reckoning The same also doeth Gerardus Mercatorâ— very late writer testifie if credite may be giuen to their report But what answere wil those men make on the other side to the other Historiographers to Constantine Phrygio who nombreth the 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 the same to be 490. And to pâ—sse ouer infinite of the like disagremeÌ„ts 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 recorded by Beroalde others But whether this computation be right yea or nay I am not to determine at this present Wel theÌ„ may some man say what certainty can be agreed vpoÌ„ in this so great coÌ„trarietie disagreement of opinions For the discharge of which subtil question I do answere in few words First the infallible testimonie of gods truth doth not depend vpon mans determination howsoeuer men be caried hither thither in conceipt their opinions like clockes whirled about vpoÌ„ 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 vnstedfast 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 seuerall 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 foreworne yeres and the vnmeasurable blindnes and ignorance in the same so also how variable â—oeuer the opinions of manie seeme discrepant eche froÌ„ 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 continue eyther vntyll the natiuitie of Christ or to his death and passion or whâ—ther the same were the Assyrian Darius or Longimanus in the sixte yere of whose gouernement the buylding of the Temple was resumed and finished yet in this one poynt all and euerie the Historiographers aswell aunciâ—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 anie other person then to Christ Iesu the true Messhias euen the same Messhias I saye which was borne of the virgine â—n the time of Augustus the Emperour and was afterwardes crucified vnder Pontius Piâ—ate and which was restored againe to life the third daye after his death And thus much touching the diuersitie 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 aryseth 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 purpose This groundwoorke remayneth yet vnshaken and ratyfyed by most approued testimonie of generall consent which apperteyneth chiefely to the sentence of the Prophet and the materiall parte of his prophesie to wit that no one sentence throughout the whole Scriptures doeth more manifestly 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
countenaunce And heereof ariseth that wonderfull constancie of our Martyrs and Apostles in yeelding their bodies to tortures and death hereof springeth that inuincible force of Christian faith hereupon is grounded that vnpenetrable Rocke of Christes Church which beyng so oft vndermined by your subtill pyoners circumuented with so many traiterous sleights and deuises vexed with so many furious outrages of Gentiles Iewes attempted with so many cruel crampes of the prince of darknes assaulted with all kinde of torments and persecutions could notwithstanding neuer hitherto be discomfited with any kind of battry or shaken with engine neither shal be ouerthrowen at any time whiles the worlde doeth endure The vnuanquishable continuance whereof if you woulde but indifferently without al partialitie ponder in your hearts what els doth it argue then an heauenly anâ— vnspeakeable power of her captaine Christ Iesu But as the power of this captaine is spiritual so it is not discernable but by spiritual 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 argument proofe appeare more manifestly then euen in this one ouerthrow of that auncient archenemie For if that conquest be so much the more praise worthy by howe much the force of the vaÌ„quished is more notorious what ought we theÌ„ to iudge of him who only and alone vndertaking the challenge not against 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 incessaunt accusers of mankind before the throne of God against al those princes poteÌ„tates and rulers of darkenes against the poysoned dartes of death agaynst the intolerable burden 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 neuer atchieued without huge troupes of couragious souldiers or subtill practize of politique gouernours For here beyond all reache of mans vnderstanding I know not how miraculously this marueilous victorie was obteyned without force of armes industrie and policie through the onely plaine open conduct 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 recouerie And yet by this meanes it came to passe that pompous Pride through humilitie was brought into subiection glory of riches confounded by basenes of pouertie hautie arrogancie 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 yeelding 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 intrappe 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 beguiled 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 disfraunchise 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 that all thy practizes are discouered through that heaueÌ„ly lyght Doest thou not feele infirmitie of the flesh treading now vpon thine owne heade whiles thou wast deuising mischief against infirmitie of weake flesh Thou hadst swallowed downe a bayte but art enforced to cast the same out againe of thy gorge Thou diddest awayte for the destruction of mankinde but withall didst accelerate his safetie Thou didst enforce the innoceÌ„t to the death of the crosse such was thy cankred malice 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 vpoÌ„ the crosse alone but nayled all our sinnes also together with him which being now throughly cleaÌ„sed with that only sacrifice hath deliuered vs from euerlasting tormentes and recoyled them backe vpon thine owne head vnrecouerable for euermore The brasen serpeÌ„t might haue bene a good president vnto thee to haue made thee more warie aduised which if it had not bin haÌ„ged on tree could not haue healed the wouÌ„ds of them that were plagued The valiaÌ„t 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 endeuoure to establishe thine empire and art despoyled of thine empire What wa st thou ignorant that 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 pâ—â—â—e beggerly basenes of the flesh thy meaning perhaps was to try whether he could be slaine therefore thou didst rush vpon him so sternely 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 escaped whyther went he from thee and where doth he now remayne O cruell cursed manqueller doest thou not perceyue into what streightes thy sauage bloodthirstinesse hath driuen thee at the last Doest thou not acknowledge that the very same tree and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by the
ministerie of thy chaÌ„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 soleÌ„ne feast day wherein he did triuÌ„phe ouer death when he spoiled principalities powers and made a shewe of them openly triumphing ouer them in his ovvne person wherein thou thy selfe with thy mates dydst reioyce by the space of two dayes was erected to vs for a perpetuall monument of eternall ioye and freedome At the very naming wherâ—of the whole rabble of thy adherentes do trâ—â—ble and quake for feare Doest thou not acknowledge now at the length y glorious name that was gyuen him aboue al names the power whereof thou doest feele now and then among to thy great griefe and whereunto 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 imprisonmeÌ„ts chaynes stoning to death scourgings tormeÌ„tings 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 established enlarged the kingdome of Christ and hast heaped vpon thy selfe and thy broode double tormentes of vnquencheable flames And heerein we are somewhat behoâ—â—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 deuises 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 purpose 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 fâ—t our present matter that ye shall neyther be able with shifte or cauillation whatsoeuer to delude the manifest proofes concerning Christ Iesu our Lord vnlesse you disclaime wholy from your owne prophetes nor yet allowe of your prâ—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 froÌ„ Babylon to their owne citie and the seconde buylding vp of their temple which from thenceforth shoulâ— stande vnshaken and neuer peryshe any more nor be molested by any inuasion of the enemie For euen to that effect doth the prophete treate very largely in the xxviii of his prophecie saying And they shall dwell in their laÌ„d with all securitie they shal buyld houses shal plant vineyards shall inhabit the land confidently when I shal execute iudgement against all theÌ„ that shal stand against them rounde about them c. And againe in the 34. chapter thus he sayeth And they shal be 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 Israel 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 reproche 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 hencefoorth 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 euen 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 euermore And in an other chapter a lyttle 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 after 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 kingdome 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 before 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 returne out of the Babylonicall captiuitie euen to the vttermost poynt of your desolation describing withal in the same chapter the death of the Messhias the ende and consummation of sinne together with the vtter abolishment of the obseruances and sacrifices of the ceremonial Law by such special markes tokeÌ„s so euideÌ„tly that it can by no meanes possible be gainsayde Wherefore let vs with good aduise ponder the words of the prophet with no lesse diligeÌ„ce theÌ„ the matter requireth 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 recoÌ„cile the iniquitie to bring in the
the foure Monarchies of the worlde and brake his head his breast his legges his feete in pieces that no place was founde for them but the stone it selfe became a great mountaine and filled the whole earth But what is the purport of al these things And first what is meant by the stone hewen downe without hands falling from a great hill what by that striking and breaking the image in pieces by that huge mountaine by that exceeding increase of the stone into an vnmeasurable quaÌ„titie the incredible greatnesse whereof ouerthrowing all other kingdomes of the earth should possesse the whole world besides WheruÌ„to tend al these what do they import what do they represent vnto vs els theÌ„ the same which we perceiue most plainly was accoÌ„plished in the sonne of God who desceÌ„ding from the highest heaueÌ„s into the woÌ„â—e of a base virgine borne of his mother without al carnal knowledge who alone comming into the world without all ayde of naturall generation did vanquishe all power and pompe of the world and the deuill by holding his peace onely brake the gates of hell in sunder with suffering onely ouercame death with dying onely and purchased thereby an euerlasting kingdome of perpetuall felicitie for his chosen and elect which kingdome shall endure in vnmoueable eternitie aboue and beyonde all other kingdomes and empires of the worlde For all other empires standing in most fickle estate by enterchaunge of elder yeeres waxe transitorie and vanishe awaye and with mutuall emnitie do pursue eche other to vtter destruction This onely kingdome raysed vp without handes by the eternall God can not be shyuered with any vyolence or waxe olde with any processe of tyme nor be subdued by any force or polycie of man but with his vnperysheable perpetuitie shall crushe in pieces and weare out all other kingdomes and it selfe persiste neuerthelesse vnuanquisheable for euer and euer And this so incomprehensible Maiestis of this kingdome the Prophete doeth not in one place alone prophecie shoulde come nor doeth he promyse it onely but discouereth also the very mynute and instant of tyme wherein this kingdome shoulde flouryshe so that the commendation wherewith your Ioseph doeth so hyghly aduaunce this Prophete is not vnaptly applyed To wytte that he doeth not onely foreshewe the euents and successes to tymes as other prophets doe but with a most playne viewe as it were doth poynt with the finger to the time it selfe in which all these things should come that should ensue c. I coulde vouche out of the same Daniel sundry sentences many also out of other prophets to the like effect for what els doth the whole propheticall history of the Bible euen from the beginning to the ende thereof describe vnto vs then Christ Iesu his kingdome very base simple in the eye iudgement of carnall capacitie but to the spiritual beholders most beautiful glorious What doth the deliuery of Ionas out of the whales belly the thirde day prefigure vnto vs other then the resurrection of Christ What doeth the translating of Elias into heauen in a firy charriot signifie other then the ascension of Christ What doeth that brasen serpent foreshewe other then Christ crucified vpon the crosse What doe the manifold afflictions of king Dauid represent but the continual persecution of Christ in this world What doth Moyses signifie but a deliuerer Iosuah but the victorious conquest of Christ ouer all his enemies What doth the rule gouernmeÌ„t of Ioseph with a certaine royall maiestie ouer the Egyptians emply but the kingdome of Messhias at whose bâ—â—ks all thinges in earth and heauen should be obedient and subiect It would require a long discourse tâ— ouerrunne all the mystical sâ—yings of the prophets I wil adde hereunto one or two places out of the prophet Malachie Malachie beyng of one minde iudgemeÌ„t that Daniel and our Paul were of dotâ— not onely foretell the casting away of your â—â—â—ion but rendreth also the reason that procured Gods wrath agaynst your people For Malachie and Daniel doe both agree in this poynt that the vttâ—r destruction of that nation was decreed vpon by the secrete counsell of God to the ende they shoulde becoâ—e a president whereby the wicked myght be forewarâ—ed of the seuere Iustice of God as also for this cause chiefely by reason that els the vaine â—ersuasion that hath taken roote so long in the hearts of the people touching the righteousnes of the Law touching â—â—rcumcision 〈◊〉 to offrings sacrifices could not be rased out of their mindes if the ceremoniall Law should coÌ„tinue in her former authoritie And therefore it pleased Almightie God to make manifest to all men that thâ—se eâ—tâ—â—nall rytes shadowes and Ceremâ—â—ieâ— were not auaylable to procure true ryghtoâ—â—nesse and that the ryghâ—eousnesse of the Lawe was not that pure ryghteâ—uâ—snes wherâ—unto the promyses dyd direct thâ—m But lette us heare â—he woordes of Malachie I haue no pleasure in you â—ayeth the Lorde of hostes nâ—yther wyll I accept ofâ—ring at your handeâ—â—â—or from the rysing of the Sunne vnto 〈◊〉 goyng downe of the same my name is great among the Gentiles And in euery 〈…〉 offered vnto my name for my name is great among the Gentâ—les sayeth the Lorde of hostes â— Amongst mâ—â—â— thynges wâ—â—â—thie 〈◊〉 be noted in thâ—â— saying of the Pâ—rophete there are â—hreâ— specâ—all 〈◊〉 to â—ee conâ—â—â—ered Namelyâ— thâ— one coâ—cernyng you that are Iewâ—s secondly concerâ—â—â—â— your Sacrifices lastly the plâ—câ— it selfe where offryng shalbâ— made For the 〈◊〉 had promysed â—hat he woulde alter 〈◊〉 â—enewâ— euâ—ry of these to the ende 〈…〉 thereby despoyle you of all matter to glory vpoâ— as vpon yoâ—r parentage 〈◊〉 â—oâ—shippings yea your temple it selfe your offrings and Sacrifices And whyâ—s because he had determined to make an innouation of them as ye doe heare and to translate them from you to others which thing the same holie Ghost doeth manifestly set downe in an other place in like woordes by his Prophete Esay Beholde sayeth he I wyl create newe heauens and a newe earth and the former shall not be remembred nor come into minde And agayne in an other place And the Lorde shall kyll thee and shall call his seruauntes by an other name c. The woordes are somewhat vnlike but the sense is all one nothing differyng from the saying of Malachie I haue no pleasure in you c. Doest thou not perceyue in these woordes howe thou shalt â—e cast away thou proude generationâ— And because you shal knowâ— that God wil neuerthelesse not be destitute of a people that shall glorifie his name though you be cleane â—ewen of from the Oliue tree My name sayeth he is great among the Gentiles I haue declared vnto you what shall become of your nation and people Now wil I proceede to explane vnto you of your Temple and place of prayer whereupon you vaunt your selues so much The Prophete therefore goeth forwarde In all places
shall pure offrings be offered vnto my name from the rysing of the Sunne euen to the goyng downe of the same As if God woulde saye You Iewes are so addicted to that onely Sanctuarie and Temple of the Lord which he did erect amongest you long agoe as though he ought not be woorshipped in any place els and as though no nation in the whole earth myght offer sacrifice vnto the Lorde except you alone And vnder colour of this prerogatiue beeyng pufte vp with pride you swell with immeasurable vayne glorious persuasion of fleshly courage and sette all other nations at naught as though you alone were the onely inheritaunce of the Lorde and as though you helde him faâ—â—tyed to your generation with an inseparable chaine of priuiledged bountie and fauour and so faste lockt within the walles of your Temple that he coulde not be of power to departe from you nor woulde not for any cause sequester him selfe from your Temple But to the ende your blundered senses may no longer lumper in darkenesse stroaking your selues with vayne and counterfayte confidence of falsely conceyued opinion I wyll by way of friendly aduertisement pronounce and euen nowe do denounce and forewarne you That the calling vpon the name of the Lorde is not vnseparably bound to place tyme or persones but that the largesse of his mercie is extended also vpon all people nations and tongues whether they be Iewes or Gentiles Scythians or Indians and that this his louing kindnes wherewith he embraceth all mankinde wyll reiect no person from his fatherly protectioÌ„ whersoeuer his name is feared and his Maiestie worshipped there he doth indifferently distribute the gyftes of his grace towards al persons without parcialitie Yea and because you shal vnderstande my saying more playnly beholde I do protest vnto you in the word of the Lorde that it shall come to passe that you your selues being Iewes your whole race for the most parte beyng cast away and this your Sanctuarie whereupon you boast so much being vtterly reiected the Lord wil transpose his louing countenaunce not into one angle of the worlde among the Iewes onely but wil be magnified haue the glory of his name called vpoÌ„ in euery place throughout all nations tongues wheresoeuer sâ—â—â—â—tered ouer the face of the earth from the râ—sing of the sunne to the goyng downe of thâ—â—ame For my name is great among the GeÌ„tiles sayth the Lorde of hostes Hitherto yoâ— haue heard the wordes of Malachie vsed towards your people It remayneth lastly that we speake of y sacrifices For the Prophet doeth euidently â—â—clare that innouation shall ensue of the Sacrifices also speaking in this wise Among the Gentiles and in euery place incense and a pure offring shal be offered vnto my name Well now what maner of offrings be these of the Gentiles which the Prophete doeth commende so hyghly Be they sacrifices of goatâ— or calues They be sacrifices of calues truely but such as the Prophete Osee meâ—tioneth in his prophecie And we will render sayeth he the Calues of our lippes Ueriâ—â— these be the caluesâ— where with the Lorde is nowe well delyghted These calues doe we offâ—r when reknowledging our vâ—ryghâ—â—ousnesse we yeelde humble thankeâ— to the gracious goodnes of God who cleansing our wickednes with the fountaine of the blood death of his dearely beloued sonne Christ Iâ—su doth endue vs with the inheritaÌ„ce of euerlasting life These be the spiritual offrings of the Gentiles differing very much from the saâ—rifices of the Iewes for these are the pure offringes of the Spirite that consist not in bloody broyling of brute beastes nor in smelling of flesh nor are offred with the hands of Priestes embrewed with goare And for that cause the Prophete doeth call them cleane Wel then and why are these offrings called cleane rather then the Iewishe Sacrifices What shal we say that their blood offrings are vncleane and their sacrifices defiled then Uerily albeit the Prophete doeth not in expresse woordes verifie the same yet who so shall duely ponder the substaunce and pyth of his talke shal easily discerne that the Prophete by secrete implication doth condemne the Iewishe sacrifices as polluted and prophane in the respect of offringes of the heathen But heere wyll one of your secte vrge agayne and demaunde whether these Sacrifices were not instituted by God at the first and the ordinaunces of the same prescribed vnto vs by Moyses whether in them also were not conteyned the calues of thankesgyuing and purging of sinnes whether God coulde be the author of any oâ—seruaunces and ceremonies thaâ— were not of all paâ—tes syncere pure and without blemyshe For answere whereof we dâ— not denye that those Sacrifices were instituted for your behoofe by speciall commaundement and sufferaunce of the hygheâ— and most excellent Lawemaker Almyghtie god But consideration must be had of the meaning purpose ende tyme wherein they were to be frequented Noâ— that they were of valew of their owne nature to purchase true righteousnes but to direct leade vs to the righteousnes that was to come not that you should accompt them as infallible pleâ—ges of perfect pietie but that almighty God might trayne instruct you with these as with certein principles meanwhiles vntil you might be made apte to receiue hygher mysteriâ—s Not because that great Lorde and father of Spirites was delyghted with the slaughter of brute beastes of bloody goâ—re of his creatures but his good pleasure was vnder these shadowes types and figures to prefigure the death of his onely sonne who by his bloodsheadding shoulde be of power to wash mens consciences cleane froÌ„ all filth corruption of sinne not because you should alway lye noâ—zeling in these and proceede nâ— further but to nourture your childhode for a time were they deliuered least by pursuing the error of the Gentiles ye shoulde either rush headlong into the idolatrous abominations of the heathen or at the least restrayne you in steade of a scholemaster in some orderly comelines for a time vntil the cleare day should appeare wherein better things should be reueiled and the trueth it selfe should shut vp and abolish those shadowes and sacrifices Briefly to satisfie this matter in two words two notes are chiefely to be obserued in these kinds of sacrifices namely the vse and the time As concerning the vse Truly the due obseruation of those sacrifices was not of force by their owne nature to make a chosen and beloued people of God but to be rules and principles for that people whom Moyses had gathered to minister in his synagogue not because they were able of them selues to giue eternall saluation but that they shoulde foreshewe the comming of him in whome rested true safetie and withall should represent an outward shadowe of inwarde holines and cleannes of minde And for that cause prouision was made for such beastes onely tâ—at were cleane vnspotted vndefiled hereby enducing the people of y old