the prophet say that their former troubles are forgott put out of sight and hide from them seing that in the kingdome of Christ that as in the Church there is neuertheles outwardly nothing but affliction vexation and tribulatiō in this lyfe insomuch that euen the most holy men many tymes fall into such trouble of mind that they need the comfort of other men ☞ Vrb. You must acquaint your selfe with the prophets phrase of speach The prophets speake of the kingdome of Christ as if we were now already deliuered out of these troubles and as if the glory of his kingdome which is yet to come had now already apeared nay as if the euerlasting lyfe which is yet to come were already begun where as yet it is but only in fayth And so it behoued thē to speake of it For if they should paint forth the kingdome of Christ in his proper colors and set it forth aright as it ought to be they must not looke vpon that base and homely outward appearaunce in which here vpon earth it lyeth couertly hid vnder the crosse but they must behold the glory also in which it shall florish in the day of our perfect regeneration when all kindes of euills incommodities stombling blockes shal be remoued out of the kingdome of Christe and when we shall be free from all kind of crosses and calamities In as much as we being iustified be fayth in Christ are freed and deliuered from our sinnes and in as much as we beare Christ by fayth in our hartes and are now made the sons of God and haue our lyfe hid and preserued with Christ in God and haue the holy spirite the earnest penye of our inheritance and so spiritually are risen agayne frō the death of sin and haue nothing els to looke for but that this mortall bodye should dye and rise agayne the prophets I say because of these so excellent thinges because we are saued in hope vsed sometimes in that they knew what fayth in Christ could doe and should doe to speake of the kingdome of Christ as if now already we were translated out of this fraile and corruptible lyfe and out of these troubles cares calamities and afflictious into that lyfe that continueth for euer And this certainely is our sure plentifull comfort consolatiō nay it is our spirituall blessing wherwith we now are already blessed And these first fruites of the spirite are such heauenly treasures that no tongue can vtter the excellency and dignitie therof And this is the cause that when we be indued with these heauēly treasures we beare the heuy crosse of persecution trouble more patiētly Before this we were in the kingdome of the deuill the kingdome of the euerlasting curse but now we are in the kingdome of eternall blessing in which onely and els not at all we finde and enioy the grace of God righteousnes helth and euerlasting lyfe It followeth in the prophet For loe I will create new heauens and a new earth and the former shall not be remembred nor come into minde But the Lord sayth bee you glad and reioyce for euer in the thing that I shall create For behold I will create Ierusalem as a reioycing and her people as a ioy And I will reioyce in Ierusalem and ioy in my people and the voyce of weeping shall be no more heard in her nor the voyce of crying Behold here how exceeding glorious the kingdome of Christ shall be after this lyfe God for his childrens sake his faythful which be heyres of all things in Christ will wake a new heauen and a new earth And then all thinges shall reioyce with the Children of God all affliction and trouble which we suffered here in this earth shall then be forgot For heauines hath then his end and eternall Ioy beginneth Now it is called the earth and so it is in deed euen a vale of misery and a sea of sorrow For which way soeuer a man turneth his eye there is nothing here to be seene but daunger and affliction The water drowneth vs the fire burneth vs and the ayre with tempest stormes thunder lightning haile molesteth vs In the earth we see our graues and the burying places of the dead dens of theeues and here the tortor and there the racke to torment vs To be short there is no place but that of misery and mischiefe it is a place For as yet Sathan with this his world swelleth rageth turneth tosseth euery thing vpside downe and bringeth in all kinde of calamity and mischiefe vpon vs but when he with his incredulous and wicked world shall be hurled hedlong downe to hell when our God shall renew the earth when the true Christians shall only appeare in all places and nothing but true iustice inhabite the land then shall the memory of that former earth the vale of misery in which was nothing but present perill sicknes sorrow affliction and death be vtterly extinguished and forgot then at the last shall the true heauenly Ierusalem be builded where shall be nothing but sure pure and vnspekable ioy and there we shal reioyce in the Lord for euer and euer and God shall be to vs all in all And wheras the Iewes and Chelieasts draw and wrast this text to the lande of Iuda they are foolishly and doultishly deceaued For all Iudaisme with their tempell Ierusalem priesthoode and principalitye had their limites and time appointed and ought to continue but onely till Iesus Christ should come and fulfill the scriptures who together with his Church was by the law priest sacrifice temple and Ierusalem prefigured and signified For Esay a little after in the 66. chapiter prophesyeth of the Iewes ceremonies that they shall haue an end that after for euer in the Church of the faythfull in Christ there shall be month after month and Saboth after Saboth that is to say in this church shall be a perpetuall and continuall Saboth Saboth after Saboth still one vpon one wheras the Saboths of the Iewes were numbred and knowne In this last of Esay also we haue a notable worthy prophesy of the kingdom of Christ or of the church of the faythfull The wordes of it be these Reioyce ye with Ierusalem and be glad with her all ye that loue her reioyce for ioy with her all ye that morne for her that you may suck and be satisfied with the brestes of her consolation and that ye may milke out and be delighted with the brightnes of her glory For thus sayth the Lord Behold I will extend peace ouer her lyke a floud and the glory of the Gentiles like a flowing streame then shall ye suck ye shall be born vpon her sides and be ioyful vpon her knees As one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem And when ye see this your hartes shall reioyce and your bones shall florishe like an
God hath shewed the king what shall come to passe hereafter In this prophesie is the tyme prefigured in which Messias would come and begin his kingdome by his Gospell and holy spirit First in an humble base habite but afterward at his latter comming in glory and power S. Hierome vpon this text sayth that in the end of these kingdomes a stone that is our lord and sauiour Christ was cut frō the mountaine without hands that is he was borne of the virgin Mary without the seed of man Wherefore it is manifest that Messias in his former comming in great humilitie would not come in the flesh and begin his kingdome before the last Monarchy which is the Romains Empery For Daniel sayth in the dayes of those kingdoms that is whē the three first Monarchies be ended and the fourth last that is the Romaine Monarchy doth florish and rule the roste and when it is tossed and troubled with tumults then shall the kingdome of Christ be erected and begunne and it shall destroy the Romish empire But it is to wit Christes kingdom shal abide for euer All other kingdomes of the world haue their borders limited and their dayes numbred which beyng expired the kingdoms decay and come to naught But that great and mighty kingdome of Christ shall haue no end it shall neuer be dissolued but shall abide for euer and euer neither shall it be in a part or corner of the world as in Europe Affrike or Asia but in the whole world As Daniel witnesseth where he speaketh of the image that Nabuchadonizer saw saying Thou beheldest it till a stone was cutte of the mountayne without handes which smote the Image vpon his feete that were of iron and clay and brake them to pieces Then was the iron the clay the brasse the siluer and the gold broken altogether and became like the chaffe of the sommer flowers and the wynde caried them away that no place was found for them and the stone that smote the Image became a great mountayne and filled the whole earth This stone is Christ to whom is giuen all power as wel in heauen as in earth that he may rule with power in euery place And Daniel saith agayne in the 7. chapiter where the foure Monarchies are vnderstood by foure beasts that Christ should come and beare rule in the tyme of the fourth Monarchy that is when the Romaynes should rule Let vs now gather by the seuenty wekes in the 9. chapter whē the tyme should come and how long they had to looke for Messias and whē he should begin to rule By this reuelation of Daniel the Iewes are plainly and mightely conuinced that Christ according to the Prophets foretelling is alredy come on thousand and fiue hundred yeres ago For first the angel sayth in the 9. chapter out of which I recited the wordes of the prophesie before that there were seuenty wekes determined and appointed for the people of the Iewes and the holy city Ierusalem after which 70. wekes the people and priesthood of the Iewes should cease And the whole state of the kingdō should be destroyed For after that time appointed God determined that al Ierusalem shold be ouerthrown that the Iewes shold be partly blinded and partly destroyed We must also vnderstād that the angel speaketh not here of such wekes as consisteth on seuen dayes For so seuenty wekes woulde scarce make two yere But he speaketh of such wekes as seuen yeare do make but one weke and so seuentie wekes do make foure hundreth and ninety yeres For so the scripture speaketh in other places And the same phrase and maner of speaking is vsed in Leuiticus And so also al men indued with the spirit of prophesiyng haue hitherto continually vnderstood it Note diligently by the wordes of the prophet how great things should happen in the dayes of Messias how wonderful the power of his kingdom should be These are the wordes of the prophet To finish the wickednes and to seale vp the sinnes and to reconcile the iniquity and to bring in euerlasting righteousnes and to seale vp the visiō and prophesie There had bene Moses and many other doctors of the law who had taught commaunded them to do thinges honest godly and forbiddē things that were euill and wicked but none of them all did any thing preuaile For sinne once reueiled by the law became greater and more sinfull For nature without grace though she be neuer so much admonished or instructed vnto honesty and godlines though she be neuer so much moued pricked forward vnto pietie and obedience towards God will yet for all that play her wonted prankes and run her old race followyng her fansie goyng on as she was wont Nay thenceforth after such admonition she becommeth worse and worse more vnhappy wicked more inflamed by heat of lust to offend So then sinne remayned and could not be taken away but as Paule witnesseth to the Galathians our offences afterward became greater heauier and more more without ceasing And therfore was it nedefull that Messias him selfe should come and mend this matter bring helpe with him otherwise our case had bene worse worse and we had fallen into greater and greater euils As Paul preached in the Actes saying Be it knowen vnto you therfore men and brethren that through this man is preached vnto you the forgeuenes of sinnes And from all things from which ye could not be iustified by the law of Moyses by him euery one that beleueth is iustified For Christ was therfore sent from the father made man that he might satisfy for the sinnes of all men obtain for vs the holy ghost and eternall lyfe and so indue vs with perfect righteousnes which before God is auaylable to wit with the christian fayth of which the law and the prophetes foretold many thinges And so it was meete that the visions and prophesies should be fulfilled that is it was conuenient that those things should come to passe which the Sears or Prophetes which were inspyred and illuminated by the holy Ghost had seen and foretold of Messias For all the Prophets and euen the law it self prophesied vntil Iohn And the holyest of holy or most holy shal be annoynted at that tyme This is Christ the Lord and king of all holynes who was sanctyfied by the holy Spirit far aboue his fellowes and was called by God his heauēly father in his baptisme his wel beloued sonne He onely is to be heard as the true Preacher Lord Master of all the Prophets His word is to be imbrased To him only with tooth and nayl must we cleaue And vpon him only must we beleeue Seing then Christ was to be looked for within seuenty weekes that is within 490. yeares at which time he should begin his kingdome We must here search where and when these seuenty weekes should begin and then we may
the blinded Iewes and foolish Cheliasts the prophet saith in the words following that this corporall and visible sun shal not make the gates and walles of this Citie visibly to be seen with bodely eyes in the brightnes and light of the sonne There must be a much cleerer light for the beholding of this Citie God himselfe shal shine in this citie as the visible sun and shall lighten our harts with the gospel And by this light may we see all those great things and excellent benefits which God hath promysed to his church Hereby also know we that the catholick church and the kingdome of Christ is not a visible kingdome For these worldly kingdomes dominions or politik powers may be beholden in all their regal pomp with corporall eyes But the church and the beuty thereof cannot be seene but with spirituall eyes for an other kind of sun must shine in it then doth in this world But now mark what excellent and comfortable promyses we haue in Christ The sun of Christes kingdome shal not goe down This visible sun on the day time hauing runne his course doth euery day goe down and bydes himself til the next morning But our sun and our moone tary with vs for euer For Christ the sun of righteousnes ryseth and shineth to vs by his gospel and shall neuer goe down from his elected For though neuer so great a cloud of temtation darken this sun yet shall it not vtterly goe from vs but at the last day of redemption it shal apeare and shine vnto vs most cleere where neither cloud of affliction ignorance or incredulity can couer hinder or blemish his brightnes Then at the last shall be seen the fulfulling of the great promises of the peace helth and ioy of the church Whē Christ our euerlasting light shal be made many fest then shall we see him face to face then shall our afflictions end and then shall the day of eternall glory appeare to the children of God. Note also here that in the church or kingdome of Christ there shall be none but iust men Here in the world godly vngodly dwel and are mixt together but in the true church the congregation of Christians in the spirit is such that there is not one vngodly person For in the last day the vngodly faithles shall be euen corporally seperated for euer from the godly The fantasticall and mad rable of Anabaptists suppose that they can gather together all the godly into some one erthly city and that they should so corporally fulfil this promise But their conate shall be frustrate they shall labour in vaine it cannot be so in this earth while this life lasteth At the last day the Tares shall be seperated from the Wheate But here in this church the vngodly as theeues and robbers in a kingdome which abuse all Creatures and with violence and iniurye possesse and cease all things into their hands are mixed with the godly vntil the last day But the godly shall raign with Christ in heauen and earth God shall excellently and brauely burnish the earth and visible creature and shall geue it a new shape and marueilously beutefy it that the childrē of God may inioy it And thus shall the godly inherite and posses a new heauen and a new earth in which righteousnes shal dwell as Peter saith But how shall they come to so great a glory And why shal they haue it Euen therfore shal they haue it as Esay sayth because they are the bud or bowes or young plant which the lord himself hath planted with his own hand because he hath renued in vs the Image of God by his word and his spirite and hath made vs new men and a new creature in Christ In the end of this chap. Esay promyseth it shall come to passe that though the church be small and rare yet shall it so increase that an innumerable and infinite number of people shall receaue the faith of Christ And least when we see the true godly persecuted and slayn on heapes and the world swarme with a great multitude of vngodly and worldlings and the church in comparyson of the world but litle and straight wee should something doubt how this should come to pas In his conclusion he saith that it is not mannes deed thus gloryously to exalt the kingdome of Christ but God himself shal doe it in his due time For to see the gospel taught men beleue such hidden misteries beleeuers of Gods promyses to relinquish and contemne this world and valyantly by death to confes Christ passeth al mannes reson wisdome and worldly power These must nedes be the works of the mighty God which by his power and spirit doth work them preserue them and increase them in vs. Agayn you may gather out of this prophecy that the kingdome of Christ is spirituall and eternall and that it behoued him to rise again from death if he shold be the sonne and euerlasting light of the godly that we also shal rise again that we may in the life to come receue and for euer enioy al these great promises made in the prophets Whosoeuer beleeueth this sorroweth not as did Cleophas his cōpanion For he knoweth that Christ shal come to delyuer Israel and aduaunce it to glory But this glory is not seen in this frail life it is here but in hope but after this life we shall see and haue it in eternall and perfect possession Now shall you heare what Esay prophesyeth of the church of vs christians and of Christ the Sauyour of the church how that he shall come in Syon and iustify the gentils How euen the very gentils shall receiue Messias how he shal geue this church faithful bishops and pastors and how he shall gloriously beutefy it and diligently cōserue it as his only beloued spouse Wherby all men may plainly see that though the church be here crossed to the end it may be made like her Lord king yet is she not forsaken of God. And thus he sayth in the 62. chapiter For Sions sake I will not hold my tongue and for Hierusalems sake I will not rest vntill the righteousnes thereof breake forth as the light and the saluation therof as a burning lampe And the gentiles shall see thy righteousnes and all kinges thy glory and thou shalt be cald by a new name which the mouth of the Lord shall name Thou shalt also be a croun of glory in the hand of the Lord and a roiall diadē in the hand of thy god It shall no more be sayd vnto thee forsaken neither shall it be sayd any more to thy land desolat But thou shalt be called Hephzibah That is to say my delight in her and thy land Beulah That is to say inhabited For the Lord delighteth in thee and thy land shall haue a husband For as a young man marieth a virgine so shall thy sons mary thee and as a bridgrome is
scriptures as the Lord Iesus appeareth in his talke to haue opened to his two disciples going to Emaus And in lyke respect no lesse commendation also is of his part deserued and of our part to be recounted to this our good brother and learned scholemaister Hilton who at request hath taken paines to translate the same into our english countrye speach for the better instructiō of such as haue not ben brought vp in the skill of the Latine tongue Accept therefore well in worth gentle reader the laborious trauaile of this godly man read it as the Lord shal geue thee time and leasure vpon a more fruitfull matter thou canst not employ thy diligence For when all other thinges shall faile thee onely fayth in Iesus the Lord is that must saue thee both body and soule Read and pray The Lord Iesus heare thy prayers and blesse thy reading Amen Yours in Christ Iesu fellow laborer Iohn Foxe The translator to the Christian Reader WHereas Doctor Vrbane hath here set down the doctrine which our Sauiour Christ taught his disciples on the way to Emaus in a dialoge and not as it semeth in a sermō as both in this booke it is called and in deed it is for euery godly dialoge such as this is is a sermon or rather a great many sermōs think it to be done beloued reader for thy profit good insāple For though this familiar kinde of talking be not the most glorious kinde of oration for the teacher yet is it the most commodious way of instruction for the learner And here behold how the godly byshop sought more thy profit then his owne prayse Agayne it is a good insample for all that haue charge of others thus to instruct them and reason with them in diuinitye and commonly after they haue hard a sermō that so they may see how their younglinges heare and beare away the sermō which they here But maryed men especially haue in this dialoge a good ensample as good byshops of their houses to instruct their wyues and to haue such talke with them at home as may be to the vse of edifiyng Then which nothing is more comely nothing more fruitfull nothing more necessarye For as man and wife are the Image of Christ and his spirituall church so ought there communication to be of heauenly and spirituall thinges And they which will vse this way of domesticall instruction shall reape the fruite thereof euen to haue their wiues cōforts not crosses and helpers not hinderers of their godly proceedings yea they shall haue thē though they be but women by this meanes as great defences to their houses families and people as was Lot to Sodome as was Phenies to Israell and as Moses was to the Iewes when he stode in the gappe and tourned away the wrath of the lord But women children and families cōtrarily vsed do shew contrary fruites and worke contrary effects And here if any aduersarye of the gospell hold that such hye matters would not be handled in such homely dialogs with women send them to the example of Christ in the gospell and the apostles in the Acts who are Vrbans warrant in this matter And if they require examples of doctors they shall finde that Hilarius in his booke to his daughter Aphra Ambrose to his sister Hierom to Principia Hedibia Algasia Eustachius and Paula and Saint Augustine to his mother haue all vsed the lyke participation of hye misteries with women as Vrbane hath here done in this dialoge And therfore can it not be sayd but that this manner of teaching is godly profitable and vsual Wherefore receaue it reade it and pray beloued reader that thou mayst profite in it to Gods glorye and thy saluation ⧠The principall contents of this booke discoursed at large in their places quoted as followeth OF the knowledge of Christ how necessarye it is 2.3 Of the gospell and doctrine thereof 4.5 Of originall sinne and the promises of grace 12 14. Of Christ his kingdome and of the Iewes 17.20 Of the figures of Christ in the olde law 2.24.25 Of the Genealogie of Christ 28. Of the Citie Bethleem where he was borne 29. Of the virgine Mary and Christes conception 33 36. Of Christ his name 37.39.86 Of his former comming how base 41. the time therof 63. Of his eternall Godhead 70. and humane byrth 84. Of his flight into Egipt 90. Of his minesterie that he should be a king priest doctor mediator redeemer and iudge of the world 91. Of his miracles 97. Of his death descending into hell resurrection kingdome euerlasting and commodities thereof 98. FINIS †Certaine places of the Scripture expounded cap. ver  Fol. 3 15 I will put enmity betwene thee and c. 7 26 4 By my selfe haue I sworne 11 46 10 The scepter shall not depart 16 49 11 He shall binde his Asses 20 8 4 What is man that thou 98 22 1 My God my God why 106 110 1 The Lord sayd vnto my Lord. 112 8 22 The Lord hath possessed me 71 2 1 It shall be in the last dayes 115 4 2 In that day shall the. 117 8 13 Sanctifie the Lord of hostes 118 7 14 Behold a virgine shall conceaue 33 11 1 But there shall come a rod. 119  10 And in that day the roote of Iesse 121 12 3 Therefore with ioye shall 122 13 14 The Pallace shall be forsaken 125  21 And the Lord went before him 117 26 19 Thy dead men shall liue 123 27 2 In that day sing to thy vineyard 124 35 1 The defeart and the wildernes 126 42 1 Behold my seruant I will stay 47  5 He that created the heauens and. 51 52 13 Behold my Seruaunt shall prosper 137 53 1 Who will beleue our report 157 60 1 Arise Ierusalem 150  17 For bras will I bring gould 152 61 1 The spirite of the Lord is with me 55 62 8 The Lord hath sworne by his right hand 156 31 31 Behold the day is come sayth the Lord. 171 37 1 The hand of the Lord is vpon me 175  21 And say vnto him thus sayth the Lord. 176 2 34 I saw a stone cut of a mountaine 35 2 44 And in the dayes of these kinges 63 9 24 Seuenty weekes are determined vpon 62 5 2 And thou Bethleem Ephrata 29 3 8 Therefore waite ye vpon me 199 2 7 Thus sayth the Lord of hostes 202 3 8 Heare now O Iehosua the hye priest 205 9 9 Reioyce greatly O daughter Sion 42 1 17 But vpon mount Sion shall be deliueraunce 190 2 6 Thou art not the least 29 1 1 In the beginning was the word 72 8 58 Verely Verely I say vnto you before 31 FINIS ¶ A Dialogue of Vrbanus Rhegius vpon the Sermon which Christ made out of Moyses the Prophets to those two his Disciples as they went from Ierusalem to Emaus immediatly after his Resurrection
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
the light of the Lord. ¶ Anna. The prophets vse a straunge kinde of speakyng when they prophesie of Christes kingdome for they speake of some temporall or politike kingdom here in this earth For Esay saith that the whole world shall run together to the hill Sion in Ierusalem and there shall all the world heare the worde of God and there shal be no more warre in the earth but true perfect and euerlasting peace amongst all men yet this is impossible and vncredible ☞ Vrbanus The prophets haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and peculiar maner of speaking but when they prophesie of the kingdome of Christ thē especially they vse strāge and figuratiue wordes and rare speches which are full of figures and similitudes as if they should speake of corporall kingdoms on earth and of the great mighty potentates of this world But I told you in the beginning of this our talke out of the first of Peter that the Prophets speake of a much more excellent thing then at the first sight their wordes seeme to import vnto men which are not well seene in scriptures to wit they speake of eternall saluation and of Iesus Christ the sonne of God how he should come into the world and be borne of the virgin Mary true man of the stocke of Abraham and Dauid and how he should beare the sinnes of the world and by his death take away our death with all our iniquities and sinnes and how he should rise agayne from death and receiue all power in heauen and on earth and giue vnto all faithful christiās his eternall kingdom with life euerlasting which kingdome of his shall containe such glory as eies haue not sene eares haue not heard neither hath entred into the hart of man as Esay saith In so much that all maiesty might magnificence brightnesse beauty power riches glory dignitye honours worshippes pleasures ioy peace tranquillitie comforte fortitude strength and vigour yea life in this worlde And to be short what pleasure or happinesse so euer this visible and frayle worlde contayneth are not all so much as a shadowe in comparison of the glorye to come in the kingdome of Christ Wherfore seyng the Prophets speake of such great and meruailous thinges promised vs in Christ as farre passe all our vnderstanding and capacitie and are so wonderfull that euen the Angels in heauen are glad and reioyce at them they are constrayned to vse similitudes and comparisons and to speak as if they spake of corporal states and earthly things of worldly kingdomes and of corporall honour peace glory and such other that by the visible temporall known things which are set forth to our eyes and senses they might moue and draw vs to consider and with harty praiers to desire those spirituall inuisible and eternall things for the possession and enioying of which we together with the angels are ordained For we must wander here a tyme as strangers or pilgrimes in this visible world but at the last we shall be made lyke to the angels and be placed in the spiritual and heauenly kingdom of Christ in the fellowship of Angels And here if we well consider the prophesies of the Prophetes we may easily vnderstand and iudge by the circumstances of these writings that they speake of the spirituall and heauenly kingdome For they attribute such great thinges vnto the kingdome of Christ as are not to be found in any earthly kingdome As in that they say that the king of this kingdome shall be poore and contemned in this worlde and shall teache suffer dye and be buried and yet for all that by this meanes become a great and victorious prince ouer sinne death and Sathan and raigne a king for euer But what a happy thing is it that we haue the newe testament the writings of the Apostles and Euangelistes which are the most sure and true interpreters of the Prophetes But now when we heare in the new Testament that the kingdome of Christ is not of this world but spirituall heauenly and eternall we must needes vnderstand the Prophets according to the exposition thereof which if we do we can neuer erre nor be deceyued ¶ Anna. I pray you tell me what Esay meaneth by these his figuratiue wordes what is that of which he speaketh which is that house of God whether run the Gentils ☞ Vrb. I neede not expound it for Paule expoundeth it to the Hebrues where he sayeth You are come to the mount Sion and to the city of the liuing GOD the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne which are written in heauen Here we see that the earthly mount Sion the house of Dauid and the earthly Ierusalem is nothyng els but a figure of the spirituall mount Sion and the heauenly Ierusalem that is of the catholike church of all the elect Into this mount and to this true Ierusalem which is the house of the liuyng God all nations come on heapes The holy ghost was sent from heauen in mās sight manifestly into this earthly Sion and Ierusalem In it also was the gospell preached by Christ and his Apostles There also began the church by the reuelation of the new testament so the doctrine of Christ went out of Sion and taried not only there but was published through all the whole world that the heauenly Ierusalem beyng spred through all nations myght be builded agayn as Christ witnesseth in Luke where he sayth It behoueth Christ to suffer and to rise again from the dead the third day and that repentaunce and remission of sinnes should be preached in his name among all nations This should begin first at Ierusalem whether all nations come on heapes to heare the gospell preached How far and wide did euē Paul himselfe by preaching spred the Gospell how many people leauing the erronious and idolatrous race of their vngodly lyfe run then into the mount of the lord that they might learne his law and gospell For the lord iudged among the nations when by the spirit and gospell he reprehended the world of sinne that they might acknowlege their wickednes and repent and desire the grace of Christ and so be made faithfull christians by faith haue inwarde peace with god Swordes among christians are turned into shares when they enioy through the gospell celestiall peace when their hartes conceiue true perfect peace with God and when they liue peaceably with their neighbors and alway study peace Christes kingdome is thus at peace Mē are humble and submit thēselues one to another they do not braule and striue bitterly enuiously about trifles but are merciful towards their neighbors oppressed with calamity and they shew thē selues gentle pitifull lowly and humble vnto al men and redy to maintaine iustice equity and vpright dealing they know not how to faine or dissemble but are plaine simple and mercifull dealers with all men c. And to be
way my paths shal be exalted Behold these shall come from far And loe these from the North and from the West And these from the Lord of Sinim Reioyce O Heauens and be ioyfull O Earth burst forth vnto prayse O Mountaynes for God hath comforted his people and will haue mercy vpon his afflicted But Sion saith the Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her child and not haue compassiō on the sonne of her wombe Though they should forget yet wil I not forget thee Behold I haue grauen thee vpon the palmes of my hands Thy walles are euer in my sight thy builders make hast thy destroyers and they that made thee wast are departed from thee Lift vp thine eyes round about and behold all these gather them selues together and come to thee As I liue saith the Lord thou shalt surely put them all vpon thee as a garment and gird thy selfe with them like a bride For thy desolation and thy wast places and thy land destroyed shall surely be more narrow for them that shall dwell in it And they that did deuour thee shall be far away The children of thy Barons shall say againe in thine eares The place is straite for me geue place to me that I may dwell Then shalt thou say in thine hart who hath begotten me these seeing I am barrain and desolate a captiue and a wanderer to and fro and who hath nourished them Behold I was left alone Whence are these Thus saith the Lord god Behold I will lift vp my hands to the Gentils and set vp my standard to the people and they shall bring thy sonnes in their armes and thy daughters shall be caryed vpon their shoulders And kings shall be thy nursing fathers and Queenes shall be thy nurses They shall worship thee with their faces towards the earth and lick vp the dust of thy feet And thou shalt know that I am the Lord for they shall not be ashamed that wayt for me Shall the pray be taken from the mighty Or the iust captiuity deliuered But thus saith the lord Euen the captiuity of the mighty shall be taken away and the pray of the tirant shall be delyuered For I will contend with him that contendeth with thee and I will saue thy children and will feed them that spoyl thee with their own flesh and they shal be dronken with their own bloud as with sweet wine And all flesh shall know that I the Lord am thy Sauiour Redeemer the mighty one of Iacob This prophecy comforteth true Israell to wit the church the spiritual kingdome of Christ congregated of the Iewes and Gentils and it teacheth vs what is the state of Christes kingdome in this world to wit that nothing in this world is more contemptible and vile then the true Israelites or the right beleeuers in Christ Iesus For the king him self in this earth shewed all humility and submission and was so far frō al pride cruelty ostentation and worldly pompe that the world vtterly despised and contemned him euen as if all that euer he had done had been nothing For when he had continued almost 34. yeares in very humble and low state euen as a pilgrim or stranger here on earth at last they put him to a most shamefull and ignominious death And those as S. Paul witnesseth that beleue in Christ must be like vnto their head Christ that is in this world they must be contemned persecuted afflicted and subiect to all calamities Tertullian in his Apologie against the Gentiles saith that in his time Christians of all other were counted vnprofitable persons and men good for nothing And Ciprian against Demetrian sayth that in his dayes what euil so euer happened in the earth either dearth of victuall or other euil or misfortune it was alway imputed to the Christians And Paul to the Rom. saith out of the 44. psalme that Christians in this world are accounted as sheepe for the slaughter For who so euer they be that be enemies to Christ the same also goe about to kill or destroy those that truely beleeue in Christ and they that kill them thinke they doe God seruice Wherefore it is specially to be required that the godly here arme them selues and strengthen their harts with true consolations against all assaults least they be discouraged and faint vnder the cros ¶ Anna. What comfort then doth the holy Ghost geue them in these great calamities ☞ Vrb. First he calleth the remnant of his people that is the faithfull Christians poore and contemptible soules which the world abhorreth and which are constrained to be sheep ordained for the tirants slaughter But on the other side he promiseth that there shal be in those enemies great change to wit that they shal be so clean altered and haue their disposition maners and nature so changed and become such that they will imbrace and honour the godly for Gods sake whom they shall by the preaching of the gospell know and professe And this was fulfilled when the Romaine Emperors who before time had bitterly vexed and persecuted the kingdom of Christ continually destroying his faithful christians at last were content in their own persons to professe the name of Christ and did highly honour the christians and decrely and hartely imbrace and reuerence them as the only beloued people of god Of this sort was Constantine the great Theodosius and Charles the great and many other Emperors wherby they which beleeue in Christ haue euen in this world much pleasure and ioy But the true comfort conteyned in the words following shall at last appeare The prophet saith I haue heard them in an acceptable time c. This acceptable time or time of mercy is that time of grace of the new testament in which the Lord the most plentiful welspring of mercy opened the treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most precious gifts of his grace and commaunded the euerlasting couenant of his mercy to be published abroad preached throughout al the world as Paul expoundeth this prophecy to the Cor. For the Lord sent Christ and Christ performed al things which made for mans deliuerance for with his sacrifice he pacified God for sinne blotted out sinne and swallowed vp death and fulfilled the law and conquered Sathan All which great benefits and rich treasures together with his royal victory and life God cōmaunded shold be offered and geuen to the world by his gospell Indeed this day of the Lord is a most acceptable ioyfull and comfortable day This is the day of perfect health help The Lord also hath geuen his seruants to wit the true beleeuers in Christ for a league of his people euen as Christ is a league betwixt God and man For the word of God and the holy sacraments by which the church doth bring other also into the league of grace that they likewise may be partakers of Gods promises are found and remain in
herbe and the hand of the Lord shall be knowne among his seruauntes and his indignation against his enimies You heare in this prophesy that Ierusalem grones vnder her crosse because she is so miserably and hotly persecuted and troubled here in the earth But God promiseth that there shall be such plentifull comfort in the heauenly Ierusalem that the faythfull beleeuers shall not remember their former griefes He vseth a figuratiue speach saying lyke as a hungry sucking infant greedely draweth his mothers brestes with pleasure and thinketh nothing sweeter then his mothers milke so shall there be brests of all comfort in the church by which the faythfull shall take most pleasaunt repast and pleasure For the Church in this lyfe hath the most pleasaunt and hony sweete milke of Gods promises which the children of God suck and with which they are nourished and battned in fayth and by which they are vnspeakeably and vncredibly comforted in the spirite which doth inwardly illuminate and teach them the misteries of the gospell And though the Churche here vpon earth be afflicted tormented and tossed with troubles and hath no resting place yet doth god promise it great plenteous and eternall peace which as a flowing riuer whose course is neuer stayed shall neuer be dried For the kingdome of Christ is a kingdome of eternall peace whiche wee haue with God through Christ And as the tender mothers nourishe and beare their young infantes in their laps armes so do the pastors in the kingdome of Christ beare the faythfull Christians and they faythfully minister and truely breake to them the pure and sound foode of the word of God and geue to euery one as well weake as strong according to their neede Neither was there euer yet vpon this earth any parents though they were most pampering and fond of their children that could so sweetly intreate so delicatly nursse or so derely loue so faythfully carefully watchfully looke to their childrē as God doth to vs And therfore though the Church of the faythfull lye opē to euery crosse calamity after her christs exāple yet is the force of these heauēly promises such in the middest of these troubles that doubtedly all the ioyes pleasures cōsolatiōs of this world are nothing in respect of them For as Paule witnesseth to the Cor. As the sufferinges of Christ abound in vs so our consolation aboūdeth through Christ In the psalmes also it is written in the multitude of my thoughtes in my hart thy comforts haue reioysed my soule and Christ tould his desciples vs before hand that they should wepe and morne in this world but the world should laugh and reioyce But immediatly after he greatly comforteth them and vs with a comfortable promise of eternall ioy saying your sorrowe shall be turned into ioy which no man shall be able to take from you for euer Hath not a godly man passing surmounting ioy here vpon earth when hee remembreth this heauenly Ierusalem and beholdeth with spirituall eyes this glorious city of God and when he remembreth that all Gods deere childrē in all the wide world which are innumerable shall haue one father one king one teacher one fayth one minde one hope and one euerlasting inheritaunce together with them that are allready departed in the Lord and which we shall see at the last day in a gloryfied body with these eyes O what an exceeding ioy will it be to behold that Christ the head of all Saints and holy Mary the blessed mother of God with all the Patriarches prophets Apostles virgins martyrs infāts angels in heauē Verely mans hart in this mortall flesh can not thinke or with sence conceaue any part or parcell of this so great excessiue euerlasting treasures and ioyes For it far very far passeth our capacitie as Paule witnesseth out of Esay saying Eye hath not seen neither eare hath hard neither came into mans hart the thinges which god hath prepared in his heauenly Ierusalem for them that loue him Besides this our bones shall florish and bud This is not to be vnderstood onely of the recreation refection and ioy that we haue here by the word of God but as the Church hath hetherto euer expounded it of that glorious resurrection of our bodies in the laste day when our dry bones be they neuer so ill fauored broken and parched wheresoeuer they be either by water or by lande shall bud and florish that is shall be restored and repared at the sound of the archangell and the bodye it selfe shall be indewed with eternall helth and prosperitye by this meanes our bones may bud for euer seing our bodyes though now they be weake feble and fraile shall contrary to Porpherye lyue also for euer For the Lord hath said it Thus then in that heauenly Ierusalem after domes day shal be no sicknes no old age no death but continuall health of body and alwayes a fresh mery flowrishing and liuely youth To be short as Saint Augustine sayth There shal be an euerlasting perpetuity of a most happy blessed merye and ioyfull life The children of God here in their lyfe tyme be but weake feeble dispised and subiect to the mockes and persecutions of the vngodly who kyll them and butcher them euen as Sheepe prepared for the shambles Contrarylye the world florisheth in power honor pleasure and prosperity and florisheth so in all dayntye delicates that there seemes to be no such calamities and miserable man as the true godly beleuer in Christ but at the last day when this heauenly Ierusalem shall be builded for altogether then shall Gods hand or power be knowen with which he will deliuer his seruants the true godly those that beleue in Christ Then shall they not be either weake feble miserable or contemptuous but they shall be strong bewtifull and sit on christes right hand in gloryfied bodyes lyke to Christ and being in hye and infinite glorye and adorned with inestimable ornaments and deliuered frō death and all misery They shall for ioy sing and triumph thē shal they sit in their maiesty and mock and point with the finger at death and Sathan saying death where is now thy sting hell where is now thy victory death is for euer swallowed vp in the victory of Christ And though the children of this world whiche would not beleue the gospell for a tyme here vpon earth haue had some wealth and wallowed in pleasure as if god had most fauored and loued them yet at the last day they shall well finde that they were Gods enemies and thē shall they to their smart feele how hote heuy and horrible the wrath of God is against them that be now agaynst Christ For then shall God without mercy and pitye throw them with Sathan and all his ministers hedlong downe to hell there to be damned for euer Esay in the end of his prophecy foretelleth of the calling of the Gentils to the gospel
Quirinus Hilary vpon the 52. Psalme Ambros in hys book of fayth and resurrection and in hys third book of the holy ghost Gregory Nazianzene in his funeral sermō of Basill Gregory the great in hys xx homely vpon Ezechell And the Prophet Ezechel chapiter 40. discribeth a wonderful merueilous city and temple of Ierusalē But all these things are to be vnderstood spiritually of the heauenly Ierusalem the eternall Citie of God. But let vs see nowe what Daniell sayth of Christ And as for those things which I opened a little while a goe out of the 2. and 9. thap it shall not bee needfull now to repeat them agayne But in his 7 chapter he prophesieth most sweetly of the kingdome of Christ of his saynts to wit how his kingdome should be euerlasting propagated and spread abroad throughout all the world he sayth As I beheld in visions by night behold one lyke the sonn of man cam in the cloudes of heauen and approched vnto the aūciēt of dayes and they brought him before him And he gaue him dominiō honor and a kingdome that all people nations and language should serue him His dominion is an euerlasting dominion which shall neuer be taken away and hys kingdome shall neuer be destroyed And a little after he addeth and they shal take the kingdome of the Saints of the most high and possesse the kingdome for euer euen for euer and euer You know this to be a generall rule and necessary for the vnderstāding of the prophets wheras any thing is spoken in the Prophets of the eternall kingdome of Christ of Christifidelians and of euerlasting lyfe that there we both may and ought to groūd the resurrectiō of Christ faythfull Christians For if they shall lyue and raigne for euer then must they needs rise againe which thing Daniell prophecieth in his 12. chapiter as plainely and euidently as if some of the Euangelists had written it This prophecy is to be referred vnto the last day wherein this world shall haue an end And these be the wordes of the prophet And at that time thy people shall be deliuered euery one shall be found written in the booke And many of them that slepe in the dust of the earth shal awake some to euerlasting lyfe and some to shame perpetuall cōtempt they that be wise shal shine as the brightnes of the firmamēt and they that turne many to righteousnes shall shine as the stares for euer and euer Doe you not here see the indowted resurrection of all men as wel good as euil But you maye see also here that there shall be great difference amongest them which shall rise For they which are the people of God to wit christifidelians which are written in the booke of lyfe shal be deliuered from the wrath of God which shall come vpon the vnbeleuing and wicked world that is they shall be deliuered from the euerlasting punishment of hell and be brought into euerlasting lyfe But the wicked which haue not in their lyfe time beleued the gospell shall not be saued but the wrath of God shall abide on thē for euer for they haue denied to receue the tru life Christ Iesus and therfore shal they be confounded and perish for euer Dani. also here describeth the glory which Gods childrē shal haue after the resurrectiō saying that they shal be as bright as the sun stars of the firmament for euer world without end And this out of doubt is the true and last deliueraunce of Israell that is of the children of god which we do with firme fayth and hope looke for For as verely as all other thinges which in the prophets are promised are perfitly finished as the birth of Christ with his passiō resurrectiō ascētion calling of the gentills so also at the last day shall this be fulfilled to wit the resurrection of dead with the true deliueraunce of all faythfull Christians These and such lyke promises are our gospell and the ground worke and foundation of our fayth ¶ Anna. What sayth Hose concerning Christ ☞ Vrb. Hose is one of the small prophets but yet he hath many noble prophesies of the misteries of the gospel as of the calling of the gentils vnto the gospel And though the Iewes should haue a greeuous fall yet he promyseth vnto them the grace of God and that at the length they shall beleue and reeeaue Christ and acknowledge him to be their Lord and king whō before they had reiected He prophesyeth also of the great and glorious kingdome of Christ that is of the catholick church of faithfull christians and of that spirituall maryage betweene Christ and all Christifidelians and of the victory of Christ how he should ouercome and abolish sin and death and of the resurrection of Christ and of our rysing agayn He reproueth also the ten trybes of Israell for their Idolatry threatning them euerlasting captiuity vnder the Assirians but he promyseth grace and help to Iuda that is to those two trybes Iuda and Beniamin which fel not away from the house of Dauid In the first chapter he threatneth Samaria with the captiuity of Asiria saying I wil no more haue pity vpon the house of Israell but I will vtterly take them away Yet I will haue mercy vpon the house of Iuda and wil saue thē by the Lord their god And will not saue thē by the bow nor sword nor by battayle by horses nor by horsemen Cleophas and his companyon might here haue learned that the kingdome of Christ is not an earthly kingdome seeing that Hoseas threatned vnto the gretest part of the Iewes such captiuity that they should neuer return to their wonted state or dignity of kingdom as when they had a king of their own in Samaria or Israell If therfore the 12. tribes of Israel shold vnder Messias haue had such a kingdome wherin they might corporally haue ruled ouer the gentils and haue abounded in all pleasures and worldly felicity which carnall opinion all the Iewes had of Messias then consequently had it been necessary that they should all haue been delyuered and redeemed out of Assiria But here you heare how it should come to pas that the very remembrance of Israel should be blotted out Which thing is signifyed by Lorichamoh the prophets daughter Which name by interpretation signifyeth without mercy But seeing the delyuerance of Israell was neuertheles promysed by all the prophets it must needes of necessity be true For the word of God cannot lye or deceaue vs. Seeing therfore their delyueraunce by which they should be delyuered from the Assirian king and be restored into that land whence they were remoued shold not be corporall nor earthly it must needes follow that it should be spirituall For there is no meane nor other way by which they could be delyuered Which thing the words following proue where he promysed such help vnto the trybe of Iuda as cold not be
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