Concerning the Truth of Christian Religion, Chapter 29

Concerning the Truth of Christian Religion · Chapter 29

p. 526The xxjx. Chapter.

That the time wherat the Mediator was promised to come is ouerpast, and that he must needes be come, as well according to the Scriptures, as according to the traditions of the lewes.

WEE knowe already by our Scriptures, that there is a Mediator, we knowe his office, his Nature, and the intent of his comming: and we knowe these things, not onelyonly by our scriptures, but also by the Commentaries of the auncient Iewes. Now followeth that wee see whether he be come into the world or no, which is the poynt wherein lyeth the chiefe difference and disagreement betwéene the Iewes and the Christians.The marks and tokens of Christes comming Gen. 49.Gen 49 The Iewes looke for him still, and thinke long for his comming. The Christians beléeue he is come alreadie, & put their trust in him: and both of them ground themselues vponupon the same presidents, yea and oftentymes vppon the same clauses.In the Talmud. vnderunder the tytle San hedrin, the Cha. Helec. Let the Scriptures therefore bee iudges of this case, and let vsus see what time they behighted for his comming, and what tokens they giuegive vsus of his comming. First of all, The Scepter (sayth Iacob) shall not be taken from Iuda, nor the Lawgiuer from betweene his feete, vntill Silo come. This text is expounded of the Messias, by the Zohar The booke called Zohar. Kimhi vppon Genesis, and in his booke of Rootes.of the Cabalistes, and by the Talmudistes in diuers places, by the Chaldee Paraphrases, and by Rabbi Dauid Kimhi himselfe. And the Sence is cléere; namely that the souereintie and chéef authoritie of gouernement, should continue in the Trybe of Iuda vntill the cōming of Christ,The Kingdome is cessed Bereschith. Rabba. as the Onkelos and the Commentarie vponupon Genesis expound it. Wherevpon Rabbi Hama the sonne of Hauina sayth in the Talmud, The sonne of Dauid shall not come, so long as any souerein authoritie be it neuer so small remayneth in Israell: The Talmud in the Chapter Chelek.and to the confirmation thereof he alledgeth a text out of the eightéenth Chapter of Esay. Esay. 18. vers. 5 and 7.Isa 18:5Isa 18:7Also Rabbi Mili alledging Rabbi Eliezer the sonne of Rabbi Simeon, Esay. 1. vers. 25. and 26.Isa 1:25Isa 1:26sayth that Christ shall not come, vntill there be a cleane riddance of all Iudges and all Magistrates in p. 527Israell. Which thing he will needes gather likewise vponupon the first Chapter of Esay. Therefore when they once sawe that the souereintie and all maner of Iurisdiction ceassed in Hierusalem; they should hauehave taken it for a sure token, that the Messias was at their doores. Now therefore let vsus see if this alteration be come to passe, and the very peculiar tyme when it came to passe. Saule (say some of their newe Rabbines) was chosen King in Silo of the Trybe of Beniamin, and it may be that these things were spoken of hym. Nay: for it is sayd, The Scepter shall not depart from Iuda. And seeing that the Scepter had not as then bene in Iuda, nor was to come into that trybe, vntill Dauid was afterward anointed King: the Scripture should rather hauehave sayd, The Scepter shall not be in Iuda, vntill it hauehave bene taken from Silo. Whereby it appéereth that the sayd text cannot bee meant of Saule. 1. Kings. 12.1 Kgs 12Others say that Ieroboam the Sonne of Nabath remoued the state of Ephraim from the subiection of Iuda, by the Rebellion of the ten Trybes, and was crowned in Silo. Yea say we; but the Scepter remayned still in Iuda, Sedar Olam▪ Zura.and the chief Senate in Hierusalem; and the state of Ephraim was brought to ruine long tyme afore Iuda was caryed away vntounto Babylon: Origen in his 4. booke of Princes.yea & Ieroboam was crowned in Sichem, and not in Silo. Agein, what maner of interpretation is this, vntill Silo come, The Talmud in the treatyse Sanhedrin, Chapt. Dine Mammouoth. Rabbi Moyses the Egiptian in the preface of the Maiemonims.that is to say, vntill Ieroboā come who is crowned in Silo? Some therefore by the word Silo, will needes vnderstand Nabuchodonosor. For (say they) he tooke Ierusalem, caried Iuda away to Babylon, and destroyed the Temple; and by that meanes they thinke to shift of the sayd Prophesie. But euen in the time of the captiuitie, the Iewes had a Reschgaluta, that is to say a Chéef or head gouernour of their Captiuitie, whome they chose of the Tribe of Iuda, and peculiarly of the house of Dauid, as their own Histories do testifie, wherein they set downe the succession of their Princes very carefully from Zorobabell foorth.This Hillel was a great Doctor among them out of whose Schoole issewed many greate lerned men in the Lawe. And therefore the Talmud saith, that by the Scepter, we must vnderstand the heads of the Captiuitie; and by the Lawgiuer, the Sonnes of Hillell, that is to say the disciples of Hillel; of whom y^e two cheefest were Ionathas the sonne of Vziel the author of the Chaldee paraphrasis vponupon the Prophets, and Simeon the rightuous of whom mention is made in S. Luke. To be short, the Machabies them selues who held both the Souereintie and the Priesthod in Israell, were (as they themselues report) of Iuda by the Moothers side,Rabbi Dauid Kimhi vppon Haggeus. and of Leuy by the Fathers side (for those two Tribes were woont to go p. 528togither by alyance) or rather (as othersome report) of Iuda by the Fathers side, and of Leuy by the Moothers side. And as for the Sanhedrins, that is to say, the thréescore and ten Iudges, (who in the opinion of Rabbi Moyses Hadarsan, Rabbi Moyses Haddarsan vponupon Genesis. chap. 49.Gen 49were not to ceasse afore the comming of the Messias) they continued still euen vnderunder the captiuitie of Babylon, & vnderunder the Dominion of Machabies. Hitherto therefore the Messias could not be come: and besides that, it were an vtter wresting of the Text, to conuey it any other way then to the comming of the Messias, against the whole consent of all Israell. But (sayth Iosephus Iosephus in his first booke of the warres of the Iewes. cap. 5. & 25. lib. 15 cap. 9. & 10.the Iewe) after the Warres betweene Aristobulus and Hircanus the last of the Machabies, the Romanes being Lords of Iewrie, did set vp one Herod the sonne of Antipater an Edomite, that is to wit a mere Stranger) to bee King there. Which Herod for the easier stablishing of his state, maried the daughter of Hircanus then prisoner in Parthia. Afterward when hee sawe that Hircanus (who onelyonly remayned of the stocke of the Machabies, was returned home; fearing least the Iewes, Sedar Olam.who bare an affection to hym, should set him vp againe in the kingdome: he killed both him and his daughter whom he had taken to wife, and also the Children whom he had begotten of her. And not contented with that outrage, he rooted out as many of the house of Iuda, as liued in any countenance or credit, defaced their styles and tytles, and burned their Pedegrees. Also he made High Priestes whom it pleased him, but not according to the Lawe, nor according to their Trybes. Finally (as sayth Phylo Philo in his booke of Times.the Iewe) hee slew all the Sanhedrin, that is to wit the Thréescore and twelue Senators of the house of Iuda, which were assistents to the king, and did put Proselites and Straungers in their place; insomuch that hauing by his crueltie abolished both the Priesthod and the Senate, & vttterly cōfounded the whole state; he brought to passe, that at length about the thirtieth yere of his reigne, he was accepted of all men for King, and ruled all things as he listed himselfe. This is the time (say I) wherein the Souereintie and Iurisdiction of Iuda did ceasse; and that not lyke an Eclipse for a fewe howers, dayes or yeeres, but for a continuall tyme. Insomuch that from that tyme foorth (which is now aboue fifteene hundred yeres ago) there hath not risen vp any one man in all the world, beeing a Iewe borne, that hath any where had any authoritie great or small among the Iewes. Nay further, Vespasian, Titus, Domitian, Adrian, and diuers other Emperours of Rome, hauehave indeuered to p. 529roote out the whole house of Iuda; and they of the Trybe of Iuda hauehave sought to cōceale themselues, and manifestly to corrupt their owne Pedegrees, to rid themselues from the rigorous inquisition that was made for them. Insomuch that at this day, there is not a Iewe (I report mee to themselues whether I say not true) which can vaunt that he hath his pedegree certein, yea or which can shew any lykely coniecture that hee is of the Trybe of Iuda, that is to say, of the blud Royall of the which Christ was promised. That which I hauehave sayd appeareth sufficiently by the present state of the Iewes, which hauehave so long tyme continued, and yet still be without King, without Gouernour, without Priest, without Iudge, without Genealogie, and without certeyne succession. But forasmuch as they refuse the witnesse of the whole world; let vsus heare their owne. In the 17. Chapter of Deuteronomie Deut. 17.Deut 17where mention is made of the King, it is sayd thus: Thou shalt set him ouer thee to be thy King, whom the Lord thy God shall giuegive thee from among thy brethren, and thou shalt not set a straunger ouer thee. And the custome was to deliuer the Lawe to the King to reade therein,Midrasch vpō Deuteronomy as is expresly commaunded there. Now (sayth the Commentarie vponupon that place) when Herods Agrippa who was a Iewe in Religion, came to the reading of that verse, he fell a wéeping. Neuerthelesse, all the people bad him be of good courage, and told him that he was their brother, notwithstanding that he came of the stocke of a bondwoman. And in another place it is reported, that at the tyme of this chaunge,In Bauabathra cap. Hasutaphim. there was heard a voyce from heauen saying, Now shall the seruant prosper without doubt, which steppeth vp in Israell against his maister: Whereby Herode the great, tooke courage to pretend tytle to the Kingdome: And that as touching the Sanhedrin, (that is to wit the Senate of Israell,) Herode the great slew them euerychone saue only one whose name was Bota, In the Talmud of Hierusalem in the chap. Sanhedrin.who could not create any moe Senators, because it could not bee done without the laying on of the hands of moe than one: And that a while afore, the Romaines had driuen them out of the Palace of Hierusalem, and that therevppon they tooke themselues to Sackcloth and Ashes, and cryed out with passing great sorowe,Rabbi Asse & Rabbi Rahamon. Wo vntounto vsus, for the Scepter is taken away from Iuda, and the Lawgiuer from betweene his feete; and yet for all that, the Sonne of Dauid is not yet come. In the foresayd place of the Talmud.Thus ye see that the tyme of Christes cōming fell out in the reigne of Herode, in whom the Kingdome was conueyed to Straungers,Seder Olam. and the p. 530Iewish Senate was vtterly rooted out, which thing had neuer happened at any tyme afore.

Here followeth another marke of his comming. Wee knowe there had bene in Hierusalem two Temples:The ouerthrowe of thesecond Temple. the first builded by Salomon & destroyed by Nabugodonozor; the second builded by Zorobabel vnderunder the protection of Cyrus and Darius Kings of Persia, and destroyed afterward by the Emperour Tytus. Haggeus. Cap. 2. vers. 4.Now, of the second Temple thus speaketh the Prophet Haggeus who was one of the builders therof; Who is left among you that saw this house in her first beautie? But what thinke you by it now? Is it not in your eyes as a thing of nothing? This doth vsus to vnderstand that the second Temple was nothing comparable to the first in Maiestie and statelinesse. And in deede wee reade in Esdras, that the good old Fathers which had seene the first, could not forbeare wéeping when they behild the second. Also the Rabbines Rabbi Samuel in the treatyse Sanhedrin. In the Talmud of Hierusalem. R. Aha in his booke of Dayes.do report, that there wanted chiefly fiue things in the second which were in the first: namely, Fire from heauen that consumed y^e burntofferings, the glorie of God among the Cherubins, the manifest breathing of the holy Ghost vppon the Prophetes, the presence of the Arke, and the Vrim and Thumim. And they affirme, that to the same end it is sayd in Salomons Ballet, Wee hauehave a little Sister, &c. Midrasch on the Canticle. Cap. 8. vers. 8. Seder Olam.which they say is meant of the Church vnderunder the second Temple, which in outward showe should not match the Church that was vnderunder the first Temple. To bee short, the Chronicle of the Hebrewes beginning the Historie of the Church of Israell vnderunder the second Temple, sayth these wordes: Hitherto the Prophets hauehave spoken by the holy Ghost: but henceforth bowe downe thyne eare, & hearken to the voyce of wise men: which is as much to say, as that in all the tyme of this second Temple, wee see not one Prophet rise vp. Yet notwithstanding, the same Prophet sayth thus also;Rab. Selomoh vponupon the first of Haggaeus, in the word …eiccabhedah where he wanteth The glorie of the latter house shall be greater than the glorie of the first. And therefore he exhorteth Zorobabel and Iosua the sonne of Iosedec and al the people to be of good cheere. It was méete then that vnderunder this second Temple, there should be some peculiar and extraordinary gift giuen of God, which should excel both the Arke, and the Vrim and Thumim, and the Prophesying, and whatsoeuer other glorious thing the former Temple had.

Some say that of the newe things the stuffe was much richer than of the former. Admit that the first was of Siluer and this latter p. 531of Gold. What is there herein that can match the gift of Prophesying? Another sayes, that the fashion and workmanship thereof was more curious. What is that to the presence of God, who shewed himselfe so openly in the first? Some (because the text is flat against them) hauehave accounted that the second Temple continued longer than the first by ten yéeres, the second hauing stood fower hundred and twentie yéeres, whereas the first stood but fower hundred and ten yéers. What can be more vayne or more cold, or lesse beseeming, either for God to teach, or for a man that hath any wit, to heare? I say, for God before whom a thousand yéeres are but as one day; or for Man, whom one day of aduersitie in his lifetyme doth more gréeue, than a thousand yéeres continuance of his buildings can pleasure him after his death? Moreouer, who knoweth not that this second Temple was oftentymes defiled, and spoyled by Antiochus, by Pompey, by Crassus, and by others? But the Prophet speaketh shirle enough to them that list to heare. As yet (sayth he) there remayneth a little tyme sayth the Lord, and then will I remoue both Heauen and Earth; I wil remoue all Nations; and they shall come; the desire of all Nations shall come, and then will I fill this house with glorie. Gen. 59.What is this desire of all Nations? We knowe it is Christ, of whom it is sayd in another place, that he is the hope of the Gentiles, & that they shall bee blessed and happie in him. And the Chaldee Paraphrast hath transtated here, the Anoynted. Also in the Talmud, Rabbi Akiba vnderstandeth that text of Christs comming, howbeit that he mistake his person.Malachie. 3. In the Talmud, in the Treatyse Sanhedrin, Chapt. Helec.Mal 3 And the Prophet Malachie who prophesied at the same tyme, expoundeth it in these wordes. The Lord whom ye seeke, and the Ambassador of the league which you desire, shall come incontinently into his Temple. The very meaning hereof is, that vnderunder this second Temple, the Church of Israell shall hauehave the good fortune to see Christ the Lorde whom they looked for so long tyme. Now at the same tyme that the kingdome of Israell fayled, that is to wit in the reigne of Herod, about a fortie yeres afore the destruction of the Temple,The Talmud in the Treatise Pirkei auoth: and in the Treatyse Iomach. the little beautie that was in it did vtterly ceasse. For the spirit of the great Sinagogue (say y^t Iewes) which after a sort supplied the want of y^e Prophetes, came to an ende in Simeon surnamed the Rightuous (of whom mention is made in the first Chapter of Saint Luke.) And then also ceassed all the speciall blessings of the secondTereph Becalpi. Temple reckoned vp in the Talmud. Yea and God shewed visibly that he p. 523abhorred them, in that (say they) the ordinarie appearing of an Angell at the entering in of the Sanctuarie, was turned into an vgly and blacke Bugge. And whereas aforetymes thirtie men could scarce open the doore of the Temple; now it opened of it self, wherat Rabbi Iohanan Ben Zaccai one of Hillels Disciples was very sore amazed. And in the end, the Temple was so destroyed, that one stone was not left standing vppon another. And notwithstanding that the Iewes had leaue to buyld it again,Ammianus Marcellinus, lib. 23. specially vnderunder the Emperour Iulian the deadly enemie of Christians, who of his owne purse gaue greatly to the building thereof: yet could they neuer bring it to passe; but (as the very Heathen writers of that tyme doe witnesse) fires issewed out of the earth, and thick Lightenings from the Skye, and burnt vp the workmen and beate downe the workes which they had begun with so extreme pride and so excessiue cost. Soothly wee may well say therefore, and hardly can the Iewes geynsay it, that the second Temple is destroyed long ago, without hope of recouerie; and that Christ was promised to come afore the destruction therof. Therfore it must néedes be that Christ is already come into the world. And that the hope of Israel was so, it appeareth yet further. For vponupon the last chapter of Esay Esay. 66. vers. 7.Isa 66:7where it is sayd, Afore her pangs came vponupon her, she brought forth a manchild: Rabbi Moyses Hadarsan saith, The Redeemer of Israel shal be borne afore the birth of him that shal bring Israel in bondage. Rabbi Moyses Hadarsan.And Ionathas the great Disciple of Hillell saith vpō the same text, Israel shall be saued afore her extremitie come, & the Anoynted shalbe shewed openly afore the throwes of her Childbirth come. Also Rabbi Moyses of Tyroll, and Bioces, both according to this Text and by their owne reckoning vppon Daniell, doe looke for this thing towards the ende of the second Temple. Likewise the booke which they call Bereschith Rabba Bereschith Rabba.maketh this Parable, As a certeyne Iewe was at plough, an Arabian passing by heard one of his Oxen lowe: and herevpon willed him to vnyoke his Oxen, because the destruction of the Temple was at hand: In the treatyse Barachoth. In the Talmud of Hierusalem.and that byandby the other Oxe lowed likewise: wherevpon he bad him againe vnyoke out of hand; for the Messias was alreadie come. And Rabbi Abon hauing repeated the same in another place, saith thus: What neede we to learne it of the Arabians, In Echa Rhabathi vponupon the lamentation of leremie.seeing the text it selfe declareth it? Surely I passe not for their Parables, which hauehave no very good grace with them, and oftentymes bewray that they wanted wit in p. 533very déede: but my intent is to gather of them, that it was a common opinion among them, that Christ or the Messias should come into the world a little afore the destruction of the Temple.

Let vsus heare what the Angell Gabriell sayth to Daniell: Daniels Wéekes.for he goes néerest of all to the matter. Threescore and ten weekes (sayth he) are determined vponupon thy people, Daniel. 9.Dan 9and vponupon thy holy Citie, to make an end of the disobedience, and to anoynt the Holy of Holies. Knowe thou therefore and vnderstand, that from the going foorth of the commaundement for the building againe of Hierusalem, vntounto Christ the Prince, there are seuen weekes, and threescore and two weekes; and then shall the streates and the broken walles be repayred again in short tyme. And after threescore & two weekes, Christ shalbe slaine and nothing shall remaine vntounto him. And the people of a Prince that is to come, shal destroy the Citie and the Sanctuarie; and the end thereof shall be as with an ouerflowing, and it shall bee digged vp with desolations to the end of the warre. And he shall stablish his couenant with many in one weeke, and in the middes of the weeke shal he cause the Sacrifice and Oblation to ceasse, and for the spreading out of abhomination he shall lay it waste, &c. This only one Prophesie is enough to conuince the Iewes, and therefore it behoueth vsus to examine it from poynt to poynt. First, that this text is ment of the Messias, it is so euident and absolute, that it is a starke shame to denye it. And so is it applyed by Rabbi Saadias vponupon Daniell, by Rabbi Nahman of Geround, and by Rabbi Hadarsan, who be the notablest among them. For as for Rabbi Selomoh, who vnderstandeth it of Cyrus; or Aben Ezra, who applyed it to Nehemias; or Rabbi Leui the sonne of Gerson, who vnderstādeth it of Iosua the Highpriest: there is not that word in this text, which doth not disprooue them;In the treatise Sanhedrin in the Talmud of Hierusalem, besides that the Anoynting which is spoken of here, must needes be a spirituall anoynting, considering that there was not any more anoynting at all vnderunder the second Temple. There are (sayth he) threescore and ten weekes. Let vsus see what maner of wéekes they be. The Scripture telleth vsus of wéekes of daies, and of wéekes of yéeres; and examples of them both are in Leuiticus Leuit. 23. & 2….Lev 23and in diuers other places. The wéekes of daies serue for ordinary matters; and the wéekes of yéeres for matters of great weight and of long continuance. But Daniell Dan. 10.Dan 10may bee his owne expounder. For in the next Chapter hee speaketh expresly of mourning three p. 534weekes of daies; whereas here in a matter of estate, which passeth with slower steppes and requireth larger measure; he speaketh of weekes simply without addition. And in very deede Hierusalem could not bee builded agayne in seuen weekes of daies; but it was to be builded agayne in many weekes of yeeres. After that maner are they taken by Rabbi Saadias, Rabbi Moyses, and Rabbi Selomoh also, vntounto whom all the best of them consent: and there is not any one of them (to my knowledge) which taketh these wéekes to be wéekes of daies. But as for the yoonger Rabbines, whensoeuer they bee pressed, they say these weekes conteyne eyther ten yéeres a péece, or fiftie yeres, yea or a whole hundred yeres a péece; a thing without reason in this text, and without example in all the whole Scripture.

It followeth, from the going forth of the Commaundment for the building again of Hierusalem to the anoynted Prince, are seuen weekes and threescore and two weekes. That is to say, (as the Prophet himselfe expoundeth it) for the building vp of the Citie of Hierusalem and the Temple, seuen weekes, which make nine and fortie yéeres. And from the building againe of Hierusalem vntounto Christ, threescore and two weekes, which make fower hundred thirtie and fower yéeres; all which together amount vntounto fower hundred fowerscore and three yéeres. And in good sooth, if wee begin (as the Prophet teacheth vsus) to account the wéekes frō the day wherein the word was spoken that Hierusalem should be builded againe, that is to wit from the thréescore and tenth yere of the Captiuitie,Ieremy. 29. …, Esdr. 1.Jer 29 or from the first yéere of King Cyrus when Ieremie wrate to the prisoners at Babylon, assi…ring them of their deliuerance, at which tyme Cyrus gaue commaundement for the building againe of the Temple, vntounto the tyme of Herode King of the Iewes, or of Tyberius the Emperour of Rome: we shall finde that in that very tyme were fulfilled the fower hundred fowerscore and thrée yeres, yea and the very thréescore and tenth weeke wherin Christ was to stablish the Couenant of God with men. And it seemeth that Daniell or rather the Angell ment in these thréescore and ten wéekes, to allude to the thréescore and ten yéeres spoken of by the Prophet Ieremie; as if he should hauehave sayd, At such tyme as ye were led away captiue to Babylon, Ieremie assured you that you should bee deliuered from that temporall Captiuitie within thréescore and ten yéeres, and ye see it is so come to passe. And now I tell you that within thréescore and ten weekes of yeeres, ye shall p. 535be deliuered from the spiritual captiuitie, by Gods couenant made vntounto you, whereof the Anoynted shalbe the Mediatour. I am not ignorant how some writers begin the account of these weekes at the first yéere of King Cyrus; and some at the second yéere of Artaxerxes; & othersome at the twentie yeere of the same Artaxerxes, because at that tyme there went out another Proclamation in fauour of Nehemias, by reason that the building of the Temple had bene stayed. But which way soeuer they goe to worke,2. Esdr. 2. the ende of these weekes falleth still vponupon the tyme of Herod and Tyberius, and méeteth iumpe with the prophesies that went afore. And it can not bee denyed but that they were accomplished according to the circumstaunces set downe here by the Prophet. For the Prince of the people that was to come, destroyed the Citie; that is to wit, the Emperour of Rome did ouerthrow Hierusalem and beate downe the Temple, and abolish their Sacrificings through the whole Land of Iewrie, and bring vponupon them the extreme desolation that is spoken of here by the Prophet. And therefore some of the Rabbines being vnable to shift of this text, hauehave presumed to say that Daniell had sayd well in all the rest, but that he ouershot himselfe in this account.

The very traditionsThe traditiōs. Moyses of Geround. of the Iewes themselues doe bring vsus to this tymer At leastwise there is not any whose date is not out long ago. In the Talmud The Talmud in the treatise Sanhedrin, Chap. Helec, & euerywhere els.is this saying of the schoole of Elias so greatly renowned among them. The world shall indure Sixthousand yeeres; Two thousand yeeres emptie, that is to say without Lawe; Two thousand yeeres vnderunder the Lawe; And two thousand yeres vnderunder Christ. And Rabbi Iacob sayth herevpon, that the first two thousand yeeres ended in the tyme of Abraham; the second about the destruction of the Temple (which thing he proueth by an account of the tymes) at the ende of which latter twoo thousand he sayth that Christ should come and deliuer Israel from captiuitie.The Talmud in the treatise Auodazara. Thus farre he agreeth with vsus. But he addeth, for our sinnes sakes his comming is deferred. This glosse marreth the text. For in other places it is sayd flatly, that the tyme of the comming of the Messias is past now seauen hundred and fortie yeeres ago, which thing they lament in both their Talmuds. And vppon this verse of Esay, I will make hast to doe it in his tyme, which is spoken expresly of Christ and of his Kingdome:Talmud in the treatise Sanhedrin. Chapt. Helee. Rabbi Iosua the sonne of Leuy apposeth these words, I wil make haste, against these other words, in his tyme. I will make haste sayth the Lord, p. 536at leastwise if they be worthy [addeth Rabbi Iosua] In his time, [sayth the text] that is to say, euen when they would not, [addeth Rabbi Iosua] which meaning of his he might hauehave expressed much more fitly in saying, That Gods grace geinstandeth our sinnes in such sort, as that all our iniquities cannot stop or stay the course thereof.

We hauehave another Tradition vponupon the ninth Chapter of Esay. Talmud in the booke Sabbath, and in the treatise Sanhedrin.where he setteth downe this excellent Prophesie cōcerning Christ, A Childe is borne vntounto vsus, &c. In that place are written these words, lemarbeh hammisrah concerning the increasing of his kingdome, with the Hebrewe Letter … Mem closed in the mids of the word, notwithstanding that the sayd Letter which as our M, For so M is called with the Hebrewes.is not wont to be written so, but in the end of a word. Here therefore according to their custome, they fall to descating vponupon the letters, and because the … Mem is here closed vp, whereas it ought cōmonly to be written open thus, …: they say there must needes bée some great misterie hidden and shut vp there: and that as Rabbi Tanhuma was séeking the reason thereof, a voyce from heauen answered him, razi li razi li, that is to say, I hauehave a secret: which by the consent of them all, concerned the Messias. But some of them passe further, and say that this cyphred Letter importeth sixe hundred, that is to wit, sixe hundred yeeres, which are to be reckened from this Prophesie vntounto the Messias. And in very deede, frō the fourth yeere of the reigne of Achas, at which time the Prophesie was vttered, we shall find by account that they fall not out long after the time of Herod. Another is read in the Talmud in these wordes: Rabbi Elias sayth to Rabbi Iehudas brother of Rabbi Sala the Essene, In the treatyse Sanhedrin. Cap. Halec. Rambam in his Epistle to the Iewes in Affricke.The worlde cannot hauehave any mo than fowerscore and fiue Iubilees, that is to say, Fower thousand two hundred and Fiftie yeres, and in the last Iubilee, shall the sonne of Dauid come without doubt; but whether in the beginning therof or in the end thereof I cannot tell. Rabbi Asse is of his opinion in the same case. To be short, R. Moyses Ben Maimon sayth in his Epistle to the Iewes of Affricke, R. Moyses of Geround vponupon the fiue bookes of Moyses.that there is an auncient Tradition that Christ should bee borne in the yeere of the Worlde fower thousand fower hundred seuentie and fower. The which according to their owne account should be past, now more then nyne hundred yeres ago.In the Capter Halec, of the treatise Sanhedrin. And Rabbi Moyses of Geround and Leuy the sonne of Gerson speake of another, which behighted it in the yere of the world fiue thousand one hundred and eightéene: which p. 573by their owne account is expired more than two hundred yeeres since. Finally after much alteration and vayne expectation to no purpose, the conclusion of the greatest Rabbines commeth to this poynt, That it is needeles to calculate any more for the comming of Christ, That all the tymes limited by the Prophetes are already past, and that there remayneth not any thing els than repentance and good woorkes.

Ouer and besides the tyme, they doe also deliuer vsus certeine tokens of Christs comming, in their traditions.R. Iohanan. R. Iuda, & R. Nehoray in the Chapter Halec. When the Messias commeth (say they) there shal be fewe wise men in Israell, and many Seducers, Inchaunters and Wizards. The wisedome of the Scribes shall stinke, and the Schooles of Diuinitie shall become Brothelhouses. Good men in Israell shall bee abhorred, and the countenances of the men of that age shalbe ful of vnshamefastnesse. Is not this a liuely description of the maners of the Iewes, yea euen of the Pharisies themselues, in the tyme of Herod and of y^e destruction of the Temple? Let vsus hearken what Iosephus Iosephus in his Antiquities. lib. 20. cap. 6. & 8. & in his warres. lib. 6. cap. 15. & lib. 7. cap. 9.their owne History writer speaketh of them. Iewry was at that time (sathi he) a Den and Harbour of Theeues, of Murderers, of Inchaunters, and of Seducers of the people. And doubtlesse God was offended at their extreme vngodlinesse; insomuch that he abhorred both Hierusalem & the Temple, and brought in the Romaines thither to purge thē as it were with fire. Yea, and I beleeue (sayth he) that if the Romanes had staied neuer so little to come to destroy them; either the earth would hauehave swallowed them vp, or some great waterflud must hauehave drowned them, or els they had bin burned vp as Sodom was. For that generation was much worse than euer Sodom was. Thus then aswell the writings as also the notablest Traditions of the auncient Iewes, doe poynt vsus to the tyme of Herod. And truely, Tacitus, Suetonius, Tacitus and Suetonius in the lyfe of Vespasian.and Iosephus himselfe (witnesses voyd of suspitiō) report that in that age it was bruted eueryevery where, that out of Iewrie should come a King that should reigne ouer all the whole world; and that this saying was grauen in a very open and renowmed place of y^e Castle at Hierusalem; Ios…phus. lib. 7 Cap. 12.which thing caused the Iewes to bee so readie to rebell, and so loth to serue the Romaines. Hegesippus. lib. 3.And it appeareth by the whole Historie of that age, that all the people, yea and Herod himselfe had their eyes and eares euer open wayting and watching for the Messias, the one to imbrace him and the other to destroye him. For as in all the former p. 538tymes, wee reade not that any man tooke vponupon him to be the Messias,False Christes in that age. & much lesse that any was receiued as he: so in this age there scarsly passed any one yéere, but some one or other stepped vp to be he, verely because that (to their seeming) they had the disposition of the people, and the very tyme it self answerable to their intent. Herod therefore who perceiued himselfe to hauehave bene but newly proclaymed King by the Romaines, fearing to bee dispossessed of his Crowne, did what he could to destroye the blud royall of Iuda, defacing their Genealogies, and not sparing euen his owne sonnes. Yea and there stepped vp certeine Courtyerrabbins, which would néedes make the world beléeue that Herod was y^e promised Messias, whereof some will hauehave the Herodians to procéede which are spoken of in the Gospell. And this sect was greatly furthered by the opinion of the fleshly sort, which by the Messias looked for a restitution of their State; that is to wit, of Uineyards, of gorgeous buildings, of precious Stones, and of all things sauing of themselues. Also about the same tyme stepped vp one Iudas a Gawlonite, who called the people to libertie, and mainteyned with some assistence of the Pharasies, that they ought not to pay tribute to the Emperour.Iosephus in his Antiquities. lib. 18. cap. 1. & 2. &. lib. 17. cap. 8. lib. 20. chp. 2. & 6. So also did another Iudas the sonne of one Ezechias, a Capteyne of Cutthrotes, and a certeyne Shepheard named Athrouges, whose pretence was no lesse than to bee Kings, and to deliuer their followers from the yoke of bondage. Likewise vnderunder the gouernement of Faelix, and in the reigne of Agrippa, a certeyne AEgiptian taking vponupon him to be a Prophet, led certeyne people vp to Mount Oliuet, and made them beléeue that from thence they should see the walles of Hierusalem fall downe, and then they should goe in thither. Againe, vnderunder the President Cuspius Fadus, one Thewdas vndertooke the like enterprise. Al which are signes that they tooke aduauntage of the tyme, and abused the hope of the people to the maintenance of their owne ambition. But (which more is) we reade in y^e Talmud, Talmud in the Treatise Sanhedrin Chapt. Halec.that in the tyme of Agrippa one Barcozba (which name signifieth the Sonne of Lying) stept vp among the people, and pretending to be Christ, was taken so to bee by the Rabbines themselues, and reigned thirtie yeeres and a halfe:R. Moyses ben Maimon in his Sentences. yea and that as Ramban reporteth in his sentences of Kings, they required not any signe of him; insomuch that the great Rabbine Akiba the wisest of al the Talmudists, became his Harnesbearer, and applyed vntounto him the second Chapter of the Prophet Haggeus expounded heretofore; vntil at length after long and p. 539pernicious abusing of them, when he could not deliuer them from the yoke of the Romaines, in the end they knockt him on the head. Yet notwithstanding, afterward againe, about a fortie yeres after the destruction of the Temple, another of the same name gathered into the Citie of Bitter all the Iewes Beresc…itl… Raba. R. Iohanan.that were thereabouts; and of him they report wonders, as that he should hauehave a hūdred thousand men about him, which vponupon trust of their inuincible strength, did cut off one of their fingers; that going to battell he was wont to say, Helpe vsus not thou Lord of the world seeing thou hast forsaken vsus, &c. And that the Rabbines which had bene deceiued by the former,Talmud in the treatise Col. Israel. (so greatly were they perswaded of the tyme) receiued this man neuerthelesse, and made him also to be receiued of others, applying vntounto him this text of the booke of Nombers, A Starre shall come out of Iacob, because the Hebrewe word Cocab signifieth a Starre; and saying that in stead of Cocab it ought to be written Cozab or Cozba, which was his name. And this is written by their owne Histories, and confirmed afterward by ours, and also by the very Heathen writers which wrate the life of the Emperour Adrian. Yet for all this, they were still the more wasted, and caryed away into Spayne, and Hierusalem was peopled with other Nations, and the whole Land of Iewrie made vtterly heathen. And as many as went about afterward to abuse the Iewes vnderunder that pretence, (as one did not long since in Italie) were by and by destroyed and welnere wyped cleane out of rememberance. Let vsus adde yet further, that since that tyme (which is now aboue fiftéene hundred yéeres agoe) they neuer had any Prophetes, any comfort from GOD, any extraordinarie gifts, no nor any knowledge of their Tribes: which is a most euident token, that the Prophesies which amed chiefly at Christ, are fulfilled, and that in him the Church is comforted and indewed with the giftes which it hoped for; and to bee short, that he for whose sake the pedegrees were to be kept certeyne, is not now to be borne. And therefore wee see how some of them doe say with Rabbi Hillel, That the daies of Ezechias hauehave swallowed vp the Messias; that is to say, that he is not to bee looked for any more; and that folke hauehave made themselues vnworthie of him: and that some others through extremitie of despayre, do pronounce them accursed which determine any certeyne tyme of the comming of the Messias.

Thus then we see now that the holy Scripture and the auncient interpretation thereof, doe méete together in the tyme of Herod, p. 541to shewe vsus the Messias there: and therevpon it is, that we sée the people in the Gosphell so ready to ronne after Iohn Bapthst and Christ; and to moue these ordinarie questions, Art thou hee that should come? When wilt thou restore the Kingdome of Israell? Shall we waite for another yet still? and such other. But But let vsus see what startingholes stubbornes hath inuēted against the things aforesaid.The vaine answers of the Iewes. The Messias (say the new Rabbines) was borne at the very same time, and in the very same day that the second Temple was destroyed, that this Prophesie of Esay Esay. 66. ver. 8.Isa 66:8might be fulfilled, Before hir throwes or pangs came, she was deliuered of a Manchylde: Berecs…hith Rabba vppon Gen. cap. 30.Gen 30but he is kept secret for a tyme. For so doe we reade vponupon the xxx. Chapter of Genesis. And in the Talmud, The Talmud, treatise Sanhedrin. Ch. Helec The Children of Core were three brethrē, which were Prophetes at the same time that the Israelites were in the wildernes.Rabbi Iosua the sonne of Leuy sayth, that it is a Reuelation that was made vntounto Elias. I would faine then hauehave them to shewe me what one Text in all the Scripture giueth any incling thereof. They ad that he shalbe hidden sower hundred yeeres in the greate Sea, eight hundred yeres among the sonnes of Coree, and fower score yeres at the gate of Rome. And Rabbi Iosua the sonne of Leuy saith in the Talmud, that he himselfe sawe him there lapping vp his sores among the Lazermen. What are these things (euen by none other witnesse then them selues) but tales contriued vponupon pleasure, of purpose to mock folke? Some say he shalbe set vp in great honour next vntounto the Pope, and that in the end he shall say to the Pope as Moyses did to Pharao, Let my people goe that they may serue mee, and so foorth. If he be borne so long agoe, and keepe him selfe secret (as they say in their Talmud) but till he be called to deliuer them; what cause is there why he should kéepe himself away still, seeing they hauehave called him so much and so lowd and so many hundred yeres, seeing also that the time is expyred, yea and almost dubble expyred, and finally, seeing that euen according to their owne exposition, it is sayd. I will hasten them in their tyme? They answere yet still, there remayneth but a good repentāce. Tooto… miserable surely were we, if God should not preuent our repentance with his grace. For the very repentance of the best men,In the treatise Sanhed…in. ca. Helec. is but a sorynesse that they cannot be sory enough. But let vsus heere a pretie Dialogue of two Rabbins disputing in their Talmud of this matter. It is written sayth Rabbi Eliezer, Turne againe yee stubborne Children, Ieremy 4.Jer 4and I will heale you of your stybbornesse. Esay. 24.Isa 24Yea, but it is also written sayth R. Iosua, Ye hauehave bene sold for nothing, and ye shall be redeemed with mony: p. 542that is to say, ye hauehave bene sold for your Idolatryes, which are nothing, and ye shalbe redeemed without your repentance & good workes. Yea but it is sayd sayth R. Eliezer, Turne yee to mee, and I will turne to you. Malachy. 4.Mal 4But let vsus also reade sayth R. Iosua, I hauehave taken ye in mariage as a wyfe, and I will take you one of a Citie and twoo of a Household, and giuegive you enterance into Sion. R. Eliezer replyeth thus: It is sayd, ye shalbe saued in calmnesse and in rest. Nay sayth R. Iosua, it is written in Esay, Esay. 2….Isa 2thus saith the Lord the Redeemer of Israell to the despised Soule, and to the people that is abhorred; that is to say, that your wickednes shal not stop the course of Gods decree. Daniel. 1….Dan 1In the end, Eliezer sayth, what meaneth Ieremy then to say, If thou turne thee ageine ô Israell: seeing it is a conditionall maner of speaking? Nay saith Rabbi Iosua, what ment Daniel then by this Text, I heard the man that was clothed in linnen and stood vppon the Water of the Riuer, and he lifted vp his right hand and his left hand vp to Heauen, and sware by him that liueth for euer, and it shalbe for a tyme and tymes, and halfe a tyme? And the Talmud sayth that at this tert R. Eliezer was blankt and held his peace, which was as much to say as that he condescended to that which R. Iosua had sayd, namely that the offences of Israell should not stay the comming of Christ, but that God would preuent Israell with his holy grace. Agein, if the want of a generall Conuersion do withhold the comming of the Messias; then considering that the punishment which lyeth vppon that Nation is vniuersall, and their banishment of so long continuance and so farre from whome, In so much that their Temple, Cittie & Countrie be destroyed, and they may not so much as once sée them a farre of; what is the cryme that is so exceeding great, so vniuersall, and so continuall among them? I meane what is the fault peculiar to that Nation, and not common to them with all other Nations of the world? The first Temple (say they) was destroyed for Idolatrie, for superfluitie, and for sheading of giltlesse blud, and specially the blud of Zacharie and Esay. Yet notwithstanding they wanted not Prophetes in the time of their Captiuitie; nay they neuer had mo than then; so mercifully did God measure his comfortes to them according to their afflictions. What is too bee sayd then, séeing …at now in so many hundred yeres they hauehave not bene comforted at all, no not euen at this day when they be both lesse giuen to Idolatrie, and (to all séeming) more constant in their p. 542Lawe; and in effect lesse giuen to Royot and lesse bluddy than euer they were? Nay further, séeing that vnderunder the second Temple they shewed so great zeale against the Romaines, that they admitted not any Idolatrie among them, but chose rather to dye a thousand deathes, than onelyonly to receiue either the Emperours Image, or the Romayne Standard peinted with an Eagle; insomuch that they left the breache of the wall of the Citie vngarded, rather than they would breake their Sabboth day: What might be the cause that God should withold the open manifestation of the Messias, whom they affirme to hauehave bene borne at that tyme, or multiply their miseries so extreemely? Some say it was for their worshipping of the Golden Calfe in the Wildernes, that is to say for a fault that was committed a two or thrée thousand yeres ago, when as (notwithstanding) the people were then presently punished for it out of hand, and many recoueries and ouerthrowes had ensewed since in the meane whyle. Others say it is for the selling of Ioseph by his brethren; and therevpon some of them bring vp againe the fleeting of Soules fathered vponupon Pythagoras. Why doe they not rather acknowledge herein their owne colde absurdities?The booke Mechilta. nay (sayes one of their bookes) it is for a fault which they knowe not, and therefore it is not foretold them when they shalbe deliuered, as it was to the Captiues of Babylon. If they knowe not the fault, then can they not acknowledge it; and if they cannot acknowledge it, in vayne are all their Penances and Repentance. And yet in very deede they hauehave from tyme to tyme (and that not long ago) done publick and open penances, much more exactly to outward apparance, than euer they did; of purpose to hasten their Messias, who notwithstanding (by the report of their Talmud Talmud in the treatise Sanhedrin. Ch. Helec.) is so néere and ready at hand, that (by their saying) he wilnot stay one day, if they turne vntounto God according to this saying of the psalm.Psalm. 90.Ps 90 Tooday if yee heare my voyce. But wee say, that forasmuch as their punishment is so vniuersall, so long, and so extreme; their fault must needes also be so too: And that séeing the former Idolatries and vnrightuousnes were pacified in the destruction of the first Temple, as they themselues say; It must néedes bee some greater matter, that continueth their punishment still after so many desolations. And thervpon I conclude, both that Christ is come at his foreappoynted tyme, & also that they hauehave refused him; so as God hath sent them saluation in y^e selfesame m…er y^e he promised it them by his Prophets, & they hauehave trampled it vnderunder their féete.