thus examine our life and our manners it plainly appeareth both what kind of men we be what our faults and offences be and how huge sinners we be And forasmuch as we haue not fulfilled the law of God and continued in all things which are written in the book of the law it necessarily followeth that the curse hangeth presently ouer vs and that we be concluded vnder sinne Thus lyeth wretched mankind thrown down damned and subiect to euerlasting death and the reason is for that he is accursed The curse of the law is the fault and the punishment and both present and eternal indignation wrath anguish affliction death and euerlasting torment in hel fire If this then be the condition of our estate as in deed it is if we beleeue the Scriptures witnessing of the calamity and horrible fall of Adam and his posterity then must of necessity all presumption and trust in our own strength worthynes merits natural hability and good works geue place and vanish away and true humility and vnfayned repentance follow For of what I pray you can man glory how can he presume what can he attribute to his own strength and how can he brag if he haue right feeling of this curse and so that he see he is become an Apostata a traytor and a runnagate frō God and altogether the Deuils thrall lying captiue vnder the power of sinne death and malediction And such in deed is his estate For he is conceiued and born in sinne and he cannot so much of himself as think wel wish wel or doe wel but being proue and bent only to euil to vice and to all wickednes he doth nothing but sinne Now he which doth rightly feel the immutable and very seuerity of Gods wrath to him the world it self is an vnpleasant pryson neither doth it graunt him rest or comfort at all til he be free frō these bands and curses Wherfore the holy Scripture vpon good cause doth most diligently and earnestly vrge vpon vs the law to this end that man thus all blinded peruerst and malicious may by the law be drawn to know him self to see his misery and to feel the curse and his incorporated wickednes and the iudgement of God So that by the liuely feeling of his sin gods wrath he might humbly and truly with a troubled Spirite and contrite hart reuerently with submission flye to the throne of grace and call for mercy help of God and with all his hart runne vnto and imbrace Christ his only Sauyour the blessed seed of Abraham To such verely is this blessed seed sent which after this sort with a troubled Spirite and a broken and humble hart acknowledge and confes their sinnes and which hartely repenting are greeuously and terribly vexed and afflicted in conscience because they haue sinned To these I say is he sent that hauing taken away the curse to the which they were subiect he might delyuer them from all perils and calamities both of soule and body For there is none that desire or receiue Christ but these poore ones in Spirit And this doe Paules words import in the Epistle to the Rom. where he saith By the law commeth the knowledge of sinne And to the Galathians The law was our Scholemaster to bring vs to Christ that we might be made righteous through faith And in the same place he sayth The law began and was geuen 430. yeares after the holy promise was made to Abraham and that for transgression vntil the seed came to whom it was promysed c. All natures strength all wisdome all free will all good lawes and all creatures yea Gods law it selfe because of mannes infirmity could not delyuer iustifie and free man from this curse But of necessity this blessed seed Christ must needes be sent to delyuer vs from these euils and deserue for vs and also geue vs the holy Ghost els had man stil remayned altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say helples Therfore Paul in the same place excellently disputing of the law and Christ saith thus In deed if there had a law bin geuen which could haue geuen life then truely righteousnes should haue beene by the law But the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might be geuen to them that beleeue But before faith came we were kept vnder the law and shut vp vnto the faith which should afterward be reuealed c. The law indeed may shew vs our sinnes conuince vs accuse vs and condemne vs of sinne and it may bring vs vnder the curse but it can neuer delyuer vs frō the curse The law was cheefly geuen to this end that by terrifying our harts it might stirre vs vp feruently to desire and flye vnto that blessed seede Christ in whom we finde and receiue all thinges which the law requireth of vs to wit perfect obedience innocency righteousnes the fulfilling of all lawes and the holy Ghost with all his gifts as faith loue feare and charity towards our neighbour with such like The wholl Scripture doth nothing els but teach vs thorowly to know Christ earnestly to desire Christ hartely to craue help of Christ faithfully to beleeue in Christ and truely to loue Christ But this we cannot doe vnles we first feel the curse and acknowledge our miseries sicknes and sinne When we haue once the liuely feeling of these things then with all greedy desire of hart we gape for that blessed seede because he onely and alone both can and will clerely altogether take away this curse If the Iewes had knowen this and beleeued they had neuer so despysed and crucifyed Christ And if the Pharisies and Hipocrites of these dayes and we knew these things we would vtterly dispaire of our selues of our merits and of all mans strength in which there is no bealth or help at all wherby we may look for the obtayning of iustification and saluation nay we would not in all these put either hope or trust but would flie to this seed where present helpe and ayde is found If our sinnes doe not thus plainly appeare by the law vncurable foolish and blind reason straight way dreameth that she can salue this sore and that she her selfe can deliuer vs from sinne yea she doth assay by her works to deserue Gods fauor nether will she acknowledge this blessed seed nether is she moued with any desire of him nether doth she any thing esteem of the great promises of God by which only we most miserable creatures are delyuered from these euils Wherfore first learn and know this that as Abraham was iustifyed before God so surely must we also be iustifyed but he was iustifyed by this seed Christ in him he beleeued and in him had he all his hope and trust of saluatiō reposed being perswaded that by this seed he should obtain the blessing And that was coūted to him for righteousnes Paul therfore
concludeth and mightely affirmeth that we must couet this seed saying The promise that he should be the heyr of the world was not geuen to Abraham or to his seed through the law but through the righteousnes of faith For if they which are of the Law be heires faith is made void and the promise of none effect For the law causeth wrath for where no law is there is no transgression therefore is the heritage giuen by fayth that it might come by grace and the promise might be sure to all the seede not to that only which is of the law but also to that which is of the fayth of Abraham Secondly in this mere promise the great and infinite grace of God doth appeare For our desert or worthynes did not deserue that God should vouchsafe to be made man of the seed of Abrahā but it was the meere grace and mercy of god Of his meere grace he promysed Christ and of his meere grace he performed his promise by sending of Christ the law and the workes of the law neuer deserued it For you see here that God promised this blessing to the Patriarch Abraham 430. yeares before the law was giuen to Moses which he did least man should attribute some thing in the worke of lyfe and saluation to him selfe and so glory in his owne merites for grace is not mingled with works it is without all our deseruing and before all our good workes Thirdly for as much as God would lay the cause of his blessing and grace which we receaue vpon Christ through him wil onely blesse whome he doth blesse It necessarily followeth that without Christ there is neither blessing righteousnes lyfe nor health and that all that are without Christ be accursed because they remaine in sinne death and damnation We may well thinke there was some weightye cause that moued our gratious immortall high God to speake a thing of such weight a thing which is so full of cōsolation where in he bindeth himself with an oth that he would through this seede geue vs his blessing and life euerlasting Ought not I pray you the whole company of Angels with all kinde of men all sorts of creatures both in heauen and earth with great reuerence holines pietye and with vnspeakeable and infinite ioye heare their Lord God speaking these wordes and promising such precious giftes Paule sayth God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsaile bound him selfe with an oth And do you not here see that he both promiseth and also sweareth but if then any could obtayne this blessing that is life and saluatiō without Christ why hath God promised the blessing in Christ so earnestly yea and that with an oth Wherfore I see not why any should thinke he can beleue in God and yet is not in the Christian faith No in deede there is no trew faith but the Christiā fayth All other opiniōs be errors God will take none for his vnlesse he be in this seede Christ that is if he be not a Christian if he beleue not in Christ Nether in deede shall we euer any where finde the fauour of God true innocencye righteousnes satisfaction for our sinnes helpe counsaile life and saluation but only in this Christ The Fathers beleued in him before he was made man and were saued In him also beleue wee and are saued And in this promise also is proued the humain birth death resurrection and eternall kingdome of Christ which all belong to this blessing in which all happines is promised For this benediction in the seede of Abraham is libertie and absolution from sinne and deliuerance from death and euerlasting damnation and on the other side it is pure innocencye righteousnes fulfilling of the lawe and renuing of the image of God in vs with securitye ioy peace and life euerlasting What more can you desire In this Christ is all righteousnes included and all kinde of cursednes excluded And therefore the Apostles diligētly vrge this promise and euery foote recite and repeate it But the deliuerance from this curse is marueilously wrought to wit by the infamy and slaunder of the crosse For so sayth Paule Christ redeemed vs from the curse of the law whē he was made a curse for vs. This was done on good fridaye when he hong on the crosse before the Iewes and the gentiles as if he had bene forsaken of God and all his creatures He bore our sinnes in his body vpon the tree of the crosse that we being deliuered from sinne might liue in righteousnes For it is written in Deut. in Ebrew that holy tongue The curse of God is on him that is hanged For so doth the Ebrew word signifye The 70 interpreters did translate it He is accursed that hangeth on tree that is He is a stumbling blocke to the Iewes and folishnes to the Gentiles but euen this Christ to the Iewes and also to the Gentiles which are called is the power and wisedome of God. Nothing appeareth more foolish and fond vnto naturall reason then that it is sayd god would in mans nature suffer this shame but so it seemeth good to God as Paule witnesseth For seing by wisedome we know not God in the wisdome of God it pleased God by the foolishnes of preaching to saue them that beleue If the mightiest God so abased him selfe for vs most vnthankful sinners that he vouchsafed to descend into the lowest partes of the earth and to suffer the greatest shame that could be for vs consider and way I pray you how greuous hainous great and monsterous our sinnes are and how patiently moderatly and in good part we ought to take the affliction and crosse which is layd vppon vs for them seing through Christ the cursse is to vs now turned into a blessing This seede Christ which was first promised to Adam and then to Abraham did God oftē renew afterward to other also of the fathers after Abraham For he promised it to Isaak and then to Iacob and the promise of Christ was againe renued in the 49. of Genn to the Patriark Iacob who a little before his death did thus prophecy of Christ The scepter shall not be taken from Iuda nor a law geuer from his feete till Siloch or he that must be sent come And he shall be the expectation of the Gentiles and the people shal be gathered vnto him In this promise is notably and playnely declared and described the tyme when Christ should be looked for as also what his state and condition should be or what a kinde of kingdome he should haue ¶ Anna. I pray you teach me playnely to vnderstād this promise made to Iacob ☞ Vrb. This worde Schebet or scepter signifieth as you know princely or kingly power or gouermēt The Caldes bible vseth this worde Schultan that is empire or power God did so ordayne among the Iewes
conscience and acknowledge God our Father by Iesus Christ the mediator of the new testament And therefore did they so earnestly looke for him as Christ sayth Abraham in spirite saw this day of the new testament in which Christ should by the Gospel and the holy ghost be manifested and declared vnto the world and he was glad The ould testament was a preparatiue of the new testamēt into Christ in which the outward letter doth not onely sownd into the eares but the spirit also doth inwardly quicken illuminate the hart but these thinges were hid and few did knowe it But in the the new testament these are plaine and manifest whereupon Paule calleth the Corrinthians his Epistle written not with ink but by the spirite of the liuing God not in tables of stone but euen in the fleshly tables of the hart The Iewes receaued the law from God who promised them temporall goodes and blessinges and they on the other side againe promised vnto the Lord that they would keepe it but they performed not their promise neither fulfilled they those thinges which the Lord in his law required at their hāds For they assayd indeuored to keepe it of them selues without the help of Messias but it was vnpossible And then the Lorde made a better testament or a new couenaunt with his people which dependeth not of our workes or worthines which are vncertaine wauering weake vncōstant and vnstable but euen of his owne promise of Christ which is most sure and vnfaileable and without our desert This couenaunt was a couenant of grace a sure couenaunt a continuall and firme couenaunt for it is grounded on Gods mercye in our Messias For the truth and mercy of God abideth for euer and the giftes and calling of God are without repentaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore first he sendeth Moyses to teach them the law and to shew the world their sinnes and the curse dew for their sinnes that so he might make them come and cōfesse their faultes and humble them selues before god aske his pardon The Lord had promised from the beginning his grace and blessing in Messias the seede of Abraham and Dauid This promise is the gospell or new testament instituted confirmed at the fulnes of tyme by the bloud of Iesus Christ and therfore was it needefull that Christ should come vnto whome the law sendeth and turneth all men that they may haue grace and truth graunted by Iesus Christ ¶ Anna. Cleophas and his companion vnderstoode not this For if they had they would neuer haue been so heauy but haue thought this with them selues The time is now come wherin our Iudaisme with our ceremonies shall haue an end and Iesus of Nazareth by his wonders hath declared him self to be the true Messias Surely Ieremy prophesyeth that the old Testament when the fulnes of time should come should be abrogated and the new couenant of grace should take place And this must be confirmed by bloud but not by the bloud of sheep and calues but by the death of Messias as Esay and Danyel witnes And this couenant which God made with the people of God shall contynue for euer This is that true delyuerance of Israell And now at the last shall the kingdome of Israell in deed be rightly restored erected establisted for euer God wil not recant this and therfore must it needes be done because God hath spokē it And as he hath not hetherto altered the course of the day and night euen so wil he not change this his promise To be short the hope of Israell shall not be frustered but as we trust so according to the promise of God shall it come to pas For God cānot lye neither did he make this promise vpon any such condition that our saluation shold consist vpon our works and therfore it is sound perfect and sure And therefore must Israell and Iuda needes be saued and Christ aryse again from the dead that he might preach and publish the new couenant ☞ Vrb. You say wel And seeing that the circumcision and other rites were to be abrogated they might easely haue coniectured that the kingdome of Israell could no more stand or tary then the externall priesthoode with his outward and figuratiue ceremonies Wherupon it may wel follow that the Gentiles also should haue accesse vnto Messias be receaued into his spirituall kingdome For seeing the externall circumcisiō with the priesthood sacrifices and genealogies which were drawen from Abraham did cease and were no more esteemed and neither ought nor could doe any thing to the iustifying of sinners but the harts were to be circumcised and the law of God by the holy Ghost to be written in mennes minds what differences I pray you is there now between the iustification of the Iewes and Gentils Anna. None in deed at all but as Peter saith God ordayned from the beginninning that the gospel shold be preached euen to the gentils and that they should become as faithfull christians as Abraham Isaac Iacob and the Patriarches Apostles were For God promysed that he would receaue them into his kingdome for he bestowed on them the holy Ghost as wel as on the Iewes Neither did he after make any difference betwen the Iewes and Gentils The stop of the partision wal is broken down and the Lord hath clensed the harts of the gentils through faith so that now Christians or the church of the faithful are onely the people of God without any further differēce and they are as Christ saith faithful only saued Neither can any man be saued any other way but only by the grace of our Lord Iesus Christ ☞ Vrb. This is the foundation of our faith And wheras Ieremy promysed afterward that al from the least vnto the greatest should know the Lord in his new testament you must vnderstand it of all the Isralites which are the children of promise For to them the Lord geueth the catholick faith and the holy spirite by his gospel and he draweth them that they may come vnto Christ and that his spirite may teach them and they know the voice of their shepheard and follow not any strange teacher Now harken how Ezechiel prophesieth of the time of the office and of the kingdome of Messias in his 11. chapter where he hath these words Thus saith the lord God I wil gather you again from the people and assemble you out of the countreis where you haue been scattered and I wil geue you the land of Israel and they shall come thether and they shall take away all the Idols thereof and all the abhominations therof from thence And I wil geue them one hart and wil put a new spirite within their bowels and I wil take the stony hart out of their bodies and wil geue them a hart of flesh that they may walke in my statutes and keep my iudgements and execute them and they shall be my people and I wil
For that same word in that holy tonge is vsed also actiuely in this same signification in which the Latine translator doth here vse it calling it a Sauiour or deliuerer And the 70. Translators do nothing differ from our interpreter For they vse in this place this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sauing The Iewes also before the comming of Messias at Babylon vnderstood this word actiuely For their Thargum hath it thus sakai vporik which is to say innocent a deliuerer or sauior The prophet also calleth him Poore the Hebrue word is Eny which signifieth carefull contrite in hart sory tormented hūbled and one of a lowly humble mind in whom is no hautines no cruelty no pride no swelling But one in whom is all meekenes lowlines humility and myldnes and one whose good will toward others is such that he is much troubled and greued at their hurtes and misfortunes Wherupon S. Mathew alledging this prophesie vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is meeke And of this his meekenes and humblenes he gaue some testimony when he rode to Ierusalem vpon an asse And yet for all this the highest and chiefest estates of Ierusalem did so tirannically hate him that as enuious bloudsuckers they sought all occasions they could to kil him But Christ nothing moued with their enuy and as it were not regarding his death which he knew certaynly the princes of Ierusalem with the Pharises and Scribes went about did this present daunger of his lyfe not regarded euen from his very hart bewayle both the blindnes of the men and the calamity and destruction of the city yea they were the greatest things that troubled him For his bitter teares sufficiently witnessed both his griefe for them good wil towards them This his heauenly hart which appeared so mild and so pitifull toward his neighbor was farre from all ostentation For he nothing esteemed riches worldly traine pompe and vanitie as appeareth by the whole course of his lyfe which he led here in lowlines pouerty trouble grief danger and grieuous sorow and he himselfe is witnes of this where he saith The Foxes haue dennes but the sonne of man hath not where on to lay his head But this his humble entring into the city all without ostentation doth plainly inough argue his humilitie pouerty Zachary saith not that he rode to Ierusalem like an armed emperour reioicing triumphing in scarlet in purple glistring robes and in cloth of gold vpō a lusty palfrey magnifically sadled princely trapped with a great troupe and gard that he might amase men The prophet sayth not that Christ came so But he saith he sate vpō an asse a beast which is vile poore contemptible and ridiculous And in that his so doing he shewed a very great lowlines humility modesty and meekenes yea such that no man neede be afrayd of him This was fulfilled vpon Palme sonday when Christ sent his disciples to fetch an asse with her colt from Bethfage vnto mount Oliuet and came into the city vpon her as the euangelist Mathew saith witnessing of the fulfilling of this prophesie It foloweth in the prophet And I will cutte of the chariots from Ephraim and the horse from Ierusalem Here the prophet sheweth the nature and condiciō of Christ his kingdome For seyng he had called Christ a kyng which should come vnto his people he must also haue a kingdom But marke what and what maner of one his kingdome is It is not an earthly or a worldly kingdom neither is it ruled or gouerned and mainteined by hostes of men munition or mans power and strength nor by any such means as earthly kingdoms are ruled and gouerned And therfore he saith that he wil take away and destroy their chariots horses bowes Which kind of munition in this world princes vse eyther to establishe their kingdomes or to repulse the force and violence of their enemies which either seeke the vpper hand or els to increase and inlarge the territories of their owne dominions Esay also describeth the kingdom of Christ much after this sort saying The law shall go forth of Sion and the word of the Lord from Ierusalem and he shall iudge among the nations and rebuke many people they shal breake their swordes also into mattocks and their speares into sithes nation shall not lift vp a sword against nation neither shall they learne to fight any more By Ephraim Zachary vnderstandeth the ten tribes of Israel which beyng vnder Roboam fell away from the house of Dauid to Ieroboam set vp a kingdom of their owne Whereby the Prophet meaneth that whē Christ should come these two kingdomes Iuda and Israel should not continue any longer deuided but bee made one vnder the true king Christ Which thing came then to passe when Christ his Apostles preached in Galily and in all those countries euen to Ierusalem when Christ the true prince in Israel gathered together into the vnitie of the Christian fayth all his people by preaching of his Gospel It followeth And he shal speake or he wil teach peace c. That is Christ will not establish or preserue his kingdome with armour because he is called the kyng of peace He shal raign gouerne his kingdom not as the world doth but spiritually by his word in which the very true peace safety tranquillity health and chiefe felicity is preached and deliuered not to the Iewes alone but to all the whole world euen the Gentiles also This peace doth farre and infinitely excell the peace of this world For it is a most perfect peace with God our most mighty lord He which is at peace with God to wit with whom God is well pleased and to whom God is fauourable mercifull and gratious that man may stoutly stand without feare He is out of danger he sayleth in safety he as one sitting on an high rock or a sure and inuincible tower may looke and laugh at his enemies below and he both may ought hartily to reioyce and be mery in the lord And such now be we for we haue peace with God or towards God through Christ our onely mediator and aduocate As Paul witnesseth to the Rom. saying We were reconciled vnto God by the death of his sonne Christ is our peace which hath made of both one and hath broken the stop of the partition wall in abrogating through his flesh the hatred that is the law of commaundementes which standeth in ordinances for to make of twaine one new man in himselfe so making peace And that he might reconcile both vnto God in one body by his crosse and slay hatred therby and came and preached peace to you which were a farre of and to them that were nere for thorough him we both haue an entrance vnto the father by one spirite Esay also hath delectably and pleasauntly prophesied that Christ and his Apostles should be the ioyfull messengers of that
I will set his hand also in the sea and his right hande in the floudes He shall cry vnto me thou art my father my God and the rocke of my saluation Also I will make him my first borne higher then the kinges of the earth My mercy will I keepe for him for euermore and my couenaunt shall stande fast with him His seed also will I make to endure for euer and hys throne as the dayes of heauen But if his children forsake my law and walke not in my iudgementes If they breake my statutes and keepe not my commaundements then will I visite their transgression with the rod and their iniquity with strokes yet my louing kyndnes wil I not take from hym neither will I falsify my truth My couenant wil I not break nor alter the thing that is gone out of my lips I haue sworne once by myne holinesse that I wil not fayle Dauid saying his seed shall endure for euer his throne shall be as the sunne before me he shal be established for euermore as the Moone and as a faythfull witnesse in the heauen Behold how certayne and sure gods grace is to vs in Christ and for Christ Iesus our king Although we sin very often and much yet shal not sin condemne vs if we bide in Christ For what soeuer the Lord hath spoken it is the very truth it selfe and cannot but come to passe and be as he hath sayd For though we be most vnworthy wretches of our selues and haue no merits but sin wickednes to the attayning of so great grace and goodnes of God yet this is our stay and comfort that God hath promised vs these worthy benefites not for our deserts or worthines but onely for hys mercy sake in Christ Wherfore those thinges whiche be here promised are most sure certaine as also the state of our saluation is certayne because it standeth and dependeth on the euerlasting mercy truth of Gods promises of which he can neuer repent him nor vnsay or recant the same In the 111. Psalme he sayeth Hee hath sent redemption to his people he hath commaunded his couenant for euer Here is Christ promised that he shal be our deliuerer or redemer neither is there any other sauiour but Iesus Christ alone This Psalme was song in Iuda for a thanksgiuing on Easterday when they eate the Paschall lambe because God had deliuered them out of the captiuity of Egypt But that temporall or corporall deliuerance and the lambe was nothing els but a figure of the true and euerlasting deliuerance and of our true lambe Iesus Christ by whose bloud we are deliuered and brought out of hell and euerlasting captiuity into our heauenly countrey In the 113. Psalme he prophesieth of the glory honour of Christes kingdome telling what a one how great it shall bee thoroughout all the worlde For he sayth From the rising of the sunne to the goyng down of the same the name of God is glorified Which thing can not otherwise be but by the catholike faith that is that the Gentils should heare the gospell of Christ thereby acknowledge and set forth his grace and goodnes which is the sacrifice of prayses which the Christians offer The wordes of the Psalmes are these Prayse the Lord O ye his seruants prayse the name of the Lord blessed be the name of the Lord from henceforth for euer The name of the Lord is euer praised frō the rising of the sunne to the goyng downe of the same The Lord is high aboue all nations and his glory aboue the heauens Who is lyke vnto the Lord our God that hath his dwellyng on high who abaseth himselfe to behold things in heauen in earth Likewise the 117. Psalme sayth that the whole world both Iewes Gentils shal magnify Christ Iesus honor and acknowledge him for their true God in his kingdom in which is is all felicity mere grace mercy forgiuenes of all sinnes true righteousnes true peace true comfort true ioy euerlasting life The wordes be these All nations praise ye the lord all ye people praise him for his louing kindnes is great towardes vs and the truth of the Lord endureth for euer And the 130. psalme also setteth forth to vs the grace of God in Christ which God hath promised vs in him our true propitiatory reconciler Dauid sayth in that Psal. Let Israel wayte on the Lord for with the lord is mercy and with him is great redemption and he shal redeeme Israel from all his iniquities All this must bee vnderstood of Christ for the new testament is the kirnell the perfect and ful interpretation of the old And the new testament witnesseth in euery place that there is no other deliuerer sauiour or recōciler but Iesus Christ and it teacheth vs that our reconciliation redemption commeth only by Christ who is the alone sacrifice satisfaction for the sinnes of the whole world Wherfore take this for a sure rule in scripture which neuer fayleth that wheresoeuer deliuerance reconciliation redemption remission of sins or the grace of God is promised in the prophets there always though the name of Messias or Christ bee not expressed must we needes vnderstand Christ and hys death and bloudsheding absolute sacrifice For these great things to wit forgiuenes of sinnes reconciliatiō c. are prepared gottē obtained by no other means but only by the sacrifice and death of Iesus Christ And these are almost the chief prophesies which Dauid hath concernyng Christ Anna. Whac hath Esay prophesied of Christ and of his passion resurrection and euerlasting kingdom Vrb. After Dauid is the notable and worthy prophet Esay who hath prophesied both plainly truly of all the mysteries of Christ In his 2. chap. he describeth the spiritual kingdom of Christ that is the catholike church saying that it shal be ample glorious through all the world among the Gentiles by the preaching of the gospell by which men do acknowledge the grace of God in Christ and be conuerted and do willingly and ioyfully serue and worship the lord His words be these It shall be in the last dayes that the mountain of the house of the Lord shal be prepared in the top of the mountaines and shal be exalted aboue the hils and all nations shal flow vnto it and many people shall go and say come let vs go vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and we wil walke in his pathes For the law shall goe forth of Sion and the word of the lord from Ierusalem he shal iudge amongst the nations and reserue many people they shal break their swordes also into mattockes and their speares into sithes nation shal not lift vp a sword against nation neither shall they learne to fight any more O house of Iacob come ye and let vs walke in
shallal hash baz that is hast thee to pray He calleth him so because of his almighty power which no man can withstand And therfore if he will do any thyng he neede not much tyme to the performance therof as we do which be but only men Moreouer he is a mighty Lion of the tribe of Iuda which casteth downe and destroyeth all our enemies euen with his owne strength and mightily deliuereth vs from their tiranny In the same chapiter Esay prophecieth also that many shall bee offended by Christ saying Sanctifie the Lorde of hostes and let hym bee your feare and let hym be your dreade and hee shall bee as a Sanctuarie But as a stombling stone as a rocke to fall vpon to both the houses of Israel and as a snare as a net to the inhabitants of Ierusalem and many among them shall stumble shall fal shal be broken shal be snared shal be takē Here you see that although Christ be that most precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or corner stone of the spirituall building to euerlasting lyfe therfore came into this world that he might open our eyes deliuer vs from all calamities euerlasting euils Yet many are hardened and blinded when Christ is taught many be offended stumble at that doctrine and so cast themselues into euerlasting destruction but altogether without Christes fault Much lyke to the working of the sunne which greatly hurteth the running sore or bleared eyes with his beautiful bright beames but yet this fault is not the sūne but in their own infirmity for to the whole sound eyes the light therof bringeth pleasure delectation Blessed is he saith Christ in Math. which shall not be offended in me But the world is offēded at these things by which it might receyue helpe and comfort The world goeth about to reiect Christ But euen as a vessell of clay or earth beyng hurled against a rocke or stone is broken so the man that kicketh against Christ is shiuered and broken in pieces As it fell forth in Israel when the doting Saduces the famous hypocritical Pharises were offended at Christ And it is euen so also now at this day and shal be vntil the worlds end For he shal be a stone of offence to many and yet he no part of the cause as the new testament doth expounde this prophesie For in Luke Simeon saith to Mary Behold hee is appointed for the fall and rising agayne of many in Israel for a signe which shal be spoken against These things nedes not much opening for we plainly see that many are offended at the wholsome doctrine of Christ as these frensie and fanaticall Anabaptists like folish Pharises which cursed Christ as touching hys person and ministery And it hath alwayes ben so For the Iewes sayd in the Actes vnto Paule at Rome As concerning this sect we know that euery where it is spoken against Here the blynded Iewes call the true christian church and the right gospell of God a sect euē as now the Papistes call it an heresie Paule expoundeth this prophesie to the Romaynes shewyng that Christ should be vnto the Iewes a stūbling stone saying Israel which foloweth the law of righteousnes could not attaine to the law of righteousnes and wherfore Were not they circumcised Did they not sacrifice kept they not fasting dayes did not they kepe holydayes and did they not the workes of the law Yes forsooth they were altogether occupied therein But Paul maketh answer that therfore they obtained not true holines because they neuer sought it by fayth in Christ but as it were by the workes of the law that is they did striue to come vnto God and to be made righteous without the help of Messias which was vnpossible and so they haue stumbled at the stumblyng stone as it is writen Behold I put in Sion a stumbling stone and a rocke of offence And euery one that beleueth in him shall not be ashamed And Peter sayth You are come vnto the lord as to a liuing stone disallowed of men but chosen of God and precious and you as a liuely stones be made a spiritual house and holypriesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ Wherfore it is conteyned in the scripture Behold I put in Sion a chiefe corner stone elect and precious and he that beleueth therein shall not be ashamed Vnto you therfore which beleue it is precious but vnto thē which be disobediēt the stone which the builders disalowed the same is made the head of the corner and a stone to stumble at and a rocke of offence euen to them that stumble at the word being disobedient vnto the which thing they were euen ordained of which Esay speaketh in his 28. chap. ¶ Anna. If these two disciples had known that the sauiour of Israel should haue bene so handled that his kingdom and word should haue bene so delt with all they would neuer haue bene so offended at the death of Christ ☞ Vrb. Christ is also described in the 11. of Esay and there is foreshewed where he should be borne accordyng to his humanity and he telleth what maner of king and what maner of kingdom and people he and his should be The wordes of the prophet are these But there shall come a rod forth of the stocke of Iessa a graft shall grow out of his rootes and the spirit of the Lord shal rest vpon him the spirit of wisedome and vnderstandyng the spirit of counsaile and strength the spirit of knowlege and of the feare of the Lord and shall make him prudent in the feare of the lord for he shal not iudge after the sight of his eies neither reproue by the hearing of his eares but with righteousnes shall he iudge the poore and with equity shall he reproue for the meeke of the earth and he shal smite the earth with the rodde of his mouth and with the breath of his lips shall he slay the wicked and iustice shall be the girdle of his loynes and faythfulnesse the girdle of his raynes The Wolfe also shal dwel with the Lambs the Leopard shall lie with the Kidde In this prophesy first you haue Mary and Christ her sonne Because Mary was of that tribe of Isay who was Dauids father This is that king of whom mention is made Then afterward he declareth how he should ordayne and set vp so mighty and eternall a kingdom how he should continue it It is a heauenly kingdom and therfore standeth no need of corporall and earthly armour neyther can such inuention keep and preserue it But the holy ghost by his gratious gifts ruleth this kingdome and worketh all goodnes in it hys workes and gifts are wisedome wherwithall he teacheth vs to acknowledge god instructeth vs in things that pertayn to true godlines and to a lyfe which pleaseth god and he techeth
of perles Iemms and pretious stones and they expound this promise carnally of an earthly building but Esay speaketh in this place of a spiritual building and spirituall stones When we heare and belieue the Gospell then are we by the word and faith builded vpon that our precious corner stone rock Christ that we may be the holy Citie of God which he him selfe doth build and in in which he doth dwell He that is a stone and Citizen of this Citie he is in safety sin death and Sathan can not hurt him for God himselfe is there the ouerseer and maister mason Esay in many chapiters hath plainely set downe what Christ is and what his ministery is and sayth that Christs Church or kingdome is not an earthlye kingdome but a congregatiō of the faythfull in spirite which beleue the Gospell and hold and depend in this life of the word of God and not of the visible thinges of this world For ther is an other world and an other earth prepared for the Childrē of God wherin nothing dwelleth but righteousnes it selfe They seeke a city to come because in this world they haue no place of cōtinuaūce And least they should be offēded at the crose or faint in so great afflictiō and least in the heat of persecution and in the tossing tempests of temtation they should say with them selues we shall perish and be vndon he comforteth them with most sweete and fatherly promises saying that he will be with them in all their daungers and readely helpe them in all their miseries Seing then the kingdome of Christ is a hiddē kingdome of fayth vnder the crosse it is needfull that we lay good handfast hold of the word of God and with And therefore Esay doth counsayle and exhorte the Church of Christe that it should diligētly heare and in hart lay vp the worde of God in which great and infinite treasures to wit euerlasting righteousnes peace ioy health and lyfe are offered and freely geuen vs without our desert And these be his wordes O euery one that thirsteth come ye to the waters and ye that haue no siluer come bye and eate come I say bye wine milke without monye and siluer wherfore doe you lay out siluer and not for bread and yet labor without being satisfied Loe heare how sweetely God allureth and draweth vs to his word and heauenly treasures He calleth his word water euen water of that euerlasting and liuely fountaine of which Iohn speaking sayth that it quencheth eternall thirst and that it refresheth recreateth vs in all our drought and heate of persecution and affliction which is the true water of comfort and lyfe wherwith we repare and refresh our selues in all distresse both of body and soule He calleth it wine and also milke for that it giueth cōfort consolation as well to the old as to the yong to the weake as to the strong because it quickneth and refresheth the troubled conscience and because it nourisheth vs to euerlasting life and feedeth vs with liuely food Here he excludeth no man he sayth Whosoeuer hungreth and thirsteth for true righteousnes onely let him come as for mony and mony worth he hath no neede onely let him come This water this wine and this milke are most pleasaunt to all the poore in spirite as Christ sayth in Mathew The pharises and Iusticiaries sell righteousnes workes and spirituall comfort very deere But here in the word of God they are all geuen gratis Whosoeuer seeketh peace of conscience righteousnes other were then in the gospell they lay out their monye where there is no bread because gods promise is the bread by which we liue before god It followeth in the prophet Harken diligently vnto me and eate that which is good and let your soule delight in fatnes Encline your eares and come vnto me Here and your soule shall lyue and I will make an euerlasting couenaunt with you euen the sure mercies of Dauid Behold I gaue him for a witnes to the people for a prince and a Maister vnto the people Behold thou shalt call a nation that thou knowest not and a nation that knew not thee shall run vnto thee because of the Lord thy God and the holy one of Israell For he hath glorified thee In these wordes Esayas doth teach what great and infinite fruite we reape of the word of God to wit euen lyfe it selfe In the word of God is contayned the pleasaunt consolation meate and drinke of the soule he that beleueth it hath lyfe and doth not tast of the eternall death It is the word of grace and truth whatsoeuer it promiseth is firme certaine and sure must needes come to pas And that he may better stirre vp our mindes and strengthen vs with greater comfort he calleth it the promise of grace in Christ and couenaunt with Dauid wherof you haue heard in the Psalmes This is that new testament the couenaunt of grace betwene God and all the faythfull which in true fayth apprehend and take hold of Christ the true Dauid frō which God shall neuer turne his face and mercye And although yea euen the true godly them selues be heare weake not altogether perfect yet for Christes sake into whome they are ingrafted in fayth there is no dānation to them If this couenaunt depended vpon our good workes so that onely we should thinke God to be attone with vs so long as we are iust and without sin before him then in deed the whole state of our saluation were vncertaine For no man at all in this flesh doth liue without sinn But our saluation hath a more sound and firme foundation euen the grace and truth of god Heare he promiseth forgeuenes of sinns of his meere grace and what of his grace he promiseth in faythfulnes he performeth Wherfore Paule hath a noble saying Righteousnes is by fayth that it might come by grace and the promise might be sure to all the seede not to that only which is of the law but also to that which is of the fayth of Abraham who is the Father of vs all It followeth in the prophet that he hath geuen the true Dauid euen Christ the sonne of Dauid for a witnes For he teacheth and preacheth the Gospell The prophet also sayth that God gaue him to be a Captayne Maister Emperor or law geuer to the gentiles which is is as much to say as Christ should be the Doctor and king of the gentiles which gentiles as the Gospell witnesseth shall see how obstinate rebellious and vnbeleuing a kinde of people the Iewes be which obstinatly refused their owne flesh bloud Iesus Christ the true Messias and vtterly and contemptiously reiected him whome aboue all men they ought to haue receaued and honored Paule sayth to the blinded Iewes It was necessary that the word of god should first haue bene spoken vnto you but seing ye put it
lord Paul when he conuerted the gentiles vnto the fayth of Christ calleth that his labor the oblation of the Gentiles made acceptable and sanctified by the holy ghost Here we plainely see that the kingdome of Christ is a spirituall kingdome and that it is had vnder the cros For all they which are in that kingdome are priestes and offer vp sacrifice and therefore it is a priestly kingdome which is here in the world proued by affliction You haue not here any word or mention of an earthly dominion maiesty or pomp but you heare mention made of a kingdome which consisteth in spirite and fayth Iudah and Ierusalem to wit the Church of Christ offer vp in the tyme of Messias an excellent sacrifice vnto the Lord such as were the sacrifices of Abell Abraham Isaak and Iacob which were offered vp long before that Messias had receaued the law and ceremonies and brought to the Iewes ¶ Anna. What made the sacrifices in times past acceptable vnto the Lord ¶ Vrba Faith in Christ made them acceptable for the patriarks by fayth looked steadfastly for the promised blessings and grace of God in Messias And they offered vp yerely sacrifice honored God and gaue hym thanks with lowly and Christian harts for hys grace promised by this faith as Paul witnesseth to the Hebr. Because it is vnpossible to please God without fayth And Paul in that chapter reckneth vp also those holy Patriarch and fathers and sayth that their works pleased the Lord by faith And he speaketh of the faith in Christ which is a certaine and vndowted perswasion trust of gods grace towards vs in Christ The Lord vouchsafeth not to receaue any to grace but for Christ and in Christ Wherfore there is no other fayth that is true fayth but the fayth that is in Christ And the elect which were before the natiuity of Christ had this fayth as well as we haue it now and they were as good Christians as the Apostles and we are For there is but one gospel and one faith which saueth There is none saued vnles he be a Christifidelian that is vnles be beleue in Christ Mala. prophesieth in his 4. chap. of the ltater comming of christ vnto iudgmēt what should be the state of things in the last day and what shall be the portiō and end both of the godly and vngodly saying For behold the day commeth that shall burne as an ouen and all the proud yea and all that do wickedly shal be stouble and the day that commeth shal burn them vp sayth the Lord of hostes and shal leaue thē neyther root nor branch but vnto you that heare my name shall the sonne of righteousnes arise and health shal be vnder his wings and ye shall go forth and grow as fat calues and ye shall tread down the wicked for they shal be dust vnder the soole of your feet in that day that I shall do this sayth the Lord of hosts Remember the law of Moyses my seruaunt which I commaunded vnto hym in Horeb for all Israell with the statute and iudgments Behold I will send you Eliah the prophet before the comming of the great and fearfull day of the Lord and he shall turn the harts of the fathers vnto the children and the hartes of children to their fathers least I come and smite the earth with cursinges The day wherof Mala. speaketh here is that great day of our Lord Iesus Christ as Paul calleth it at which day Christ shall come in his maiestie with all the celestiall army to iudge the quick the dead as Peter sayth He shall come with fier and iudge the world Then the vngodly which haue not beleued the gospel but still continued in their sinnes shall be lyke strawe and the fier after the iudgement of condemnation shall compasse the wicked about and carry then away with it from the face of the earth out of Gods sight into hel into euerlasting fier which is ordayned for Sathā and his angels and the vnbeleuers as the psalme sayth Fier shall go before the Lord and Christ shall burne his enemies round about And this shall as surely come to passe as those thinges haue done which are written of Christ to wit that is borne dead risen agayne and sitteth at right hand of God and hath gathered together the Iewes and Gentiles vnto his sheepfould And then he saith The Lord of hosts the God omnipotent hath sayd it he surely can not deceaue or lye And although the wicked in this earth despise the Lord and his people are so puffed vp with pride and disdaine that they thinke the godly not onely not worthy to be spoken to but also vex and greatly iniury thē and so standing on their pantophles as if all the world were their own liue as they would for euer inioy these worldly pleasures and heare alwayes make mery yet shall they in the day of the Lord be confounded and so they and all theirs vanish away that they shall haue nothing at all left them All their temporall wealth pleasures ioy and euen their lyues also shal be taken from them And they shal neuer see those eternal treasures which they neglected and despised here vpon earth To be short they shal be rooted out from of this earth and cast into euerlasting torment And this doth Mala. signifie vnto vs where he saith the Lord God will leaue thē neither root nor brāch That is he will condemne them both body and soule and cast them for euer into euerlasting darcknes so that they shall neuer enioy nor look for either temporal or eternall life at the Lords hands for they shall be dealt with as Trees when we will vtterly destroy and root them out for then we do not only pull away a few bowes and lop it vnto the bole but we dig him vp by the root that it neuer spring any more But the state of the godly which shal haue feared the name of the Lord and beleued that after this temporall life they shal haue a better life and that Christ will at the last day surely iudge and geue vnto euery one according to that hee hath done shall be much better And therfore doe they in this life feare God as a iust iudge who will take accompt of euery idle word in the last day of iudgmēt and they loue him as a good father of whom they hope and assure them selues to receaue all good things euen as naturall Childrē seeing they haue here by patience in well doing sought that euerlasting life which the Lord hath promised them in Christ And therefore shall they receaue glory honor and immortality Whiche thing Mala. meaneth when he saith vnto them that feare the Lord shal the son of righteousnes arise That son is Iesus Christ he lightneth vs with true knowledge both of God and of our selues he onely by the beames of of fayth iustifieth vs for he
Christ no cause of our sal Math. 11.6 Luke 2.34 Acts. 28.22 Rom. 9.31 Rom. 9.31 1. Pet. 2.4 Esay 11.1 The graces of the holy ghost Mat. 23.13 The title and cognisance of Christians Col. 3.4 We are crossed that our old Adam may be mortified We are crossed that our old Adam may be mortified Christes scepter with which he ruleth Christes scepter the word smiteth the earth the old Adam 1. Thes 2.8 Fayth is our righteousnes Esa. 11.6 The Wolues dwelleth with the lambes Esay 11.10 Christ our banner set vp for vs to loke on in the battalle of a troubled conscience The brasen serpent Gen. 49 The Gentils called to be the people of God. Christes burial a glorious rest Exo. 14.15 Ioh. 12.32 Ioh. 11.51 Esa. 12. Esay 12.53 Ioh. 4.14 Iohn 7.37 1. Cor. 15.57 Esa. 25.8 Christ victorious walles Perfect peace Esa. 26.19 Our resurrection Where the dead be vntil the last day Mat. 22.32 Our state in the world to come Ioh. 16.33 Phil. 3.7 Esa. 27 2◠The church gods vineyard Mat. 20.21 Math. 8.11 The great trumpe the Gospell The true deliuerance of Israel Esa. 13.14 Acts. 8.4 Rom. 5.1 Peace only in the church Esa. 35.1 Esay 52.11 Great comfort Esay 35.5 What that holy way is No way to God but faith Iohn 14.6 Faith the holy way to God and way but it to God. Euen the greatest sinner that is shall be safe if he go this way Who be the redemed Our state without Christ The ioy of christians is the true ioy Ioh. 16.22 Apoc. 21.4 Euen the godly are often sad as it were without faith Psal. 13.3 Esay 40.9 Esa. 40.11 Iho. 10.11 Wekelings Esay 43.20 What caused Christ to dye Good workes are not to be trusted in The regenerated and faithfull are true Iacobites Esay 44.3 Esa. 44 12. Esa. 49.7 1 Cor. 4.17 The godly in this life must be persecuted Rom. 8.36 Iohn 16.2 2. Co. 6.17 Luk. 11.24 Esay 44. The word the sacraments and the holy Ghost the welsprings by which our thirst is quenshed Lust 13.24 The godly are terrified with Gods iudgement and fere hel Euē the elected doubt sometime that God hath forsaken them will distroy them The temptations of the best and godliest A comfort for vs in our temptations Math. 7.9 God watcheth ouer vs to saue vs. He that stādeth in patience shall not fayie of helpe Sin a tyrāt ouer vs 2. Pet. 1. Esa. 50.6 The comfort of the Church by the examples of Abraham and Esay 51.3 A great comfort Esay 52.1 None mēbers of Sion but beleuers Math. 22.12 Phi. 3.20 Mens traditions lawes must not trouble vs Esa. 52.4 The pharisies and papists in this be alike Esay 52.5 Verse 6. Mat. 17.5 Ephe. 2.17 Verse 7. If you will bide and be Christes none shal hurt you Verse 8. Verse 9. Christ the arme of God. Esa. 52.13 and 53.1 Esa. 53.1 Rom. 11.32 Thes 2.16 What kind of kingdom Christ is Wherfore christ came How christ ruleth A note of worldlings and good christians Why the Iewes call christ Thalui What the sprinkling of the gentils is The strange working of god Euen the Apostles staggered douted whether Christ were Messias or no. Luke 13 33. 1. Cor. 2.14 Lu. 24.45 Christ a branch we by nature barren ground and vnfruitful Ioh. 18.8 Our nature is fouly corrupted The greeuousnes of sinne Horrible blasphemy to say good workes purge sinne 2. Pet. 2.1 A true comfort Monasteries to be abhored Esay 53.4 Ioh. 18.30 Mans reason Rom. 4.25 Psal. 14.3 1. Pet. 1.20 Our gospel God cānot condemne vs if we beleue How christ was in iudgement Rom. 6.9 Gal. 3 13. Christ became accursed for vs. The knowledge and vnderstanding of Christ the righteousnes of all Christians The righteousnes of fayth and how we are saued Acts. 7.52 Merites of munks and fryars helpe not in the work of iustification Hebr. 5.7 Gene. 17.16 O noble and cōfortable exchange Rom. 8.18 Rom. 8. 2. Cor. 4 A great and notable comfort The cause why we be tempted troubled The Christians art The beuty of the Church 2. Pet. 3.13 Apoc. 21.1 Heb. 13.14 Needfull to know the word and promises Esa. 55.1 A sweete exhortation Iohn 4.1 Math. 11. Who lay out their mony for nought Iohn 8.52 Psal. 87.4 Euen the godliest of all sometimes weake and offend Rom. 8.1 Rom. 4.16 Acts. 13.46 Act. 28.28 Esa. 59.20 Math 28.20 The Iews shall be come Christians before the last day Rom. 11.25 Esa. 60.1 A prophesie of Inglāds calling to the Gospel Esa. 60.6 Esa. 60.6 Esa. 60.7 Esa. 60.7 Esa. 60.8 Esa. 60.9 Esa. 6.10 A fatherly correction Esay 60.11 The church cannot be ouerthrowen Esa. 60.13 Esay 60.14 Esa. 60.17 A property of the godly Psal. 84.4 Christ forsaketh not his vtterly Our state in heauen Rom. 8 2. Pet. 2 13. Why and how we shal be glorifyed Esay 92 1◠1. Cor. 1.30 Psal. 37 39. The new name Comfort vnder the cros Rom. 5.10 Troble and vexation a signe that we be gods children Esa. 62.6 Esa. 62.8 The vngodly men haue no part of gods peace Esa. 62.10 The catholick church Edom. Christs bloud vpon the Iewes Christ alone trod the wine pres Collos 2. Mat. 12.21 The punishment of those christ-killers Esay 65.11 Esay 65.1 Esay 65.8 Esay 65 13 1. Tim. 4.8 Ioh. 6.27 The true bread and food Luk. 22.24 Rom. 14.17 Rom. 2.8 The name of a Iew odious Acts 11 25. There is no God but Christ Iesus our sauiour and he for our saluation died feare not therefore condēnation How our foremer troubles are forgot Our cōfort and blessing and first fruites of the spirite Esay 65.17 The earth a vale of misery 1 Cor. 15.28 2. Cor. 1.5 Psal 94.19 Ioh. 16.20 Christians ioyes 1. Cor. 2.9 Esa. 64.4 Our resurrection and state after this lyfe De ciuitate Dei. 2. ca. 12. Esay 66.18 Mar. 16 15. Christ our signe or bāner Rom. 15.15 The heauēly Ierusalem De ciuita Dei. ca. 12. Iere. 11.18 Esay 53.6 Ioh. 16.55 2. Cor. 13.4 Ier. 16.19 Ier. 16.16 Mat. 4.19 Ier. 20.1 Iere. 23.5 Gal. 4.4 Christ the blossom of Dauid Reg. 6.12 Rom. 8.38 Iohn 3.14 1. Cor. 15.56 Ier. 33.11 Egipt a figure of hell and Pharao of the deuill Ier. 23.7 Iere. 30.2 Osia 1.6 Iere. 30. chap. 5. Christ is called Christ Psal. 89.20 Luk. 1.68 Ier. 31.1 Rom. 14.17 Ier. 31.10 To haue a will to kepe Gods law and to loue it is not of the flesh ergo of God and a signe of election Iere. 31.31 Heb. 8.6 The law Outward circumcisiō and cerimones Ioh. 8.56 2. Cor. 3.3 The new leage of grace is firme and ure Ro. 11.29 Ioh. 1.17 No difference betwē the saluatiō of the Iewes and Gentiles Eze. 11.17 Captiuitie of Babilon If the hart desire to obserue keep Gods law it is a mery hart and it is a signe the thou art regenerated Moises law Deu. 10.16 Deu. 50.6 A descriptiō of the godly Ezec. 36.25 The sacrament of
of hell 168 Elect their state afteer the resurrection 103. 123. 178. 163. 153. where they be till the last day 123. doubt some tyme that God hath forsaken them 133. 149. 199. their mariage with Christ 183. the true elected who be 48. how they are brought to heauen 195. figured by Ierusalem 196 Election tokens thereof 170. 58 Elohim what it signifieth 74 Emanuell what it signifieth 35 Emaus how farre from Hierusalem 27 Epicure Gospellers 56 Eyes cleare whose be 216. Seuen in one stone what it meaneth 206 Fayth encreased by prayer 3. which is the true fayth 16. the righteousnes of God. 4. semeth sometimes to be wanting in the godly 128. the fruites and operation of it 126. 61. is our righteousnes 120. 145. the righteousnes auaileable before god 64. wherein it is 52. the chiefe poynt of it 83. the foundatiō of it 73. how it purgeth sinne 58. a worke of the first commaundement due onely to God. 80. it maketh vs priestes 93 how it is to be exercised 129 Feare of perditiō a signe of electiō 58. Smell feastes 56 Feudatory what it meaneth 31. Feeling of sinne of what effect 15 Figures of Christ 20. 23 Figures of the law and thinges figured 24 Flesh the frailetie thereof 13. fretteth inwardly 60 G Gentiles called 120. 49. 51. 54. 150. 157. 108. 166. the Iewes saluation and theirs all one 172. how they are sprinckeled 140. the milke of the church 152. Germans Christmas caroll 84 God what he is 72. his names 75. his essentiall name 77. where to be sought 48. his couenaunt to Abraham 182. 4. 7. his mariage with Israell 183. his finger what it is 170. his care for his Church 4. his fatherly correction 151. he gaue the promise before the lawe 15. he swereth 112. 16. what it is to sit at his right hand 112. not to be sought without Christ 83. can not cōdemn vs if we beleeue 143. his honor what it is 81. 198. 177. his sanctuary what it is 177. his strange workes 140. bindeth his mercye to vs with an oth 16. his promises are of two sortes 180 Godly described 174. sometimes sad as without fayth 128. how they be sayd to be hurt by the wicked 9. 112 somtimes tempted 149. 133. their propertye 153. alway persecuted 131 Gospell the doctrine benefits ministers thereof 4. 6. 7. 45. 49. 143. the operation of it 49. 120. 58. the promise made to Adam 4. 7. the tydings thereof 45. the trumpe therof 124. the holy Ghost geuen vs when it is taught 121. geuen without mony 149. ought to be pondered necessaryly 156. the end of the prophetes 11. onely geuen to the poore in spirite 58. the scepter of Christ 74. the sword of the spirite 129. False Gospellers who be 65 Grace of god vpon what first promised 4. 7. why promised before the law 15. is greater thē sinne 9. pledged vnto vs. 52 Ground good what it is 58 H Hearing of scripture requireth praier and beliefe 6 Heauen our state therein 123. 103. 178 163. 153 Hell hath no rest 46. figured by Egipt 168 Herod king of the Iewes 17 Holy ghost his grace and giftes 119 87. why he was sent 91. his sword 129. geuen vs by hearing the gospell 122. what he teacheth 4 Hope due onely to God. 122 Hose the contents of his prophecy 178. his daughter 179 Hunger how refreshed by christ 132 160. without mony 149. nothing els in Sathans kingdome 132 Hypocrisye 105 I Iacob his house in scripture what it signifieth 191. true Iacobites who be 130. he wrastled with the Lord. 181 Iehouah what it signifieth 76. 37 Ierusalem destroyed 66. a figure of the Catholicke church 42. the heauenly Ierusalem 164 Iesse the tribe thereof when and why condemned 18. 20 Iesus a name of Comfort 36. 37 Iewes what it signifieth 67. their error of Christ his comming and kingdome 41. 55. 68. 41. their blindnes in scripture 138. 77. 158. 68. shall become Christians 68. 150. 184. vnderstand no histories 68. their name is odious 160. they haue the same saluatiō that christiās haue 172. their obiection against the Christians 68. 43. 35. burned with fire out of the ground for repairing Ierusalem 67. their contraction in Mariage 28. their gouernment 17. when and why it ceased 17. 66. 18. 44. make a Iest at Gods promise made to Iacob 17. 19. their sinagoue called Edom. 157. apply the prophecies of Christ to Hesechia 35. offended at Christes death 21. 140. their opinion of Christ 32. they spitt at Images 67. their captiuitie in Babilon 63. their pretence to extinguish Christ 165. Ilandes called to the gospell 51 Images abhorred by the Iewes 67 Immanuell what it signifieth 35. Ingratitude punished 66 Ionas the sume of his prophesy 193. a figure of Christ 185 Ionathas his saying of what comfort the scriptures were 86 Iosua why so called 36 Iuvile the yeare of it 60 Iudas and his bagge is where christ is 56 Iudges of the world 96. 61 Iudge how we ought 50 Israell the kingdome of it deuided 182. K. Knowledge of Christ what it is and how necessary 2. 3. 148. it is our righteousnes 145. it is lyke to eyes 7. 206 Knowledge hangeth vpon beliefe in deuine matters 73 L Law what it is 11. what it requireth of vs. 13. 170. why it is vrged vpō vs. 14. why it is was geuē after the promise 15. the figures thereof 24. a prison 59. the operation of it 49. the sacrifices of it 24. it must be spiritually fulfilled 60 Libertye of Christians 189 Lord named fiue times 203 M Machabies their gouernment 19 Man his fall from his pure creation 12. 13. his state without Christ 200 his hart how newe 173. cursed if he trust in man. 80. Marchants of righteousnes who be 149 Mary a pure virgine 28. 33. denyed so to be of the Iewes 34. her petegree why not drawen in scripture 28. falsely sayd to haue troden the serpents head 8 Mariages how cōtracted among the Iewes 28 Maydens their bringing vp among the Iewes 34 Melchisidech his priesthood 21 Merites none in man. 13. of no force 146. haue no fruite of the Gospell 58 Messias what it signifieth 39 Ministers hipocriticall who be 56. 57 Merite of the world 205 Misteries in the first promise of grace 8 Monarches of the world 62 Monastaries to be abhorred 142 Mortificatiō commeth by the crosse 120 Mony who they be that laye it out vpon nought 149 Moyses and Christ cōpared 45. 49 Mylke sould without mony 149 N Names of God in Scriptures 45 of Christ 85. how full of comfort 37. 38 New name what it is 154 Name of Christians 160 Naturall man what he is 13. 142. how blind 42. 64. Nezacon what it is 68 O Offended many be but not through Christ 118 Originall sinne 7. 12. 143 Ornamēts of Christ how they differ from princes ornaments 61 P Patience neuer fayleth of helpe 134 Perseqution followeth the Church 131 Pharao a figure of the Deuill 168 Pharises and papistes alike 136. described