Concerning the Truth of Christian Religion, Chapter 28
The xxviij. Chapter.
That the Mediatour or Messias is promised in the Scriptures to be both God and Man, that is to wit, the euerlasting Sonne of God taking mans flesh vntounto him.
… Ow then, let it stand for a poynt concluded, That the Christ our Messias promised in the holy Scriptures is a Redéemer from spiritual bondage. But forasmuch as I hauehave proued, that he ought not to fetch vsus out of prison without Raunsome; nor could pay the Raunsome being infinite, vnlesse he were God and Man; Man to suffer, and God to ouercome: it followeth that I must shew, that Gods word hath promised vsus that he shalbe such a one: and that shall serue as well against the Gentyles, as against the Iewes. Now, if wee had none other proofe thereof than this, that Christes office is to vndoe sinne and death, and to appease Gods wrath against mankynd, as I hauehave sayd; seeing that these things are such as no creature can doe, nor ought to presume to doe: as oft as we reade that his office is such, wee must needes conclude that the Messias must needes then bee God. For (as the Gymnosophist of India sayd vntounto Alexander) he is God in very déede, which doth that which no creature can do. But the ScriptureThat by the Scriptures, Christ the Mediator is both God and Man intending to succour our infirmitie, the elder the world waxeth, speaketh euer the more manifestly thereof vntounto vsus; and surely after such a sort, that the skilfullest among the Iewes of late tyme become most vnskilfull when they goe about to darken it. First of all at the making of the promise in Genesis, it is sayd that this seede, that is to say this Christ, shall crush the Serpents head: and this Serpent (as I hauehave said afore) is the Deuill; and his venome is sinne:Gen. 3 and by meanes of sinne we be all become thralles to the Deuill, against whose power we know that no force of man can doe any thing. It followeth then that this Christ must hauehave another nature than mans, yea or than Angels: For the Angels and the Deuils differ not in power, that is to wit, diuine. Afterward where the promise is repeated to Abraham; of what man can it be verifyed, In thy seede shall all Nations be blessed? Deut. 21. ver. 8Or who can blesse so effectually but only God, who commaundeth his blessing (sayth he diuers tymes) and then doth it shead it selfe out vponupon vsus and our workes. But as the Prophetes doe preach the Messias vntounto vsus, so also doe they describe vsus his natures and qualities, so as we neede not any other Commentarie vponupon that promise, than the Prophets themselues. Unto Dauid therfore it was renewed, and in his issew was it to be accomplished. See here how he speaketh of it in the 45. Psalme.Psalm. 45. My heart (sayth he) intendeth to vtter good matter, and my worke shalbe to speake of the King, (that is to wit of the Messias, and so doth the Chaldee Paraphrast himselfe interpret it:) Thou art more perfect than the Children of men. This might be ment of a man: but let vsus reade further: O God (sayth he) thy Throne is from euerlasting to euerlasting, the Scepter of thy Kingdome is the Scepter of Rightuousnesse. Thou louest rightuousnesse and hatest wickednesse: And therefore God thy God hath annoynted thee with the oyle of gladnesse aboue thy fellowes. These so expresse words cannot bee spoken, (specially among the Hebrewes who were not so lauish of Gods name as other people are) but of one that is very God and very man both together. In the hundred and tenth Psalme,Psalm. 110. The Lord sayd vntounto my Lord (sayth Dauid) sit thou at my right hand, vntill I hauehave made thyne enemies thy footstoole. And a little after, Thou art a Priest for euer after the order of Melchisedeck. To sit at Gods right hand, and to be a Priest for euer, cannot be attributed to a man. Nay (which more is) Dauid who knewe well that there is but one Lord, calleth him his Lord. And wee reade that with this selfesame text Christ stopped the mouthes of the Pharisies. Now, that the fathers of olde tyme vnderstood these things to be spoken of the Messias, it appeareth by the translation of Ionathas, cited in ye booke of Collections; for he translateth it,The Booke sepher kibbutsim. The Lord sayd vntounto his word: and it is alledged to proue, that the Messias should sit on the right hand of God. Insomuch that the Iewes Commentarie vponupon the second Psalm,Midrasch The hilim vponupon the second Psalm, verse. 7. Esay. 9. sayth expressely that the Misteries of the Messias are rehearsed in the hundred and tenth Psalme. And Esay in his nineth Chapter sayth thus: A Babe is borne vntounto vsus and a Sonne is giuen vntounto vsus, and his kingdome shalbe vponupon his shoulder. Ye see here the birth of a man. But he sayth further, His name shalbe called, the wonderfull, the Counseller, the mightie God, the euerlasting Father, the Prince of Peace. Néedes then must this selfsame man be also God. And whereas he is sayd to bee the Prince of Peace; Ionathas trāslateth it the Christ (or the anoynted) of Peace. And Rabbi Ioses the Galilaean, sayth vponupon the Lamentations,Lament. 1. ver. 16. that the Messias shalbe called the father of euerlastingnesse, Bereschith Rabba vponupon Genes 55.the Prince of peace and so forth: and for confirmation thereof, he alledgeth this text, and so doth also the Commentarie vppon Genesis. And the holy Rabbi Rabbi He…adosch.(as they terme him) sayth expressely, that the Messias in that he should bee both God and Man, should bee called Emanuell; In that he was God, the wonderfull and the Counseller: In that he was mightie, Gheuer, that is to say Strong: In that he was Euerlasting, the Father of euerlastingnesse; In respect yt peace should be increased vnderunder him, The Prince of peace: In that he should deliuer mens Soules from Hell, The deliuerer out of bondage: and in that he should saue men, Iesus that is to say, The Sauiour. For whereas Rabbi Selomon, to conueye these titles to Ezechias, interpreteth them after this maner: And God, the wonderfull, the Counseller, & the euerlasting father, hath called Ezechias the Prince of peace &c. Besides that the Hebrewe Grammer and the phrase of that tongue are repugnant to that Construction: it is well enough seene that such things cannot be verified of King Ezechias, and that it is but a deuice of this late borne Iew against the opinion of al antiquitie to escape from this text which is so expresse. Esay Esay. 7.in his seuenth Chapter sayth thus. Behold, a Virgin shall bee with child and bring forth a Sonne. Here ye see that Christ shall bee a man. And thou shalt call his name Emanuell, that is to say, God with vsus. Then shall he bee both God and Man,Christ is called Iehouah, that is to say, the euerlasting God. that is to wit, God dwelling among men as a man. But vntounto this and such like texts, they answer vsus that the El, that is to say GOD, is imparted to Princes and Iudges: And therefore let vsus heare further. In that day (sayth Esay Esay. 18. & 28. &. 1.) the Lord of Hostes Iehouah tsebhoath, shalbe in sted of a crowne of glory and of a Diademe of honor to the residue of his people. The Chaldee Paraphrast interpreteth this concerning the Messias. And againe; In that day shall the people that were harryed away and rent a peeces, be brought for a present to the Lord of Hosts. Bereshith Ke…ana.The Commentarie vponupon Genesis vnderstandeth this also to be spoken of the same person. This is another: I will wayt for the Lord who hath hidden his face from the house of Iacob, and I will attend vponupon him. The Disciples of Rabbi Hija applye this in the Talmud to the Messias. And yet in all these places wheresoeuer is the word Lord, the Hebrewe hath the word Iehouah, that is to say the Bëeer or he that is, which is the vnspeakable or vnutterable name of the Creator, and in opinion of the Hebrewes is not to be imparted to any Creature.In the treatise Sanhedrin. cap Dine Mammonoth. Wherevpon it enseweth, that the Messias, to whom it is imparted, should be the very euerlasting God; and that the auncient writers who attributed those sayings to him, looked that he should bee such a one. In the thrée and twentie and in the thrée and thirtie of Ieremie wee reade thus: Behold, the daies shall come, that vntounto Dauid I will raise vp a rightuous braunch, and he shall reigne as King. These words belong to Christes Manhood. But by and by after he sayth, And in his daies Iuda shall bee saued; and behold, the name whereby he shalbe called, shalbe Iehouah, the Euerlasting, our Rightuousnesse. Heere againe is the foresayd vncommunicable name of God, which the Iewes doe so greatly reuerence. Yet notwithstanding, the thréescore and ten Interpreters, who were all Iewes, vnderstood it so. And Ionathas interpreteth it of Christ in both respects. As touching the latter Rabbines, who will needes correct the text, and in stead of ijkreo, doe set downe ijkra, to the intent that the sence might be, He that calleth him shall bee the Euerlasting: I report me to all their owne Grammarians, whether it be not both a corrupting and a racking of the text. And truely in the thrée and thirtie Chapter the Prophet sayth the same thing in diuers words: wherevnto this forgerie cannot be applyed.Lament 1. vers. 16. That is the cause why Rabbi Abba vppon the Lamentations of Ieremie demaundeth what shalbe the name of the Messias, and afterward answereth Iehouah schemo, the Euerlasting is his name. And to that purpose alledgeth he the selfesame texts of Ieremies. And the Commentarie vponupon the Psalmes sayth,Midrasch Tehilim vponupon the 23. Psal. vers. 1. Seeing that none of the Subiects of a King of flesh and blud, that is to say of a temporall King, is called by his name (that is to say King): How happeneth it that God imparteth his owne name to the Messias? and what name is that? Soothly Iehouah is his name according to this saying, The man of warre, Iehouah [that is to say the Euerlasting] is his name. And Rabbi Moyses Hadarsan R. Moyses Hadarsan vponupon Genesis ca. 4….expounding this saying of Sophonie, to call vppon the name of the Euerlasting; saith thus: Here Iehouah is nothing els but the King, the Messias, [or the anoynted King.] And the same thing is repeated in the selfesame words in the Thalmud. And wheras some, to disappoynt vsus of the consequence of these texts, doe say that in Ezechiel, Hierusalem is called by that name, where it is sayd thus Iehouah schammah, Thalmudi… the treatise Sā hedrin, Cap. Helec.[that is to say] the Euerlasting is there; that is to say, the Euerlasting hath chosen his dwelling place in Hierusalem: They by chaunging the Hebrew vowels doe make him to say Iehouah schemo, [that is to say] the Euerlasting is his name. But besides the consent of all Copies repugning to this vnshamefastnesse; Ionathas can assoyle the case, who translateth it expresly, God hath placed his Godhead there. Now, besides the sayd texts, which shewe that the Iewes of old tyme wayted for a Messias that should be both God and Man: we hauehave also great tokens thereof in those fewe writings of theirs which remayne dispersed here & there, notwithstanding yt the Iewes hide thē from vsus or els corrupt them as much as they can. The Commentarie vppon the Psalmes sayth,Midrasch Tehilint, vponupon the fortith Psalm. Because the Gentyles ceasse not to aske of vsus where is our God; the time shal come yt God wil sit among the Righteous, so as they shalbe able to point him out with their fingar. In the booke intytled Siphrei vponupon the 26 of Leuiticus.And whereas it is so often sayd, I will walke among you, it is all one (say they) as if a King should go walke in his Gardyne with his Gardiner, & his Gardiner should alwaies shrink behind him: and the King should say, shrinke not backe, for …o, I am lyke thee: euen so will GOD walke among vsus in his Gardyne of pleasure in tyme to come. The booke Mechilia vponupon the 14. of Exo. The Ballet. 8. vers. 1.And therefore another sayth that the Euerlasting shall one day bee as a brother of Iacob, that is to say in the tyme of the Messias, according to this saying of the Ballet, I would fayne that thou wast to me as a brother. And the Commentarie vppon the Ballet sayth in another place, That God himself who is the Husband of the Church, should come in his owne persone to marrie her.Leuit. 25. vers. 25. Uppon the xxv. of Leuiticus, where mention is made of one brother that redéemeth out another, in the yéere of Iubilee; The booke Tan huma…. Midraseh vpō Leuiticus. Rabbi Moyses Hadarsan vpōmany make an Allegorie, that that brother is Christ. And the Commentarie affirming the same, sayth that Israell shalbe redeemed of God, who shall come in his owne beeing, and that Israell shall no more bee brought in bondage. And vppon Genesis, Gen. 49.Rabbi Moyses Hadarsan alledging this saying of the Psalme,Psal. 49. I will shew him the Saluation of God; sayth thus: This is one of the Texts of Scripture of greatest weight, that the Saluation of Israel is the Saluation of God. For God wilbe the pryce and payment of Israels Raunsom, lyke as if man hauing but a little Corne of the second Croppe, Midrasch sir Hasirim cap. 1 Rabbi Eleazar vntounto Zohar.should redeeme the same. Hereof came this Tradition, that God left some portion vnperfect on the Northside, to the intent that if any reported himselfe to be God, hee should fill vp that want, and that thereby his Godhead should be knowen. And all men knowe that ordinarily by the North, they ment the Euill, which should be remedied by the Messias. But the Cabilists were farre more spirituall in this behalfe than the Thalmudists. And first of all Rabbi Simeon ben Iohai The Cabilists. R. Simeon. B. Iohai vponupon Gene. 1. ver. 17. & cap. 17. ver. ….in his Commentaries vponupon Genesis in the language of Hierusalem, saith that the feare or merciemercy of the Lord should take a body in the Wombe of a Woman, and be Crowned King the auncient of dayes for euer. And that it was decreed that a holy body and a woman should be incorporated togither,In the booke of Shamefastnes. and (for proof whereof he alledgeth an auncient booke whereof he tooke it) the same should bée accomplished in the third age, that is to say, in the third Period of the Church;The same vpō Genesis. ca. 10. and that then the higher world should by the said holy body be vnited to the inferiour world: so as God should bee sanctified beneath as well as aboue, and the holy Ghost should come as out of a sheathe, that is to say, should be shewed foorth openly; and that all this is but one, namely the Euerlasting himself. And to be short, that the Woman of whom the holy word should take his body, and out of whom the sayd faythfull was to come; should be holy and blessed aboue all other women. Now it appeareth that hereby he ment the Incarnation of the Messias.In the treatise Sanhedum. cap. Helec. Ieremy. 16. For in the Talmud, the Schoole of Rabbi Hamina being demaunded the name of the Messias, answered Hamina, that is to say, Mercy is his name. And in the Prophetes, they betoken the Messias by the name of merciemercy. Another Cabilist sayth,The booke of Faith and Reconciliation. That sinne shalbe brought to ende by the Messias, who shalbe the power of God, euen by the spirit of wisedome wherewith he shalbe filled. And another sayth, that the misterie of Messias the King, is that his operation cōsisteth wholly in he, vau, and iod, he, In the booke Hecadma vau, He, Iod, He.(which is the misterie of the seuenth day) that is to say in calmenesse of mynd, without force; and that his name whole together shalbe composed of these letters, to wit, Iehouah, the Euerlasting. But the holy Rabbi vponupon the 9. Chapter of Esay where Christ is called ye euerlasting father,In his booke intytled the Gate of light. playeth the Philosopher yet further vpō the letters of that name. Like as the letter he (sayth he) is made of daleth and vau, Cap. 1.(as appeareth by the shapes of those letters) so shall the Messias be of the nature of Man, Rabbi Hecadosch.and of the nature of God. And like as the double he cō sisteth of a double daleth and two vaus: so bee there two Sonships in the Messias, that is to say, two sorts of beeing Sonne, the one in respect that he is the Sonne of GOD, the other in respect that he is the Sonne of a Prophetisse, as it is sayd in Esay 8. And as those shapes are distinct in one selfesame letter, and yet are both one letter: so shal the natures of Christ or the Messias be distinct, and yet shall make but one Christ. I stand not vppon the foundation which he taketh of the letters, which I make none account of: but the onelyonly thing which I meane to gather, both by this text and by the former texts, and by all others that may bee gotten together, is that the expectation of the Iewes in old tyme, was of a Messias that should bee both God and Man: and that they hauehave not bin able to race it out of their bookes to this day, for all the diligence that they could vse in that behalfe.
And for asmuch as I hauehave sayd that in God there bee three persones in one substance, the Father the Sunne and the holy Ghost: it followeth that wee must sée which of these thrée the Churche of Israell wayted that the Messias should be. And as we hauehave found it méete that hee by whom God created vsus (to wit the sonne or the woord) should be the meane to create vsus now agein;That the Second Persone tooke flesh. so also shall we find by the Scripture, that the same second person is he that was promised. In Genesis the Messias is called Silo, and promised to be of the stocke of Iuda. Now the woord Silo (sayeth Kimhi)Kimhi in his booke of Rootewordes. signifieth the Sonne of him, and is deryued of a woord which signifieth a womans Afterbirth as they terme it, which thing is not to be passed ouer lyghtly. And therefore Dauid repeateth and expoundeth the same promise in these woords; I wilbe his Father (sayeth the Lord) and he shalbe my Sonne. And in the lxxxix. PsalmePsalm. 89. he addeth, I will make him my firstbegotten, and souereine of al the Kings of the earth: which word Rabbi Nathan expoundeth concerning the Messias and thus doth Dauid himself expound it in the second Psalme:Psalm. 2. The Lord hath sayd vntounto me, thou art my Sonne, this day hauehave I begotten thee. And ageine, Kisse the Sonne ô ye Kings & Rulers of the Earth and happy be they which put their trust in him. Surely it appeareth yt in all that text he speaketh of the Sonne of God, and not of the sonne of a man. For otherwise he that hath sayd vntounto vsus, Cu…sed be hee that trusteth in man, and a foole is he that leaneth vppon the Princes of the earth, would not say vntounto vsus, Blessed are thei that put their trust in him. But yet further Rabbi Selomoh ye sonne of Iarchi, and Aben Esra (as much enemyes as they be vntounto vsus) also do witnesse that the sayd Psalme was vnderstoode in old time to concerne the Messias; neither do they themselues expound it otherwise. Insomuch that Aben Esra sayeth expresly, that Bar signifieth a Sonne in that place as well as in the xxxj. Chapter of the Prouerbes. And the exposition of the Iewes vppon that Psalme,Midrasch Thehilim vppon the second Psalm. is that there God resembleth a King that would destroy a …oune in his anger, if he were not pacified by his sonne. In the lxxij Psalme,Psalm. 72. vers. 17. where the reigning of the Messias is manifestly descrybed, His name (sayeth he) shall continew for euer, his name shalbe euerlasting as long as the Sonne indureth. Am the Hebrew woord Ijnnon which he vseth, commeth of the woord Nin. Which signifieth a Sonne, as if a man would say Sonned or Sunnified. In the Commentarie vponupon the fowerscore and thirtéenth Psalme,Psalm. 9. vers. 2. these woords Thy throne is from euerlasting to euerlasting, are expounded to concerne the Messias.In the treatyse Sanhedrin. Cap. Helec. And the paraphrast (which is reported to be Rabbi Ioseph the blynd,) agreeth thereunto. And in the Talmud, the Schoole of Rabbi Ianai being asked the name of the Messias, answereth, Innon is his name; for it is sayd in the Psalme, before the Sonne was in the sky, Innon is his name. Esay, Ieremie and Zacharie in the texts aforealledged, do call him Impe and in all those places the Caldee paraphrast translateth it the Lords Anoynted: and Iosua the sonne of Leuie sayeth that Impe is his name. But least wee should thinke that this Impe were but an Impe of Dauid; Rabbi Iosua ben Leui in his Echa Rabethi, Cap. 1. vers. 16.he is called there, the Lords Impe the Impe of the Euerlasting, and the Euerlasting himself. Now there is not a nearer nor a properer metaphor thā to terme a sonne an Impe, or an Impe a sonne. This sonne we call moreouer the woord; wherein the Iewes dissent not from vsus. In the xlv. of Esay Esai. 45. ver. 17it is sayd, Israell shalbe saued by Iehouah (that is to say by the Euerlasting) with endlesse, saluation: which saying Ionathas translateth, by the woord of the Lorde. In Ose, Osee. 1. vers. 7.I will saue the house of Israel (sayeth the Lord) by the Lord their God: which saying the sayd Ionathas translateth By the woord of the Lord their God, and so foorth ordinarily in all other lyke texts. And it is not to be douted but that by the sayd woord they ment the Messias. For in the Hundred and tenth Psalme,Psalm. 110. (which as they themselues affirme, conteyneth the misteries of the Messias) vponupon these words, the Lord sayd vntounto my Lord &c. Ionathas saieth, The Lord said vntounto his woord, sit thou on my ryght hand. And Rabbi Isaac Arama vppon Genesis, Gen. 47.expounding this text of the Hundred and seuen and fortith Psalme,Psal. 147. vers. 18. The Lord sent foorth his woord, and they were settled, or as others translate it, were healed; sayeth e…mes… that this woord is the Messias. Yea and Rabbi Simeon the sonne of Iohai, the cheef of the Cabalists, wryting vppon Genesis Gen. 10.and by the way expoūding there these words of Iob, Iob. 19. vers. 26.yet notwithstanding I shall see my God in my flesh: sayeth that the merciemercy which proceedeth from the highest wisdome of God, shalbe crowned by the woord, and take flesh of a woman. But let vsus heare Philo Philo the Iew in his booke of the banished.the Iewe vponupon this point; Hardly can I say (sayeth he) what tyme is appoynted for the returne of the banished Iewes For men hold opinion that it shalbe at the death of a hygh preest, which as some think is at hande, and as othersome thinke is farre hence …t my opinion is, that this high preest shalbe the word or spe…h of God, cleere from sinne aswell willing as vnwilling, who to his father hath GOD the father of all, and to his mother hath the wisedome wherby al things in the world were created. And therefore his head shall be anoynted with Oyle, his Maiestie shall shead forth beames of light round about him, and he shalbe clothed with light as with a garment. For the auncient worde of him that is, is clothed with the world, &c. Also in Malachie Malachy. 5. vers. 8.where it is sayd, I will send myne Ambassadour before my face; Rabbi Moyses the sonne of Maimon expoundeth it, Before Christ the Anoynted. And in Osee Osee. 6. ver. 2.where it is written, Wee shall liue before his face: Rabbi Moyses Hadarsan sayth it is Christ the King. And in the 17. Psalme Psal. 17. ver. vit.where it is sayd, I shall behold thy countenance in rightuousnesse, and bee satisfied at the rysing vp of thy likenesse: Rabbi Nehemias sayth, I shall bee satisfied with the sight of thy Messias, who is thyne Image. And to the same purpose might a great many moe bee alledged. The thing which they say is all one in effect with that which wee say, namely that the Sonne or worde of God is the image of God, and the brightnesse of his countenance. To bee short, we say that the Sonne is light of light, and they say the same of the Messias.In Echa Rabathi cap. 1. vers. 6. For vponupon the Lamentations of Ieremie, Rabbi Biba being asked the name of the Messias, answereth in the ende, that it is Nehira, that is to say Light, according to this saying in the second of Daniel, Dan. 2. ver. 22. Gen. 1.Light is with him. And vppon the place of Genesis where it is written, Let there bee light Rabbi Moyses Hadarsan sayth that it is the Messias, according to Rabbi Abba, and Rabbi Iohanan vppon the 36. Psalme,Psal. 36. ver, 9. where it is sayd, We shall see light in thy light. Oftentimes (say they) hath the light of Israell bene quenched and kindled againe, when they were one while subdewed and another while deliuered. But in the end he sayth, it is not to be required that flem and blud (that is to say a mortall man) shall inlighten vsus, but God himselfe in his owne substance will doe it. According wherevnto it is sayd in the 18. Psalme,Psalm. 18. God hath bene our light. And likewise in Esay, Esay. 45.Israell shall be saued by the Euerlasting. To bée short, like as we say that the Sonne as in respect of the Father, is as a Riuer in respect of the Spring, or as Reason is in respect of the Mynd: so say the Cabalists that the light of the Soule of the Messias,In the booke intitled the Gate of light. cap. 2. is in respect of the liuing God as Reason is in respect of the Mynd; and that the liuing God, as in respect of the Messias, is as a Fountaine or Welspring of liuing water, in respect of the streame or riuer of life that floweth out of it.
Now then, we hauehave in our Scriptures a Mediatour that is both God and Man. But reason hath led vsus to two circumstances moe: The one is that this Man must be of our race; and the other is that he must be borne after another maner than wee bee; the one for our behoofe,And of a virgin. the other for his owne dignitie; and therfore let vsus enquire yet further of the Rabbins concerning these poynts. As touching the first poynt, it is euident enough of it selfe, and néedeth no long proofe. For Christ is promised to come of the seede of Adam, Abraham, Isaac, Iacob, Iuda, and Dauid; and the Iewes hauehave beléeued it so certeinly, that euen during the tyme of their Captiuitie at Babylon, they chose their Resch Caluta, that is to say, the chiefe Capteyne of their Banished folke, out of the house of Dauid, as from whence they looked for a deliuerer. And as touching the second poynt, Behold (saith Esay)Esay. 11. 14. a Virgin shall conceiue & beare a Sonne, and call his name Emanuell; which is as much to say, as that the Messias shalbe the sonne of a Uirgin, and that he shall bee begotten without fleshly copulation. The late writers of the Iewes say it is not written a Virgin or mayden, but a wench or yoong woman. I will not vrge them that the Hebrewe word Alma is taken ordinarily for a yoong Mayden or Uirgin, as in the fower and twentie of Genesis where. Rebecka is so called; and in the second of Exodus where it is spoken of the Sifter of Moyses. And euen in this place, the thréescore & ten Interpreters translate it in Gréeke, idou he Parthenos, yt is to say, Behold a Virgin &c. But I would hauehave them to tell me what the token is that is giuen here to the house of Dauid, and whether a token ought not to bee some speciall and notable thing, and whether it bee not a matter of earnest, sith it is God that giueth it, who sayth expresly, Aske me a token, whether it be from beneath or from aboue? I beséech them what straunge signe or token is there, in that a yoong woman beareth a Child? What thing is more ordinarie in the world, and consequently more fond to bee giuen or taken for a myracle? Nay, the auncient Rabbines hauehave well waded euen into the depth of this matter. And therefore Rabbi Moyses Hadarsan writing vppon the 85. Psalme,R. Moyses Hadarsan vponupon the 85 psalme. vppon these words, Trueth shall bud out of the earth, sayth thus. Rabbi Ioden noteth here, how it is not sayd here, shalbe borne, but shall bud, because the begetting and birth of the Messias shall not be after the maner of other worldly creatures, but he shall bee bred without companie or copulatiō. And it is certeine that no man nameth his father, but he is concealed and kept secret, vntill he himselfe come and reueale him. And vponupon Genesis,VponUpon the 25. of Genesis. You hauehave sayd (sayth the Lord) we be fatherlesse: and so shall the Redeemer be whom I will giuegive vntounto you, according to that which is sayd in the 4. of Zachary, Zach. 4. vers. 7.Loe, this is the man whose name is Braunch; and according to this which is sayd in the 110. Psalme; Psal. 110.Thou art a Priest for euer after the order of Melchisedech. Also he reporteth that Rabbi Berachia gathereth the like. But Rabbi Simeon ben Iohai sayth yet more expresly vponupon Genesis, Gen. 2.That the spirit hauing bin shut vp in a [womans] wombe, should come foorth with great force to bee the highest Prince, which is Messias the King. And the holy Rabbine procéedeth so farre,Hacadosch. as to seeke out by the proportion of their Cabalie, what should be the name of the Israelitish Uirgin that should beare the Messias. There remayne many other things to bee treated of concerning the tyme, the place, the life and the death of the Messias, which are reserued for another place, peraduenture more conuenient for them. Let it suffice vsus for this tyme, That in the Religion of the Israelites, there was promised from tyme to tyme euen from the beginning, the Mediatour betwéene Gods Iustice: and Mans Sinfulnesse, the Sauiour of mens Soules, and the Author of the selfesame clensing which the very Heathen themselues déemed to bee so néedfull; namely Iesus Christ, God and Man, the euerlasting Sonne of GOD, borne of woman in his due tyme, without sinne, frée from [desert of] Gods wrath as in respect of himselfe, and able to appease it towards others, cleane in his humane nature, and sufficient through his diuine nature to cleanse ours. And this is the third marke which I hauehave shewed to be so néedfull in Religion, and so peculiar thereunto, that wheresoeuer the same is found, there is Religion, that is to say, a way to Saluation; and wheresoeuer the same wanteth, there is no Religion at all.
Sothen, in the Religion of Israell we hauehave all the three marks of the true Religion,The conclusion of the three Markes of the true Religion in Israel. namely, the true God, the Lawe of God, and the Mediator of Saluation. And I beseeche all men to sooke well about them and to see whether they can find them elsewhere in any other of the Religions that hauehave bin of old time. Nay, asfor in them, in sted of the true God, we shall find diuells, men, and Stocks. In sted of Gods woord to inlyghten vsus to Soulehealth, we shall find doutfull Oracles and answers of Idolls, vayne, fond, without ground, without end, which speake not a whit of Gods glorie nor of mans welfare. Insted of a sufficient Mediator, wee shall find a sort of wasshings that passe no further than the skin; we shall find manslaughters, and sacrifising of wretched kaytifs condemned for their misdéedes. But how should there be any religion, where is no God? Or how should Religion be certeine, where God speaketh not? Or how should it be a healthful one, where he himself is not the meane of attonement? Certesse therefore let vsus say, that only in Israell was the true Religion; and that Israell was as a Schoole or Universitie founded by God, wherein he himself voutsafed to teache, that men myght learne their owne Saluation.
But behold here is yet one obiection ageinst God.Obiections▪ How happeneth it (say they,) that this schoole was among this people only? why was it not in all Nations? Why was it not (at leastwise) in some other as well as in that? O man, it becommeth man to hold his peace when God speaketh, and to yeeld to whatsoeuer he will hauehave done. Thou art ryghtuous but so farre foorth as thou doest rightuous deedes: but as for God, it is farre otherwise with him: for with him, things are not rightuous furtherfoorth than hee doeth them. Neuerthelesse, I pray thee what canst thou say? That in Adam, God the Creator made all mankynd: and in Adam al mankynd is forlorne. But the wisdom of the Creator stepping in byandby, reuealeth his woord, and vttereth the promise of the mediator to all men. Here now thou seest no distinction of Nations or people. Of Adams Children, some imbraced the seruice of God and the promise; and some forsooke it, and regarded i… not. Some (say I) tooke part with the Diuell; and othersome stacke to the gracious goodnesse of God. What haste thou too alledge here ageinst the Rightuousenes of the Creator? After this followeth a general corruption of mankynd; and God exhorteth them by Noe to repentance, threatening them with his wrath if they did otherwise. Still they refuse Gods mercy, and for so doing are all drowned by his Iustice, sauing only Noe and his household, who were saued in the Arke. Now were not all men hitherto onelyonly one people still? And so; were not Gods woord and the reuealing of himself directed still to al men? Ageine, ye see that in the Arke al mankind was gatherd ageine into one Howsehold. At that tyme there was no difference of circumcysed and vncircumcysed, of Iew or Gentyle. Anon they turned away vntounto Idolls and forsooke the Couenant that God had made with them. Who hath not cause here to honour the patientnes of God in bearing with them, and to woonder, not that he suffered men to take their owne wayes, but rather that he voutsafed to reserue any men aliue in the world? Yet notwithstanding, euen at that tyme he chose Abraham out of the mids of Idolatrie, manifested himself new ageine vntounto him, vttered his secrets vntounto him, deliuered him his promises in pawne, and entered into couenant with him and his seede. All which things were not doone alonly for him and his seede, but to blesse all the Nations and kinreds of the earth in the partye that was to be borne of his seede, and to renue his Couenant with them. Who then seeth not here, both that the couenant was offered to all Nations, howbeit that all of them had refused it; and that when God of his infinite mercy renewed it with Abraham, he renewed it in effect with all men? Thou desirest that God should be iust; and yet wouldest thou also continew still. Were he iust after that maner which thou wouldest hauehave him iust, thou hadst bene vndone in Adam; thou hadst, bene swept away with the flud; thou hadst bene destroyed in ye ouerflowing of vngoddlines & Idolatrie after ye flud; thou hadst (say I) bene either vtterly fordone, or continued forlorne for euer. Thus desirest thou things both contrarie in themselues, & contrary to thine owne meaning. And therefore appeale not to Gods iustice, but cry vntounto him for mercy with both thy hands. And yet in thy desiring of this his mercy, or grace there is yet another error; in yt thou wilt néedes appoint him the maner & measure thereof; and thou wilt hauehave him to do it at thy pleasure: whereas notwithstanding, if he should do it according to thy deuice, thou wouldest find fault with him for it; & if thou hadst liked well of it, another man would hauehave misliked it. But what aduice couldest thou hauehave giuen him for the creating of thée, who as then wast not? Or what counsell wouldest thou giuegive him for the recreating of thée, who art but ye worse for that which thou hast already? Thou wouldest that God should hauehave reuealed himself alyke to all men. He did that at the beginning. Well, such Reuelations tend to a Mediator, and the same Mediator must be God and man: and to be man it behoueth him to bee borne of some one stocke or other. And thou seest that that priuiledge must néedes befall to some one certeine stocke: for he that is to saue all men cannot be borne of all men. If thou be a Romane, the gloriousenes of thy Citie will seeme to deserue it: But yet will Babylon and Niniue stand in contention with thee for it, and Athens will thinke to be no lesse regarded for hir learnings sake. How much speedyer way were it for vsus, to cut of this stryfe by yéelding vntounto God who sayeth, The case here standeth not vponupon merit, but vponupon mercy: and to the intent al men may perceyue it to be so; I wil hauehave the welfare of al kingdomes too come of a Hillocke that is hidden in the middest of the world, in the digging downe whereof they hauehave taken soo much peynes & pleasure. And lesse this same Hillok itself should growe proud, I wil make it to spring, not out of the top, but out of the foote thereof; nor out of the head Citie, but out of a little village that is vnregarded. Yea and moreouer, (as we shall see hereafter) where it springeth vp, there shall it be refused, and straungers shall set it on fire;Obiections. insomuch that where the foundations of the Kingdome thereof are layd, one stone shalnot be left standing vppon another. Let all the wyse men of the world wey these Circumstances, yea euen according to their owne wisdome; and seeing that Saluation is a reward of free fauour, and not a recompence of desert; a thing that concerneth Gods glorie which is the finall ende of all things, and not mans vanitie: let them tell mee where the Mediator of mans Saluation could bee borne, or where the Mysteries of his comming ought rather too be bestowed, than in Israell? Yet notwithstanding if we consider still all circumstances; the world shall still be found vnexcusable. For the first Kingdomes were in Siria, Assiria, Persia, Arabie and Egipt: vppon the borders of all which Kingdomes, Hierusalem stoode as a Watchtower, for them to looke at, or as a Lanterne to giuegive lyght to all those nations round about it. And as the Empires began to remoue further of, into the Lesser Asia, Greece, and Italy; we see how Gods prouidence did disperse the Iewes and their Sinagogues into them throughout the whole world as Preachers of the true God, Schooles of his seruice, and Heraults of the Mediator that was to come, to bring saluation to all mankynd. Now forasmuch as the ende of Religion is mans Saluation; and the end of our Scriptures is Christ the Mediator the bringer thereof: we must hencefoorth see how he hath bin promised from tyme to tyme since the first beginning, and whether hee hauehave bin exhibited to the world in the tyme aforelimited vntounto him. And that is the thing which we hauehave to treate of in the Chapters next following.