A01136:153
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.
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 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.
Briefly to satisfy this matter in two words, two notes are chiefly to be observed in these kinds of sacrifices:1 namely, the use, and the time. As concerning the use: Truly the due observation of those sacrifices was not of force by their own nature, to make a chosen and beloved people of God: but to be rules and principles, for that people whom Moses had gathered to minister in his synagogue: not because they were able of them selves to give eternal salvation:2 but that they should foreshow the coming of him, in whom rested true safety, and withal should represent an outward shadow of inward holiness ⟨image 86⟩and cleanness of mind. And for that cause provision was made for such beasts only, t•at were clean, unspotted & undefiled: hereby inducing the people of y• old Synagogue to learn, how they ought to be have them selves in their daily conversation unblameable. As to that which appertaineth to the consideration of the time,3 this ought to be holden for certain, that those blood offerings of the Ceremonial law, were not delivered, because they should never cease, even as neither the Temple was builded, to the end it should never be razed, and destroyed: or as though the overthrow thereof, should forthwith extinguish all worshipping of god withal, but were given for a time only, not to continue for ever, but transitory rather, and removable, remaining in use as certain exercises and introductions of outward discipline, until the blessed seed should come, in whom the promise took effect. And therefore almighty God did with great care, long time as it were allow the Sacrifices, to nurture the weak capacity of the people of •hat rude age: by means whereof the said sacrifices had th•n their certain use & estimation, nor were adjudged unclean, during that ⟨image 86⟩season. But as now, the estate of the time being altered, sithence the truth it self doeth overspread the world with wonderful lightsomeness, and the Sun of righteousness displayeth his clear and palpable brightness: these carnall Sacrifices and blood offerings do utterly cease, and are altogether discharged from further use.
For what availeth to gaze after shadows, where the body is present to be beholden plainly? What senseless man will burn candle, or light a torch, in sunshine at midday? who will grope for darkness in open light? or seek for night in clearest day? The cause why that butchery of silly beasts was permitted you for a time, was to inform your grossness, and tame the hardness of your hearts: that so, by view of visible signs, and representations of spectable shadows, the Lord might train you along, to the true and pure cleansing of sins, which was then to come. But now, sithence we are come to the truth it self (whereof the other were but shadows) it is a necessary consequent, that those things which were sometime esteemed for clean, the very same again through alteration of time, may be accounted not only unclean, ⟨image 87⟩and defiled, but filthy also, and abominable.
For what auaileth to gaze after shadowes, where ye bodie is present to be beholden plainly? What senselesse man will burne candle, or light a torche, in sunneshine at midday? who will groape for darkenes in open light? or seeke for night in clearest day? The cause why that butcherie of siely beastes was permitted you for a time, was to enfourme your grossenesse, and tame the hardenesse of your heartes: that so, by viewe of visible signes, and representations of spectable shadowes, the Lorde might traine you along, to the true and pure clensing of sinnes, which was then to come. But nowe, sithence wee are come to the truth it self (wherof ye other were but shadowes) it is a necessarie consequent, yt those things which were sometime esteemed for clean, ye very same again through alteratiō of time, may be accounted not only vncleane, ⟨image 87⟩and defiled, but filthie also, and abominable.
1Which things being undoubted true (ye men of Israel) as may most manifestly appear unto you by the testimoni•, & discourse of Malachi and other Prophets, what e• treme madness is this in you, to persevere still in so deep a slumber, dreaming yet about your old rotten tabernacles, your forlorn Temple, your carnal worshippings, and motheaten sacrifices? But let us imagine and grant by way of a case put, that you may recover your Jerusalem again: which notwithstanding will never come to pass, (unless God himself and all his Prophets do lie) I would fain learn of you then what you would do there. First you will procure your Temple to be built up again. And why so? because ye may offer incense and sacrifice to God after your accustomed manner? As though that general Lord of all nations can not be worshipped else where, then in a blind angle of the world, at Jerusalem perdy? And how then will the saying of the Prophet Malachi be verified?2 who sayeth that the time should come, when the Lord of hosts should be worshipped in all places, and incense offered unto him throughout all the world, from ⟨image 87⟩the rising of the sun, to the going down thereof. If you will so straight and restrain• all worship due unto God, within the walls of your Temple only, as it were, locked fast in some closet, then I demand of you further, with what kind of sacrifice you will pacify your God, within that Temple? forsooth with blood and butchery of beasts. But where is then that pure and undefiled offering mentioned by Malachi, which is not embrued with slaughter, I suppose, but performed by spiritual sacrifices?
1Which things being vndoubted true (ye men of Israel) as may most manifestly appeare vnto you by the testimoni, & discourse of Malachie and other Prophets, what e treme madnes is this in you, to perseuer still in so deepe a slumber, dreaming yet about your olde rotten tabernacles, your forlorne Temple, your carnall worshippings, and motheaten sacrifices? But let vs imagine and graunt by way of a case put, that you may recouer your Ierusalem againe: which notwihstanding will neuer come to passe, (vnlesse God himselfe and all his Prophets doe lie) I would fayne learne of you then what you would do there. First you will procure your Temple to be built vp againe. And why so? because ye may offer incense and sacrifice to God after your accustomed maner? As though that generall Lord of all nations can not be worshipped els where, then in a blinde angle of the world, at Ierusalem perdy? And how then will the saying of the Prophet Malachie be verifid?
Finally, with what argument can you persuade that the living God ought to be worshipped more properly and peculiarly of you Jews, then of all other nations, namely sith you are so plainly convinced with the express testimony of Malachie• who making no mention of the Jews, doth prophesy, that the name of God shall be had in great admiration amongst the Gentiles. What answer• will you make also to that promise of the same Malachi, in the Chapter following: where foretelling the signs and tokens that should go before the coming of the Messiah: to wit,1 That his forerunner should come first and prepare the way before the face of the ⟨image 88⟩Lord? And immediately sayeth. And […] Lord whom ye seek, shall speedily come to his holy Temple, even the Angel of the covenant whom you desire &•• What• came not that same forerunner• that was promised? Was not his voice heard also in the desert according to the prophecy of Esay• 2crying out as loud as he could, to the end you should prepare the way of the Lord, and should make straight in the desert • path for your God. Why did you no• […] preparation then? Why did you not receive the Angel of the Covenant, whom ye desired, coming into his holy Temple? Nay rather, why did you banish him from out your Synagogue? why did you daily exclude him from thence, railing continually upon the Lord with outrageous reproaches, and taunting blasphemies? What punishment or torture may •e imagined horrible enough to countervail so execrable outrages?
Finally, with what argument can you pers•ade that the liuing God ought to bee worshipped more properly and peculiarly of you Iewes, then of all other nations, namely sith you are so plainely conuinced with the expresse testimonie of Malachie who making no mētion of the Iewes, doth prophesie, that the name of God shal be had in great admiration amongst the Geniles. What answer will you make also to that promise of ye same Malachie, in the Chapter following: where foretelling the signes and tokens that should go before the comming of the Messhias: to wit,
1Also by the way here is not to be passed over in silence, the saying of the same prophet, annexed in the end of the same chap. concerning the dreadful & terrible day of the Lord, wherewith he will overwhelm the proud & wicked doers, whom that hot scorching day, even as an hot ⟨image 88⟩burning oven should devour, as flame consumeth the stubble, leaving neither branch nor root of them.
1Also by the way here is not to be passed ouer in silence, the saying of the same prophet, annexed in the end of the same chap. cōcerning ye dreadful & terrible day of the Lord, wherwith he wil ouerwhelm the proud & wicked doers, whom that hote scorching day, euē as an hote ⟨image 88⟩burning ouen should deuoure, as flame consumeth the stubble, leauing neither branche nor roote of them.
But you will say, that this threatening doth concern others, and appertaineth nothing at all to you. Yes truly, the very order, proceeding and event of the matter, do most manifestly convince, that this direful threatening was denounced against you chiefly: whose words that ensue hereupon immediately, are these: Behold (saith he) I will send you Elijah the prophet, before the coming of the great and fearful day of the Lord, and he shall turn the hearts of the fathers to the children, and the hearts of the children to the fathers, lest haply I come and smite the earth with cursing. And to whom […] this Elijah be sent, but unto you? and therefore, what land shall be accursed but you? Finally, what signifieth the word anathema, but a certain final destruction of all mankind; except those persons only who•• Elijah should reduce to amendment of conversation? For God hath not so utterly rejected his people, y• no remnant thereof shall be saved, as I declared before unto you out of s. Paul.
But you wil say, that this threatning doth concerne others, and apperteineth nothing at al to you. Yes truly, the very order, proceding and euent of the matter, doe most manifestly conuince, that this diref•l threatning was denoūced against you chiefly: whose words that ensue hereupon immediatly, are these: Behold (saith he) I wil send you Elias the prophet, before the cōming of the great and fearful day of the Lord, and he shall turne the heartes of the fathers to the children, and the hearts of the childrē to the fathers, lest happly I come and smite the earth with cursing. And to whom 〈…〉 this Elias be sent, but vnto you? and therefore, what land shalbe accursed but you? Finally, what signifyeth the worde anathema, but a certaine finall destruction of all mankinde; except those persons only who•• Elias should reduce to amendment of cōuersation? For God hath not so vtterly reiected his people, y• no remnant therof shalbe saued, as I declared before vnto you out of s. Paul.
But I will surcease to surcharge you with more testimonies, adding only one or two ⟨image 89⟩places: first out of the book of Genesis, an• then out of the Prophet Hosea: wherein it shall not be needful to use long discourse. For who is so ignorant in the holy scriptures, that understandeth not, what is meant by that sceptre which the Patriarch Jacob inspired by divine oracle, did boldly pronounce, should never be removed from the tribe of Judah? 1And who is he at the length, but even the same whom the Prophet Isaiah describeth, saying, I have given him for a governor, and teacher of the Gentiles? Which sentence the holy Patriarch inspired with the same holy ghost, did long before, in the same sense profess, though in other words: And the Gentiles shall be gathered unto him. But as then was not the sceptre yet of power in Israel. But the godly grayheaded father foreseeing long before, the events of things to come, did prophesy of Judah in this wise: The Sceptre or Mace of the empire shall not depart from Judah, nor a Lawgiver from between his feet, until Silo come, and the gathering of the Gentiles shall be unto him. Howsoever some rascal Talmudists do practise to pervert this place with most frivolous cavillations: yea though all the start up Rabbins would ⟨image 89⟩burst in sunder, yet can this sentence by no violent wrest be framed appliable otherwise, but that two special matters must necessarily be grounded thereupon. First, that Judah and his tribe should be invested in the title, and the interest of the kingdom. Next, that this prerogative should endure unmoveable, until Messiah did come, unto whom the Gentiles should gather them selves. And to the same effect tendeth the interpretation of Jonathan and others,2 who lived long before the age of Christ, whose words, who listeth to hear, are these: The kings seat shall not be taken or depart from the house of Judah: neither shall Lawgivers want of their children's children until the time that Messiah shall come, to whom the kingdom doeth belong. And all the kings of the earth shall become his vassals. How beautiful is this Messiah, that shall come to continue in the house of Judah? he shall gird up his loins & go forth to battle against his enemies, and the kings and their princes shall be slain. He shall die the riers red with the blood of the slain:
his teeth shall be ordered with knowledge, lest he partake the fruits of their spoils, and wrong doings. The hills shall look read ⟨image 90⟩with their vines, and their winepresses with the wine: the fields shall be adorned with beautiful blossom by reason of the abundance of fruits of beasts & sheep &c. Thus much thought I good to rehearse out of Jonathan: yet have we no need (praised be God) to vouch any commentaries of the Jews, to manifest the mysteries of the holy Scripture, namely sith there can be no better interpreter of the prophetical scriptures then time, and approved experience of the successes thereof.
his teeth shalbe ordered with knowledge, lest he partake the fruites of their spoyles, and wrong doings. The hilles shall looke redde ⟨image 90⟩with their vines, and their winepresses with the wine: the fieldes shalbe adorned with beautifull blossome by reason of the aboundance of fruites of beasts & sheepe &c. Thus much thought I good to rehearse out of Ionathas: yet haue we no neede (praysed bee God) to vouche any commentaries of the Iewes, to manifest the mysteries of the holy Scripture, namely sith there can bee no better interpreter of the propheticall scriptures then time, and approued experience of the successes thereof.
The testimony that I thought good to borrow out of Hosea;1 most worthy to be noted of you that are Jews, is that, which he setteth down in the first Chapter of his prophecy: where the Prophet inveighing against Israel useth this speech: Call his name (•aieth he) not my people, because you are not my people, therefore will I not be yours. &c. Whereby you may plainly perceive the saying of S. Paul confirmed by the Prophet, to wit: The same which he teacheth concerning the natural branches, which he said were hewen of from the Olive tree. And now (ye men of Israel) where is that your arrogant vain glorious vaunt of the offspring of your ⟨image 90⟩kindred? If to be issued of the race of Abraham be prised so highly in the sight of God, what meaneth then this casting away of the Israelites, mentioned by the Prophet? what signifieth that special choice, and calling of the Gentiles, and the wild Olive tree to be planted in their place? for so we read the promise set down by the Prophet:2 And the number of the children of Israel (sayeth he) shall be as the sand of the sea, which can not be measured and told. And in the place where it was said, ye are not my people, it shall be said unto them, you are the sons of the living God It was a singular prerogative for them not being Israelites borne, to be named and numbered amongst the true children of Israel. But that other did far surmount, that being before the brood of the devil, they should now be called the sons of the living God.3 And to whom (I beseech you) is this unspeakable benefit promised? forsooth neither to the Israelites nor to the Jews, nor to them which seemed to appertain unto God, but unto them which were altogether severed, & estranged from God: the very abject, & rascal Gentiles, barbarous & uncircumcised heathen perdie, whom the incomprehensible mercy ⟨image 91⟩of God will join near unto him self, and will engraft them into the root of his own natural Olive tree, having first sawed of the natural branches, in whose stead he shall gather the Gentiles together, from out a wild Olive tree, in such plentiful abundance and infinite heaps, as will not be comprehended within the territory of Palestine only, but like unto the sands of the sea,
Ye have heard the mind and purport of the Prophet, which if ye suppose to be as yet not accomplished for your behoof, through the Gospel of Messiah, our Lord and Saviour, open your eyelids, (if you be not blind) and behold the innumerable multitude of people, and tongues, which every where throughout all the world, do profess the true worshipping of God: number them, if you be able: but if the quantity be so infinite, as the sand of the sea, exceeding all reach & compass of number, you may easily conjecture thereby (ye men of Israel) into what straits your wilful ignorance forceth you, and how perilous that froward ⟨image 91⟩blindness of yours is, and withall•bethinke your selves in time, what were best for you to embrace from henceforth: nay rather, how foolishly you have behaved your selves heretofore. God did send his only begotten son into the world, the seed of a woman, and borne of a virgin, whose parentage & kindred, from whence he issued, because you did not know, and nevertheless were amazed to behold his heavenly power in doing miracles, his wonderful clemency employed to the cure of all manner diseases, and casting out of devils, yet being swallowed up of extreme madness, & overwhelmed with blind rancour, & cankered malice, you did most cruelly despoil him of life, and spilt his guiltless blood, without all cause of offence. For why may I not justly accuse you, as partakers of the same crime, sithence ye do with whole bent affection of hateful despite, pursue the embrued steppes of your bloody sires, and gladly allow of that execrable murder?
Ye haue heard the minde and purport of the Prophet, which if ye suppose to be as yet not accomplished for your behoofe, through the Gospel of Messhias, our Lord and Sauiour, open your eyeliddes, (if you bee not blinde) and beholde the innumerable multitude of people, and tongues, which euerie where throughout all the worlde, doe professe the true worshipping of God: nomber them, if you be able: but if the quantitie be so infinite, as the sande of the sea, exceeding all reache & compasse of nomber, you may easily coniecture thereby (ye men of Israel) into what streightes your wilf•ll ignorance forceth you, and how perillous that frowarde ⟨image 91⟩blindnes of yours is, and withall•bethinke your selues in time, what were best for you to embrace from henceforth: nay rather, how foolishly you haue behaued your selues heretofore. God did send his onely begotten sonne into the worlde, the seede of a woman, and borne of a virgine, whose parentage & kindred, from whence he issued, because you dyd not knowe, and neuerthelesse were amazed to beholde his heauenly power in doing miracles, his wonderfull clemencie employed to the cure of all maner diseases, and casting out of deuils, yet being swallowed vp of extreame madnes, & ouerwhelmed with blinde rancour, & cāckred malice, you did most cruelly despoyle him of life, and spilt his guiltlesse blood, without all cause of offence. For why may I not iustly accuse you, as partetakers of the same crime, sithence yee doe with whole bent affection of hatefull despite, pursue the embrued steppes of your bloodie sires, and gladly allow of that execrable murther?
And therefore (thou cursed Jew) thou art duly charged with the guilt of innocent blood: englut therefore thy greedy guts with gore. Thou didst receive Cesar to be thy king, refusing ⟨image 92⟩Christ: continue his bondslave sti•. Yet this worketh no grace in thee, nor allureth thee to abandon thy doting error: for thou doest as yet breathe out villainy against the king of the Jews, whose name we have in greatest estimation. But what thinkest thou to gain by kicking against the prick? Doest thou not perceive, how God hath made frustrate all thy devises contrary to thine expectation? Doest thou not see, how thy mischievous practises recoil back upon thine own head? Doest thou not feel thy downfall into the pit which thy self hast digged Thou seest the Temple so razed and overthrown to the ground, that no stone thereof can be found: thou doest see thy religion utterly abolished, the priesthood, the Law, the kingdom, your cities, your nation, your race and, kindred wholly extinguished: briefly thou canst recount no one thing remaining, but a few wretched rogues, and contemptuous runagates, true monuments of the outrageous insolencie, and miserable calamity of their forlorn forefathers: yea, that silly small portion also, enduring through none other privilege, then by this commendation of Paul, and the gentle sufferance of ⟨image 92⟩the Christians. And being thus continually turmoiled with sundry miseries, notwithstanding Gods just judgement doeth daily execute new increases of his severe wrath against you: yet are your minds so intoxicate with the poisoned do••oreanche of bewitched ignorance, that these wonderful scourges can ply your hearts to no better grace, persisting still in perverse frowardness, as that these pinching plagues (y• horror whereof might have prevailed to procure amendment) seem rather to stir and provoke you to further cruelty. For albeit you do plainly perceive, and can not deny, but that all whatsoever your own Prophets have foretold of the Messiah, is absolutely accomplished in the person of Christ Jesus: albeit you may easily learn out of the holy Scriptures, & by continual experience and successes of times, that there is none other Christ, but even the same whom the whole world doeth worship at this present:
albeit you sensibly feel that you are become a mockery, not to almighty God only, but accounted also no better then rascals & runagates of all nations of y• world:1 yet do ye curse Christ in your synagogues ⟨image 93⟩daily, and expect yet an other Messiah (I know not whom) which you shall never see, but in that terrible & dreadful day of wrath,2 at what time maugre your teeth, you shall behold him whom you have cruelly crucified. What monstrous hardness of heart is this (ye men and Hebrews) that so many• heavenly oracles of so many your own Prophets, so many manifest testimonies of sacred scriptures, so many horrible punishments, so many unmerciful plagues wherewith your nation is, and hath been continually tormented, can not induce you to conceive some sparkle, of true repentance? The Romans did ransack you with such outrage in their conquest, that they spared neither young nor old, men, women, nor infants, neither left one stone standing upon an other of your whole city. Finally, your habitations are become waste and desolate, ye have now neither city nor temple, kingdom nor priesthood, people nor Prophet, and (which of all other is most lamentable) you have eyes that can not see, ears that can not hear, nor hearts that can understand, whereby you may repent, and be converted to your liege Lord and ••u•reigne king.
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:1 yet do yee curse Christ in your synagogues ⟨image 93⟩dayly, and expect yet an other Messhias (I know not whome) which you shal neuer see, but in that terrible & dreadfull day of wrath,2
Bu• go ye to: let all that which is past,1 be imputed either to your ignorance, or to the wrathful vengeance of God for your unbelief sake, because ye knew not the time of your visitation. And being allured & stirred up to better remembrance, by so manifold examples, learn now at the length by the preaching of the Gospel, to acknowledge our Christ•Iesu the Lord of peace, of meekness, & of humility, to be the only Messiah, sent from God the father: in whose name all nations of the earth shall be saved, & to whom all knees in heaven and earth ought to bow down, and prostrate them selves. There was sometimes an unsavoury season of darkened ignorance, when as our Temples also were polluted with filthy Idolatry: but now sithence all clouds of foggy superstition are for the more part scattered and vanished out of sight, & the clear dawning of the lightsome trueth of Christs Gospel displayeth his orient beams, tread no longer the dirty track of superstitious mismases: but return with us, and be made partakers of the lively wellspring of sincere and pure doctrine. The same Christ, whom you do persecute, must be worshipped: whose doctrine you do practise to root out, even he ⟨image 94⟩doth offer you salvation freely and frankly. The same whom you contemptuously entreated as a man, is worshipped in all the world both God and man, howsoever ye despised him (as Joseph was sometime rejected of his brethren) yet reigneth he in the glory of his father: whom you mortal men believed to dye the natural death, the same revived again immortal, and shall live in immortality for ever. Whom your forefathers embased under the rascal rabble of the people, and accounted for an abject, and outcast of all men, even to his Majesty do all the lofty estates, and stately powers of heaven and earth prostrate and humble them selves: that the saying of Isaiah may aptly be verified in this place,2 The kings of the earth shall stop their mouths before him. Whom you reproached with the most shameful death of the cross, the very same cross is turned into his glory, to our salvation, to the judgement of the world, to the destruction of his enemies, and everlasting consolation of them that be redeemed. So that here again the prophecy of Isaiah may seem to take effect•
Finally, whose name your forefathers hoped to have been razed out of all mens memory, the very same name hath God magnified above all the glory of Angels and men: at the calling upon whose name, the dead arise again, maladies are cured, devils do tremble and quake for fear, unclean spirits are tormented, and flee away: yea the whole Hierarchy of Angels do bow down and worship. Now for as much as these things are so manifest, that no man can be ignorant of them, I do wonder much what reason you can allege, to colour your obstinate contumacy, who being taught by so many examples, can content your selves nevertheless to lye still snorting and slumbering in vanishing shadows: & neglecting the very natural son of God, can gro•e like buzzards, after a senseless imaginative shape, of I know not what Messiah: when as your true Messiah is already come• or besides him else shall never any one come: unless all your own prophets were liars, who have described unto you none other Messiah, but this one only person.
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 gro•e like buzzards, after asēselesse imaginatiue shape, of I know not what Meschias: when as your true Meschias is already come• 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 haply may offend you,1 (to repeat again somewhat of that I have spoken) ⟨image 95⟩because his coming was contemptible, base & of no reputation, because he was condemned to death, because he was crucified on the cross, because he dyed and was buried. But if every of these had not met, & been concurrent together in this one person, he could never have been the true Messiah: neither would my self have acknowledged him. But you tarry gaping still after some gay glorious king. Well: and what wanted in this person (I beseech you) to the absolute measure of highest royalty? whom the Lord did so advance to the right hand of his omnipotent power: at that brightness of whole majesty you saw the sun lose his light, the earth quake: you saw graves opened, you saw stones crack in sunder, you saw al•o the veil of the Temple rent in pieces. Or if you did not see it with your own eyes, your forefathers beheld them all, whereof they could never deny any one title. So did they see him poor and base, you will say: I confess no less, what then? Yet they conceived not the power and force of that his baseness, nor how honourable that reproach was. In like manner they saw him dead, yet they co•••aved not the mystery of his death: they conceive• •ot (I say) how it ⟨image 95⟩pleased the Lord by the death of this one man, to open a way for salvation to all people. They conceived not that the tyranny of the devil was vanquished by the ignominy of the cross, and that all sacrifices & shadows were finished by this only sacrifice. But so it pleased God the father to give his son unto us, for a pattern of perfect humility, & by this means to glorify his only begotten. The brightness of whose glory, if you do acknowledge, there remaineth matter enough to save you: but if you will not acknowledge him, this is also matter enough to condemn you. And will ye, or nill ye, you shall be forced to confess, that no counsel, policy, or device of man, is able to countervail the counsel of God, neither any force and power of men, is able to withstand the power of CHRIST.
Briefly to satisfie this matter in two words, two notes are chiefely to be obserued in these kinds of sacrifices:1 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:2 but that they shoulde foreshewe the comming of him, in whome rested true safetie, and withall should represent an outward shadowe of inwarde holines ⟨image 86⟩and cleannes of minde. And for that cause prouision was made for such beastes onely, t•at were cleane, vnspotted & vndefiled: hereby enducing the people of y• old Sinagogue to learn, how they ought to be haue thē selues in their dayly conuersation vnblameable. As to that which apperteineth to the consideration of the time,3 this ought to be holdē for certaine, that those blood offrings of the Ceremoniall lawe, were not deliuered, because they should neuer cease, euen as neither the Temple was builded, to the end it should neuer be rased, and destroyed: or as though the ouerthrowe thereof, shoulde forthwith extinguish al worshipping of god withal, but were giuen for a time onely, not to continue for euer, but transitorie rather, and remoueable, remayn•ng in vse as certaine exercises and introductions of outwarde discipline, vntill the blessed seede shoulde come, in whome the promise tooke effect. And therefore almightie God did with great care, long time as it were allowe the Sacrifices, to nourtour the weake capacitie of the people of •hat rude age: by meanes whereof the said sacrifices had th•n their certaine vse & estimation, nor were adiudged vnclean, during that ⟨image 86⟩season. But as now, the estate of the time being altered, sithence the truth it selfe doeth ouerspread the worlde with wonderfull lightsomnesse, and the Sunne of righteousnesse displayeth his cleare and palpable brightnes: these carnall• Sacrifices and blood offerings do vtterly cease, and are altogether discharged from further vse.
But I wil surcease to surcharge you with more testimonies, adding onely one or two ⟨image 89⟩places: first out of the booke of Genesis, an• then out of the Prophet Osee: wherein it shal not be needeful to vse long discourse. For who is so ignorant in the holie scriptures, that vnderstandeth not, what is ment by that scepter which the Patriarche Iacob enspired by diuine oracle, did boldly pronounce, should neuer be remoued from the tribe of Iudah? 1And who is he at the length, but euen ye same whome the Prophet Esay describeth, saying, I haue giuen him for a gouernour, and teacher of the Gentiles? Which sentence ye holy Patriarche inspired with the same holy ghost, did long before, in the same sense professe, though in other wordes: And the Gentiles shalbe gathered vnto him. But as then was not the scepter yet of power in Israel. But ye godly grayheaded father foreseing lōg before, the euents of things to come, did prophesie of Iudah in this wise: The Scepter or Mace of the empire shall not departe from Iudah, nor a Lawgiuer from betweene his feete, vntill Silo come, and the gathering of the Gentiles shalbe vnto him. Howsoeuer some rascal Thalmudistes do practise to peruert this place wt most friuolous cauillatiōs: yea though all the start vp Rabbines woulde ⟨image 89⟩burst in sunder, yet can this sentence by no violent wrest be framed appliable otherwise, but that two speciall matters must necessarily be grounded thereupon. First, that Iudah and his tribe should be inuested in the title, and the interest of the kingdome. Next, that this prerogatiue should endure vnmoueable, vntil Mes•hias did come, vnto whome the Gentiles should gather them selues. And to the same effect tendeth the interpretation of Ionathas and others,2 who liued long before the age of Christ, whose wordes, who listeth to heare, are these: The kings seat shall not be taken or depart from the house of Iudah: neither shall Lawgiuers want of their childrens children vntil the time that Messhias shal come, to whom the kingdome doeth belong. And all the kings of the earth shall become his vassalles. How beautifull is this Messhias, that shall come to continue in the house of Iudah? he shal girde vp his loynes & go forth to battel against his enemies, and the kings and their princes shalbe slaine. He shall die the ri•ers red with the blood of the slaine:
The testimonie that I thought good to borow out of Osee;1 most worthy to be noted of you that are Iewes, is that, which he setteth downe in the first Chapter of his prophesie: where the Prophet inueighing against Israel vseth this speach: Call his name (•aieth he) not my people, because you are not my people, therefore will I not be yours. &c. Whereby you may plainely perceiue the saying of S. Paul confirmed by the Prophet, to wit: The same which he teacheth concerning the naturall branches, which he sayde were hewen of from the Oliue tree. And now (ye men of Israel) where is that your arrogant vaine glorious vaint of the ofspring of your ⟨image 90⟩kindred? If to be issued of the race of Abraham be prised so highly in the sight of God, what meaneth then this casting away of the Israelites, mencioned by the Prophet? what signifieth that speciall choyse, and calling of the Gentiles, and the wilde Oliue tree to be planted in their place? for so wee reade the promise set downe by the Prophet:2 And the nomber of the children of Israel (sayeth hee) shalbe as the sande of the sea, which can not be measured and tolde. And in the place where it was saide, yee are not my people, it shalbe sayd vnto them, you are the sonnes of the liuing God It was a singular prerogatiue for them not being Israelites borne, to be named and nombred amongst the true children of Israel. But that other did farre surmount, that being before the broode of the deuil, they should now be called the sonnes of ye liuing God.3 And to whom (I beseech you) is this vnspeakable benefite promised? forsooth neither to the Israelites nor to ye Iewes, nor to thē which seemed to apperteine vnto God, but vnto thē which were altogether seuered, & estranged from God: ye very abiect, & rascall Gentiles, barbarous & vncircumcised heathē perdie, whome the incomprehensible mercie ⟨image 91⟩of God will ioyne neere vnto him selfe, and wil engraffe them into the roote of his owne naturall Oliue tree, hauing first sawed of the naturall branches, in whose steade he shal gather the Gentiles together, from out a wylde Oliue tree, in such plentifull aboundance and infinite heapes, as will not be comprehended within the territorie of Palestine onely, but like vnto the sandes of the sea,4 will replenish the whole worlde, farre and wide from the rising of the sunne, to the going downe of the same.
Bu• go ye to: let all that which is past,1 be imputed either to your ignoraunce, or to the wrathful vengeāce of God for your vnbeliefe sake, because ye knewe not the tyme of your visitation. And beyng allured & stirred vp to better remembrance, by so manifold exāples, learne now at the length by the preaching of the Gospel, to acknowledge our Christ•Iesu ye Lord of peace, of meekenes, & of humilitie, to be the onely Messhias, sent from God the father: in whose name all nations of the earth shalbe saued, & to whome all knees in heauen and earth ought to bow downe, and prostrate them selues. There was sometimes an vnsa•orie season of darkened ignorance, when as our Temples also were polluted with filthy Idolatrie: but nowe sithence all cloudes of foggy superstitiō are for the more part 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 ⟨image 94⟩doth offer you saluation freely and fr•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 belee•ed to dye the naturall death, the same reuiued agayne immortall, and shall lyue in immortalitie for euer. Whome your forefathers embased vnder the raskall 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,2 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 effect• 3And euerlasting ioye shalbe vpon their heads, and sorow and ⟨image 94⟩mourning shall flee away.
