Filter authors and titles

Title page of A sermon preached at the christening of a certain Jew at London, London, 1578A sermon preached at the christening of a certain Jew at LondonA sermon preached at the christening of a certaine Iew at LondonJohn Foxe, 1578

A Sermon of the true and gladsome Olive tree, mentioned in the Epistle of Saint Paul to the Romans, chap. xi. preached at London by a faithful Minister of God, John Fox, at the christening of a certain Jew, translated out of Latin into English.A Sermon of the true and gladsome Oliue tree, mentioned in the Epistle of Sainct Paul to the Romanes, chap. xi. preached at London by a faithfull Minister of God, Iohn Foxe, at the christening of a certaine Iewe, translated out of Latine into Englishe.

164 passages

:21img 9

A Sermon of the true and gladsome Olive tree, mentioned in the Epistle of Saint Paul to the Romans, chap. xi. preached at London by a faithful Minister of God, John Fox, at the christening of a certain Jew, translated out of Latin into English.

A Sermon of the true and gladsome Oliue tree, mentioned in the Epistle of Sainct Paul to the Romanes, chap. xi. preached at London by a faithfull Minister of God, Iohn Foxe, at the christening of a certaine Iewe, translated out of Latine into Englishe.

:22img 9

First, as duty requireth, I do yield most humble thanks to our Lord and Saviour Christ Jesus, whom it hath pleased of his unsearchable mercy and bountiful love towards us, to minister so notable an occasion of our assembly, this present day, & place: and so fruitful an argument for me to impart unto you all. Secondly, I do no less heartily thank, then worthily commend in the Lord, all you that are present, who, according to your accustomed manner, are so willingly and joyfully gathered together, induced hereunto, not through any vain delight of fond novelty, but of a serious, and studious zeal of godliness, not as gazers of frivolous fantastical fables, but as willing witnesses of this great and inestimable benefit ⟨image 10⟩of almighty God. Lastly, I do from the bottom of my heart rejoice in the behalf of this person, for whose cause we are as now met here together, who being transported from out the uttermost parts of Barbary into England, and conversant amongest us, by the space of six whole years, renouncing now at the last the natural contumacy of his native country, doth with so earnest bent affection of voluntary will, cheerfully desire to become a member of Jesus Christ, and to be made partaker of his holy congregation through faith, and Baptism. And withal I most humbly beseech Almighty God, that he will not only vouchsafe his gracious increase to this glorious work begun with this Israelite stranger, but also to allure the whole remnant of the circumcised Race, by this his example, to be desirous of the same communion: So that at the length, all nations, as well Jews, as Gentiles, embracing the faith, and Sacraments of Christ Jesus, acknowledging one Shepherd, united together in one sheepfold, may with one voice, one soul, and one general agreement, glorify the only begotten son our saviour Jesus Christ, & be glorified again of him. And that ⟨image 10⟩it may please him of his singular clemency to grant the same, as also to bless these our days with quiet calm, and joyful tranquillity, which we do now enjoy under the government of our most gracious Sovereign, and her most honourable Magistrates, I beseech you of your charity, to join with me in heart and mind unto the eternal God father of us all, with the same prayer which his only begotten son taught us in the Gospel.

FIrst, as duetie requireth, I do yeeld most humble thāks to our Lorde and Sauiour Christ Iesu, whome it hath pleased of his vnsearcheable mercie and bountifull loue towardes vs, to minister so notable an occasion of our assembly, this present day, & place: and so fruitefull an argument for mee to empart vnto you all. Secondly, I doe no lesse heartily thanke, then woorthily commend in the Lord, all you that are present, who, according to your accustomed maner, are so willingly and ioyfully gathered together, enduced hereunto, not through any vayne delight of fonde noueltie, but of a seryons, and studious zeale of godlinesse, not as gazers of friuolous fantasticall fables, but as willing witnesses of this great and inestimable benefite ⟨image 10⟩of almightie God. Lastly, I do from the bottome of my heart reioyce in the behalfe of this person, for whose cause we are as nowe mette here together, who being transported from out the vttermost parts of Barbarie into England, and conuersant amongest vs, by the space of sixe whole yeeres, renouncing nowe at the last the naturall contumacie of his natiue country, doth with so earnest bent affection of voluntarie wil, chearefully desire to become a member of Iesu Christ, and to be made partaker of his holye congregatio• through faith, and Baptisme. And withall I most humbly beseeche Almightie God, that he will not onely vouchsafe his gracious encrease to this glorious worke begunne with this Israelite stranger, but also to allure the whole remnant of the circumcised Race, by this his example, to be desirous of the same communion: So that at the length, all nations, as well Iewes, as Gentiles, embracing the faith, and Sacramentes of Christ Iesu, acknowledging one Shephearde, vnited together in one sheepefold, may with one voice, one soule, and one generall agreemēt, glo•ifie the only begotten sonne our sauiour Iesus Christ, & be glorified againe of him. And that ⟨image 10⟩it may please him of his singular clemencie to graunt the same, as also to blesse these our dayes with quiet calme, and ioyfull tranquillitie, which we doe nowe enioy vnder the gouernmēt of our most gracious Souereigne, and her most honorable Magistrates, I beseeche you of your charitie, to ioyne with me in heart and minde vnto the eternall God father of vs all, with the same prayer which his onely begotten sonne taught vs in the Gospell.

:23img 10

The Prayer, Our father. &c.

:24img 10

Forasmuch as in the administration of the Sacraments of the Church, I do well perceive that both by the word of God, and by an ancient and solemn custom amongst many, it hath been an use to have somewhat, for the better instruction of their auditories, read and expounded out of the books of holy scripture: and deliberating likewise with my self, what course I might best keep at this present, as well to serve the offered opportunity, as also to satisfy the public commodity of you all chiefly: I could not determine upon any one text of the whole scripture to be opened unto you, more profitable for your learning, more effectual for exhortation, more ⟨image 11⟩appliable to our age, and more agreeable for this present occasion, then the sentence of S. Paul the Apostle, not very long, but of won derfull force, taken out of the xi. chapter of his Epistle written to the Romans. And to the end you may receive the same to your greater comfort, it behoveth you to yield earnest and heedful attention, not with your bodily ears only, but with the ears of your mind also, to these things which I shall utter unto you. Hearken ye therefore to the words of the Apostle even as him self hath spoken them.

Forsamuch as in the administration of the Sacraments of the Church, I doe well perceiue that both by the word of God, and by an auncient and solemne custome amongst many, it hath bene an vse to haue somewhat, for the better instruction of their auditories, read and expounded out of the bookes of holie scripture: and deliberating likewise with my selfe, what course I might best keepe at this present, as well to serue the offred opportunitie, as also to satisfie the publique commodity of you al chiefly: I could not determine vpō any one text of ye whole scripture to be opened vnto you, more profitable for your learning, more effectuall for exhortation, more ⟨image 11⟩applyable to our age, and more agreeable for this present occasion, then the sentence of S. Paul the Apostle, not very long, but of wō derfull force, taken out of the xi. chapter of his Epistle written to the Romanes. And to the ende you may receiue the same to your greater comfort, it behoueth you to yeeld earnest and heedefull attention, not with your bodily eares onely, but with the eares of your minde also, to these things which I shal vtter vnto you. Hearken ye therefore to the words of the Apostle euen as him selfe hath spoken them.

:25img 11

To the Romans the 11. chapter.

To the Romanes the 11. chapter.

:26img 11

¹I speak unto you Gentiles in as much as I am the Apostle of the Gentiles, I will magnify mine office, if by any meanes• may provoke them which be my flesh, and may save some of them, for if the casting away of them be the receiving of the world, what shall the receiving of them be, but life from the dead? For if the first fruits be holy, the whole mass is holy also: And if the Root be holy, the branches will be holy also: And if some of the branches be broken of, and thou being a wild Olive tree, wast grafted in amongest them, and made partaker of the ⟨image 11⟩Root and fatness of the true and natural Olive tree, boast not thy self against the branches, for if thou do boast, thou bearest not the root, but the root beareth thee. Thou wilt say then, The branches are broken of, that I may be engrafted in. Thou sayest well: for unbelief sake they were broken of: and thou stoodest steadfast in faith. Be not high minded therefore, but fear, for if God spared not the natural branches: Take heed lest it come to pass, that he spare not thee. Behold the kindness & rigour of God: upon them which fell, rigour: but kindness towards thee, if thou persevere in kindness: Or else thou shalt be hewen of, & they, if they continue not still in unbelief, shall be engrafted in again. For God is of power to graft them in again. For if thou were cut out of a natural wild Olive tree, and contrary to nature were engrafted into the true Olive tree, how much rather shall the branches be grafted in again into their own Olive tree? For I would not have you ignorant (brethren) of this mystery, lest you should wax proud in your own conceits, that blindness is partly happened unto Israel, until the fullness of the Gentiles be accomplished, and so all ⟨image 12⟩Israel shall be saved, as it is written, There shall come out of Zion one that shall deliver, and shall take away ungodliness from Jacob. &c.

¹I speake vnto you Gentiles in as much as I am the Apostle of the Gentiles, I wil magnifie mine office, if by any meanes• may prouoke them which be my fleshe, and may saue some of them, for if the casting away of them be the receyuing of the worlde, what shal the receyuing of them be, but life frō the dead? For if the first fruits be holy, the whole masse is holy also: And if the Roote be holy, the braunches will be holye also: And if some of the braunches be broken of, and thou beyng a wilde Oliue tree, wast graffed in amongest them, and made partaker of the

:27img 12

¹Dearly beloved, you have heard what the Apostle of the Gentiles doth speak unto us Gentiles, you have heard his discourse of the Jews, of their unbelief, and of their rejection: you have heard the doctrine, and comparison of S. Paul, touching the true Olive tree, and the wild Olive tree: touching the natural branches, and the grafts: touching faith, and infidelity: touching the mercy of God, and the severity of his justice: touching the modesty, and constancy of the faithful: touching the fullness of the Gentiles: finally, touching the last calling home and reclaiming of the Jews. This is a very large theme as ye see, and full of plentiful matter, which for the difficulty, as it seemeth to surmount my weakness to reach unto, so requireth your more careful attention, that ye may duly conceive the same: in the debating whereof it behoveth me neither to say to little, neither is there any utterance of man else able, for the largeness of the matter exceeding all possibility, to speak sufficiently. Notwithstanding, sithence I have presumed to enter ⟨image 12⟩upon this enterprise being of it self of wonderful importance, albeit I may seem to falter and faint, as oppressed with the heavy burden thereof, yet will I not retire, but will proceed with affiance as well as I may, resting my self wholly upon the grace of Christ: and will (by your patience) speak, though not so much, as the cause requireth, yet as much as the goodness of God will permit at this present.

¹Dearely beloued, you haue heard what the Apostle of the Gentiles doth speake vnto vs Gentiles, you haue heard his discourse of the Iewes, of their vnbeliefe, and of their reiection: you haue heard the doctrine, and comparison of S. Paul, touching the true Oliue tree, and the wylde Oliue tree: touching the natural branches, and the graftes: touching faith, and infidelitie: touching the mercie of God, and the seueritie of his iustice: touching the modestie, and constancie of the faithfull: touching the fulnes of the Gentiles: finally, touching the last calling home and reclayming of the Iewes. This is a very large theame as ye see, and full of plentiful matter, which for the difficultie, as it seemeth to surmount my weakenes to reach vnto, so requireth your more careful attention, that ye may duely conceiue the same: in the debating whereof it behoueth me neither to say to litle, neither is there any vtterāce of man els able, for ye largenes of the matter exceeding al possibilitie, to speake sufficiently. Notwithstanding, sithence I haue presumed to enter

:28img 12

The whole action of the sermon of Paul is divided into two special parts: whereof the one concerneth the Jews: the other appertaineth properly to us Gentiles. In the behalf of the Jews, he lamenteth their fall, reproveth their unbelief, giveth them unto us for an example to behold the severe rigour of Gods justice, discovereth the cause of gods wrath: and being careful for their safety, doeth provoke them to an holy emulation: Finally, prophesying as it were of their last reconcilement, doth encourage the silly outcasts with hope of recovery of Gods mercy again. As concerning the Gentiles, he commendeth their faith: advanceth the inestimable goodness of God towards them: calleth them back to remembrance of their former ⟨image 13⟩misery and despaired estate: rejoiceth with them for their present felicity: entirely requesteth, and earnestly exhorteth them, that they swell not with pride• dissuadeth from disdainful triumphing upon forlorn abjects to modesty of mind: mitigateth the haughty arrogance of their hearts, with a most wholesome medicine: Finally, setting down a perfect pattern of the Jews calamity, in manner of a president, holdeth them back in a covenable fear: discloseth the wonderful power, that almighty God useth in disposing and translating his benefits, that by these means he may qualify the insolencie of the Gentiles, and so retain them mean whiles within the limits of modest sobriety, until the fullness of time being of all parts accomplished: each nation aswell Jews as Gentiles, through the most blessed operation of grace, may be united & gathered together at the length into one society & partaking of one congregation. And this much concerning the two parts of Pauls sermon, as I told yon before.

The whole action of the sermon of Paul is deuided into two speciall partes: whereof the one concerneth the Iewes: the other apperteineth properly to vs Gentiles. In the behalfe of the Iewes, he lamenteth their fall, reproueth their vnbeliefe, giueth them vnto vs for an example to beholde the seuere rigor of Gods iustice, discouereth the cause of gods wrath: and being carefull for their safetie, doeth prouoke them to an holy emulation: Finally, prophesying as it were of their last reconcilement, doth encourage the seely outcasts with hope of recouery of Gods mercy againe. As concerning the Gentiles, he commendeth their faith: aduanceth the inestimable goodnes of God towardes them: calleth them backe to remembrance of their former ⟨image 13⟩

:29img 13

¹The manner and kind of his instruction here, wherein he resembleth the Church of God to an Olive tree, is metaphorical, and ⟨image 13⟩prophetical. Which Olive tree consisteth of three parts:² Of the root, of the stock, and of the branches. Under the title of the Root, he doeth note Abraham, and other holy Patriarchs unto us, because in them appeared the first buds and blossoms of Gods promise. By the stock or body of the tree, he representeth unto us the Church scattered upon the face of the earth, a congregation gathered together, out of the whole number of the faithful, which at the first, budding in small issues from out that holy root, and so by little and little, increasing in strength, and obtaining a proportionable stature• doeth at the length through the plentiful fatness of the bountiful root, with outstretched compass, spread abroad it self into most beautiful branches and bows. By which plain demonstration, we have an apparent view painted out, as it were, both of the old synagogue of the Jews, and the new Church of the Gentiles. And because no man shall think that this Olive tree is sprung up at all adventures, or planted by mans industry: he calleth it by the name of an holy issue, out of a holy Root. There is no man made husbandman or woodward of this Olive t•ee, but almighty ⟨image 14⟩God him self alone: who with all possible diligence, attendeth to the addressing, and nourishing thereof, and will continually preserve the same. Howsoever this Olive tree doeth alter the beauty of his blossoms, or change the hue of his leaves, yet endureth it still unremovable, nor is at any time •ut clean away. In like manner fareth it with the Church of God:³ which being wholly established upon the eternal foundation of Gods most sacred promise, standeth as it were in a certain eternity unvanquishable, and so shall continue permanent beyond all ages, though the members and branches thereof, remain not always in one estate, and although it happen many times, that the first issues become the last, and contrariwise, the last made first: the natural buds yield place to the savage slips, the proper and old grown branches are cut of, and new taken in:

:30img 14

and so by wonderful interchange, some grow, some stand at a stay, some increase, and some starve quite away, as we see now and then come to pass in husbandry and gardening, whereas plants and trees are many times pruned of unfruitful sprouts, sometimes despoiled altogether of bows, and the stoc•• ⟨image 14⟩newly engrafted, to the end the trees may become more fruitful. After the same manner that heavenly gardiner, woodward, or plant setter doeth many times prune this little Olive tree of his Church, but never plucketh it up by the roots (as Augustine doeth witness) cutting of eftsoons wyndshaken bows and starved branches,¹ that new plants may prosper the better. So that according to the saying of the same Augustine, many ravening wolves possess the Church within, whiles many sheep in the mean space stand without the doors. Which thing can be verified by no one example more aptly, then by this comparison of the Jews and Gentiles. Of whom let us hear what the Apostle speaketh.

and so by wonderfull enterchange, some growe, some stand at a staye, some encrease, and some starue quite away, as we see now and then come to passe in husbandry and gardening, whereas plantes and trees are many times pruned of vnfruitefull sproutes, sometimes dispoyled altogether of bowes, and the stoc•• ⟨image 14⟩newly engraffed, to the end the trees may become more fruitfull. After the same maner that heauenly gardiner, woodward, or plant setter doeth many times prune this litle Oliue tree of his Church, but neuer plucketh it vp by the rootes (as Augustine doeth witnes) cutting of eftsoones wyndshaken bowes and starued branches,¹ that new plantes may prosper the better. So that according to the saiyng of the same Augustine, many rauening wolues possesse the Church within, whiles many sheepe in the meane space stande without the doores. Which thing can be verified by no one example more aptly, then by this comparison of the Iewes and Gentiles. Of whom let vs heare what the Apostle speaketh.

:31img 14

I speak (saith he) unto you Gentiles, in as much as I am an Apostle of the Gentiles, I will magnify mine office, &c. Forasmuch as in debating of any matter in question whatsoever, two things are chiefly to be noted, To wit, The person that speaketh, and the matter that is spoken of: we will by Gods assistance prosecute them both at this present. Let us first therefore consider the person of him that speaketh: then, as order of teaching ⟨image 15⟩requireth, the cause whereof he disputeth. As to•ching the cause here debated, as no reasonable man can make any just quarrel to doubt upon, so ought not the famous & well-known authority of the person be defrauded of any his due estimation:¹ for what authority can be of more force to purchase credit, or to procure advancement to the function, then the name of an Apostle? And amongst the Apostles them selves also, what one ought to be more entire, and of more credit amongst the Gentiles, then the Apostle Paul? Who if being sent by mans ordinance had come unto us, ought yet to be friendly entertained for his courtesy, so long as he teacheth the sincere trueth.² But whereas now he is by an especial calling peculiarly assigned, not from men, nor by men, but by Christ Jesus him self, an Apostle to instruct us Gentiles: how much more behoveth us Gentiles his scholars, to attend our own proper schoolmaster and peculiar Apostle, in as much as he was especially called and chosen for this only purpose, as he witnesseth of him self, that we should with all faithful cheerfulness of mind embrace his doctrine? Wherefore proceed on in Gods name, my dear beloved brethren: be ⟨image 15⟩not ashamed of your own schoolmaster, s• thence himself shameth so little to acknowledge us his scholars, as that accounting the same his greatest glory, therein advanceth his office so much the more, because he hath obtained this title to be called an Apostle of the Gentiles: and therefore saith, that he magnifieth his ministry. Which title notwithstanding he boasteth not of upon any vainglorious ostentation, but compelled hereunto through necessity of circumstances only to magnify his function. Neither is this any strange or new kind of doctrine:

:32img 15

for the necessary order of teaching so requireth oftentimes, for the more credit of the doctrine that is taught, to extol and advance aswell the office of the teacher, as also the authority of the office:¹ Even as in an other Epistle written to the Galatians we read, how he was enforced to maintain his countenance against his adversaries with this only Target and cognizance of his Apostleship. Behold (saith he) I Paul speak unto you, If you be circumcised, Christ doeth profit you nothing at all. Neither doeth the Apostle differ much in this place, from that figurative phrase of speech: to the end that having weighty matters •o ⟨image 16⟩debate with us Gentiles, he might win so much the more estimation thereby to beautify the authority of his function. I speak (saith he) unto you Gentiles, I will magnify mine office, &c.

for ye necessary order of teaching so requireth oftentimes, for the more credite of the doctrine that is taught, to extoll and aduance aswel the office of the teacher, as also the authoritie of the office:¹ Euen as in an other Epistle written to the Galathians we reade, how hee was enforced to mainteine his countenance again•t his aduersaries with this only Target and cognizance of his Apostleship. Behold (saith he) I Paul speake vnto you, If you be circumcised, Christ doeth profite you nothing at al. Neither doeth the Apostle differ much in this place, from that figuratiue phrase of speache: to the end that hauing weightie matters •o ⟨image 16⟩debate with vs Gentiles, he might winne so much the more estimation thereby to beautifie the aucthoritie of his function. I speake (sayth he) vnto you Gentiles, I will magnifie mine office, &c.

1Galat. 5.

:33img 16

You have heard now of the person of the teacher, and of his lawful authority: It followeth to make manifest unto you the substantial and material part of all whatsoever is here debated in this whole xi. chapter.¹ And the same may be divided into three common places or parts chiefly.

You haue heard nowe of the person of the teacher, and of his lawfull aucthoritie: It foloweth to make manifest vnto you the substantiall and material part of all whatsoeuer is here debated in this whole xi. chapter.¹ And the same may be diuided into three common places or parts chiefely.

1An exposition of the matters here treated upon.An expositiō of the matters here treated vpō.

:34img 16

¹The first whereof doth concern the treaty of the casting away of the Jews, and r• ceyuing of the Gentiles. In the first member whereof, which toucheth the Jews, the severe Justice of God is noted unto us: in that other, that hath relation to the Gentiles, the unspeakable mercy and goodness of God is disclosed unto us.

¹The first whereof doth concerne the treatie of the casting away of the Iewes, and r• ceyuing of the Gentiles. In the first member whereof, which toucheth the Iewes, the seuere Iustice of God is noted vnto vs: in that other, that hath relation to the Gentiles, the vnspeakeable mercy and goodnesse of God is disclosed vnto vs.

1The first part concerning the Jews and Gentiles.The first part concerning the Iewes and Gentiles.

:35img 16

¹In the second part, the cause why they were rejected, and those other admitted, is set down unto us.

¹In the seconde parte, the cause why they were reiected, and those other admitted, is set downe vnto vs.

1The second part concerning the rejection of the one, and receiving of the other.The second part concerning the reiection of the one, and receyuing of the other.

:36img 16

In the third place the Apostle doth foreshow, and by way of mystery,¹ as it were, prophecy of the reconcilement of the Jews that should ensue, and the full accomplishment ⟨image 16⟩of the Gentiles.

In the thirde place the Apostle doth foreshew, and by way of mysterie,¹ as it were, prophecie of the reconcilement of the Iewes that shoulde ensue, and the full accomplishment ⟨image 16⟩of the Gentiles.

1The third part touching the reconcilement of the Jews in the end.The third part touchīg the recōcilement of the Iewes in the ende.

:37img 16

As concerning the reconcilement of the Jews, we will discourse upon, in fit place for the same hereafter. In the mean space, touching that part that appertaineth to the cas•ing away of the Jewish nation, as many things are contained therein worthy not to be negligently overpassed, so this one caution ought diligently to be marked: That no such thought enter into any our minds, as though the Jews are so altogether forsaken of god, and despoiled of ghostly consolation, as that no sparkle of mercy is reserved in store for them to hope upon: Neither that the whole stock of that Nation is so altogether supplanted, that no remnant of all the root thereof, hath any drop of moisture laid up for them in the fountain of Gods free election. For both those opinions are utterly refuted by the Apostle: the one in the beginning of the Chapter: that o•her in the end thereof, as appeareth by the very entry of the same chapter.

As concerning the reconcilement of the Iewes, we wil discourse vpon, in fit place for the same hereafter. In the meane space, touching that part that apperteineth to the cas•ing away of the Iewish nation, as many things are conteyned therein worthy not to be negligently ouerpassed, so this one caution ought diligently to be marked: That no such thought enter into any our minds, as though the Iewes are so altogether forsaken of god, and dispoyled of ghostly consolation, as that no sparkle of mercie is reserued in store for them to hope vpon: Neither that the whole stocke of that Nation is so altogether supplanted, that no remnant of all the roote therof, hath any droppe of moysture layed vp for them in the fountaine of Gods free election. For both those opinions are vtterly refuted by the Apostle: the one in the beginning of the Chapter: that o•her in the end thereof, as appeareth by ye very entrey of ye same chapter.

:38img 16

I say then: hath God cast away his people? ¹God forbid, for I am also an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not forsaken his people, whom he hath foreknown &c. as though ⟨image 17⟩he would say, Albeit God hath estranged t•• greater part of his people from himself, yet hath he not so utterly extinguished the whole nation, as though he had reserved to himself no covenable number of all the remnant of that seed, like as we read what happened to Elijah, who lamenting that he alone was left, of all the true worshippers of God, was answered, that there remained yet seven thousand men, that had not bowed the knee to the Idol Baal.

I say then: hath God cast away his people? ¹God forbid, for I am also an Israelite, of the seede of Abraham, of the tribe of Beniamin. God hath not forsaken his people, whome he hath foreknowen• &c. as though ⟨image 17⟩he would say, Albeit God hath estranged t•• greater part of his people from himselfe, yet hath he not so vtterly extinguished the whole nation, as though hee had reserued to himself no couenable nomber of all the remnant of that seede, like as we reade what happened to Elias, who lamenting that he alone was left, of all the true worshippers of God, was answered, that there remained yet seuē thousand men, that had not bowed the knee to the Idole Baal.

1To the Rom. 11. chapter.

:39img 17

¹And therefore concerning the multitude of them that fell away, as many things ar• worthy to be noted (as I said before) in the rejection of them: so this one thing chiefly amongst the rest, ought heedfully to be marked, according as the Apostle him self here noteth: To wit, that this their blindness happened not unto them by hap hazard, by chance, and unawares, as though God by his divine providence did not foresee the same before hand, and ordain the whole course of this action before, by the unchangeable decree of his incomprehensible wisdom: s• otherwise, how could the Lord him self […] far distance of time prophesy before […] the mouths of the Prophet Isaiah, & his se• •ant ⟨image 17⟩David,² That their eyes should be blinded, lest they should see: their backs should be made crooked, lest they should yield: their ears should be stopped, lest they should hear: if he had not foreseen the same at the first• or how could he foresee it, unless he had likewise decreed it: But now forasmuch as God and nature do bring nothing to pass unadvisedly, by how much the more grievously the Jews were overcharged with the severe rigour of Gods Justice (for what could be more heavy, then to be razed out of the book of life?) so much the more heinous must the canker be, that provoked this so sharp and bitter corrosive: which cankered contagion that wrought their perdition, is most expressly declared by these words of S. Paul, for their unbelief (saith he:) whereby all men may easily conjecture, how horrible an infection this fretting fistula, unbelief, is adjudged in the sight of God.

¹And therefore concerning the multitude of them that fell away, as many thinges ar• worthy to be noted (as I sayde before) in the reiection of them: so this one thing chiefely amōgst ye rest, ought heedefully to be marked, according as the Apostle him selfe here noteth: To wit, that this their blindnesse happened not vnto them by happe hazarde, by chaunce, and vnawares, as though God by his diuine prouidence did not foresee the same before hande, and ordeyne the whole course of this action before, by the vnchaungeable decree of his incomprehensible wisedome: s otherwise, how could the Lorde him selfe farre distaunce of tyme prophecie before the mouthes of the Prophet Esaie, & his se ant

:40img 17

But first we must open unto you, the nature an• substance of this unbelief. Unbelief is a thing merely opposite and adversary to belief: by which contraposition you may easily perceive the right nature or definition of unbelief. For if faith or belief be a ⟨image 18⟩certain infallible knowledge of Jes. Chri•• the Son of God ensealed in our hearte•,¹ whereby we do embrace him as given […] to us from God the Father, for us to r• pose our whole affiance in the same, it is evident then by the same reason, in wh•• sort we ought to judge of unbelief. […] whosoever hath ascribed the confidence of his salvation, and free remission of his since to any other person then unto Jesus Christ, or to any other creature the• to the faith which ought to be in Christ I••su: the same may well be called an unbelieving person.² Moreover, as there be m••nie degrees amongst the faithful: and like as the faith of some persons is more abundant and plentiful, in some others scarce rype• and less fruitful, in many skarse any blossom or issue at all appearing: s• is the manifold variety of unbeliefe• likewise expressed in the Scriptures, after ma•••ie and sundry sorts. For there is a certain unbelief, under the which, as under certain embers some sparkle of faith is raked up, be it never so small: which is signified in that sentence of Scripture, where it is said: I do believe Lord, Lord help• ⟨image 18⟩thou my unbelief. There is an other kind of unbelief, which although be as yet overspread with a certain darkened mist of foggy Ignorance, and is tossed to and fro, with many wandering clouds & doubtful vapours, yet because it peepeth now and then abroad, because it glittereth and shineth somewhat, and endeavoureth by all means possible to express his orient and bright beams, it seemeth not to rest in despaired estate. There is yet also an other kid of unbelief, which the Lord doth reprove, but forsaketh not as was that, whereof me tion is ade in the Gospel, And he rebuked their unbelief. Thomas Didymus believed not the Disciples, when they told him that the Lord was risen again. A great unbelief, but not shaken of yet: There is also [Greek or Hebrew],

:41img 18

The disciples themselves also were sometimes worthily rebuked for their unbelief, to whom was said, O ye unfaithful & perverse generation. ¹Peter was once yielded over to the v•ry ••inke of drow•ing for none other cause, but for his unbelief sake: yet our Lord stretching out ⟨image 19⟩his hand afterwards saved him. This was a dangerous unbelief. But that other example, not of his distrust only, but of his faithless revolting, was far more perilous, when the same Peter not once or twice only, but three times in one night, did not only not acknowledge, but also forswore his Lord and master: yet was he not therefore deprived from his Apostleship. And it is not to be doubted, but that many persons do intrude upon the possession of Christian Title, which can gloriously vaunt of Christ with their tongues, but deny him utterly in their deeds, believing nothing less in their hearts steadfastly, then that whereof they carry an outward resemblance in their talk co• ragiously. And because this Serpigo resteth within those persons, and crawleth to no further infection of the congregation, they are not therefore barred from partaking the Sacraments of this Church, which we •all the visible Church. And what shall be said of them, who many times do accuse them selves of their own unbelief, being valiant soldiers nevertheless in the camp of Christian faith: when as on the contrary part, many other do firmly believe them selves •• •e ⟨image 19⟩mere strangers to infidelity, whose faith if it should be placed in the face of the enemy, will of very cowardice forthwith flee the field?

The disciples thēselues also were sometimes worthily rebuked for their vnbeliefe, to whom was said, O ye vnfaithful & peruerse generatiō. ¹Peter was once yelden ouer to the v•ry inke of drowing for none other cause, but for his vnbeliefe sake: yet our Lorde stretching out

:42img 19

And albeit all these examples of unbelief, whereof I have made mention, may justly be reproved as blame worthy, & void of all colour of defence, yet may they be borne withal after a sort. But this kind of infidelity of all others is most horrible & execrable, when as men do rush headlong into such obstinate resistance, that they will not only not acquaint themselves with the trueth, being laid open before their eyes, but will wittingly shut up their senses from the beholding thereof, because they will not see it, & will spurn thereat not in words and profession only, but will cruelly persecute the same also with all manner of outrage, slaughter & blood, blasphemies & most despiteful execrations. And this is that unbelief, which being more noisome then any pestilent botch, may rightly & properly be called the Jewish Infidelity, & seemeth after a certain manner their inheritable disease, who are after a certain sort, from their mothers womb, naturally carried through perverse frowardness, into all malicious hatred, & contempt of Christ, & his Christians. And for this cause especially, ⟨image 20⟩I suppose it came to pass, that whereas God so many hundred years before, had continually pardoned their wonderful & manifold wickedness & impiety, & after his wonted manner, had from time to time endured, & winked at their horrible rebellion & idolatry, he could now no longer forbear their abominable cruelty, committed against his welbe loved son, whom they traitorously murdered and hanged on tree, but must needs avenge him upon the whole nation, and root out the remnant of the whole race altogether. And not without great cause: for how could it else be, after that he was once revealed unto them, for whose cause only all that common wealth of the Jews was instituted & erected? What cause remained then, that the Jewish synagogue should be of any longer continuance? or to what purpose might it serve afterwards? what? That they might persevere still in sacrificing the blood of goats and lambs to the Lord? And where should this be done? in one family only? But God is not delighted with such sacrifices, nor dwelleth he in Temples made by men, but even in the very hearts of men: he taketh no pleasure in external pomp, and outward observances, nor gorgeous garnishings of ⟨image 20⟩the body the vouchsafeth those worshippers, which do worship him in Spirit & trueth.

And albeit al these examples of vnbeliefe, whereof I haue made mencion, may iustly be reproued as blame worthy, & voyd of al color of defence, yet may they be borne withal after a sort. But this kind of infidelitie of al others is most horrible & execrable, when as men do rushe headlong into such obstinate resistance, that they wil not only not acquaint thēselues with the trueth, being layd open before their eyes, but will wittingly shut vp their senses from the beholding thereof, because they will not see it, & wil spourne thereat not in words and profession only, but wil cruelly persecute the same also wt al maner of outrage, slaughter & blood, blasphemies & most despiteful execrations. And this is that vnbeliefe, which being more noysome then any pestilēt botch, may rightly & properly be called the Iewish Infidelitie, & seemeth after a certaine maner their inheritable disease, who are after a certaine sort, from their mothers wombe, naturally caried through peruerse frowardnes, into all malitious hatred, & contempt of Christ, & his Christiās. And for this cause especially,

:43img 20

¹These old moth-eaten shadows had their time, and not their time only, but their lawful use also: that so under shadows, types, and figures, they might prefigure the certainty, and trueth of things to come. But after that he was once manifested, who was the true holy of holy ones, who was the true and lively Temple of God, who should display unto the world, the true righteousness, who should be of power to give everlasting salvation, and should be Lord and King of all Nations: what needed then any further shadows? or how could the Lord endure their blindness any longer, when as after the coming of their Lord, they not only ceased not to abuse the shadows of the Law,² to other purposes then they were ordained for• but also of a vain and false persuasion, to the pernicious example of other nations, yea, not without the manifest peril of the utter overthrow of the whole world, did likewise teach, that true righteousness ought to be ascribed to the outward observances of those shadows and ceremonies? The which thing the ⟨image 21⟩mercy of God seemeth not only to have for• seen, but adjudged also by no means toler• ble: for otherwise it might have cone to pass, that the safety of the Jews might have bin an estoppel to the receiving of the Gentiles, & so have procured their uncoverable destruction, through false opinion of the doctrine of righteousness perdie. But sithence there was none other mean or way for the Gentiles, to have due access to true righteousness, but by cutting down that carnal thicket of ceremonial brambles & bloody briars, hereupon • pleased Almighty God, to dispose• the interchanges & alterations of times, acco••ing to his unsearchable counsel:³ That so the decay of the Jews might be the riches of the Gentiles: & the casting away of that froward generation, might be the reconcilement of the whole world. And thus much by the way of the cutting away of the Israelites in which albeit redounded to our inestimable benefit, may not therefore provoke us to swell, and […] put up with pride: whereof S. Paul doeth wisely forewarn us to be well advised.

:44img 21

And if some of the branches were broken of (sayeth he) and thou being a wild Olive tree wast engrafted in amongst them, ⟨image 21⟩and made partaker of the Root and fatness of the true natural Olive tree, boast not thy self against the branches. &c. First whereas he alludeth and resembleth the cutting away of certain of the Jews to certain branches of the true natural Olive tree, it appeareth hereby sufficiently, that this casting away appertained not to the whole nation of the Jews, but to some portion of them only: for there remained as then many of the same kindred, amongst whom was S. Paul him self, & the other Apostles, besides a very great portion of the remnant of the same people, which did follow Christ, & did acknowledge him with all their faith. Again the very first issues of our Christian faith sprang out of that stock, from whence we Gentiles must needs confess to have received the very entry and foundation thereof. It appeareth therefore that this was not a general rejection, neither that the whole race was drawn all together into the same gulf of perdition, but a portion only, and the same Paul termeth them to have been cut of.¹ And wherefore chose he to say that they were cut of, rather then that they did fall away, namely sith it is out of all question that the Jews deca• ⟨image 22⟩proceeded from their own default, an• through unbelief? what moved the Apostle then to use this figurative phrase of speech of cutting of rather,² saying that they were cut of, and fell not away of their own accord, that they were plucked away, not that they brake of? forsooth, because it is not all one to be cut of, and to fall from. The things that are cut of can not choose but fall away, but the things that fall away, are not always to be said to be cut of properly. What is meant therefore by this word cutting of? Forsooth nothing else, but to make us conceive, that the heavenly and unsearchable hand of almighty God did overthrow this building: even the self same•hande, which with wonderful workmanship doeth plant, prune, bind up, underprop, adorn, order, and beautify this Olive tree of his Church, not after the proportion of mans imagination, but after the direction of his own determination and unpenitrable wisdom.

:45img 22

For, as a natural Olive tree and other like trees, the buds, issues, twigs, and branches being either cut of or newly engrafted, work not that of their own power, but receive the same ⟨image 22⟩by the aide and industry of man: Even so in administering the functions of the Church, if we seek for the original cause of the workman, by whose conduct, all inferior causes are induced to observe their due order and course: the same must be adjudged to proceed from the force and efficacy of the unmeasurable election of the heavenly workman only, who by wonderful dispensation, maketh choice where him liketh, and refuseth whom him lusteth, according to the testimony of the Scripture:¹ I will take compassion on whom I will take compassion, and I will show mercy to whom I will show mercy. Whereunto accordeth Saint Paul speaking after the same manner: It is neither the willer, nor the runner, but God that taketh compassion. ²Where fortune, and chance, may go play them perdie: no endeavours of man can avail, much less can mens merits or deservings be of any force, neither can ought else bear palm here, but the only election of almighty God. The nature and property of which election, we may learn else where out of the same Paul: The remnant (sayeth he) are saved through the election of gra•e, ⟨image 23⟩which grace can not be said to be grace at all, if mans merits have preeminence before it• for that which is given according to the proportion of deservings, and not according to grace, seemeth in Augustine's judgement,³ a reward rather of duty, then a free gift of promise. But a question may be moved here perhaps, whether the Gentiles were not engrafted for their faiths sake? and whether the Jews were not supplanted from the true Olive for their unbelief? which interchanged dispensation, what else doeth it explain unto us, then a manifest demonstration as well of the meritorious desert, as well of faith, as of unbelief?

For, as a naturall Oliue tree and other like trees, the buddes, yssues, twigges, and braunches beeing either cut of or newly engraffed, worke not that of their owne power, but receiue the same

:46img 23

¹The answer hereunto, first as concerning the faith of the Gentiles, and the infidelity of the Jews. I confess in deed that these may seem to carry some show in the eyes, and judgement of some to be deemed the very original causes of the free acceptation of the Gent•les, and likewise of the repulse of the Jews. But for all this we hear not yet, what were the causes of the faith of the one, and of the unbelief of the other. And therefore if we will enter into a deep and more especial enquiry after the principal causes ⟨image 23⟩of this action, truly we shall never find them else where, then in the hidden and secret closet of Gods election. For be it so admitted, that the Gentiles were for this cause engrafted into the true Olive tree, because they did believe, yet if question be moved, from whence their faith proceeded first, it may well be answered, not from any their merits truly, neither in respect of any their own worthiness more, then as the imps which do issue out of the natural wild Olive tree, can boast of any their excellency, wherefore they ought to be transplanted into the fatness of the true Olive tree. The like answer in sensible wise may suffice touching the Jews, when as if the cause of their dismembering from their true natural Olive tree be enquired: I answer, For their unbelief undoubtedly: And yet this answer doth not satisfy the purport of Pauls disputation. For sithence faith is an especial gift of God, issuing from out the only mercy and grace of God, and not from mans free choice, the question reboundeth back again from whence it began. What was the cause then why the natural branches were so bereft of this singular gift after the revealing of their Messiah? whether because ⟨image 24⟩the barren unfruitful wild Olive tree did surmount the true Olive in excellency of fatness? to wit, in integrity of life and merits? surely I think not so. Wherefore then were the Jews forsaken, and the Gentiles received? S. Paul maketh this answer. First, that this repulse reached not to all the Israelites in general. Then, as concerning the remnant whatsoever work was wrought in them, was not administered without the singular counsel and foreknowledge of God:² which foreknowledge doth evidently appear by the continual discourse of the Prophets & Psalms:

:47img 24

where the holy ghost foretelleth many hundred years before, of the wilful blindness of the Jews. This counsel of God is made notably discernible unto us by the sequel, and final cause, the Apostle not only testifying most evidently, that God was the worker of their blindness, but also rendering the reason that induced God thereunto: where disputing at large of the rueful ruin of the Jews, and searching for the cause thereof: What then? (saith he) did they therefore offend, because they should be cast-away? Which were as much to say, as though God should be delighted in their destruction, God forbid. ⟨image 24⟩Nay rather, y• by their fall salvation should happen to the Gentiles: & that by their unbelief the Gentiles might obtain mercy.

where the holy ghost foretelleth many hūdreth yeres before, of ye wilful blyndnes of the Iewes. This counsaile of God is made notably discernable vnto vs by the sequel, and finall cause, the Apostle not only testifying most euidently, that God was ye worker of their blindnes, but also rendring the reason that enduced God thereunto: where disputing at large of the rufull ruine of the Iewes, and searching for the cause thereof: What then? (saith he) did they therefore offend, because they shoulde bee cast-away? Which were as much to say, as though God should be delited in their destructiō, God forbid. ⟨image 24⟩Nay rather, y• by their fal saluatiō should happen to the Gentiles: & that by their vnbeliefe the Gentiles might obteine mercie.

:48img 24

But question will be moved here again,¹ whether it were not as easy for almighty god to have given mercy to them both, if it had pleased him• Mark what the Apostle saith hereunto:² Nay rather, for this cause only God did shut up all under unbelief, that he might have mercy on all. For as it pleased almighty god to exercise his long & severe rigour in old time against the heathenish castaways, and wretched abjects the Gentiles, until at length, with his merciful kindness unlooked for, he had shaken of from their eyes, the foggy scales of darkened error, and after their long infidelity, allured them at the last• to the blessed knowledge of his sacred Gospel: even the very same may we perceive to have happened to the nation of the Israelites, by contrary interchange of persons and times: that so, those which sometimes were the first, should now become the last, and those which by so long continuance of inheritably descending race, did lawfully enjoy the interest of the true Olive tree, as the true natural offsprings thereof, being now cut clean away ⟨image 25⟩from their holy root, must be constrained to forsake their standing, and yield place to others, and may learn now at the length to endure the grievous storms and cruel tempests of Gods just vengeance, which the Gentiles before them had long time experimented to their great dolour & sorrow, until at length having subdued their disdainful pride, and tamed the natural stiffneckedness of their hearts, they may obtain the self same mercy together with the Gentiles, not for any their deserts, but through the free mercy and bounty of almighty God only, and so be restored at length to the ancient inheritance o• their first possessed root. And this is it, tha• S. Paul seemeth here to prophesy in this mystical Oracle, and most comfortable message, concerning the reclaiming of the Jews to come.

But question wilbe moued here againe,¹ whether it were not as easy for almighty god to haue giuē mercy to thē both, if it had pleased him Marke what the Apostle saith hereunto:

:49img 25

Whereby it may easily appear, how that there is no one thing, in all the actions of mans life, so plausible, whereby man may be puffed up to stand to much in his own conceit, or disdainfully tread down the infirmity of his weak brethren, whether he have regard to the lenity of Gods free mercy, or attentively behold the severity of his justice. ⟨image 25⟩For so the Apostle hath here set them out both unto us, to be diligently considered. Behold (saith he) the mercy, & wrath of God: ¹wrath, towards them that fell: but towards thee that doest persist in faith, mercy. &c. And thus doeth the Apostle right well advertise us: but that we for our part may be able to comprehend them both, the especial assistance of God had need to enlighten our understanding: for there are no final number of people, whose senses, either through ignorance, or else through negligence, are dazzled and darkened in the right comprehending thereof. Amongst the which ignorant sort of people, first may the Jews be rightly placed, who being deluded with a preposterous opinion of sinister judgement,² do interpret this bounty of God to be there, from whence they ought have feared his terrible indignation. Secondly, amongst the negligent number may be reckoned the Gentiles, of whom many are over slow, and sluggish to enter into due consideration of Gods goodness, but quicksighted enough, to pierce into his wrathful severity. Of those two sorts of people, I do purpose by Gods assistance to discourse somewhat, so far as the time will permit, to the end I may ⟨image 26⟩profit them both, if it be possible, or at least offer inconvenience to neither of them, as I trust.

Whereby it may easily appeare, how that there is no one thing, in all the actions of mans life, so plausible, whereby man may bee puffed vp to stand to much in his owne conceite, or disdainefully treade downe the infirmitie of his weake brethren, whether he haue regarde to the lenitie of Gods free mercy, or attentiuely beholde the seueritie of his iustice. ⟨image 25⟩For so ye Apostle hath here set them out both vnto vs, to be diligently considered. Behold (saith he) the mercie, & wrath of God:

:50img 26

And first, I can never wonder sufficiently enough at the Jews, for that many years and ages enduring yt sharp & severe scourge of Gods dreadful displeasure, they could notwithstanding have never any feeling of their own calamity, nor perseverance of the heavy clog of Gods grievous vengeance, ne yet any affection to be disburdened of their infidelity, sweetly beguiling them selves, with a glavering show of a false shadow, flattering them selves likewise, with a fantastical hope of a terrene kingdom, whereof they had never any one word promised by God, and awaiting for the coming of such a Messiah, whom never any of the Prophets knew. Finally so far forth prevailed the deceit of this error to confound the sensible part of their understanding mind, that being otherwise a people most abhorred of God, & men, they would nevertheless most arrogantly vaunt them selves to be more esteemed, and more precious in the sight of God, then all other nations, people and tongues: and that they were his only darlings, and ⟨image 26⟩therefore could not by any means be defrauded of the power of his promise, nor be sequestered from the true Olive tree, whereof they were the natural branches, wallowing continually in a most filthy puddle of pestilent error, not much unlike to the Romish Synagogue in this our age, whose senses seem to be tippled with the same dolldreanche: which kind of people being of all other nations most needy of the mercy of God, it is a wonder notwithstanding, to see how trimly they play wily beguile with themselves in the dispensation of pardons, whereof they falsely challenge to themselves chief stewardship under the title of the Church, and inheritable succession of Peters chair,¹ which they have established at Rome for ever and ever: persuading to themselves to have obtained the sole and singular prerogative of all ecclesiastical superiority, such as can never be abolished by any continuance of consuming time, but must remain inviolable world• without end, nor can ever be dissolved by breach of succession, nor at any time be destitute & void of the favour of God. But if you demand of them yt cause of this so inestimable a blessing, what will they answer? forsooth: hath not god ⟨image 27⟩(say they) promised, that he will never forsake his Church? what then? Have not the keys lineally descended unto us from blessed S.

:51img 27

Peter, ever hitherto, being the chief head of the Apostles, which the Lord hath promised shall never be taken away? Is there any more yet? what? is it possible for Gods trueth it self to defraud the credit of his covenant, whereunto he hath bound him self with a most sacred oath?

Peter, euer hitherto, being the chiefe head of the Apostles, which the Lord hath promised shal neuer be taken away? Is there any more yet? what? is it possible for Gods trueth it selfe to defraude the credite of his couenant, whereunto he hath bound him selfe with a most sacred othe?

:52img 27

Very well now. And whereupon doth the blind arrogance of the Jewish Nation magnify their race? do we not derive our pedigree (say they) lineally from our most holy father Abraham? Are we not borne, and named Israelites, by the name of our great grandsire Israel, the Patriarch? did not the Lord credit us only with the safe custody of the Ark of his covenant? Have not we a promise from God by the mouth of his Prophets, of a Messiah and Saviour to come? Hath not god prepared an everlasting throne for the kingdom of our Messiah? Is not he of power to make his covenant inviolable, that with so many oaths hath ratified the same? Nor will he not perform the oaths which he hath made? Surely I will not much gainsay, ⟨image 27⟩that it is in deed no final matter, whereof each party debateth so largely of the promises of almighty God. Yet all this notwithstanding, all things depend not so always upon Gods promises made, but due consideration ought also be had of the mind and intent of him that maketh the promise in the scriptures: and the same well weighed and compared with the due circumstances and other places of the scripture, if we will be accounted true and sincere interpreters of Gods holy scriptures: that is to say, It behoveth us duly and orderly to define and dispose all and every thing apart by it self, not those things only which are promised, but must withal respect the persons, the place, the cause and consideration, and all other circumstances of the promises. And therefore albeit we do grant unto them that all those promises are true, whereupon they brag so much, touching the succession of the Patriarchs and Apostles, yet shall they never be able to win this at our hands, To wit, that this ordinary descent according to the law of the flesh, is a sufficient foundation to build the Church of God upon.¹ In the which if we behold nothing else besides the outward ⟨image 28⟩form of succession only, who can be so pore-blind, as not to be able to discern the manifold alterations of orders, and observances, which the Lord from time to time hath changed and disposed, contrary to the first constitutions:

Uery well now. And whereupon doth the blinde arrogancie of the Iewish Nation magnifie their race? do we not deriue our petigree (say they) lyneally from our most holy father Abraham? Are we not borne, and named Israelites, by the name of our great graundsier Israel, the Patriarch? did not the Lord credite vs only with the safe custodie of the Arke of his couenant? Haue not we a promise from God by the mouth of his Prophets, of a Messhias and Sauiour to come? Hath not god prepared an euerlasting throne for the kingdom of our Messhias? Is not he of power to make his couenant inuiolable, that with so many othes hath ratified ye same? Nor will hee not perfourme the othes which he hath made? Surely I wil not much gainsay,

:53img 28

As for example, when as God in stead of Cain, Esau, Ismael, Saul, to whom of right appertaineth the ordinary succession & descent of the Priesthood, of the birthright, & inheritance of the kingdom, he made especial choice of Abel, Isaac, Jacob, & David, who had no interest at all in the right of succession. In like manner forsaking the Jews, he accepted the Gentiles contrary to all order. Neither is it so much material to know where, or by what means, the• Church of Christians sprang up at the first: so that it hold fast the sincerity of the p•re word, of undefiled faith,¹ ²and the due administration of the Sacraments, by which three things the Church is preserved and sanctified.

As for example, when as God in stead of Cain, Esau, Ismael, Saul, to whom of right apperteineth the ordinary succession & discent of the Priesthode, of the birthright, & inheritance of the kingdome, he made especial choyse of Abel, Isaac, Iacob, & Dauid, who had no interest at all in the right of succession. In like maner forsaking the Iewes, he accepted the Gentiles contrary to all order. Neither is it so much material to know where, or by what meanes, the• Church of Christians sprang vp at the first: so that it holde fast the synceritie of the p•re word, of vnde•iled faith,¹ ²and the due administration of the Sacraments, by which three thing•s the Church is preserued and sanctified.

1James .1.Iames .1.
2

:54img 28

As concerning the promises of God therefore, this is undoubtedly to be holden, that the promises be in their own nature simply true: yet in such wise true notwithstanding, as God hath not always chained them to time, place or persons of men: which albeit were ⟨image 28⟩tied fast to place and persons, yet are the proud and high minded shaken of, the promises remaining still in their force. Even so the Jews, although they prescribe upon a promised place in Zion, Psalm 132: Here will I build my Tabernacle, because I have chosen it. ¹Again in the Prophet Isaiah. This is my furnace, this is my fire. &c. And although they have also a promise of the persons, when as the blessing is promised to Abraham, and to his seed for ever, yet this withstandeth nothing at all, but that rebels are punished by God, the Temple consumed by fire, the altar thrown down, and the city put to the sack and destroyed. And yet the mean whiles almighty God continueth steadfast in his promise nevertheless, but by a far other mean, then mans capacity is able to conceive. Whereupon that holy and melodious Psalmist, not without great reason, doeth cry out in a certain place of his mystical Sonnets in this wise:² And it is marvellous in our eyes. Even so do I judge convenient to esteem of the counterfeit succession of the Apostolic and Romish See, which if our prelates enforce so narrowly to be straitened to the limits of place & persons, ⟨image 29⟩they must needs bewray their double error therein, being not only absurdly injurious to holy scriptures, but fondly careless in breaking the rules of Logic. For in their arguing, they do commonly thrust more into the conclusion, then in their former propositions. As if a man would frame an argument after this manner: The perpetuity of the promised succession is granted to Peter and his successors. The Romish Prelates do succeed in Peters chair or place. Ergo: The Romish Prelates are the only successors of Peter: the only universal Bishops: the only Princes of the Church: whose faith can never faint.

As concerning the promises of God therfore, this is vndoubtedly to be holden, that the promises be in their owne nature simply true: yet in such wise true notwithstanding, as God hath not alwayes chained them to time, place or persons of men: which albeit were

:55img 29

But we have sufficiently enough discovered the maskings & jugglings of this Romish counterfeit else where. And therefore lest we rove too much abroad from the mark,¹ and wander from the Olives (as the proverb saith) we will return again to Pauls Olive tree, & the branches of the same: whereupon we promised before to discourse. Of the which branches, how some were broken of, and some others engrafted again into the true Olive tree, we have already opened somewhat unto you out of the Apostle. And not only out of the Apostle this is opened, ⟨image 29⟩but the same was also set down at large long time before the Apostle, by the prophet Isaiah: out of which place of Isaiah, it seemeth that the Apostle took occasion of all this discourse. Let us Gentiles therefore mark well what Isaiah doth prophesy of the Jews. Let the Jews also attend to the preaching of their own Prophet, who agreeth herein altogether with our Apostle touching the Jews.² Behold (saith he) the Lord of hosts shall break down the bow with power, & shall hew down the proud, and the high minded shall he fell down. And there shall arise an issue out of the root of less. &c. And lest the Jews may cavil, that these speeches do nothing concern them, let them hearken again to the same Prophet, not only prophesying of them, but also pointing unto the Jews with the finger as it were the 17 chapter:³ And in that day it shall come to pass, that the glory of Jacob shall be made very thin, and the fatness of his flesh shall wax lean. And immediately after. Some gathering in deed shall be left in it. Even as in the shaking of an Olive tree, whereupon remaineth two o• three berries in the top of the uppermost row, & four or five in the ⟨image 30⟩broad fruitful branches thereof saith the Lord God of Israel, &c. And again in an other place:⁴ For it shall come to pass in the midst of the land, even in the midst of the people, as the shaking of an Olive tree. And as the grapes are, when the wine harvest is finished. And yet again much more plainly in the 63. Chapter:

:56img 30

Now for as much as these things are so plain and so manifest, that they may be easily felt and handled as it were with the fingers: what answer doest thou make thou froward nation of the Jews? what canst thou bring? what canst thou allege, if not to defend, yet to colour at the lest thy obstinate stubbornness? Hast thou any Scriptures? No surely. For nothing maketh more against thee, not only with open mouth exclaiming even to thy teeth, against thy blundered blindness, wherewith thou hast been so long overwhelmed, but also have long sithence by manifest tokens foretold ⟨image 30⟩how the same should come to pass. Wilt thou vouch the promises and covenants which God made unto thee of old? And what other thing did he promise thee at any time, then the same which thou doest so disdainfully pursue? Neither yet cease you to run onward, still gaping after, I know not after what Messiah to come. What? Hath he not yet been sufficiently enough looked for by your progenitors, who waited for his coming by the space of two thousand years before he came? Go ye to then: how long will ye yet continue gazing, seeing these things are past already? Howe long will ye yield yo•• selves a mockery not to God only, bu• a Jesting stock also to all other nations of the world? sithence all people and tongues do so plainly conceive, that all things are long sithence accomplished in the person of Christ Jesus, whatsoever all your prophets did prophesy of the Messiah: And sithence the whole discourse of the holy scriptures doeth so manifestly teach also, that there is none other Christ, but the same that the whole world doth confess and worship?

Nowe for as much as these thinges are so playne and so manifest, that they may be easily felt and handeled as it were with the fyngers: what answere doest thou make thou frowarde nation of the Iewes? what canst thou bryng? what canst thou alleadge, if not to defend, yet to colour at the lest thy obstinate stubbornesse? Hast thou any Scriptures? No surely. For nothyng maketh more agaynst thee, not onely with open mouth exclayming euen to thy teeth, against thy blundered blyndenesse, wherewich thou hast bene so long ouerwhelmed, but also haue long sithence by manifest tokens foretolde ⟨image 30⟩howe the same shoulde come to passe. Wylt thou vouche the promises and couenauntes which God made vnto thee of olde? And what other thing dyd he promyse thee at any tyme, then the same which thou doest so disdaynefully pursue? Neyther yet cease you to runne onwarde, styll gaping after, I know not after what Messhias to come. What? Hath he not yet bene sufficiently ynough looked for by your progenitours, who wayted for his comming by the space of two thousand yeres before he came? Goe ye to then: how long wyll ye yet continue gazing, seeyng these thinges are past alreadie? Howe long will yee yeelde yo selues a mockery not to God onely, bu a Iesting stocke also to all other nations of the worlde? sythence all people and tongues do so playnely conceiue, that all thinges are long sythence accomplished in the person of Christ Iesu, whatsoeuer al your prophets did prophecie of the Messhias: And sithence the whole discourse of the holy scriptures doeth so manifestly teache also, that there is none other Christ, but ye same that the whole world doth confesse and worshippe?

:57img 30

But this one thing perhaps doth raise up your ⟨image 31⟩crests,¹ and puff you up with pride, because you do convey unto your selves so long a descent of your genealogies and kindred from so famous Ancestors: because ye fetch your pedigree and families from Abraham, and the holy Patriarchs, and in that respect you do reproachfully disdain all other nations, as though God had created them to no purpose at all. But let us see by what reason, with what conscience you are induced hereunto. If you judge this a matter of so great importance, that ye can rehearse in a long •eadroll of names, your Generations descended out of the loins of Abraham: what? And can not Ismael, Esau, Saul, can not Dathan and Abyron, and all that other rascal rabble of Hebrews, who made insurrection against Moses: finally, can not many wicked kings amongst you, false prophets, horrible church robbers, & Idolaters even amidst amongst you, vaunt upon the self same race and parentage, whereupon you brave your selves so gloriously? Whereupon appeareth plainly, that this outward descent of blood, and fleshly progeny, doth not avail so much for your challenge: but that there is some other thing that maketh a kindly generation, and ⟨image 31⟩the true offspring of Abraham, in the sight of God. Moreover if it may be lawful to glory in the ancient stock, what may be thought of Christ him self, whom we do worship? in whom if ye require who was his father, he came not in deed from man, but descended from God. But if you demand of his mother: he is on the mothers side a Jew borne, according to the flesh, the son of Abraham, an issue of the same seed that you are, whose children you challenge your self to be according to the flesh. And wherefore then do you so cruelly detest him? Why do your brethren so hatefully envy and malign your natural brother? And being Jews borne your selves, why do you so villainously persecute your natural kinsman, being likewise a Jew borne, and why have you slain him so cruelly?

But this one thīg perhaps doth raise vp your ⟨image 31⟩crestes,¹

:58img 31

And what hath he committed at any time,¹ worthy of this so monstrous rancour & cankered despite? Was it because he did profess him self to be the Son of God? Albeit he did never speak any thing in his own commendation without singular modesty, neither boasted in his speech further of him self, then that he was the son of man: yet if this ⟨image 32⟩same he, were not the very true undoubted son of God, do ye then nominate some one man upon •arth, whom you may justify was his father, and condemn the whole history of the new Testament to be lies, if you can. What trow you, would his Apostles, & other his disciples, being daily and hourly conversant with him self, his mother, & his mothers husband, so throughly accompanied, & acquainted with all the actions of his life, have bin so wilfully, and foolishly blinded, as to give such credit unto him, & to believe in him? would they have settled the whole affiance of their salvation in him? would they so courageously have undertaken so many perilous hazards of life?² would they so constantly have yielded their carcasses to all manner of horrible tortures, not in words only, but with loss of life also, ratifying and testifying the thing, whi•h they knew to be in him most assured, and that with effusion of their blood, if they had seen nought else in him beyond the natural substance of man, and not rather conceiving throughly in him a secrete divinity,³ that was hidden under the veil of the flesh bodily? But if these things shall be but of small credit with you, what will you answer ⟨image 32⟩to those so great and manifold tokens of wonderful virtue, to such supernatural and prodigious wonders of his? what say ye to so great force of his divine operation, to so great power of his miracles, not wrought by him alone, but by his Apostles also through the virtue of his name only,⁴ yea, and long sithence now and then openly wrought in his Church, through the effectual operation of his glorious name? What will you say to his so great majesty in word, innocency of life, certainty in prophesying? And besides all these, his marvellous signs & tokens expressed in his own person? What will you say to that his incomprehensible glorious resurrection, his unspeakable ascension into the heavens: lastly, to those his most gracious gifts of the holy Ghost poured upon us from the heavens?

:59img 32

What can you answer, I say, that all these so manifold, so wonderful, yea so heavenly graces might import else, then that there was in him a certain superexcellent Divinity, beyond all measure surmounting all reach, and capacity of mans understanding?

What can you answere, I saye, that all these so manifolde, so wonderfull, yea so heauenly graces myght import els, then that there was in him a certayne superexcellent Diuinitie, beyond all measure surmounting all reache, and capacitie of mans vnderstanding?

:60img 32

All which things being approved with the testimony of so many witnesses, viewed and ⟨image 33⟩beholden with so many eyes, practised by the daily experience of so many Jews, ensealed with so many hands and writings, published to us Gentiles by manifold reports of so many your Rabbins and great Doctors of your own nation, if all these things I say, shall yet seem to you but colourable, feigned and unworthy of credit: why do ye not with as good reason condemn for false liars, all, and every your own prophets, Patriarchs, your own Law, yea and the Psalms also, and raze them out of remembrance, because they did many hundred years before most expressly foreshow and prognosticate evidently, that all those things in general should come to pass, even in the same manner and order, as they have been already accomplished? Amongst whom let Isaiah the Prophet be adjudged a liar, because in the name of this Christ he promiseth health to the blind,¹ ²³⁴⁵to the lame, to the halt, and to the maimed: because he comforteth the Ostriches and venomous beasts of the field with praise & glory that should happen unto them, because he prophecieth hope of freedom to them that were in chains, to prisoners liberty, plenty and fullness to the needy and hungry: light to ⟨image 33⟩them that sit in the shadow of death: bountiful fruit fullness to fields that were otherwise by nature barren, and through want of Tillage overspread with briars and brambles, uncomely, yea & filthy by reason of their huge desolation: to overflowing rivers, dryness and emptiness: finally, to the Jews them selves extreme blindness.

All which things being approued with the testimonie of so many witnesses, viewed and ⟨image 33⟩beholden with so many eyes, practised by the dayly experience of so many Iewes, ensealed with so many handes and wrytings, published to vs Gentiles by manifold reportes of so many your Rabbynes and great Doctours of your own natiō, if all these things I say, shal yet seeme to you but colourable, fayned and vnworthy of credit: why do ye not wt as good reason condemne for false lyars, all, and euery your owne prophets, Patriarches, your owne Lawe, yea and the Psalmes also, and rase them out of remembraunce, because they did many hundred yeres before most expressely foreshewe and prognosticate euidently, that all those thinges ingenerall shoulde come to passe, euen in the same maner and order, as they haue bene already accomplished? Amongst whome let Esay the Prophete be adiudged a lyar, because in the name of this Christ he promiseth health to the blynde,

¹The maner and kinde of his instruction here, wherein hee resembleth the Church of God to an Oliue tree, is metaphoricall, and ⟨image 13⟩propheticall. Which Oliue tree consisteth of three partes:² Of the roote, of the stocke, and of the branches. Under the title of the Roote, he doeth note Abraham, and other holy Patriarches vnto vs, because in them appeared the first buddes and blossomes of Gods promise. By the stocke or body of the tree, he representeth vnto vs the Church scattered vpon the face of the earth, a congregation gathered together, out of the whole nomber of the faithful, which at the first, budding in smal issues from out that holy roote, and so by litle and litle, encreasing in strength, and obteining a proportionable stature• doeth at the length through the plentifull fatnes of the bountiful roote, with outstretched compasse, spreade abroade it selfe into most beautifull branches and bowes. By which plaine demonstration, we haue an apparant view painted out, as it were, both of the old synagogue of the Iewes, and the new Church of the Gentiles. And because no man shall thinke that this Oliue tree is sprung vp at al aduentures, or planted by mans industrie: he calleth it by the name of an holy issue, out of a holy Roote. There is no man made husbandman or woodward of this Oliue t•ee, but almightie ⟨image 14⟩God him selfe alone: who with all possible diligence, attendeth to the addressing, and nourishing thereof, and will continually preserue the same. Howsoeuer this Oliue tree doeth alter the beautie of his blossomes, or change the hewe of his leaues, yet endureth it still vnremoueable, nor is at any time •ut cleane away. In like maner fareth it with the Church of God:³ which being wholy established vpon the eternal foundation of Gods most sacred promise, standeth as it were in a certaine eternitie vnuanquishable, and so shal continue permanent beyond all ages, though the members and branches thereof, remaine not alwayes in one estate, and although it happen many times, that the first issues become the last, and contrariwise, the last made first: the naturall buddes yeeld place to the sauage slippes, the proper and olde growen branches are cut of, and new taken in:

I speake (saith he) vnto you Gentiles, in as much as I am an Apostle of the Gentiles, I will magnifie mine office, &c. Forasmuch as in debating of any matter in question whatsoeuer, two things are chiefely to bee noted, To wit, The person that speaketh, and the matter that is spoken of: we will by Gods assistance prosecute them both at this present. Let vs first therefore consider the person of him that speaketh: then, as order of teaching ⟨image 15⟩requireth, the cause whereof he disputeth. As to•ching the cause here debated, as no reasonable man can make any iust quarrel to doubt vpon, so ought not the famous & welknowen authoritie of the person be defrauded of anie his due estimation:¹ for what authoritie can be of more force to purchase credite, or to procure aduancement to the function, then the name of an Apostle? And amongst the Apostles them selues also, what one ought to be more entire, and of more credite amongst the Gentiles, then the Apostle Paul? Who if being sent by mans ordinance had come vnto vs, ought yet to be friendly enterteined for his courtesie, so lōg as he teacheth the syncere trueth.² But whereas now he is by an especiall calling peculiarly assigned, not from men, nor by men, but by Christ Iesu him selfe, an Apostle to instruct vs Gentiles: howe much more behoueth vs Gentiles his scholers, to attend our owne proper scholemaster and peculiar Apostle, in as much as he was especially called and chosen for this only purpose, as he witnesseth of him selfe, that we shoulde with all faithfull chearefulnes of minde embrace his doctrine? Wherefore proceede on in Gods name, my deare beloued brethren: be ⟨image 15⟩not ashamed of your owne scholemaster, s• thence himselfe shameth so litle to acknowledge vs his scholers, as that accompting the same his greatest glory, therein aduanceth his office so much the more, because hee hath obteined this title to be called an Apostle of the Gentiles: and therefore saith, that hee magnifieth his ministery. Which title notwithstanding hee boasteth not of vpon anie vaineglorious ostentation, but compelled hereunto through necessitie of circumstances only to magnifie his functiō. Neither is this any strange or new kind of doctrine:

But first we must open vnto you, the nature an• substaunce of this vnbeliefe. Unbeliefe is a thing mearely opposite and aduersary to beliefe: by which contraposition you may easily perceyue the right nature or definition of vnbeliefe. For if faith or beliefe be a ⟨image 18⟩certaine infallible knowledge of Ies. Chri•• the Sonne of God ensealed in our hearte•,¹ whereby we doe embrace him as gyuen 〈…〉 to vs from God the Father, for vs to r• pose our whole affyaunce in the same, it is euident then by the same reason, in wh•• sorte we ought to iudge of vnbeliefe. 〈…〉 whosoeuer hath ascribed the confidence of his saluation, and free remyssion of hys synnes to any other person then vnto Iesus Christ, or to any other creature the• to the fayth which ought to be in Christ I••su: the same may well be called an vnb••lieuing person.² Moreouer, as there be m••nie degrees amongst the faythfull: and lik• as the fayth of some persons is more abun•daunt and plentyfull, in some others scarse rype• and lesse fruitefull, in manie skarse any blossome or yssue at all appearing: s• is the manifolde varietie of vnbeliefe• like•wise expressed in the Scriptures, after ma•••ie and sundrye sortes. For there is a certayne vnbeliefe, vnder the which, as vnder certayne embers some sparkle of fayth is raked vp, be it neuer so small: which is signified in that sentence of Scripture, where it is sayde: I do beleeue Lorde, Lorde help• ⟨image 18⟩thou my vnbeliefe. There is an other kinde of vnbeliefe, which although be as yet ouerspread with a certayne darkened myste of foggy Ignoraunce, and is tost to and fro, with many wandering cloudes & doubtfull vapoures, yet because it peepeth nowe and then abroade, because it glyttereth and shyneth somewhat, and endeuoureth by all meanes possible to expresse his o•yent and bryght beames, it seemeth not to rest in despayred estate. There is yet also an other ki•d of vnbeliefe, which the Lorde doth reproue, but forsaketh not• as was that, whereof me• tion is •ade in the Gospel, And he rebuked their vnbeliefe. Thomas Didymus belieued not the Disciples, when they tolde him that the Lorde was rysen againe. A great vnbeliefe, but not shaken of yet: There is also 〈non-Latin alphabet〉,³ and there is 〈non-Latin alphabet〉.⁴ And it happeneth oftē times that the one is named, y•• and reproched of the other.

¹These olde motheaten shadowes had their tyme, and not their time onely, but their lawfull vse also: that so vnder shadowes, types, and figures, they might prefigure the certeintie, and trueth of thinges to come. But after that he was once manifested, who was the true holie of holie ones, who was the true and liuely Temple of God, who shoulde displaye vnto the worlde, the true ryghteous•esse, who shoulde be of power to gyue euerlasting saluation, and shoulde be Lorde and King of all Nations: what needed then any further shadowes? or howe coulde the Lorde endure their blyndenesse any longer, when as after the comming of their Lorde, they not onely ceased not to abuse the shadowes of the Lawe,² to other purposes then they were ordeyned for• but also of a vayne and false perswasion, to the pernicious example of other nations, yea, not without the manifest perill of the vtter ouerthrowe of the whole worlde, dyd likewise teache, that true ryghteousnesse ought to be ascribed to the outward obseruances of those shadows and ceremonies? The which thing the ⟨image 21⟩mercy of God seemeth not only to haue for• seene, but adiudged also by no meanes toler• ble: for otherwise it might haue cōe to passe, yt the safetie of the Iewes might haue byn an estoppell to the receauing of the Gentiles, & so haue procured their vncouerable destruction, through false opinion of the doctrine of righteousnes perdie. But sithence there was none other meane or way for the Gentiles, to haue due accesse to true righteousnes, but by cutting down that carnall thicket of cer•moniall brambles & blooddy bryars, hereupon • pleased Almighty God, to dispose• the enterchaunges & alterations of tymes, acco••ing to his vnsearcheable counsel:³ That so the decaye of the Iewes might be the riches of the Gentiles: & the casting away of that froward generation, might be the reconcilement of the whole world. And thus much by the way of the cutting away of the Israelites ī which albeit redounded to our inestimable benefite, may not therfore prouoke vs to swell, and 〈…〉 pu•t vp with pride: whereof S. Paul doeth wisely forewarne vs to be well aduised.

And if some of the braunches were broken of (sayeth he) and thou beyng a wylde Oliue tree wast engraffed in amongst them, ⟨image 21⟩and made partaker of the Roote and fatnes of the true naturall Oliue tree, boast not thy selfe against the branches. &c. First whereas hee alludeth and resembleth the cutting away of certein of the Iewes to certein branches of the true naturall Oliue tree, it appeareth hereby sufficiently, that this casting away apperteined not to the whole nation of the Iewes, but to some portion of them onely: for there remained as then many of the same kindred, amongst whom was S. Paul him selfe, & the other Apostles, besides a very great portion of the remnant of the same people, which did folow Christ, & did acknowledge him with all their faith. Againe the very first yssues of our Christian faith sprang out of that stocke, from whence we Gentiles must needs confesse to haue receiued the very entry and fundation therof. It appeareth therefore that this was not a general reiection, neither that the whole race was drawen all together into the same gulfe of perdition, but a portion onely, and the same Paul tearmeth them to haue bene cut of.¹ And wherefore chose he to say that they were cut of, rather then that they did fall away, namely sith it is out of all question that the Iewes deca• ⟨image 22⟩proceeded from their owne default, an• through vnbeliefe? what moued the Apostle then to vse this figuratiue phrase of speach of cutting of rather,² saying that they were cut of, and fell not away of their owne accord, that they were pluckt away, not that they brake of? forsoothe, because it is not al one to be cut of, and to fall from. The things that are cut of can not choose but fall away, but the things that fall away, are not alwaies to be sayde to be cut of properly. What is ment therfore by this word cutting of? Forsooth nothing els, but to make vs conceiue, that the heauenly and vnsearchable hande of almightie God dyd ouerthrowe this buylding: euen the selfe same•hande, which with woonderfull workemanshippe doeth plant, prune, bynde vp, vnderprop, adorne, order, and beautifie this Oliue tree of his Church, not after the proportion of mans imagination, but after the direction of his owne determination and vnpenitrable wisdome.

¹The answere hereunto, first as concerning the faith of the Gentiles, and the infidelitie of the Iewes. I confesse in deede that these may seeme to carrie some shewe in the eyes, and iudgement of some to be deemed the very originall causes of the free acceptation of the Gent•les, and likewise of the repulse of the Iewes. But for all this we heare not yet, what were the causes of the faith of the one, and of the vnbeliefe of the other. And therefore if we will enter into a deepe and more especiall enquirie after the principall causes ⟨image 23⟩of this action, truely we shal neuer find them els where, then in the hidden and secret closet of Gods election. For be it so admitted, that the Gentiles were for this cause engraffed into the true Oliue tree, because they did beleeue, yet if question be moued, from whence their faith proceeded first, it may well be answered, not from any their merites truely, neither in respect of any their own worthines more, then as the impes which do issue out of the naturall wylde Oliue tree, can boast of any their excellencie, wherefore they ought to be transplanted into the fatnes of the true Oliue tree. The like answere in senseable wise may suffice touching the Iewes, when as if the cause of their dismembring from their true naturall Oliue tree be enquired: I answere, For their vnbeliefe vndoubtedly: And yet this answere doth not satisfie the purpor• of Pauls disputation. For sithence faith is an especiall gift of God, issuing from out the only mercie and grace of God, and not from mans free choise, the question reboundeth backe againe from whence it began. What was the cause then why the natural branches were so bereft of this singular gift after the reueiling of their Meschias? whether because ⟨image 24⟩the barren vnfruitefull wylde Oliue tree did furmount the true Oliue in excellencie of fatnes? to wit, in integritie of life and merits? surely I thinke not so. Wherefore then were the Iewes forsaken, and the Gentiles receiued? S. Paul maketh this answere. First, that this repulse reached not to al the Israelites in generall. Then, as concerning the remnant whatsoeuer worke was wrought in them, was not administred without the singular counsell and foreknowledge of God:² which foreknowledge doth euidently appeare by the continuall discourse of the Prophets & Psalmes:

And first, I can neuer woonder sufficiently enough at the Iewes, for that many yeres and ages enduring yt sharpe & seuere scourge of Gods dreadfull displeasure, they could notwithstanding haue neuer any feeling of their owne calamitie, nor perseuerance of the heauie clogge of Gods grieuous vengeance, ne yet any affection to be disbourdened of their infidelitie, sweetely beguiling them selues, with a glauering shew of a false shadow, flattering them selues likewise, with a fantasticall hope of a terrene kingdome, whereof they had neuer any one word promised by God, and awayting for the comming of such a Messhias, whom neuer any of ye Prophets knew. Finally so farre forth preuailed the deceite of this error to confound the sensible part of their vnderstanding minde, that being otherwise a people most abhorred of God, & men, they would neuerthelesse most arrogantly vaunt them selues to bee more esteemed, and more precious in the sight of God, then all other nations, people and tongues: and that they were his only darlings, and ⟨image 26⟩therefore could not by any meanes be defrauded of the power of his promise, nor be sequestred from the true Oliue tree, whereof they were the naturall branches, wallowing continually in a most filthy puddle of pestilent error, not much vnlike to the Romish Synagogue in this our age, whose senses seeme to be tippled with the same dolldreanche: which kinde of people being of all other nations most needie of the mercy of God, it is a wonder notwithstanding, to see how trimly they play wylye beguilie with themselues in the dispensation of pardons, whereof they falsely chalenge to themselues chief stewardship vnder the title of the Church, and inheritable succession of Peters chayre,¹ which they haue established at Rome for euer and euer: persuading to themselues to haue obteyned the sole and singular prerogatiue of all ecclesiasticall superioritie, such as can neuer be abolished by any continuance of consuming time, but must remaine inuiolable world• wtout end, nor can euer be dissolued by breach of succession, nor at any time be destitute & voyd of ye fauour of God. But if you demaund of thē yt cause of this so inestimable a blessing, what wil thei answere? forsooth: hath not god ⟨image 27⟩(say they) promised, that he wil neuer forsake his Church? what then? Haue not the keyes lyneally descended vnto vs from blessed S.

But we haue sufficiently enough discouered the maskings & iuglings of this Romish counterfaite els where. And therefore lest we roaue too much abroad from the marke,¹ and wander from the Oliues (as ye prouerbe saith) we wil returne againe to Pauls Oliue tree, & the braunches of the same: whereupon wee promised before to discourse. Of the which braunches, how some were broken of, and some others engrafted againe into the true Oliue tree, we haue alreadie opened somewhat vnto you out of the Apostle. And not onely out of the Apostle this is opened, ⟨image 29⟩but the same was also set downe at large long time before the Apostle, by the prophet Esay: out of which place of Esay, it seemeth that the Apostle tooke occasion of all this discourse. Let vs Gentiles therefore marke wel what Esay doth prophecie of the Iewes. Let the Iewes also attend to the preaching of their owne Prophete, who agreeth herein altogether with our Apostle touching the Iewes.² Behold (sayth he) the Lord of hostes shall breake downe the bowe with power, & shall hewe downe the proude, and the hygh minded shall he fell downe. And there shall aryse an yssue out of the roote of lesse. &c. And lest the Iewes may cauill, that these speaches do nothing concerne them, let them harken agayne to the same Prophet, not only prophecying of them, but also poynting vnto the Iewes with the finger as it were the 17 chapter:³ And in that daye it shall come to passe, that the glory of Iacob shall be made very thynne, and the fatnesse of his flesh shall waxe leane. And immediatly after. Some gathering in deede shall be left in it. Euen as in the shaking of an Oliue tree, whereupon remayneth two o• three berries in the toppe of the vppermost rowe, & foure or fiue in the ⟨image 30⟩broade fruitfull braunches thereof sayth the Lorde God of Israel, &c. And agayne in an other place:⁴ For it shall come to passe in the middes of the land, euen in the middes of the people, as the shaking of an Oliue tree. And as the grapes are, when the wyne haruest is finished. And yet agayne much more plainely in the 63. Chapter:⁵ Thus sayeth the Lord: Lyke as when sweete iuyce is founde in the cluster, and one sayeth, Lose it not, for there is blessing in it. Euen so wyll I doe for my seruauntes sake, that I may not destroye them all, &c.

And what hath he committed at any time,¹ worthy of this so monstruous rancor & cankered despite? Was it because he did professe him selfe to be the Sonne of God? Albeit he did neuer speake any thing in his owne commendation without singular modestie, neyther boasted in his speach further of him self, then that he was the sonne of man: yet if this ⟨image 32⟩same he, were not the very true vndoubte• sonne of God, do ye then nominate some one man vpon •arth, whom you may iustifie was his father, and condemne the whole historie of the new Testament to be lyes, if you can. What trow you, would his Apostles, & other his disciples, being dayly and hourly conuersant with him self, his mother, & his mothers husband, so throughly accōpanied, & acquainted with all the actions of his life, haue bin so wilfully, and foolishly blinded, as to giue such credite vnto him, & to beleeue in him? would they haue setled the whole affyaunce of their saluation in him? would they so couragiously haue vndertaken so many perilous hazardes of life?² would they so constantly haue yelded their carkasses to all maner of horrible tortures, not in woordes onely, but with losse of lyfe also, ratifiyng and test•fiyng the thing, whi•h they knewe to be in him most assured, and that with effusion of their blood, if they had seene nought else in him beyond the naturall substance of man, and not rather conceyuing throughly in him a secrete diuinitie,³ that was hydden vnder the veyle of the fleshe bodily? But if these thinges shall be but of small credit with you, what wil you answere ⟨image 32⟩to those so greate and manifolde tokens of wonderful vertue, to such supernaturall and prodigious wonders of his? what say ye to so great force of his diuine operation, to so great power of his miracles, not wrought by him alone, but by his Apostles also through the vertue of his name onely,⁴ yea, and long sythence nowe and then openly wrought in his Church, through the effectuall operation of his glorious name? What will you say to his so great maiestie in worde, innocencie of life, certeintie in prophecying? And besides al these, his marueilous signes & tokens expressed in his own person? What wil you say to that his incomprehensible glorious resurrection, his vnspeakeable ascension into the heauens: lastly, to those his most gracious gifts of the holy Ghost powred vpon vs from the heauens?

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A Sermon of the true and gladsome Olive tree, mentioned in the Epistle of Saint Paul to the Romans, chap. xi. preached at London by a faithful Minister of God, John Fox, at the christening of a certain Jew, translated out of Latin into English.

A Sermon of the true and gladsome Oliue tree, mentioned in the Epistle of Sainct Paul to the Romanes, chap. xi. preached at London by a faithfull Minister of God, Iohn Foxe, at the christening of a certaine Iewe, translated out of Latine into Englishe.

The Prayer, Our father. &c.

To the Romans the 11. chapter.

To the Romanes the 11. chapter.