of the Apostle this is opened but the same was also set downe at large long time before the Apostle by the prophet Esay out of which place of Esay it seemeth that the Apostle tooke occasion of all this discourse Let vs Gentiles therefore marke wel what Esay doth prophecie of the Iewes Let the Iewes also attend to the preaching of their owne Prophete who agreeth herein altogether with our Apostle touching the Iewes Behold sayth he the Lord of hostes shall breake downe the bowe with power shall hewe downe the proude and the hygh minded shall he fell downe And there shall aryse an yssue out of the roote of lesse c. And lest the Iewes may cauill that these speaches do nothing concerne them let them harken agayne to the same Prophet not only prophecying of them but also poynting vnto the Iewes with the finger as it were the 17 chapter And in that daye it shall come to passe that the glory of Iacob shall be made very thynne and the fatnesse of his flesh shall waxe leane And immediatly after Some gathering in deede shall be left in it Euen as in the shaking of an Oliue tree whereupon remayneth two oâ— three berries in the toppe of the vppermost rowe foure or fiue in the broade fruitfull braunches thereof sayth the Lorde God of Israel c. And agayne in an other place For it shall come to passe in the middes of the land euen in the middes of the people as the shaking of an Oliue tree And as the grapes are when the wyne haruest is finished And yet agayne much more plainely in the 63. Chapter Thus sayeth the Lord Lyke as when sweete iuyce is founde in the cluster and one sayeth Lose it not for there is blessing in it Euen so wyll I doe for my seruauntes sake that I may not destroye them all c. Nowe for as much as these thinges are so playne and so manifest that they may be easily felt and handeled as it were with the fyngers what answere doest thou make thou frowarde nation of the Iewes what canst thou bryng what canst thou alleadge if not to defend yet to colour at the lest thy obstinate stubbornesse Hast thou any Scriptures No surely For nothyng maketh more agaynst thee not onely with open mouth exclayming euen to thy teeth against thy blundered blyndenesse wherewich thou hast bene so long ouerwhelmed but also haue long sithence by manifest tokens foretolde howe the same shoulde come to passe Wylt thou vouche the promises and couenauntes which God made vnto thee of olde And what other thing dyd he promyse thee at any tyme then the same which thou doest so disdaynefully pursue Neyther yet cease you to runne onwarde styll gaping after I know not after what Messhias to come What Hath he not yet bene sufficiently ynough looked for by your progenitours who wayted for his comming by the space of two thousand yeres before he came Goe ye to then how long wyll ye yet continue gazing seeyng these thinges are past alreadie Howe long will yee yeelde yoâ—â— selues a mockery not to God onely buâ— a Iesting stocke also to all other nations of the worlde sythence all people and tongues do so playnely conceiue that all thinges are long sythence accomplished in the person of Christ Iesu whatsoeuer al your prophets did prophecie of the Messhias And sithence the whole discourse of the holy scriptures doeth so manifestly teache also that there is none other Christ but the same that the whole world doth confesse and worshippe But this one thiÌ„g perhaps doth raise vp your crestes and puffe you vp with pryde because you doe conueye vnto your selues so long a discent of your genealogies and kinred from so famous Auncestoures because ye fetche your petigree and families from Abraham and the holy Patriarches and in that respect you do reprochefully disdayne all other nations as though God had created them to no purpose at all But let vs see by what reason with what conscience you are enduced heerevnto If you iudge this a matter of so great importaunce that ye can rehearse in a long â—eadroll of names your Generations discended out of the loynes of Abraham what And can not Ismael Esau Saul can not Dathan and Abyron and all that other rascall rabble of Hebrews who made insurrection agaynst Moses finally can not many wicked kinges amongst you false prophets horrible church robbers Idolaters euen amiddes amongst you vaunte vpon the selfe same race and parentage whereupon you braue your selues so gloriously Whereupon appeareth playnly that this outwarde discent of blood and fleshly progenie doth not auayle so much for your challenge but that there is some other thing that maketh a kindly generation and the true ofspring of Abraham in the sight of god Moreouer if it may be lawfull to glory in the auncient stocke what may be thought of Christ him selfe whom we do worshippe in whome if ye require who was his father he came not in deed from man but discended from god But if you demaunde of his mother he is on the mothers side a Iewe borne according to the flesh the sonne of Abraham an yssue of the same seed that you are whose children you challenge your selfe to be according to the fleshe And wherefore then do you so cruelly detest him Why do your brethren so hatefully enuie and maligne your naturall brother And beeyng Iewes borne your selues why do you so vylanously persecute your naturall kinseman beyng likewise a Iewe borne and why haue you slayne him so cruelly And what hath he committed at any time worthy of this so monstruous rancor cankered despite Was it because he did professe him selfe to be the Sonne of God Albeit he did neuer speake any thing in his owne commendation without singular modestie neyther boasted in his speach further of him self then that he was the sonne of man yet if this same he were not the very true vndoubteâ— sonne of God do ye then nominate some one man vpon â—arth whom you may iustifie was his father and condemne the whole historie of the new Testament to be lyes if you can What trow you would his Apostles other his disciples being dayly and hourly conuersant with him self his mother his mothers husband so throughly accoÌ„panied acquainted with all the actions of his life haue bin so wilfully and foolishly blinded as to giue such credite vnto him to beleeue in him would they haue setled the whole affyaunce of their saluation in him would they so couragiously haue vndertaken so many perilous hazardes of life would they so constantly haue yelded their carkasses to all maner of horrible tortures not in woordes onely but with losse of lyfe also ratifiyng and testâ—fiyng the thing whiâ—h they knewe to be in him most assured and that with effusion of their blood if they had seene nought else in him beyond the naturall substance of man and not rather conceyuing
God and nature do bring nothing to passe vnaduisedly by howe much the more grieuously the Iewes were ouercharged with the seuere rigor of Gods Iustice for what could be more heauye then to be razed out of the booke of life so much the more haynous must the canker be that prouoked this so sharpe and bitter corryzyue which cankred contagion that wrought their perdition is most expressely declared by these woâ—rdes of S. Paul for their vnbeliefe sayth he wherby all men may easily coniecture how horrible an infectioÌ„ this fretting fistula vnbeliefe is adiudged in the sight of God. But first we must open vnto you the nature anâ— substaunce of this vnbeliefe Unbeliefe is a thing mearely opposite and aduersary to beliefe by which contraposition you may easily perceyue the right nature or definition of vnbeliefe For if faith or beliefe be a certaine infallible knowledge of Ies. Chriâ—â— the Sonne of God ensealed in our hearteâ— whereby we doe embrace him as gyuen 〈◊〉 to vs from God the Father for vs to râ—pose our whole affyaunce in the same it is euident then by the same reason in whâ—â— sorte we ought to iudge of vnbeliefe 〈◊〉 whosoeuer hath ascribed the confidence of his saluation and free remyssion of hys synnes to any other person then vnto Iesus Christ or to any other creature theâ— to the fayth which ought to be in Christ Iâ—â—su the same may well be called an vnbâ—â—lieuing person Moreouer as there be mâ—â—nie degrees amongst the faythfull and likâ— as the fayth of some persons is more abunâ—daunt and plentyfull in some others scarse rypeâ— and lesse fruitefull in manie skarse any blossome or yssue at all appearing sâ— is the manifolde varietie of vnbeliefeâ— likeâ—wise expressed in the Scriptures after maâ—â—â—ie and sundrye sortes For there is a certayne vnbeliefe vnder the which as vnder certayne embers some sparkle of fayth is raked vp be it neuer so small which is signified in that sentence of Scripture where it is sayde I do beleeue Lorde Lorde helpâ— thou my vnbeliefe There is an other kinde of vnbeliefe which although be as yet ouerspread with a certayne darkened myste of foggy Ignoraunce and is tost to and fro with many wandering cloudes doubtfull vapoures yet because it peepeth nowe and then abroade because it glyttereth and shyneth somewhat and endeuoureth by all meanes possible to expresse his oâ—yent and bryght beames it seemeth not to rest in despayred estate There is yet also an other kiâ—d of vnbeliefe which the Lorde doth reproue but forsaketh notâ— as was that whereof meâ—tion is â—ade in the Gospel And he rebuked their vnbeliefe Thomas Didymus belieued not the Disciples when they tolde him that the Lorde was rysen againe A great vnbeliefe but not shaken of yet There is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it happeneth ofteÌ„ times that the one is named yâ—â— and reproched of the other The disciples theÌ„selues also were sometimes worthily rebuked for their vnbeliefe to whom was said O ye vnfaithful peruerse generatioÌ„ Peter was once yelden ouer to the vâ—ry â—â—inke of drowâ—ing for none other cause but for his vnbeliefe sake yet our Lorde stretching out his hand afterwards saued him This was a daungerous vnbeliefe But that other example not of his distrust onely but of his faithlesse reuolting was farre more peryllâ—us when the same Peter not once or twise only but three tymes in one nyght did not onely not acknowledge but also forsware his Lord and master yet was he not therefore depryued from his Apostleshippe And it is not to be doubted but that many persones doe entrude vpon the possession of Christian Title which can gloriously vaunte of Christ with their tongues but denye him vtterly in their deeds beleeuing nothing lesse in their hearts stedfastly then that whereof they carrye an outwarde resemblaunce in their talke coâ—ragiously And because this Serpigo resteth within those persones and crauleth to no further infection of the coÌ„gregation they are not therfore barred from partaking the Sacramentes of this Church which we â—all the visible Church And what shal be sayd of theÌ„ who many times doe accuse them selues of their owne vnbeliefe beyng valiannt souldiours neuerthelesse in the campe of Christian faith when as on the contrary part manie other doe firmely beleeue them selues â—â—â—e meare straungers to infidelitie whose fayth if it should be placed in the face of the enemy wil of very cowardize forthwith flee the fielde And albeit al these examples of vnbeliefe whereof I haue made mencion may iustly be reproued as blame worthy voyd of al color of defence yet may they be borne withal after a sort But this kind of infidelitie of al others is most horrible execrable when as men do rushe headlong into such obstinate resistance that they wil not only not acquaint theÌ„selues with the trueth being layd open before their eyes but will wittingly shut vp their senses from the beholding thereof because they will not see it wil spourne thereat not in words and profession only but wil cruelly persecute the same also with al maner of outrage slaughter blood blasphemies most despiteful execrations And this is that vnbeliefe which being more noysome then any pestileÌ„t botch may rightly properly be called the Iewish Infidelitie seemeth after a certaine maner their inheritable disease who are after a certaine sort from their mothers wombe naturally caried through peruerse frowardnes into all malitious hatred contempt of Christ his ChristiaÌ„s And for this cause especially I suppose it came to passe that wheras God so many hundred yeres before had coÌ„tinually pardoned their woÌ„derful manifold wickednes impietie after his wonted maner had from time to time endured winked at their horrible rebelâ—ioÌ„ idolatrie he could now no longer forbeare their abominable crueltie coÌ„mitted against his welbe loued sonne whome they trayterously murthered and hanged on tree but must needes auenge him vpon the whole nation and roote out the remnant of the whole race altogether And not without great cause for how could it els be after that he was once reueyled vnto theÌ„ for whose cause only al that coÌ„mon wealth of the Iewes was instituted erected What cause remayned then that the Iewishe synagogue should be of any longer continuance or to what purpose might it serue afterwards what That they might perseuere still in sacrificing the blood of goates and lambes to the Lorde And where should this be done in one family only But God is not delighted with such sacrifices nor dwelleth he in Temples made by men but euen in the very hearts of men he taketh no pleasure in externall pompe and outwarde obserâ—aunces nor gorgeous garnishinges of the body the vouchsafeth those worshippers which doe worship him in Spirite trueth These olde motheaten shadowes had their tyme and not their time onely but their lawfull vse also that so vnder shadowes
and the staffe of their shoulder and the rodde of their oppressour hast thou broken as in the daye of Mydian You haue heard a very honorable promise of the Prophet wherein he pronâ—â—Ì„ceth a woÌ„derfull triumphaunt victorie to all them that walke in the night of darkenesse and in the shadowe of death prophecying likewise that it will come to passe that the chaynes of cruell captiuitie beyng crackt asunder yoke of seruile bondage being crusht in pieces they shall once at the length enioye most happie calme of gladsome freedome Well then To whom was this promise made to the Iewes alone is he not also the God of the Gentils Then by what meanes shall this victorie be obtained by any forreine power or warlike broile No. The Prophete doth vtterly deny that pronouncing these wordes foorthwith Because euery spoyle sayth he of the warryour that is with noyse and with tumbling of garmentes in blood shall be abolished with burning and consuming fire euen as in the victorie that Gedeon obteyned agaynst the Madianites the conquest was atchieued by the onely hande of God and the presence of Gedeon mans force power litle auayling thereunto In like maner the prophet by like comparison perswadeth vs to beleeue that this victorie and freedome must be purchased by the onely blessing of God and not by any force or policie of man and that this blessing of God is sufficiently effectual of it selfe without all force of bloody battel to establish assured and vâ—doubted peace and euerlasting freedome to all creatures Go ye to nowe let me this demaunde of you when and from whence this so great blessednes shal happen The Prophet him selfe maketh answere By the byrth of a childe sayth he and by gyuing a sonne vnto vs For vnto vs a childe is borne sayth he vnto vs a sonne is giuen the Iudgement is vpon his shoulders c. Such is the excellent dignitie of the sonne so great is the maiestie of his nature proceeding from so notable a father that he needeth none other ayde in the worlde to the attainement of absolute perfection of most blessed felicitie For what can be of more excellent effectuall operation to the through cleansing awaye of all filthie contagion of corrupt nature or more presently auaylable to remoue all matter of brabble and contention then to receyue the very sonne of God him selfe into the felowshippe of this our mortall nature beeyng a Prince of so great and superexcellent Maiestie as that he may not seeme to be borne an inheritour of a kingdome to rule as a king but that the kingdome may seeme rather to spryng vp and be erected together with his byrth For so he sayeth The gouernment is layd vpon his shoulders not purchased by any his industrie or trauayle but layde vpon his backe euen from his first entry into this worlde and growyng vp together with him euen from his very swathling cloâ—tes And the same beyng so great an authoritie or principalitie raysed vp by so much aboue the compasse of all earthly empires by howe much he obtayned to be aduaunced and called by a more excellent tytle and name aboue all the princes of the worlde And nowe if you be desirous to knowe the name of this famous Prince the Prophete him selfe will forthwith declare vnto you His name sayth he shal be called Wonderfull a Counseller The mightie God The euerlasting Father The Prince of peace The increase of his gouernment and peace shall haue none ende c. Where you see mention made of the kingdome of peace and patience you may easily discerne not a kingdome onely but a distincte maner of kingly preeminence far vnlike to an earthly or worldly gouernment Nowe hearken where the place and nation is ouer which this King must exercise his dominion Hee shall sitte vpon the Throne of Dauid and vpon his kingdome to order and establyshe it with Iudgement and with Iustice. Behold here vnder these Tytles Iudgement and Iustice is excluded all blooddye tyrannie And nowe listen to the perpetuitie of thiâ— kingdome From henceforth sayth he euen for euer and euer Was euer man so froward of iudgement as to wreste and racke this place of the Prophet of releasing the yoke of the burdens of breaking the rodde of the oppressour to any other purpose appliable though he endeuor to the contrary neuer so much then to the very comming of Christ Iesu the sonne of God in whome we do beleeue who was sent of God the father giueÌ„ vnto vs for an euerlasting king For where is it possible to find a king yssuing from out so notable a parentage and of such an vndefiled life who by dying the death could crush in pieces the tyrannie of death and after he had tasted the death coulde of his owne power reuiue and rayse him selfe vp to the glorious maiestie of euerlasting kingdome this one Meschias onely except before whom all nations of the earth do shal bowe the knee Wel nowe And what buzzing will those Thalâ—â—de glosers keepe in the glose or what exposition wil they fetch out of their Thargum Wil they referre this intolerable yoke of thraldome vnto their seruitude endured in the time of Sennacherâ—â— He woulde in deede haue charged the shoulders of the Iewes with this yoke of burden rod of oppressour but he neuer pinched theÌ„ so much therewith Will they interprete the same of the captiuitie of Babylon Neyther will this hang together by any meanes For albeit it pleased that mighty king of Babylon Cyrus of his bountiful mercy to graunt free passage to the Israelites to returne into their owne countrey yet was not he able to vnloose this propheticall yoke and establishe a peace that coulde neuer be dissolued for that he was not onely a meere straunger but also voyde of all colour to clayme the throne of his father Dauid by any maner of descent from him Moreouer whereas the prophet Esay doth note here especially the vtter taking away of all occasions of warlike furie from amongst worldly men and of restoring a kingdome of peace and the same also to be endurable beyonde all ages who doth not see that by no shyft of forged circumstaunce these sayinges may be translated to your fleshly bondage syth your selues also which do beleeue and expect for an end of this brittle life a rysing againe at the last day as well as we neither wil ne can deny but that all maner things in this worlde either priuate or publique must haue an end Then if this be true howe dare yee mortall men flatter your selues with a possession of an immortall kingdome in this worlde For that which is immortall is not limited within any compasse of time Againe by what argument can ye perswade that the thing which is euerlasting may haue a last day and determined end of time Forasmuch therefore as this kingdome of Meschias and Dauid is pronounced by the mouthe of the prophets to be
tremble for feare The holie companie of Apostles and Martyres doe confesse it all tongues and Nations do speake of his glorie bowe the knees and worshippe him Finally the holie Ghost through woonderfull sâ—crete operation doeth daylye and hourely enlarge and enseaâ—e the infallible assurance thereof in the hearts of the faythfull Lastly you also euen you that are Iewes albeit as yet it be not reueiled vnto you shall knowe and acknowledge once at the length I trust the inestimable treasure and incomparable riches of this kingdome the inuinâ—ible euerlasting power of this king who shall breake and ouerthrowe all other kingdomes of the worlde and shall not possibly bee destroyed it selfe neither shall haue anie ende Daniel 2 But as this greatnes of power is not carâ—â—â— nor can be discerned with â—â—rnall eyes â—â—â—oeth it not wrestle with 〈◊〉 â—nd blood with carnall weapons Tâ—â—â—onâ—â—est of this â—â—â—nce doâ—th extend it self 〈◊〉 a farre more â—â—â—streâ—thed vnmeasurablenes creepeth not â—â—â—ng the ground like a worme but pearâ—â—â— the height of the heauens doeth not proâ—â—â—e men to bloody battel but assaulteth â—â—e Prince of this world euen the deuill him selfe and being aduaunced into heauen hath throwen headlong out of heauen the auncient Arche enemie and accuser of mankinde yea and slaine him with the sword of his Maiestie hath remoued away wrath hath blotted out the curse of the Lawe hath cured the canker of sinne hath troden death vnder his feete hath taken into his owne gouernement the power of all iudgement in so much that the Prophet Esay seemeth astonied amazedly wondring at the marueilous course of his incomprehensible power who hauing vanquished incomparable enemies doeth likewise emparten his faithful seruants with very riche spoyles not transitorie and soone vanishing away but enduring beyond all ages Will ye yet heare more concerning the power of this mightie Monarche Listen then a while to the testimonie of the veritie it selfe in the Gospel This is the will of my father that sent me that euerie man which seeth the sonne beleeueth on him shal haue euerlasting life What can be more princely then this And I will rayse him vp at the last day What can be of more power For as the father hath life in him selfe so likewise hath hee giuen to the sonne to haue life in him selfe to giue life vnto him vnto whom he wil and hath giuen him power also to execute iudgement What can be more heauenly Neither doeth the father iudge anie man but hath giuen all the iudgement vnto the sonne What can be more admirable Vnto whom all power is giuen in heauen and in earth What can be required more Moreouer that ye may be assured that the sonne of man is of power to forgiue sinnes vpon earth beholde a signe wrought vpon the sicke of the palsey Take vp thy bed and walke Againe As the liuing father hath sent me euen so do I send yo whosoeuer sinnes ye forgiue shal be forgiuen them Besides all this let vs heare what Peter speaketh of him To him saith he all the Prophets do giue witnes that through his name all that beleeue in him shall receiue remission of sinnes What can bee more marueilous When the sonne of man shal be exalted I will drawe all thinges vnto my selfe What can be more glorious Let vs adioyne herewith the tâ—stimonie of Saint Paul Who hath reconciled all things in heauen and in earth who vndertooke in his owne person all the hatred and enmitie betwixt God and men who with a becke of his countenance reliâ—ueth the afflicted consciences humbled euen to hell gates who doeth refreshe and comfort them with his spirite healeth with a worde of his mouth looseth them that are fettered with the chaynes of sinne dischargeth from all feare of iudgement and death acquiteth from the tyrannie of the deuil What may bee comparable to the Maiestie of this Empire and withall what can be more amiable then the same Maiestie at the naming of whome all knees in heauen earth and hell do fall prostrate and worship Yea the deuils themselues do tremble and quake for feare the dead arise againe maladies are healed prisoners are loosed the hungrie are fylled the oppressed with labour are refreshed and disburdened mourners and such as pyne awaye with sorowe and anguish are recomforted death is subdued teares are wyped awaye sorowe and sadnes is turned into mirth and gladnes enterchange is made from the lowest to the highest mountaynes are throwen downe hidden things are discouered rough crabbed things are made plaine and streight the first become the last and the last are made the first All which heauenly graces albeit you miserable Hebrues wil not acknowledge most disdainfully do blaspheme in your synagogs the angel of the euerlasting testament hauing regard to y part of him only wherin he seemeth weake according to the vtter apparance dispensation of the flesh by reaâ—on of his death and burial yet we for our part beholding his heauenly diuinitie vnseparably vnited together with the basenes of his humanitie and comparing his miraculous life death and resurrection yea the whole course and actions of his life with the reportes of the Prophets and being established in faith with infallible testimonies of the sacred scriptures instructed hereunto by the guyding of the holy ghost persuaded by the assured promises of the Prophets and casting ankerholde in the assured hauen of his wonderfull miracles do firmely beleeue and with vnshaken faith confesse that this is the very same Messhias whome you do yet expect and looke for Finally reposing all our trust and affiaunce vpon his mightie power garded with the inuincible protection of so great Maiestie do with so valiant forwardnes of minde raise vp the vndaunted courage of our hearts against all assaultes and battrie of the worlde against all stormes of fretting aduersitie that now neither the raging railing of your blasphemous mouth nor fearful delusions of wyly Satan not the dreadful sight of hel gates nor the tyrannous threatnings therof not the griesely couÌ„tenaunce of gastful death be it neuer so terrible nor the cruel curse continuall accusations of the Lawe which is more horrible then all the rest can in any respect appall terrifie our setled consciences For why shoulde that person tremble or be amazed with the threatninges of the Lawe whose Lorde and master Christ Iesu is Iudge and ruler ouer the Law Why should he dread death or the diuell him selfe procurer of death or all the furious champions of the deuill for the safetie of whose life and assured raysing from death to life the very soÌ„ne of God Christ Iesu is become surety pledge who sitting at the right hande of the Father doeth keepe the keyes of death and hell and therewith alone shutteth and no man openeth setteth wyde open and no man shutteth restrayning and disposing al things in heauen and earth with an onely becke of his
vs by the hand of Mosheh beeing assured by the scriptures that the Ierusalem which we shal be restored vnto is the kingdome of heauen from which wee were cast through vnbeliefe and are againe restored vnto it as manie of vs as beleeue in this our Immanuel by the same God with vsâ— whose bloud hath opened vs the waye anâ— not the bloud of our goates calues whicâ— were figures of this true and perfect sacrifice wrought by this man vpon the crosse by vertue whereof they were auaylable to so many of our fathers as did beleeue for the remissâ— of sinnes and deliuerie out of that thraldoâ—â— of the soule and not out of the captiuitie â—â—ther of Egypt or Babylon or this wherâ—â— we and our forefathers haue iustly bene euâ—â— since the vnrighteous shedding of this riâ—â—â—teous mans bloud Moreouer I confesse with my mouthe 〈◊〉 beleeue in my heart that this same man Iesus the sonne of that virgin is not onely 〈◊〉 but God both God and man so called by our Prophets Immanuel God with vs God not made in time nor after a season but God from the beginning and without beginning who was before the sunne shal be after the sunne as our Prophet Dauid sayth by whoÌ„â—s al things were made from the beginning so are they preserued by his mightie power and of his kingdome there shal be none ende Who as he is called the word of God his father so were all the Prophets giuen and sent â—y him the onely true interpreter and messenger of his Fathers will which he reueaâ—â—d from time to time to his people by the handes of his Prophets as he thought best ordering the measure of the reuelatioÌ„ of him selfe as might best stand with the time of his comming when he was to be presented vnto the world And therefore he opened him self â—nto our fathers in the times and dayes of â—ur Prophetes but darkely vnder types and â—igures laying a vayle as it were ouer our eyes to the end we should be more earnest painefull in seeking after him But in the fulâ—es of time when the season appointed hy his Father was come then he reuealed him selfe fully and plainly preaching both him selfe the kingdome of heauen and sending forth his Apostles to do the same vpon whom therefore he powred out the holy Ghost which is called his Spirit so performing that which our Elders set downe as a proper marke of the comming of our Meshiach to witte that in that daye our Prophets should cease thâ— holy Ghost should be giuen to ignorant anâ— vnlearned men which we haue seen fulfilled in the eyes of all Israel And therefore I receiue this word of God which hath been froâ— those daies called the New Testament as the true vndoubted word of God vttered by y same Spirit which spake in our Prophets Againe I confesse with my mouthe and beleeue in my heaâ—te that that holye Ghost and Spirit who was the directour of all our Prophets and was also promised by this mâ—â—â— Iesus our Immanuel to be alwayes with 〈◊〉 people to leade them into all trueth vnto 〈◊〉 worldes ende is also verie God one in sâ—â—â—stance and nature with God the Father 〈◊〉 God the Sonne but an other in persone◠〈◊〉 the Father the SoÌ„ne differ in person 〈◊〉 that there are not three Gods but one Goâ—â— neither one onely person but three personâ—â— Which person of the holy Ghost as he hath bene from the beginning of the world by the euerlasting counsel and determinate purpose of God the directour and gouernour of his Church that is to say the assemblie and companie of his people agreeing together in vnitie of faith and doctrine and did therefore for the bringing and maintenance of them into the vnitie of this faith and doctrine deliuer them from God diuers rites ceremonies diuers in outward shewe but one selfe same in effect and substance hauing onely for their ground and matter this man and God Iesus Christ our Immanuel So doth he continue still to nourishe vs vp in the same and therefore commendeth to vs to be kept for 〈◊〉 euerlasting couenant two sacraments the one of Baptisme the other of the Lordes supper which two the will of our Lord God was and is should be in place of the circumcision and Passeouer coÌ„manded to our forefathers Which I stedfastly beleeue and religiously confesse and therefore renouncing the former as also al other rites and ceremonies of the Lawe being but shadowes of the bodie which is now performed and come I most humbly desire to be receiued into the fellowship of these Sacramentes that as it hath pleased our Lord God and heaueÌ„ly 〈…〉 ther to reueale his sonne vnto me to 〈◊〉 me againe into the stocke of my father Abâ—â—â—ham from whence I was cast out throâ—â—â— vnbeliefe with my forefathers the stifneck 〈◊〉 and disobedient So I may through Bâ—â—tisme be receiued and taken for a membe◠〈◊〉 this our Meshiach whom I confesse and 〈◊〉 knowledge to be the â—â—â—ly promised Chrâ—â— in whome whosoeuer will haue life must 〈◊〉 saued whereof I â—â—â—ke and trust to be 〈◊〉 taker in the 〈◊〉 of the righteouâ— which shal 〈◊〉 the 〈◊〉 agaiâ—â— of this our Immanâ—el when hee shaâ— come to iudge the â—uâ—cke and the â—eaâ— FINIS To his beloued Mother I. K. sendeth greeting in the Lorde THE desire that I haue to heare of your continuaÌ„ce which Christ Iesus in the day of this his battell which shortly shall end to the confusion of his proud enimies neither by tong neither yet by penne can I expresse beloued Mother Assuredly it is such that it vanquisheth and ouercommeth all remembrance solicitude which the fleshe vseth to take for feeding and defence of herselfe For in euery realme and nation God wil stirre vp some one or other to minister those thinges that appertaine to this wretched life and if men wil ceasse to doe their office yet will hee sende his rauens so that in euery place perchance I may finde some fethers to my body But alas where I shal finde children to be begotten vnto God by the worde of life that can I not presently consider And therfore the spiritual life of such as somtime boldly proâ—essed Christ god knoweth is to my hearte more deare then all the glory riches and honour in the earth And the falling backe of such men as I heare dayly Fides implicita Luke .24 Act .17 The theame out of the xi to the Romanes The summarie effect of Paules discourse câ—mprehâ—nded in few words The first isâ—ues of Gods promise The Oliue tree consisteth of three members the roote the stocke the braunches The Church how it standeth and groweth Augustin putat non amputat The authoritie of the person that speaketh I wil magniâ—ie mine office Rom. 11. Galat. 5. An expositioÌ„ of the matters here treated vpoÌ„ The first part concerning the Iewes and Gentiles The second part concerning the reiection of the one and receyuing of the other