remembraunce to thinke vppon him But although he be absent yet in power he is present and will be to the ende of the worlde 27 And he toke the cup and thāked and gaue it to them saying Drinke ye all of this And he toke the cup. E. The Euangelist Luke addeth so doth Paule saying when he had supped because he gaue the cup twyse firste according to the auncient custome and supper being ended he is nowe sayd to geue it againe that wee might knowe the matters to bee dyuers Drinke ye all of this C. Because it was the purpose of Christ to direct our whole faith to him selfe least we should seke any thinge without him he testified that our lyfe was included in him by two signes This body standeth in nede of meate and drinke to susteine it and kepe it aliue Therefore Christ seking to teache vs that he only is sufficient for vs to geue vnto vs all thinges necessary for health geueth or attributeth the course of meate and drinke to him self By the which his wonderfull sufferaunce appeareth because he seking to helpe our faythe doth in this wyse frame hym selfe to the rudenes of our fleshe Whereby it appeareth the more howe detestable the wycked bouldenes of the Pope is by the whiche he is not afraide to breake this holy knot We heare that the sonne of God wytnessed and declared by twoo signes at once the fulnes of lyfe whiche he geueth to those that are his By what righte is it lawefull for a mortall man to pull a sonder those thynges whiche God hath ioyned together We must alwayes remember this that Christe doth first commaunde vs what wee shall do and then addeth a promyse if wee fulfill not his commaundement we loke for the promise in vayne For he beginneth with a commaundement and commaundeth all of them to drinke of this cup. Therfore if the enemies of the Gospell do boaste that thei haue the bloud of Christe without the communiō let vs assure our selues that it is moste false For the promise is awaye where the cōmaundemēt is not kept Why Christ doth rather here than in that which went before adde this generall word All this semeth to be the reason namely that he might preuēt the deuelishe inuentiō which afterward crept into the church the which because he foresawe he thought good opēly to condemne As concerning the bread we reade that he willed them simpely to take but why doth he expressely commaunde all to drinke and why doth Marke saye playnly that all dranke but onely because the faithful should learne to beware of new inuencion And yet for all this seuere prohibition the Pope was not one whit afrayd but durste take vppon hym to chaunge and violate the lawe whiche the Lorde so firmely made For he kept al the people from the vse of the cuppe and to excuse hym selfe he saith that one kinde is sufficient because the bloud is included in the fleshe As though truely the whole Sacrament might not be abbolished by that pretence because Christ can if it pleased him make vs partakers of him selfe as well without either of bothe signes Furthermore the Papistes say that it was daungerous least the bloud shoulde be shed For they thought that it was wyne no more but pure and true bloud and they woulde be wyser than the sonne of God to auoyde that daunger whereof he tooke no hede But their impietie is nothing at all furthered by these chyldishe cauils because there is nothing more absurde than to depriue the faythfull wyllingly of those helpes whiche the Lorde hath geuen vnto them and therefore nothing is lesse tollerable than this wicked tearing of the mistery Seing therefore one error bringeth forthe an other the institution of Christe whiche is the wysdome of his father must be kepte sounde and perfect and he only ought to be preferred before all men and forsaking all other we ought to cleaue to his authoritie 28 For this is my bloud whiche is of the newe Testament that is shed for many for the remission of sinnes For this is my bloud Saint Luke describeth these wordes thus This cup is the newe Testament in my bloude And S. Paule hath the like wordes No man truly neede to doubt but that Luke and Paule keping the same sence and meaninge altered the wordes which Mathewe and Marke haue sayinge This is my bloude of the newe Testament In eyther forme of words this is most euident that the Lorde by this Cup doth offer and set forth two thinges namely his bloud and the newe Testament For the newe Testament is the fruite of Christes bloude whiche was shed on the Crosse and abydeth in vs and for that cause the ende summe in this misticall exhibition Herevppon S. Luke and the Apostle Paule expressed that in the former place but because wee haue a couenaunte and league by the bloud of Christ they added sayinge In my bloude The sence and meaninge therefore of the wordes of the Lorde is as Luke and Paule expressed them Take and vnderstande by this Cuppe the newe couenaunt of grace beinge confirmed vnto you by this my bloude which take ye also here of mee and drincke Although this exhibition of the bloud of Christ to be dronke be not so plainlye expressed in the wordes of the Lorde by Luke and Paule yet notwithstanding it is most euidently gathered by the woordes of Mathewe and Marke which say Take ye and drinke ye all of this And he saide vnto them this is my bloude of the newe Testamente Which wordes what do they signifye els than this Take ye with this Cuppe and drincke my bloud by the which my newe couenant is confirmed and geuen vnto you C. For this couenaunt is sealed by nothinge els than by the spirituall drinking of the bloud of Christ that it maye be strong and of efficacy But hereby we may gather how folishly the Papistes and suche others are superstitious whiche byte and choppe the wordes For although they make a noyse and talke yet for all that this exposition of the holy ghost cannot be reiected that the Cuppe is called bloud because it is the Testament in bloude And trulye the like consideration is to be had of the bread whervppon it followeth that it is called the body because it is a Testamente in the bodye There is now no cause whye they shoulde contende and saye that wee muste beleeue the simple wordes of Christ and that we muste shut our eares to al other forreine interpretacions It is Christ himselfe whiche speaketh whom they wil not deny to be a meete interpreter of his owne woordes But truly hee manifestly declareth that hee called the bread his body vppon no other consideration but because hee made his euerlastinge couenaunt with vs that the sacrifyce beinge offered wee mighte eate and drincke spiritually Of the nevve Testament B. The Epistle to the Hebrewes intreatinge of the newe Testamente alludeth to the order of Testamentes which are made onely for
the disposinge of the inheritance and are then at the last confirmed and in full strengthe when the testators or will makers are desceased In like maner Christ being dead the Heauenly graces are exhibited and geuen to vs euen as oute of a Testamente or will. The Greeke interpreters of the Byble haue translated the Greeke word Dhiatheken to signify a Testament the whiche word our Euangelist Mathewe vseth also Howbeit S. Hierom hath translated it to signifye a league or couenant Of the which woord when the Scripture maketh mencion namely that God entered into a league whether it were by the olde or newe with his people it meaneth that couenaunte and promise by the whiche God promised that hee would be the God of his people and by the which his people promised likewise that thei would take him for their God for their father and sauiour and that they woulde geue themselues wholly to the wil of God. The oulde leage and Testamente therefore is that by the which God chose Abraham and his seede After that hee did renue with all the people by Moyses in the mounte Sion This was also confirmed agayne in Iosue as we may reade in the fower and twētye Chapter of his Booke The newe leage and Testamente is that by the which God chose all Nations to be his people by the Gospell of the which Testament the Prophetes foreshewed many thinges as Esay Ieremye and others This Testamente is described by remission of sinnes and in destributinge the amplenes of the spirite to all the electe that they maye knowe the Lorde from the smallest to the greatest hauinge the lawe written in their hartes The holye fathers of olde time also were partakers of this leage and Testament but not so clerely in such mightynes of spirite as now that Christ is exalted For truly there is but one mediator of God and mā neither was there any man which was able to please God at anye tyme but the same had his sinnes remitted and the lawe of God by some meanes written in his hart The bloud of Christ is one price of redemption to all the saints But as the more full and perfect reuelation of the old Testament was confirmed by the same bloude of Christ but vnder the type notwithstandinge of the bloude of a yonge bullocke euen so the new was sealed by no other bloude then by the preciouse harte bloud of Christ himselfe For immediatlye after the death resurrection of the Lord the Gospell begā to be preached to all creatures and a new people to be gathered Herevppon the Lord sayth that he geeueth his bloud of the newe Testament that is by the which this new Testament was sealed and the Testamente it selfe confirmed with this bloude For this cause truly wee acknowledge and worship God the father and are partakers in deede of the true spirite and of the grace of the new Testamēt because Christ liueth in vs and because we are flesh of his flesh C. But two things are here worthy to be noted For wee gather by this worde Testamente or leage that there is a promise included in the holy Supper By that which their error is confuted which deny that fayth is holpen cherished stayed vp and increased by Sacramentes For betwene the Testament of God and the faith of men there is alwayes mutuall relation Whervppon it followeth that they are not onely amonge men externall signes of profession but also inwarde helpes of fayth Furthermore by this word Newe Christ went about to teache that old figures haue nowe an ende that they might geeue place to the firme and eternall couenant There is therefore here a crosse opposition or comparison betweene this mystery and the shadowes of the Lawe whereby it appeareth how much our condition is better than the fathers which after the sacrifyce finished on the Crosse do enioye the sounde and perfect truth That is shed for manye Luke declareth that he said also For you Christ doth here depaint and set forth himselfe as thoughe hee were hanginge on the Crosse and imbrewed with bloude For hee sayth which is shed and not which was shed And when he sayth For you in Luke hee declareth his owne innocencye which was not subiecte to deathe for so muche as the Prince of this world which had rule ouer death had nothing in him because he was free from sinne wherevppon it was not needefull that hee should offer for his owne sinnes first accordinge to the maner of the hye priestes because he is holy vndefiled voyde of all sinne Hee teacheth also howe great his loue is toward vs that when hee ought nothinge vnto death he would suffer the same for vs Greater loue hath no man than this that a man bestow his life for his frends But whereas this our Euangelist Mathewe sayth that Christe sayde For manye some man might marueile seinge the Apostle sayth Christe dyed for all that they which liue shoulde not henceforth liue vnto themselues And seinge it is saide in another place that Christ is the propitiation for the sinnes of the whole worlde The aunswere to this doubt is That our sauiour Christe vnder the name of manye doth meane not onely a part of the world but all mankinde also For hee opposeth or setteth many against one as if he shoulde saye that hee is the redeemer not of one man onelye but that hee suffereth deathe to deliuer many from the gilt of sinne and cursse Euen so in the fifte to the Romaynes S. Paule taketh manye for all men by a comparison betwene one and many Neither is there any doubt but that Christe speakinge here to a few ment to make the doctrine cōmon to more Notwithstandinge wee must also note that in Luke he speakinge to his Disciples by name exhorteth all the faithfull to apply the effusiō of his bloud to their vse Thereforefore when we come to the holye Table let not onelye this generall cogitacion come into our minde that the worlde is redemed by the bloude of Christ but also let euerye man thincke with himselfe that Christ hath satisfyed for his sinnes M. For the death of Christ is a vniuersall redemption for that cause he is called the sauioure of the world and the preachinge of the Gospell was sent into the whole world that all men might be called to the fayth of Christ But because the elect onely do receiue this grace he is specially said to be the sauioure of the electe and faithfull who in comparison of the reprobate are fewe yet in them selues are many For the remission of sinnes C. That whereof Mathewe and Marke made no mencion in the signe of bread they nowe expresse in the Cuppe namelye that his bloud shoulde be shed for the remission of sinnes But this note ought to be referred to both partes Therefore to the ende wee may eate the fleshe of Christ aright wee must behould his offeringe because it was
Psalmes wher it is mencioned howe the Isralites went backe froÌ„ God but speciallye in the thréescore eyghtene Psalme wher it is sayd They kept not the couenaunt of God and woulde not walke in his Lawe but forgat what hée had done and the wonderfull workes that hee had shewed for them And oure sauioure Christ at his last supper when he sought to kepe and confirme his Dysciples in a sure truste and true loue towardes him hée instituted and ordayned for a remembrauÌ„ce the Communion of his bodye and bloude in the breaking of the bread and in the communicatinge of the cuppe 10. Neyther the seuen loaues when there were fower thousand men and howe many baskets toke ye vppe A This Historye is declared at large in the fyftene Chapter goyng before 11. How happeneth it that ye do not vnderstand that I spake it not to you coÌ„cerning bread that yee should beware of the leuen of the Phariseys and of the Saduces A. The fault of so grosse ignorance hée layeth vpon his Disciples As if hée shoulde haue sayd these thinges were not so lately done before your eyes you had euen of late sufficient proofe and experience of my power how coÌ„meth it to passe then that so soone ye forget the thinge which should be alwayes in your mindes Surely the onely cause is the grosse blindnes of your hartes 12. Then vnderstode they how that hee bade not them beware of the leuen of bread but of the doctrine of the Phariseis and of the Saduces Then vnderstoode they C. Oure sauioure Christe toke this name of leuen in good part when hée sayd that the Gospell was like vnto leuen But the Scripture very often by this name meaneth euery corrupte fayned inuention by the which the naturall purity of euery thing is defyled In this place there is no agrement betwene these two namely betweene the simple veritye and truth of God and the fayned inuencions which men bring in vppon theyr owne brayne Neyther is there any cause why any sophister or subtill fellowe should deny this to be vnderstoode of euerye corrupte doctrine seinge that there can no other doctrine be found which can sustayne the name of pure vnleuened doctrine but that onely which is come from god Whereuppon it followeth that that is called leuen which is mingled or mixste with any other thing then that which doth pertayne to it selfe accordinge to the sayinge of S. Paule namely that the fayth of Christ is falsifyed so soone as wée are ledde from the simple truth of Christ But of the doctrine of the Pha. C. At that time the ordinary auctority of the Church did belonge to the Scribes Priestes amonge whom the Phariseys were chiefe When as Christ therefore by name commaundeth his Dysciples to beware of their Doctrine it followeth that all they are to be shonned and auoyded which ioyne and tye their owne inuencions to the word of God how honourable and mighty soeuer they séeme to be Wherefore that subiection of those men is abhomible and accursed which of their owne frée will submit themselues to the lawes and inuentions of the Pope 13. VVhen Iesus came into the coastes of the Cittye which is called Caesaria Philippi he asked his Disciples saying whom do men say that I the sonne of man am VVhen Iesus came Bu. In this presente Historye the Euangelist in a short compendium shéeweth the whole summe of our Religion namelye what the truâ—…e perfecte Catholike faith is what force and efficacy it hath wherof it commeth howe the confession thereof is requyred to be in euerye one of vs and laste of all what the foundacion of the Churche is and by what keyes the kingdome of heauen is opened C. Marke sayth that Christ had this communication with his Dysciples as they were in their iorneye And Luke sayth hée had it when hée was praying had no bodye with him sauing his Disciples But our Euangelist Mathew doth not so curiously note the time yet notwithstanding it is moste certayne that they thrée haue wryten this History and it maye he that Christ in that perigrination after hee had prayed a whyle demaunded this of his Disciples Into the partes of Casaria Philippi B. This Caesarca is at the ryuer of Iordan and was called at the first Panneas but afterward it was called Caesaria Philippi by Philip the sonne of Herode the great and the brother of the Tetrarche which beheadded Iohn The which Cesarea also after that for the honour of Nero was called by Agryppa Neronia as apereth by Iosephus in his eightene booke of the antiquities of the Iewes the thyrd chapter But the boundes or borders of this Cesarea Philippi was the region of the Iewes wherupon it was inhabited both by the Syrians and Iewes together Of this Cittie there is often mention made by Luke in the Actes of the Apostels C. There is also an other Cesarea namely that ancient and noble Cesarea whiche at the firste was called the tower of Strato M. This Cittie Herode the greate builded betwene Dora and Ioppa and for the loue of Augustus Caesar he called it Caesarea Of the first Caesarea our Euangeliste maketh mention and because he woulde make a difference he calleth it Cesarea Philippi VVhom do men say that I the sonne of man am E. Our Sauiour Christ demanded this question to make him self better known vnto his Disciples and to confirme theÌ„ for in the knowledge of him onely there is saluation and euerlastinge life Hee knewe that the iudgement of the coÌ„mon sorte of people as concernyng him selfe was diuerse He knewe also the simplycitie of his disciples whereby it myghte haue ben that they had ben hyndered and let from the knowledge of the trueth by the errours of the common people C. Vppon this consideration therefore to confirme them he dothe not onely demaunde what they but first of all what the people thought of him His question myghte seeme to be to knowe what the common fame as concerninge the redemer which was the sonne of man was Notwithstandinge his question is other wise namelye to enquire what menne thought of Iesu the sonne of Mary But he accordinge to his maner taketh vnto hym the name of the sonne of man as if he should say Nowe so longe as I am in my fleshe vppon the earthe as one of the common sorte of men what do men iudge of me M. Christ doth wyllyngly confesse the humilitie of his humanytie so often as he calleth him self the son of man for that also was ordayned to the glory of god This humble base forme of the sonne of man was an impedimeÌ„t and let to the Iewes to beholde the glory of Christe The sonne of man is nothinge elles but man accordynge to the phrase of the Scripture as in this place What is man that thou arte myndefull of him or the sonne of man that thou visitest him And in an other place what art thou
custome among them of olde time that they shoulde celebrate the Lordes supper froÌ„ yere to yere after meate beinge begon by superstition and inuented by the subtilty of Sathan Iesus tooke breade B. It was the maner in time past amoÌ„g the religiouse and Godlye Iewes that when they sat down at the table the good man of the house or some other whiche sate vpermost at the table shoulde take take bread in his hande and geue the Lord thankes and after that breaking the same in péeces shoulde distribute it vnto the ghestes as out of the hande of the Lord before they had tasted of any other meate At the ende of the feaste they caried about the cup after the same maner This institution was coÌ„mitted vnto the Iewes by the holy fathers before the incarnatioÌ„ of Christe that they might alwayes take meate and drinke before the Lorde euen as it were out of his hande and mighte thereuppon be prouoked to liue wholly vnto God of whome they acknowledged themselues to be so louingly fed nourished As concernynge this institution certeyne men called Thalmudici do dispute vppon this place of Moses When thou haste eaten and filled thy selfe thou shalte blesse the Lorde C. But because this is a humane traditioÌ„ grounded vppon no commaundement of God it nedeth not that we shoulde curiously labor in searchinge out the originall of it But if this ceremony were in vse at that tyme amonge the Iewes Christe did so followe the vsuall maner that he mighte beinge notwithstandinge the mindes of his Disciples to an other thinge in chaunging the vse of the breade to an other ende This truely oughte to stande fyrme withoute controuersy that the figures of the lawe beinge abolished this newe Sacramente was set foorthe of Christe Breade B. It is a solemne and vsual maner amonge al men in matters of greate waight which they finishe and dispatche amonge them selues to deale not by woordes onely but also to ioyne to their woordes externall signes of those matters with which they haue to doe that by those signes they may deliuer that with the hande whiche they offer with their minde speciallye when eyther spiritual thinges muste be deliuered or els those carnall thinges which either are not presente or if they were could not be geuen with the haÌ„de They which geue their faith â—…o deliuer the same not only by wordes but also with the hande euen as we are wonte to doe wheÌ„ we promise effectually to performe the thinge whiche is required of vs Of them which are appointed to sweare not only wordes but also the lifting vp of the handes towarde heauen and the kissing of a booke is required They whiche receiue a kingdome are coÌ„secrated not only by wordes but also by reaching forthe of the Scepter other ceremonis They which sell houses or laÌ„des do deliuer the possessioÌ„ therof either by writing or som other external matter to the byar This custome also is obserued kepte in spirituall exhibitions and deliueris Far as God speaketh and talketh with vs accordinge to oure capascity euen so also hee worketh by external matters deliuering vnto vs inuisible spiritual things by visible and corporal signes visiblely and corporally so much as pertaineth to signes So he confirmeth the couenant and promise made vnto Noe with the signe of the Raynebowe in the cloudes To Abraham hee confirmed his promise by carnall circoncision Afterwarde to the Israelites in the deserte by sprinkeling the bloud of a bullocke Also he offered his presence by the mercy seate of the Arke He appointed the coÌ„secration of priestes and kings by pouring oyle on the heade And our sauior Christ himself gaue inuisible grace by the visible laying one of handes both to childreÌ„ sicke folkes Also he gaue the gyfte of the holy ghost by breathing on his Disciples After this maner therefore the Lord thought good to coÌ„mende vnto vs this his oblatioÌ„ exhibitioÌ„ the suÌ„me of our whole saluatioÌ„ not only by worde neither by baptisme only being the signe of the washing away of our sinnes by him but also added signes of meate drinke that is to say him self whiche is the true heauenly and liuing bread the sustentation foode of eternall life whiche he geueth vnto vs so long as he is liueth in vs But in the institution he chose these twoo signes namely bread wyne whiche were moste coÌ„mon vsuall in the ceremonies of all nations and appointed them to be distributed according to the coÌ„mon solemne order alredy receiued vsed amoÌ„g the people of God because he would both haue religion published and declared to all men also the fulnes amplenes of the spirite to be geuen that it might be mete to take suche signes as should bee bothe fewe and also common and symple For so Baptisme is a signe by the whiche an inuitation and calling to religion and to all religious action was made both amoÌ„g the Iewes also amoÌ„g the GeÌ„tiles Therfore because the tasting of bread and wyne was vsed in sacrifices among all nations also because they were thinges simple and easy to be gotten the Lord did sanctifie theÌ„ and make them a sacrament of his church that thereby he might geue the trewe communion of his body and bloud to those that are his And vvhen hee had geuen thankes C. The Euangelistes Marke Mathewe according to the Lattin translation haue And when he had blessed But seinge in stede thereof we reade in Luke the Greeke woorde Eucharistesai there is no ambiguitie at all in sence And seing they saye that he gaue thankes when he toke the cup they do sufficieÌ„tly interprete the former saying Ridiculous and grosse therfore is the ignoraunce of the Papistes whiche expresse this blessing with the signe of the crosse as though Christe had vsed exorcisme or coniuration But we must kepe that in memory whiche we touched eueÌ„ now namely that this geuing of thankes was ioyned to a spirituall mistery For Christe had not respecte to the common kynde of foode only that the faithfull might be thankefull to God because he susteineth them in this traÌ„sitory life but he had also respecte to the holy action that he might geue thankes vnto God for the eternall redemption of mankinde For if the norishementes whiche go into the bellye ought to moue vs and geue vs occasion to prayse the fatherly goodnes of God howe muche more ought we to be stirred vp and inflamed to this deuty and godly seruice seing that he fedeth our soules spiritually He brake it B. The loaues are thought to be of that forme that they might be conueniently broken as cakes or suche lyke And gaue to his disciples Here by the name of Disciples all godly Christians are vnderstode to whome Christe geueth his body as to his disciples so ofteÌ„ as thei celebrate this holy supper among them selues in the congregation of the faithfull For the priestes only are not vnderstoode by them as
and Simon Zelotes and Iudas the brother of Iames These al continewed with one accord in prayer and supplication with the wemen and Mary the mother of Iesu and with his brethren It is like that the Apostles gathered theÌ„ selues together into this parloure and securite place that they might there abyde vntyll they had receiued the holy Ghoste But fonde and foolishe are the Papistes whiche go about to proue the supremacy of Peter because in this place hee is named first among the reste of the Apostles And if so bee we should graunte that hee was the chief of all the Apostles yet it doth not followe that he was chief of the whole world But if he be therefore chiefe of the Apostels because in the cataloge or rehersall of names he is put in the firste place we wyll also by the same reason conclude that the mother of Christe was inferior to all other women because she is named in the lowest roume The whiche thing â–ª I am sure they wyll in no wise admitte and if they would it were to absurde Wherefore except they meane to make all men laughe and ieste at their Popishe supremacy let them cease to proue it by suche sclender and childishe reasons But to retourne to our purpose The Euangeliste Luke sayth that all the Apostels of Christe were assembled together in prayer R. Continuall prayer truly was necessary for them for at that tyme they were sette in the middest of many and greuous temptations partely because the holy Ghoste came not presently vpon them after they came from the mount Oliuet and partly because they might loke euery moment when the armed souldiers should beset the house in the whiche they were C. They praye therefore that Christe woulde sende his spirite vpon them as hee had promysed Whereby we gather that the same is a trewe faith which doth moue vs and styrre vs vp to call vppon the name of God. And were continually in the Temple lauding and praysing God. C. The Euangeliste Luke meaneth that the Apostels for exceading ioye burst forth openly into the prayse of God and were dayly in the temple The Apostels at the firste for feare pryuely kepte them selues in secrete but nowe with bouldnes and ioye they come abroade And whyle they thus wayghted for the comminge of the holye Ghoste they chose Mathias in steade of Iudas Iscariothe as Luke declareth in the Actes At the length when the fifty dayes or Pentecost was ended that is to saye seuen wekes after the resurrection the holy Ghoste was sente vppon them as wytnesseth Saynt Luke sayinge When the fifty dayes were come to an ende they were altogether with one accorde in one place And sodainly there came a sounde froÌ„ heauen as it had bene the comming of a mighty wynde and filled all the house where they sate And there appeared vnto them clouen tongues and so foorthe vntill the thirtene verse They being therefore baptized and confirmed by the holy Ghoste and thereby being made more strong prepared theÌ„ selues by and by to discharge their office as the Euangeliste Marke declareth by these woords And they went foorthe and preached euery where the Lord working with them and confirming the woorde with miracles followyng Wherefore let vs by the example of the Apostels glorifie the name of God whiche plentifully hath powred his holye spirite vpon vs whiche hath sanctified vs by the same spirite geuen vnto vs free remission of our sinnes by the death of his sonne Iesus Christe whome he raysed agayne from death and hath exalted to the ryght hande of his glory in heauen that he hauing takeÌ„ possession thereof 〈◊〉 wee hereafter might be partakeâ—…s of the same In the meane tyme The God of peace that brought agayne from death our Lorde Iesus the great shepehearde of the Shepe through the bloud of the euerlasting testament make vs 〈◊〉 all good workes to â—â— his wyll and bring to passâ—… that the thing whiche we do may be pleasaunt 〈◊〉 his â—â—ghtâ—… through Iesus Christe our lord To whome â—…e prayse foreuer wâ—… 〈…〉 Amen FINIS Matth. 13 â—…a 10. â—…r 1. â—…s 9. 〈◊〉 3. â—…h 28. 〈◊〉 4. 1. Pet. 2. 1. Cor. 14. Pro. 29. â—…he reason of â—…e Title 2. Cor. 5. 1. Corint 1. 1. Cor. 14. Math. 10. Math. 4. Mar. 1. Luke 2. Iohn 3. Act. 20. Rom. 1. 1. Corint 1. 2. Cor. 3. Gal. 1. Ephe. 3. Phil. 2. Colos 1. Thes 2. Thes 2. 1. Tim. 1. 2. Tim. 1. Titus 3. Phile. Heb. 4. Iam. 1. 1. Petr. 1. 2. Pet. 3. 1. Iohn 2. 2. Iohn 3. Iohn Inde Apoca. 14. 1. Corint 11 Chap. 4. Esay 64. Mat. â—… Gene. 5. Exod. 32 Iosua 10. Philip. 2. 1. Cor. 1. Iohn 1â—… Gene. 21. and .22 Psalm 89. Math. 21. Matth. 22. Roman i. Nume 36. Iudg. 21. Luke 1. 2. Par. 22. â—…oma 15. â—â—on 4. Hebre. 15. 4. King. 11. 1. para 22. 2. Para. 23. Gene. 16. Gene 21. Roman 9. Gene. 26. Luke â—… Gene. 22. Philip. 2. Gene. 25. Malac. 1. Roman 9. Gene. 29. Gene 49. Roma 9. Phillip 2. a Psalm 42. Gene. 38. A comfortable saying 1. Parli 2. Iosua â—… Ruth â—… â—… Sam. 8. 2. Sam. 20. 2. Sam. 7. 1 Pet. 17. Psalm 89. 132. Mans merites are condemned 1. Reg. 12 2. Para. 12. 2. Para. 12. 2. para 10. 1. Reg. 2â—… para 1â—… 2. para 14. 2. po 15. 2. para 16. Ezech. 33. 2. Par. 21. Epiphanius in his booke against heresie False religioÌ„ The reuerent â—…steming of gods worde â—… Para. 34 â—… King. 24 Gene. 49. 1 Paralip 3. Gene. 49. The signification of the woorde of Christi Dan. 9. Psalm 45. Iohn 3. â—â—e 6. â—…th 13. â—…o 6. Luke 1. Luke 1. The honest zeale of Ioseph Deutro 22. Iustice modestie merâ—… and anger must be had punishing vâ—… The cause why Mary maried 1. Cor. 20. Nume 12 Dreames suâ—â—rnaturall â—â—d naturall â—…he cause of â—â—turall â—â—ames Gene 28. Gods prouidence shewed in dreames The malice of the Rabbines Philip. 2 There is no vertue included in the bare woorde Iesus Esay 49 Act 4. b. Saluation by Christ only Roma 3 Two partes of deliueraÌ„ce Christ is not our sauiour without we beleue The coÌ„ming of Christ hatâ—… abolished the awe Osee 3. Roman 9 Esay 7 Esay 8. Hierusalem the sanctuary of God. Gene. 24. c Exod. 2. b Prouerb 31. Esay 59. The nere affiâ—…tie betwene God and vs â—…y his sonne Christe â—…phe 2. Deut. 7. Psal. 147. Collos 2. Christ a lawfull mediator Iohn 1. Hebr. 2. Collos 1. 1. Tim. 2. Hebr. 4. 2. Pet. 1. The obedieÌ„ce and faith of Ioseph Without the lorde by his holy spirite in struct the hart all externall preaching is in vayne â—â—ed by the â—…slatour 〈◊〉 of HieroÌ„ â—…ath 1. Nume 18. Exod. 12. Math. 13 Actes 1. Luke 2. a The notable agrement of the Euangelistes â—…a 19. â—…ges 12. 〈◊〉 li. anti â—…ic 14. 〈◊〉 18. â—…he ende of â—…apering of 〈◊〉 starre Psalm 72. The fond immagination of