A01136:138
A sermon preached at the christening of a certain Jew at London by John Fox. Containing an exposition of the xi. chapter of S. Paul to the Romans. Translated out of Latin into English by James Bell.A sermon preached at the christening of a certaine Iew at London by Iohn Foxe. Conteining an exposition of the xi. chapter of S. Paul to the Romanes. Translated out of Latine into English by Iames Bell.
London: printed by Christopher Barker, 1578
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Well then may some man say, what certainty can be agreed upon in this so great contrariety & disagreement of opinions? For the discharge of which subtle question, I do answer in few words. First the infallible testimony of gods truth doth not depend upon mans determination: howsoever men be carried hither & thither in conceit, & their opinions like clocks whirled about upon wheels, that never sound in one minute of time, yet doeth not the day alter his appointed course: no more will the certainty of Gods promise be any time unsteadfast or deceivable. And albeit ancient Chroniclers do sometimes wander in precise, and exact observation of minutes, and small moments of days, or years, or utter their several judgements therein, according to their ⟨image 76⟩several capacities: yet this contrariety withstandeth not so much, but there may be a general consent in the substance of the matter debated: nor is this to be marvelled at, considering the great antiquity of foreworn years, and the unmeasurable blindness, and ignorance in the same: so also how variable soever the opinions of many seem discrepant each from other, yet this contrariety, as it is not altogether void of truth, so doth it not much prejudice the cause, which is here in controversy. For whether the account of seventy weeks be derived from the reign of Cyrus, as some will have it, or from Darius, as others do think, to continue either until the nativity of Christ, or to his death and passion: or wh•ther the same were the Assyrian Darius, or Longimanus, in the sixth year of whose government, the building of the Temple was resumed, and finished: yet in this one point, all and every the Historiographers, aswell ancient, as late writers, with one general consent do conclude, and agree togethers, that these seventy weeks can not by any application be ascribed to any other person, then to Christ Jesus, the ⟨image 76⟩true Messiah, even the same Messiah, (I say) which was borne of the virgin, •n the time of Augustus the Emperor, and was afterwards crucified under Pontius Pi•ate, and which was restored again to life, the third day after his death.
Wel thē may some man say, what certainty can be agreed vpō in this so great cōtrarietie & disagreement of opinions? For ye 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 vpō wheeles, that neuer sound in one minute of time, yet doeth not the daye alter his appointed course: no more will the certaintie of Gods promise be any time 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 ⟨image 76⟩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 •oeuer the opinions of manie seeme discrepant eche frō other, yet this contrarietie, as it is not altogether voyde of truth, so doth it not much preiudice the cause, which is here in controuersie. For whether the accompt of seuentie weekes bee deriued from the reigne of Cyrus, as some will haue it, or from Darius, as others doe thinke, to continue eyther vntyll the natiuitie of Christ, or to his death and passion: or wh•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 aunci•nt, as late writers, with one generall consent doe conclude, and agree togethers, that these seuentie weekes can not by anie application bee ascribed to anie other person, then to Christ Iesu, the ⟨image 76⟩true Messhias, euen the same Messhias, (I saye) which was borne of the virgine, •n the time of Augustus the Emperour, and was afterwardes crucified vnder Pontius Pi•ate, and which was restored againe to life, the third daye after his death.
And thus much touching the diversity of judgement in the computation of the learned: who notwithstanding differ not so much in the state, and ground of the question. Only the controversy ariseth upon the application of the time: as whether the account of the weeks ought to be referred to the birth of Christ, or to his passion. But what is this to the purpose: This groundwork remaineth yet unshaken, and ratified by most approved testimony of general consent, which appertaineth chiefly to the sentence of the Prophet, and the material part of his prophecy: to wit, that no one sentence throughout the whole Scriptures, doeth more manifestly convince your error touching your Messiah, and more substantially establish our faith, then this one testimony of the Prophet Daniel, wherein the mystery of ⟨image 77⟩the seventy weeks most manifestly is here determined upon that nation, and people of yours. The which same weeks the Angel gathering again together, divideth into three several distinct orders. The first order comprehendeth seven weeks: the second, three score two weeks: the third, one week only, which was the last, and the seventieth in number. In which last week, he signifieth that it should come to pass, that the holy of holy ones should be anointed, slain, and make an end of sin, and sin offerings appointed in the law of Moses: which things being accomplished, and the full number of years completed and finished, the city afterwards should come to utter ruin and destruction. And because the Prophet should the better conceive the very disposition, and distinct proportion of times, in which those things should be brought to pass, the Angel doeth, as it were leading by the hand, instruct him by this divided partition of weeks: as if this were the purport of the prophecy.
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
1For so much (O Daniel greatly beloved of God) as thou art so careful, and zealous for the estate and safety of thy people; it pleased ⟨image 77⟩Almighty God to hear thee, even in the beginning of thy prayers, and withal to impart his heavenly will unto thee, by me his messenger, sent to this effect, to make thee understand the things that appertain to thy nation, and the whole estate of that kingdom. For the Lord hath so decreed by his secrete determination, that this people being now in captivity, shall return again into their native country, and the city and Sanctuary shall be restored, and advanced to his ancient dignity and estimation. And if after the restitution and establishment thereof, thou wilt further enquire of the continuance and durance of the same: and withal what great enterprises, and manifold successes shall happen therein, understand thou: That seventy weeks are concluded, and determined upon this people, which being recounted by the Sabbaths of years, or reduced into ten Jubilees, will make the number of seven times seventy, to wit, 490. years: for so many years fully shall that common wealth prosper, until wickedness be finished, all curse of sin be removed, all sin offerings abolished, and everlasting righteousness be brought in, and all things be accomplished, whatsoever ⟨image 78⟩were foretold by the prophets & visions: finally until the holy of holy ones be anointed.
1For 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 ⟨image 77⟩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 shalbe 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
For as the administration of that common wealth was erected at the first for the Messiah his sake, it could not be, that kingdom utterly to be abolished, before the same Messiah was manifested in the flesh.
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.
1I have somewhat declared unto you concerning the seventy weeks. For the better perseverance of the orderly proceedings and interchanged successes whereof, a threefold distinction of times ought severally to be considered. Namely: Seven weeks, then three score two weeks, and one week. In the first seven weeks,2 all that intercourse of time is comprehended, that must grow betwixt the laying the foundation of the second temple & building thereof, until the full finishing of the same: for so many years are accounted from the first year of Cyrus reign, unto the vii. or viii. year of Darius, before the building of the Temple was throughly performed: which will amount to 49. years.3 Again the three score two weeks do note unto us, the remnant of the time, wherein Messiah the Lord should be borne in the city of David, after that the city & Temple were repaired & ⟨image 78⟩built again: which building was completed in the 32. year of the reign of Darius the Assyrian, or Artaxerxes. Now that other one week which remained,4 doth signify unto us the anointing, preaching, revealing & suffering of the same Messiah: & of those other things, which were to ensue after his death. In the middle part of which week,5 shall Messiah be slain: to wit, three years & an half, after his baptism and anointing. By which death he shall accomplish the mystery of mans redemption, whereof the prophets did so oft prophesy and prognosticate, long time before.
1I 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,2
The residue of the week doth appertain to the preaching of the Apostles, to the calling of the Gentiles, to the establishing of the covenant with many, to the abolishing of the old circumcision, & external sacrifices of the ceremonial Law, to the confirmation of free remission of sins, & to the performance of the promise of rising again, & life everlasting. All which were of all parts completed, & ended in y• last week: that is to say, in those 7. latter years, wherein the Messiah shall be anointed, slain, rise from death to life, ascend up into heaven, endue his Church with the inestimable benefits of the holy Ghost, and allure the Gentiles ⟨image 79⟩to the free mercy pronounced by his Gospel: which week being added to the former, will make the just number of 70. weeks, to wit, 490. years.
The residue of the weeke doth appertayne to the preaching of the Apostles, to ye calling of the Gētiles, to the establishing of the couenant wt many, to the abolishing of the old circūcision, & external sacrifices of ye ceremonial Law, to ye confirmatiō of free remissiō of sins, & to the performāce of ye 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 shalbe annoynted, slayne, ryse from death to lyfe, ascende vp into heauen, endue his Churche with the inestimable benefites of the holie Ghost, and allure the Gentiles ⟨image 79⟩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 years did the merciful God of Israel, of his unspeakable bounty preserve that nation in peaceable tranquillity, not for any their deservings, but for his dear sons sake only, which was to issue out of that seed & generation. It remaineth now, that we make a proportionable comparison of the number of those years, with the records of the continual proceedings and successes thereof. First, this is a matter confessed: That the delivery of the Jews from their captivity, was by the Proclamation of Cyrus, the first year of his reign, at what time the foundation of the Temple was laid,1 which being hindered with sundry interruptions, was yet at the last brought to full perfection, in the sixth or seventh year of Darius reign. The Temple being thus perfected in all furniture,2 commission was given at length to Nehemiah, in the xx. year of the reign of the same Darius, with absolute authority to repair their city again. The same year in the 25. day of the month Elul, the wall was erected ⟨image 79⟩and finished: the whole doing whereof lasted 52. days only, as Esdras reporteth in his sixth chapter.3 But houses were not builded as yet, as appeareth in the seventh chapter: for accomplishment whereof were allowed xii. years more, as appeareth plainly in the fifth chapter of the same, where you may hear what Nehemiah him self speaketh after this manner:4 From the twentieth year (saith he) even to the xxxii. year of king Artaxerxes, that is xii. year, I and my brethren have not eaten the bread of the governor, &c. So that it is evident, that whiles the city was building, so many years passed over.5 For so we read, the Nehemiah gave his promise to return to the king and queen, as soon as the work was finished.
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,
Thus much touching the ix. chapter of Daniel: neither is this all that Daniel reporteth of the Messiah, for besides this, many other his prophecies do foreshow, and as it were directly lead us by the hand, to the kingdom of Messiah, yea to the very distinct time thereof:1 as is that of the Stone, which being hewen out of a great hill without mans hand, smote the image that represented the four Monarchies of the world, and brake ⟨image 80⟩his head, his breast, his legs, & his feet in pieces, that no place was found for them, but the stone it self became a great mountain, and filled the whole earth.
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:1 as is that of the Stone, which being hewen out of a great hill without mās hande, smote the image that represented the foure Monarchies of the worlde, and brake ⟨image 80⟩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 all these things? And first, what is meant by the stone hewen down without hands, & falling from a great hill? what by that striking and breaking the image in pieces? by that huge mountain? by that exceeding increase of the stone into an unmeasurable quantity: the incredible greatness whereof overthrowing all other kingdoms of the earth, should possess the whole world besides? Whereunto tend all these? what do they import? what do they represent unto us else, than the same which we perceive most plainly was accomplished in the son of God? who descending from the highest heavens into the won •e of a base virgin, & borne of his mother without all carnal knowledge, who alone coming into the world, without all aid of natural generation, did vanquish all power and pomp of the world and the devil, by holding his peace only: brake the gates of hell in sunder with suffering only: overcame death with dying only, and purchased thereby an everlasting kingdom of perpetual ⟨image 80⟩felicity for his chosen and elect, which kingdom shall endure in unmoveable eternity, above, and beyond all other kingdoms and empires of the world. For all other empires standing in most fickle estate, by interchange of elder years wax transitory and vanish away, and with mutual enmity do pursue each other to utter destruction.1 This only kingdom raised up without hands by the eternal God, can not be shivered with any violence, or wax old with any process of time, nor be subdued by any force or policy of man, but with his unperishable perpetuity shall crush in pieces and wear out all other kingdoms, and it self persist nevertheless unvanquishable, for ever and ever. And this so incomprehensible Majesty of this kingdom, the Prophet doeth not in one place alone prophesy should come, nor doeth he promise it only, but discovereth also the very minute and instant of time, wherein this kingdom should flourish: so that the commendation, wherewith your Joseph doeth so highly advance this Prophet,2 is not unaptly applied: To wit, that he doeth not only foreshow ⟨image 81⟩the events and successes to times, (as other prophets do) but with a most plain view, as it were, doth point with the finger to the time it self, in which all these things should come, that should ensue. &c.
I could vouch out of the same Daniel sundry sentences, many also out of other prophets, to the like effect: for what else doth the whole prophetical history of the Bible, even from the beginning to the end thereof describe unto us, then Christ Jesus, & his kingdom, very base & simple in the eye & judgement of carnal capacity, but to the spiritual beholders, most beautiful & glorious? What doth the delivery of Jonah out of the whales belly the third day, prefigure unto us other, then the resurrection of Christ? What doeth the translating of Elijah into heaven in a fiery chariot, signify other, then the ascension of Christ? What doeth that brazen serpent foreshow other, then Christ crucified upon the cross? What do the manifold afflictions of king David represent, but the continual persecution of Christ in this world? What doth Moses signify, but a deliverer? Joshua, but the victorious conquest of Christ over all his enemies? What doth the rule & government ⟨image 81⟩of Joseph, with a certain royal majesty over the Egyptians imply, but the kingdom of Messiah, at whose b••ks all things in earth and heaven should be obedient and subject? It would require a long discourse, t• overrun all the mystical sayings of the prophets. I will add hereunto one or two places out of the prophet Malachi.
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 & gouernmēt ⟨image 81⟩of Ioseph, with a certaine royall maiestie ouer the Egyptians emply, but the kingdome of Messhias, at whose bks all thinges in earth and heauen should be obedient and subiect? It would require a long discourse, t ouerrunne all the mystical syings of the prophets. I wil adde hereunto one or two places out of the prophet Malachie.
Malachi being of one mind & judgement that Daniel and our Paul were of,1 dot• not only foretell the casting away of your •••ion, but rendereth also the reason, that procured Gods wrath against your people. For Malachi and Daniel do both agree in this point:2 that the utter destruction of that nation was decreed upon by the secrete counsel of God, to the end they should become a president; whereby the wicked might be forewarned of the severe Justice of God: as also for this cause chiefly, by reason that else the vain persuasion, that hath taken root so long in the hearts of the people, touching the righteousness of the Law, touching circumcision, […] to offerings, & sacrifices, could not be razed out of their minds, if the ceremonial Law should continue in her former authority. And therefore it pleased Almighty God, to ⟨image 82⟩make manifest to all men, that th•se e•t•• nall rites, shadows, and Cerem••ie•, were not available to procure true righteousness: and that the righteousness of the Law was not that pure righteousness, whereunto the promises did direct them. But let us hear: •he words of Malachi:3 I have no pleasure in you, (•ayeth the Lord of hosts) neither will I accept of•ring at your hande•• •or from the rising of the Sun, unto […] going down of the same, my name is great among the Gentiles. And in every […] offered unto my name, for my name is great among the Gent•les, sayeth the Lord of hosts • Amongst m things wthie […] be noted in th saying of the Prophet, there are hre special […] to ee conered:
And the Lord shall kill thee, and shall call his servants by an other name, &c. The words are somewhat unlike, but the sense is all one, nothing differing from the saying of Malachi,1 I have no pleasure in you, &c. Doest thou not perceive in these words, how thou shalt •e cast away, thou proud generation• And because you shall know• that God will nevertheless not be destitute of a people, that shall glorify his name though you be clean •ewen of from the Olive tree, My name (sayeth he) is great among the Gentiles.
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,1 I haue no pleasure in you, &c. Doest thou not perceyue in these woordes, howe thou shalt •e cast away, thou proude generation• And because you shal know• that God wil neuerthelesse not be destitute of a people, that shall glorifie his name though you be cleane •ewen of from the Oliue tree, My name (sayeth he) is great among the Gentiles.
I have declared unto you, what shall become of your nation and people. Now will I proceed to explain unto you of your Temple, and place of prayer, whereupon you ⟨image 83⟩vaunt your selves so much. The Prophet therefore goeth forward: In all places shall pure offerings be offered unto my name, from the rising of the Sun, even to the going down of the same. As if God would say, You Jews are so addicted to that only Sanctuary and Temple of the Lord, which he did erect amongest you long ago, as though he ought not be worshipped in any place else, and as though no nation in the whole earth might offer sacrifice unto the Lord, except you alone. And under colour of this prerogative, being puffed up with pride, you swell with immeasurable vain glorious persuasion of fleshly courage, and set all other nations at naught, as though you alone were the only inheritance of the Lord, and as though you held him fa•• tied to your generation, with an inseparable chain of privileged bounty and favour, and so fast locked within the walls of your Temple, that he could not be of power to depart from you, nor would not for any cause sequester him self from your Temple. But to the end your blundered senses may no longer lumper in darkness, stroking your selves with vain and counterfeit ⟨image 83⟩confidence of falsely conceived opinion, I will by way of friendly advertisement pronounce, and even now do denounce and forewarn you, That the calling upon the name of the Lord, is not unseparably bound to place, time or persons: but that the largess of his mercy is extended also upon all people, nations and tongues, whether they be Jews, or Gentiles, Scythians or Indians:1 and that this his loving kindness, wherewith he embraceth all mankind, will reject no person from his fatherly protection: wheresoever his name is feared, and his Majesty worshipped, there he doth indifferently distribute the gifts of his grace towards all persons, without partiality.
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 ⟨image 83⟩
Yea and because you shall understand my saying more plainly, behold, I do protest unto you in the word of the Lord, that it shall come to pass, that you your selves being Jews, & your whole race for the most part being cast away, and this your Sanctuary (whereupon you boast so much) being utterly rejected, the Lord will transpose his loving countenance, not into one angle of the world among the Jews only, but will be magnified, & have the glory of his name called upon, in every place throughout ⟨image 84⟩all nations & tongues, wheresoever s••••tered over the face of the earth, from the r• sing of the sun, to the going down of th• •ame. For my name is great among the Gen tiles, saith the Lord of hosts. Hitherto yo• have heard the words of Malachi used towards your people.
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 ye glory of his name called vpō, in euery place throughout ⟨image 84⟩all nations & tongues, wheresoeuer s••••tered ouer the face of the earth, from the r• sing of the sunne, to the goyng downe of th• •ame. For my name is great among the Gē tiles, sayth the Lorde of hostes. Hitherto yo• haue heard the wordes of Malachie vsed towards your people.
It remaineth lastly, that we speak of y• sacrifices. For the Prophet doeth evidently •• clare, that innovation shall ensue of the Sacrifices also, speaking in this wise: Among the Gentiles, and in every place, incense and a pure offering shall be offered unto my name. Well now: what manner of offerings be these of the Gentiles, which the Prophet doeth commend so highly? Be they sacrifices of goat•, or calves? They be sacrifices of calves truly, but such as the Prophet Hosea me• tioneth in his prophecy. And we will render (sayeth he) the Calves of our lips. 1Ueri•• these be the calvest where with the Lord is now well delighted. These calves do we offer, when reknowledging our v•rygh•• ousnesse, we yield humble thanke• to the gracious goodness of God, who cleansing our wickedness with the fountain of the blood, & death of his dearly beloved son Christ I• su, ⟨image 84⟩doth endue us with the inheritance of everlasting life. These be the spiritual offerings of the Gentiles, differing very much from the sacrifices of the Jews: for these are the pure offerings of the Spirit, that consist not in bloody broiling of brute beasts, nor in smelling of flesh, nor are offered with the hands of Priests imbrued with gore. And for that cause, the Prophet doeth call them clean.2 Well then: and why are these offerings called clean, rather then the Jewish Sacrifices? What? shall we say, that their blood offerings are unclean, and their sacrifices defiled then? Verily, albeit the Prophet doeth not in express words verify the same, yet who so shall duly ponder the substance, and pith of his talk, shall easily discern, that the Prophet by secrete implication, doth condemn the Jewish sacrifices, as polluted, and profane in the respect of offerings of the heathen.
But here will one of your sect urge again,1 and demand, whether these Sacrifices were not instituted by God at the first, and the ordinances of the same prescribed unto us by Moses? whether in them also were not contained the calves of ⟨image 85⟩thanksgiving, and purging of sins? whether God could be the author of any observances and ceremonies, tha• were not of all pa•tes sincere, pure and without blemish?2 For answer whereof, we d• not deny, that those Sacrifices were instituted for your behoof, by special commandment and sufferance of the hyghe• and most excellent Lawmaker Almighty God. But consideration must be had of the meaning, purpose, end & time, wherein they were to be frequented. No• that they were of value of their own nature, to purchase true righteousness, but to direct & lead us to the righteousness, that was to come: not that you should account them as infallible pledges of perfect piety, but that almighty God might train & instruct you with these, as with certain principles meanwhiles, until you might be made apt to receive higher mysteries. Not because that great Lord and father of Spirits was delighted with the slaughter of brute beasts, of bloody gore of his creatures: but his good pleasure was under these shadows, types, and figures, to prefigure the death of his only son:3 who by his bloodsheadding should be of power ⟨image 85⟩to wash mens consciences clean from all filth & corruption of sin: not because you should alway lye no•zeling in these, and proceed n• further, but to nurture your childhood, for a time were they delivered, least by pursuing the error of the Gentiles, ye should either rush headlong into the idolatrous abominations of the heathen, or at the least restrain you in stead of a schoolmaster, in some orderly comeliness for a time, until the clear day should appear, wherein better things should be revealed, and the trueth it self should shut up, and abolish those shadows and sacrifices.
But what is the purport of al these things? And first, what is meant by the stone hewen downe without hands, & falling from a great hill? what by that striking and breaking the image in pieces? by that huge mountaine? by that exceeding increase of the stone into an vnmeasurable quātitie: the incredible greatnesse whereof ouerthrowing all other kingdomes of the earth, should possesse the whole world besides? Wherūto tend al these? what do they import? what do they represent vnto vs els, thē the same which we perceiue most plainly was accōplished in the sonne of God? who descēding from the highest heauēs into the wō •e of a base virgine, & borne of his 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 ⟨image 80⟩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.1 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,2 is not vnaptly applyed: To wytte, that he doeth not onely foreshewe ⟨image 81⟩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.
Malachie beyng of one minde & iudgemēt that Daniel and our Paul were of,1 dot• not onely foretell the casting away of your •••ion, but rendreth also the reason, that procured Gods wrath agaynst your people. For Malachie and Daniel doe both agree in this poynt:2 that the vtt•r destruction of that nation was decreed vpon by the secrete counsell of God, to the ende they shoulde beco•e a president; whereby the wicked myght be forewar•ed of the seuere Iustice of God: as also for this cause chiefely, by reason that els the vaine •ersuasion, that hath taken roote so long in the hearts of the people, touching the righteousnes of the Law, touching ••rcumcision, 〈…〉 to offrings, & sacrifices, could not be rased out of their mindes, if the ceremoniall Law should cōtinue in her former authoritie. And therefore it pleased Almightie God, to ⟨image 82⟩make manifest to all men, that th•se e•t•• nall rytes, shadowes, and Cerem••ie•, were not auaylable to procure true ryghto••nesse: and that the rygh•eousnesse of the Lawe was not that pure ryghte•u•snes, wher•unto the promyses dyd direct th•m. But lette us heare: •he woordes of Malachie:3 I haue no pleasure in you, (•ayeth the Lorde of hostes) n•yther wyll I accept of•ring at your hande•• •or from the rysing of the Sunne, vnto 〈…〉 goyng downe of the same, my name is great among the Gentiles. And in euery 〈…〉 offered vnto my name, for my name is great among the Gent•les, sayeth the Lorde of hostes • Amongst m••• thynges w•••thie 〈…〉 be noted in th•• saying of the P•rophete, there are •hre• spec•all 〈…〉 to •ee con•••ered:4 Namely• th• one co•cernyng you that are Iew•s: secondly, concer•••• your Sacrifices: lastly, the pl•c• it selfe, where offryng shalb• made. For the 〈…〉 had promysed, •hat he woulde alter 〈…〉 •enew• eu•ry of these; to the ende 〈…〉 thereby despoyle you of all matter to glory vpo•: as vpon yo•r parentage, 〈…〉 •o• shippings, yea your temple it selfe, your offrings ⟨image 82⟩and Sacrifices. And why•s because he had determined to make an innouation of them (as ye doe heare) and to translate them from you to others: which thing the same holie Ghost doeth manifestly set downe in an other place in like woordes, by his Prophete Esay:5 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:
But heere wyll one of your secte vrge agayne,1 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 ⟨image 85⟩thankesgyuing, and purging of sinnes? whether God coulde be the author of any o•seruaunces and ceremonies, tha• were not of all pa•tes syncere, pure and without blemyshe?2 For answere whereof, we d• not denye, that those Sacrifices were instituted for your behoofe, by speciall commaundement and sufferaunce of the hyghe• and most excellent Lawemaker Almyghtie God. But consideration must be had of the meaning, purpose, ende & tyme, wherein they were to be frequented. No• that they were of valew of their owne nature, to purchase true righteousnes, but to direct & leade vs to the righteousnes, that was to come: not that you should accompt them as infallible ple•ges of perfect pietie, but that almighty God might trayne & instruct you with these, as with certein principles meanwhiles, vntil you might be made apte to receiue hygher mysteri•s. Not because that great Lorde and father of Spirites was delyghted with the slaughter of brute beastes, of bloody go•re of his creatures: but his good pleasure was vnder these shadowes, types, and figures, to prefigure the death of his onely sonne:3 who by his bloodsheadding shoulde be of power ⟨image 85⟩to wash mens consciences cleane frō all filth & corruption of sinne: not because you should alway lye no•zeling in these, and proceede n• further, but to nourture your childhode, for a time were they deliuered, least by pursuing the error of the Gentiles, ye shoulde either rush headlong into the idolatrous 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.
