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
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
inestimable Iewel of faith which only enricheth to the inheritaunce of eternall life or at the least are not so diligent searchers of the same as they ought to be To clime vnto honour what attemptes and toyle do some vndertake howe filthily do others turmoyle them selues in raking riches together how dayntily some men besmeare them selues in perfumes and pleasures who because they knowe they can not lyue here for euer do determine to liue godly neuer yeeld them selues wholly to liue delicately wantonly To be aduaunced in Court to aspire to prelacie and ecclesiasticall dignitie to be a magistrat ouer the multitude who doth not accōpt it matter most honorable who adiudgeth not that man to be most fortunate that by hooke or crooke hath cratcht wonderfull possessions together who thinketh not that man to be most happy that lyueth most pleasurably And what shal I say of those artes sciences which procure gaineful lucre estimation of the world wherin whyles wee sweate and swinke all our lyues long scarse one minute can bee spared no thought employed to the things which lead vnto christ I speake not of them who seme to sauour of no sappe of religion nor are endued with one drop of faith who resembling rather Diagoristes and Protagoristes then Christians are so vtterly fallen from Christianisme to Atheisme that measuring this life with the present pleasures thereof they doe beleeue nothing holy good or worthy to be embraced but those plausible workes obiects of nature wherewith our eyes senses are delyghted most There is also an other crewe company not much vnlike to these other who perceyuing Christian religion assaulted rackt and rent in sonder as they say with sects schismes and contrarieties of opinions do persuade them selues that religion to be best that will acquaint it selfe with no religion at all What shall I say of them wherof the nomber is exceeding great who with full mouth do professe true religion it selfe and will not deny but that they do beleeue in Iesu Christ but beyng demaunded wherefore they doe beleeue in him what the will of God the father in Christ is what Grace is what how great promises are layde vp in stoare for vs in Christ howe glorious the Maiestie royaltie of Christes kingdome is how inestimable the glorie of his riches be what is the breadth the length the depth the heyght thereof howe woonderfull the loue of his knowledge is how great the force power of faith is and vpon what principal pillers foundations it is buylded they can render scarse any reason at all For as much therfore as the infallible certeintie true vnderstanding of these thinges can be attayned vnto rightly from no where els then from the holy closets of sacred Scriptures it shal be very requisite and needefull that euery of vs employ al our senses povvers of the mind continually exercised in the same For howsoeuer Christian diuinitie is tossed and turmoyled to fro with innumerable intricate entangled and wandering questions yet remayneth faith one selfe same neuerthelesse both pure simple and as it is but one so ought all men necessarily be endued therewith wholly◠That is to say that we all know Christ that we repose all our ankerholde of affiaunce in Christ that we imprint Christ in the bowels of our soule as wee are commaunded by the mouth of God the father seeing there is no name besides this name giuen vnder heauen in whome the treasure hope of mans felicitie may safely shroude it selfe Let Princes therefore learne to know this Christ Let subiects attend vpon him let auncient fathers take hold of him Let yong men embrace him Let the riche enlarge their treasury with this precious Iewel let the poore seek their reliefe to be refreshed by him who in deed cā els where by no meanes be found more easily then in the very sacred wellspringes of the propheticall Scriptures notwithstanding who so is desirous to procure this ioyfull Iewel must first of necessitie make earnest and diligent searche therfore For this precious pearle is not allotted to any but vnto them that vvill searche for it nor doth this heauēly Manna feede any but the hungry The soule must be very thirstie that must taste of this liquour that gusheth frō out the cōduyte pipes of eternal life This gate is not opened to the lazy slouthfull droane but vnto him that wil knocke Knocke sayth he and it shal be opened vnto you Seeke and ye shall finde All persons without exception are graunted free accesse to the treasurie of this kingdome It is layde open for all estates but all catch it not except such as scratche and offer force for it for what I beseeche you is more forcible then fayth what more mightie if it be true faith if it be liuely faith yea if it be true Christian fayth as that which displaying banner vnder his captaine Christ doeth fight in heauen and combat in the ayre against the princes and powers of the ayre against spiritual wickednesses from aboue doeth keepe continuall warres against infinite hazards in the earth and in hell agaynst Beelzebub agaynst the furies gates of the hells yea against death fighteth for eternall life against the Law for righteousnes and against horror of conscience for freedome and peace Therefore considering this faith is of such power and efficacie yea so necessarie to be frequented in all the actions of mans lyfe what remayneth from henceforth but that all and euery of vs crye out vnto the same Christ and beseeche him to impart vnto vs the true knowledge and vnderstanding of him selfe to enlighten the glimmering sight of our dazeled fleshly eyes with the most bryght and orient beames of this gladsome saith and that he wil vouchsafe at length to bring that to passe in vs that he vsed sometimes with his Apostles when as he discouered vnto them vpon the way as they trauayled the holie Scriptures For so we reade And he beganne at Moses and at all the Prophets and interpreted vnto them in all the scriptures the things which were written of him And immediately after Then opened hee their vnderstanding that they might know the Scriptures said vnto them Thus it is written Whereby appeareth playnly the duetie and office that is required in the expositours of the holy Scriptures To witte that omitting all superfluous circumlocutions and vnprofitable quiddities of questions they instruct the people in those principles rules of the Scriptures chiefely which auaile most to the nourishment and encrease of faith In which kinde of argument forasmuch as in this sermon behoued me to frame my simple skill according to the estate of the present matter and opportunitie of time and that it seemed good to my friendes to haue this litle treatise published in print to the viewe of the common people as not altogether vnworthy the reading I haue yeelded to their request that it myght be
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 pronâ—â—Ì„ceth a woÌ„derfull 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 cruell 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 warryour 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 purchased by the onely blessing of God and not by any force or policie of man and that this blessing of God is sufficiently effectual of it selfe without all force of bloody battel to establish assured and vâ—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 proceeding from so notable a father that he needeth none other ayde in the worlde to the attainement of absolute perfection of most blessed felicitie For what can be of more excellent effectuall operation to the through cleansing awaye of all filthie contagion of corrupt nature 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 superexcellent 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 together 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 cloâ—tes And the same beyng so great an authoritie or principalitie raysed vp by so much aboue the compasse of all earthly empires by howe much he obtayned to be aduaunced and called by a more excellent tytle and name aboue all the princes of the worlde And nowe if you be desirous to knowe the name of this famous Prince the Prophete him selfe will forthwith declare vnto you His name sayth he shal be called Wonderfull a Counseller The mightie God The euerlasting Father The Prince of peace The increase of his gouernment and peace shall haue none ende c. Where you see mention made of the kingdome of peace and patience you may easily discerne not a kingdome onely but a distincte maner of kingly preeminence far vnlike to an earthly or worldly gouernment Nowe hearken where the place and nation is ouer which this King must exercise his dominion Hee shall sitte vpon the Throne of Dauid and vpon his kingdome to order and establyshe it with Iudgement and with Iustice. Behold here vnder these Tytles Iudgement and Iustice is excluded all blooddye tyrannie And nowe listen to the perpetuitie of thiâ— 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 Prophet 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 giueÌ„ vnto vs for an euerlasting king For where is it possible to find a king yssuing from out so notable a parentage and of such an vndefiled life who by dying the death could crush in pieces the tyrannie 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 euerlasting kingdome this one Meschias onely except before whom all nations of the earth do shal bowe the knee Wel nowe And what buzzing will those Thalâ—â—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 seruitude endured in the time of Sennacherâ—â— He woulde in deede haue charged the shoulders of the Iewes with this yoke of burden rod of oppressour but he neuer pinched theÌ„ 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 the Israelites to returne into their owne countrey yet was not he able to vnloose 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 beyonde 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
tremble for feare The holie companie of Apostles and Martyres doe confesse it all tongues and Nations do speake of his glorie bowe the knees and worshippe him Finally the holie Ghost through woonderfull sâ—crete operation doeth daylye and hourely enlarge and enseaâ—e the infallible assurance thereof in the hearts of the faythfull Lastly you also euen you that are Iewes albeit as yet it be not reueiled vnto you shall knowe and acknowledge once at the length I trust the inestimable treasure and incomparable riches of this kingdome the inuinâ—ible euerlasting power of this king who shall breake and ouerthrowe all other kingdomes of the worlde and shall not possibly bee destroyed it selfe neither shall haue anie ende Daniel 2 But as this greatnes of power is not carâ—â—â— nor can be discerned with â—â—rnall eyes â—â—â—oeth it not wrestle with 〈◊〉 â—nd blood with carnall weapons Tâ—â—â—onâ—â—est of this â—â—â—nce doâ—th extend it self 〈◊〉 a farre more â—â—â—streâ—thed vnmeasurablenes creepeth not â—â—â—ng the ground like a worme but pearâ—â—â— the height of the heauens doeth not proâ—â—â—e men to bloody battel but assaulteth â—â—e Prince of this world euen the deuill him selfe and being aduaunced into heauen hath throwen headlong out of heauen the auncient Arche enemie and accuser of mankinde yea and slaine him with the sword of his Maiestie hath remoued away wrath hath blotted out the curse of the Lawe hath cured the canker of sinne hath troden death vnder his feete hath taken into his owne gouernement the power of all iudgement in so much that the Prophet Esay seemeth astonied amazedly wondring at the marueilous course of his incomprehensible power who hauing vanquished incomparable enemies doeth likewise emparten his faithful seruants with very riche spoyles not transitorie and soone vanishing away but enduring beyond all ages Will ye yet heare more concerning the power of this mightie Monarche Listen then a while to the testimonie of the veritie it selfe in the Gospel This is the will of my father that sent me that euerie man which seeth the sonne beleeueth on him shal haue euerlasting life What can be more princely then this And I will rayse him vp at the last day What can be of more power For as the father hath life in him selfe so likewise hath hee giuen to the sonne to haue life in him selfe to giue life vnto him vnto whom he wil and hath giuen him power also to execute iudgement What can be more heauenly Neither doeth the father iudge anie man but hath giuen all the iudgement vnto the sonne What can be more admirable Vnto whom all power is giuen in heauen and in earth What can be required more Moreouer that ye may be assured that the sonne of man is of power to forgiue sinnes vpon earth beholde a signe wrought vpon the sicke of the palsey Take vp thy bed and walke Againe As the liuing father hath sent me euen so do I send yo whosoeuer sinnes ye forgiue shal be forgiuen them Besides all this let vs heare what Peter speaketh of him To him saith he all the Prophets do giue witnes that through his name all that beleeue in him shall receiue remission of sinnes What can bee more marueilous When the sonne of man shal be exalted I will drawe all thinges vnto my selfe What can be more glorious Let vs adioyne herewith the tâ—stimonie of Saint Paul Who hath reconciled all things in heauen and in earth who vndertooke in his owne person all the hatred and enmitie betwixt God and men who with a becke of his countenance reliâ—ueth the afflicted consciences humbled euen to hell gates who doeth refreshe and comfort them with his spirite healeth with a worde of his mouth looseth them that are fettered with the chaynes of sinne dischargeth from all feare of iudgement and death acquiteth from the tyrannie of the deuil What may bee comparable to the Maiestie of this Empire and withall what can be more amiable then the same Maiestie at the naming of whome all knees in heauen earth and hell do fall prostrate and worship Yea the deuils themselues do tremble and quake for feare the dead arise againe maladies are healed prisoners are loosed the hungrie are fylled the oppressed with labour are refreshed and disburdened mourners and such as pyne awaye with sorowe and anguish are recomforted death is subdued teares are wyped awaye sorowe and sadnes is turned into mirth and gladnes enterchange is made from the lowest to the highest mountaynes are throwen downe hidden things are discouered rough crabbed things are made plaine and streight the first become the last and the last are made the first All which heauenly graces albeit you miserable Hebrues wil not acknowledge most disdainfully do blaspheme in your synagogs the angel of the euerlasting testament hauing regard to y part of him only wherin he seemeth weake according to the vtter apparance dispensation of the flesh by reaâ—on of his death and burial yet we for our part beholding his heauenly diuinitie vnseparably vnited together with the basenes of his humanitie and comparing his miraculous life death and resurrection yea the whole course and actions of his life with the reportes of the Prophets and being established in faith with infallible testimonies of the sacred scriptures instructed hereunto by the guyding of the holy ghost persuaded by the assured promises of the Prophets and casting ankerholde in the assured hauen of his wonderfull miracles do firmely beleeue and with vnshaken faith confesse that this is the very same Messhias whome you do yet expect and looke for Finally reposing all our trust and affiaunce vpon his mightie power garded with the inuincible protection of so great Maiestie do with so valiant forwardnes of minde raise vp the vndaunted courage of our hearts against all assaultes and battrie of the worlde against all stormes of fretting aduersitie that now neither the raging railing of your blasphemous mouth nor fearful delusions of wyly Satan not the dreadful sight of hel gates nor the tyrannous threatnings therof not the griesely couÌ„tenaunce of gastful death be it neuer so terrible nor the cruel curse continuall accusations of the Lawe which is more horrible then all the rest can in any respect appall terrifie our setled consciences For why shoulde that person tremble or be amazed with the threatninges of the Lawe whose Lorde and master Christ Iesu is Iudge and ruler ouer the Law Why should he dread death or the diuell him selfe procurer of death or all the furious champions of the deuill for the safetie of whose life and assured raysing from death to life the very soÌ„ne of God Christ Iesu is become surety pledge who sitting at the right hande of the Father doeth keepe the keyes of death and hell and therewith alone shutteth and no man openeth setteth wyde open and no man shutteth restrayning and disposing al things in heauen and earth with an onely becke of his
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 comprehendeth seuen weekes the second three score two weekes the third one weeke only which was the last and the seuentieth in nomber 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 beeing accomplished and the full nomber of yeeres completed and finished the citie afterwardes 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 instruct 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 pleased Almighty God to heare thee euen in the beginning of thy prayers and withall to empart 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 shal be restored and aduaunced to his ancient dignitie and estimation And if after the restitution and establishment thereof thou wylt further enquire of the continuaunce and durance of the same and withall what great enterprises 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 prosper 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 the 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 Messhias his sake it could not be that kingdome vtterly to be abolished before the same Messhias was manifested in the fleshe I haue somewhat declared vnto you concerning 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 betwixt the laying the fundation of the seconde temple building therof vntil the 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 the 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 the citie Temple were repayred buylt againe which building was cōpleted in the 32. yere of the reigne of Darius the Assyrian or Artaxerxes Now that other one week which remained doth signifie vnto vs the annoynting 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 redemption wherof the prophets did so oft prophecie and prognosticate long time before The residue of the weeke doth appertayne to the preaching of the Apostles to the calling of the Gētiles to the establishing of the couenant with many to the abolishing of the old circūcision external sacrifices of the ceremonial Law to the confirmatiō of free remissiō of sins to the performāce of the promise of rising againe 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 shal be 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 preserue 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 captiuitie was by the Proclamation of Cyrus the first yere of his reigne at what time the fundation 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 fourniture commission was giuen at length to Nehemias in the xx yeere of the reygne of the same Darius with absolute authoritie to repaire their citie againe The same yere in the 25. daye of the moneth Elul the wall was erected 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 euen 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 reporteth 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
shall pure offrings be offered vnto my name from the rysing of the Sunne euen to the goyng downe of the same As if God woulde saye You Iewes are so addicted to that onely Sanctuarie and Temple of the Lord which he did erect amongest you long agoe as though he ought not be woorshipped in any place els and as though no nation in the whole earth myght offer sacrifice vnto the Lorde except you alone And vnder colour of this prerogatiue beeyng pufte vp with pride you swell with immeasurable vayne glorious persuasion of fleshly courage and sette all other nations at naught as though you alone were the onely inheritaunce of the Lorde and as though you helde him faâ—â—tyed to your generation with an inseparable chaine of priuiledged bountie and fauour and so faste lockt within the walles of your Temple that he coulde not be of power to departe from you nor woulde not for any cause sequester him selfe from your Temple But to the ende your blundered senses may no longer lumper in darkenesse stroaking your selues with vayne and counterfayte confidence of falsely conceyued opinion I wyll by way of friendly aduertisement pronounce and euen nowe do denounce and forewarne you That the calling vpon the name of the Lorde is not vnseparably bound to place tyme or persones but that the largesse of his mercie is extended also vpon all people nations and tongues whether they be Iewes or Gentiles Scythians or Indians and that this his louing kindnes wherewith he embraceth all mankinde wyll reiect no person from his fatherly protectioÌ„ whersoeuer his name is feared and his Maiestie worshipped there he doth indifferently distribute the gyftes of his grace towards al persons without parcialitie Yea and because you shal vnderstande my saying more playnly beholde I do protest vnto you in the word of the Lorde that it shall come to passe that you your selues being Iewes your whole race for the most parte beyng cast away and this your Sanctuarie whereupon you boast so much being vtterly reiected the Lord wil transpose his louing countenaunce not into one angle of the worlde among the Iewes onely but wil be magnified haue the glory of his name called vpoÌ„ in euery place throughout all nations tongues wheresoeuer sâ—â—â—â—tered ouer the face of the earth from the râ—sing of the sunne to the goyng downe of thâ—â—ame For my name is great among the GeÌ„tiles sayth the Lorde of hostes Hitherto yoâ— haue heard the wordes of Malachie vsed towards your people It remayneth lastly that we speake of y sacrifices For the Prophet doeth euidently â—â—clare that innouation shall ensue of the Sacrifices also speaking in this wise Among the Gentiles and in euery place incense and a pure offring shal be offered vnto my name Well now what maner of offrings be these of the Gentiles which the Prophete doeth commende so hyghly Be they sacrifices of goatâ— or calues They be sacrifices of calues truely but such as the Prophete Osee meâ—tioneth in his prophecie And we will render sayeth he the Calues of our lippes Ueriâ—â— these be the caluesâ— where with the Lorde is nowe well delyghted These calues doe we offâ—r when reknowledging our vâ—ryghâ—â—ousnesse we yeelde humble thankeâ— to the gracious goodnes of God who cleansing our wickednes with the fountaine of the blood death of his dearely beloued sonne Christ Iâ—su doth endue vs with the inheritaÌ„ce of euerlasting life These be the spiritual offrings of the Gentiles differing very much from the saâ—rifices of the Iewes for these are the pure offringes of the Spirite that consist not in bloody broyling of brute beastes nor in smelling of flesh nor are offred with the hands of Priestes embrewed with goare And for that cause the Prophete doeth call them cleane Wel then and why are these offrings called cleane rather then the Iewishe Sacrifices What shal we say that their blood offrings are vncleane and their sacrifices defiled then Uerily albeit the Prophete doeth not in expresse woordes verifie the same yet who so shall duely ponder the substaunce and pyth of his talke shal easily discerne that the Prophete by secrete implication doth condemne the Iewishe sacrifices as polluted and prophane in the respect of offringes of the heathen But heere wyll one of your secte vrge agayne and demaunde whether these Sacrifices were not instituted by God at the first and the ordinaunces of the same prescribed vnto vs by Moyses whether in them also were not conteyned the calues of thankesgyuing and purging of sinnes whether God coulde be the author of any oâ—seruaunces and ceremonies thaâ— were not of all paâ—tes syncere pure and without blemyshe For answere whereof we dâ— not denye that those Sacrifices were instituted for your behoofe by speciall commaundement and sufferaunce of the hygheâ— and most excellent Lawemaker Almyghtie god But consideration must be had of the meaning purpose ende tyme wherein they were to be frequented Noâ— that they were of valew of their owne nature to purchase true righteousnes but to direct leade vs to the righteousnes that was to come not that you should accompt them as infallible pleâ—ges of perfect pietie but that almighty God might trayne instruct you with these as with certein principles meanwhiles vntil you might be made apte to receiue hygher mysteriâ—s Not because that great Lorde and father of Spirites was delyghted with the slaughter of brute beastes of bloody goâ—re of his creatures but his good pleasure was vnder these shadowes types and figures to prefigure the death of his onely sonne who by his bloodsheadding shoulde be of power to wash mens consciences cleane froÌ„ all filth corruption of sinne not because you should alway lye noâ—zeling in these and proceede nâ— further but to nourture your childhode for a time were they deliuered least by pursuing the error of the Gentiles ye shoulde either rush headlong into the idolatrous abominations of the heathen or at the least restrayne you in steade of a scholemaster in some orderly comelines for a time vntil the cleare day should appeare wherein better things should be reueiled and the trueth it selfe should shut vp and abolish those shadowes and sacrifices Briefly to satisfie this matter in two words two notes are chiefely to be obserued in these kinds of sacrifices namely the vse and the time As concerning the vse Truly the due obseruation of those sacrifices was not of force by their owne nature to make a chosen and beloued people of God but to be rules and principles for that people whom Moyses had gathered to minister in his synagogue not because they were able of them selues to giue eternall saluation but that they shoulde foreshewe the comming of him in whome rested true safetie and withall should represent an outward shadowe of inwarde holines and cleannes of minde And for that cause prouision was made for such beastes onely tâ—at were cleane vnspotted vndefiled hereby enducing the people of y old
thee nor allurâ—tâ— thee to abandone thy doting error for thou doest as yet breathe out villanie against the king of the Iewes whose name we haue in greatest estimation But what thinkest thou to gaine by kicking against the pricke Doest thou not perceiue how God hath made frustrate all thy deuises contrary to thine expectation Doest thou not see how thy mischieuous practises recoyle backe vpon thine owne head Doest thou not feele thy downfall into the pit which thy selfe hast diggedâ— Thou seest the Temple so razed and ouerthrowen to the ground that no stone thereof can be found thou doest see thy religion vtterly abolished the priesthode the Lawe the kingdom your cities your nation your race and kindred wholy extinguished brieâ—ely thou canst recompt no one thing remaining but a fewe wretched roages and contemptuous runnagates true monuments of the outragious insolencie and miserable calamitie of their forlorne forefathers yea that seely small porcion also enduring through none other priuilege then by this commendation of Paul and the gentle sufferâ—â—ce of the Christians And beeing thus continuallyâ— turmoyled wyth sundrie miseries notwithstanding Gods iust iudgement doeth daylie execute newe encreases of his seuere wrath against you yet are your myndes so intoxicate with the poysoned doâ—â—oreanche of bewitched ignoraunce that these woonderfull scourges can plie your heartes to no better grace persisting still in peruerse frowardnes as that these pinching plagues y horrour whereof might haue preuayled to procure amendement seeme rather to stirre and prouoke you to further crueltie For albeitâ— you do plainely perceiue and can not denye but that all whatsoeuer your owne Prophets haue foretolde of the Messhias is absolutely accomplished in the person of Christ Iesu albeit you may easily learne out of the holie Scriptures by continual experience and successes of tymes that there is none other Christ but euen the same whome the whole worlde doeth worshippe at this present albeit you sensibly feele that you are become a mockerie not to almightie God onely but accompted also no better then rascalles runnagates of al nations of y world yet do yee curse Christ in your synagogues dayly and expect yet an other Messhias I know not whome which you shal neuer see but in that terrible dreadfull day of wrath at what time maugte your teeth you shal beholde him whome you haue cruelly crucified What monstruous hardnes of heart is this yee men and Hebrewes that so manyâ— heauenly oracles of so many your owne Prophets so many manifest testimonies of sacred scriptures so many horrible punishments so many vnmercifull plagues wherewith your nation is and hath bene continually tormented can not enduce you to conceiue some sparkle of true repentance The Romanes did â—ansacke you with such outrage in their conquest that they spared neither yong nor olde men women nor infants neither left one stone standing vpon an other of your whole citie Finally your habitations are become waste and desolate ye haue now neither citie nor temple kingdome nor priesthode people nor Prophete and which of all other is most lamentable you haue eyes that can not see eares that can not heare nor hearts that can vnderstand whereby you may repent and be conuerted to your liege Lord and â—â—uâ—reigne king Buâ— go ye to let all that which is past be imputed either to your ignoraunce or to the wrathful vengeaÌ„ce of God for your vnbeliefe sake because ye knewe not the tyme of your visitation And beyng allured stirred vp to better remembrance by so manifold exaÌ„ples learne now at the length by the preaching of the Gospel to acknowledge our Christâ—Iesu the Lord of peace of meekenes of humilitie to be the onely Messhias sent from God the father in whose name all nations of the earth shal be saued to whome all knees in heauen and earth ought to bow downe and prostrate them selues There was sometimes an vnsaâ—orie season of darkened ignorance when as our Temples also were polluted with filthy Idolatrie but nowe sithence all cloudes of foggy superstitioÌ„ are for the more part scattered and vanished out of sight the cleare dawning of the lightsome trueth of Christs Gospel displayeth his orient beames treade no longer the dyrty tracke of superstitiouse mismases but returne with vs and be made partakers of the liuely welspring of syncere and pure doctrine The same Christ whome you do persecute must be worshipped whose doctrine you do practize to roote out euen he doth offer you saluation freely and frâ—nkely The same whome you contemptuously entreated as a man is woorshipped in all the worlde both God and man howsoeuer ye despised him as Ioseph was sometyme reiected of his brethren yet reygneth he in the glorie of his father whome you mortall men beleeâ—ed to dye the naturall death the same reuiued agayne immortall and shall lyue in immortalitie for euer Whome your forefathers embased vnder the raskall rabble of the people and accompted for an abiect and outcast of all men euen to his Maiestie doe all the loftie estates and stately powers of heauen and earth prostrate and humble them selues that the saying of Esay may aptly be verified in this place The kings of the earth shal stoppe their mouthes before him Whom you reproched with the most shamefull death of the crosse the very same crosse is turned into his glorie to our saluation to the iudgement of the world to the destruction of his enemies and euerlasting consolation of them that be redeemed So that here agayne the prophecie of Esay may seeme to take effectâ— And euerlasting ioye shal be vpon their heads and sorow and mourning shall flee away Finally whose name your forefathers hoped to haue bene razed out of all mens memory the very same name hath God magnified aboue all the glorie of Angels and men at the calling vpon whose name the dead aryse againe maladies are cured deuils doe tremble and quake for feare vncleane spirites are tormented and flee awaye yea the whole Ierarchie of Angels doe bowe downe and worshippe Nowe for as much as these thinges are so manifest that no man can be ignoraunt of them I doe woonder much what reason you can alleadge to colour your obstinate contumacie who being taught by so many examples can content your selues neuerthelesse to lye still snorting and slumbring in vanishing shadowes neglecting the very naturall sonne of God can groâ—e like buzzards after aseÌ„selesse imaginatiue shape of I know not what Meschias when as your true Meschias is already comeâ— or besides him els shal neuer any one come vnlesse al your own prophets were lyars who haue described vnto you none other Meschias but this one onely person But this matter happely may offeÌ„d you to repete againe somewhat of that I haue spokeÌ„ because his comming was contemptible base of no reputation because he was condemned to death because he was crueified on the crosse because he dyed and was buryed But if euery of these had