THE Sermon, which Christ made on the way to Emaus to those two sorrowful disciples, set down in a dialogue by D. Urban Regius, wherein he hath gathered and expounded the chief prophecies of the old Testament concerning Christ. * ⁎ * At London, Printed by john day dwelling over Aldersgate and are to be sold at his long shop at the west door of Paul's. Anno. 1578. Cum privilegio Regiae Maiestatis. ❧ To the right honourable Lord Mayor of the City of London, the right worshipful the Aldermen his brethren, and the Citizens and commonalty of the same City, W. Hilton wisheth all heavenly wisdom, grace, and health in the Lord jesus Christ. COnsidering that Master Frederus, the latin translator of this heavenvly Sermon had boldly dedicated his labours being but a latin translation to three noble Dukes of germany, & thought it a work well worthy their heroical patronage, I could not observing decorum, sand the same abroad, being now Englished under a base patron, than I found it latined. For so should I have promoted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the haul into the kitchyens, which neither hauls, nor earthly habitations can worthily entertain. Wherefore right honourable, and worshipful Citizens though England may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a land of great Lords, for the multitude of nobles in it, and consequently easy to find an English patron, to match those three German protectors: yet have I chosen to dedicated these my simple labours, to this noble City of London, and the honourable, and worshipful Citizens thereof. And that for divers causes: some whereof be these. First to give this precious pearl a patron, whom of mine own experience I know to be equal, nay far superior to all his Germane protectors, both in nobility, and antiquity. For I would wish that good, and Godly books, should find as good entertainment here, as else where. Secondly to help the book itself to better efficacy, and greater operation amongst many, by dedicating it to many. For such is man's nature, that it easily admitteth, mindefully retaineth, and highly esteemeth that, which good will gratefully offereth. Thirdly to do honour to this honourable City. For worthy works are said, as well to magnify their patrons: as to amplify their authors. Fourthly to make some semblance betwixt the patrons, to whom it is offered & this pupil which seeketh at your hand to be defended. For this is a grave, & godly dialogue, well agreeing with the persons of grave, and godly men, & matrons, such as many of this City are, and all aught to be. And lastly I have dedicated this translation, (such as it is) to London: Because Londoners of all the lay people of this land, have most leisure to read, best will to hear, greatest desire to learn, readiest wits to conceive, soundest judgement to decern, and most love to good books, & therefore most worthy of that honour, and profit, which this way may rise of good & godly writings. Luke. 9.26. And yet to promise' that this dedication, and book, shall bring you either honour, or profit I cannot, unless both your Citizens take it thankfully, your City protect it faithfully, & your deeds express it lively. This dare I promise', & say, that all men, if they will, may by reading, embracing, believing, john. 8.51 1. jone. 5.1. & following the doctrine of this little book, escape hell, and obtain heaven. Revel. 12.12. 1. Pet. 5.8 Luk. 22.31. For where as the devil, first by a senselessness of sin seeketh to lead the unregenerate to hell: and secondly by the horrors of their sins would bereave the godly of heaven: Ephe. 2.12. And thirdly whereas man is altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & can neither save himself from the one, nor obtain the other: but is, as an Aethiopian, in reading the remedy ignorant of the remedy, Acts. 23. Luke. 24.16. and as a Cleophas that talking with his saviour, knoweth not his Saviour: This one precious sermon, or dialogue, (by God's grace) doth help all these evils: as by your patience I shall show. For whereas first the devil, that subtle serpent, seeketh by keeping men in a senselessness of sin to lead them headlong to hell: here may be gathered, that for sin there must follow death, the reward of sin. Rom. 6.23. And such as is the work, such must be the wages: but sin is infinite, therefore must needs follow death which is infinite. And this death, must be the death either of the offender man or of the surety Christ, apprehended by faith. If it be the death of the surety Christ, then is it infinite in preciousness: but if it be the death of the offender man, them is it (horrescoreferens.) infinite in horribleness. And who now shall the devil hereafter entice to sin: seeing every sinner in sinning doth either kill himself, or crucify Christ. Surely I think men will not buy dross so dear. I think Christians will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lose the kingdom of heaven for a short pleasure, Gen. 25.33. nay pain of sin. I hope men will learn to be wise by Esaw, and not cell their birthright of heaven for a vile pleasant sin, & very cold mess of pottage: yea I think the very worldling, unclean person, and atheist (whom the devil by this way, chief haunteth after) will here make a pause, & say with Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will not buy repentance so dear: which if it please God, they do, than this sermon hath well stopped up the devils former way. Revel. 12.12. Secondly, when men begin to repent, satan seeing that his kingdom is but short, bestirreth him in his other way (to wit,) he seeketh by fear of God's wrath, by horror of their falls, & by sight of their sins, to drive the godly to despair, john. 5.25. and August l. 4. de trinitate. c. 3. Revel. 12.4. & that especially while they are but yet setting first foot forward to God by repentance, while they are but yet green from the former resurrection, while they are but yet in the new birth, 1. Pet. 1.7. and while they be but yet weak, and unacquainted with the fiery trials, Deut. 8.3. with the lords battles, with God's crosses, & with the spiritual conflicts, in which our old Adam, our natural man the fleshly lusts, must in this life be crossed, consumed, mortified, & slain. But here are opened unto them, the flowers of the prophets, & the chief promises of God concerning Christ, Rom. 15.4. which as they are of themselves by the testimony of the new testament, the marrow of the word, the kernel of the scriptures, the joy of our hearts, Math. 4.4. the n1 of our lives, the food of our souls, & the power of God unto salvation, to all that believe: so doth there in opening of them, appear a very paradise of all spiritual pleasure, love, hope, and peace, the sweet rivers of Eden, which flow so plentifully in this sermon, that they expel all fear of desperation, and so stop that other second way, whereby the devil seeketh to devour the children of God. For though the Godly be thus assailed by Satan, and that in the greenness of their new birth, & though the Devil torment them with griefs, and fear them with death, hell and Gods judgements: yet shall they find in this sermon such, so great, and so sweet, promises of god in christ, that there is no soul so fearful, though most fearful, no faith so weak, though most weak nor any man so ignorant, doubtful, and heartless, though he be most ignorant, doubtful, & heartless, but that he may in this sermon gather such heart, receive such hope, and grow unto such knowledge, strength and stability, that if he will but come, and either hear it, or read it, he shall return as did Cleophas, leap like an heart, walk like a Lion, & stand like a rock which cannot be moved with any surging sea of temptation. For that learned bishop of Germany doctor Urban Regius hath here so displayed Christ, with the kingdom of Christ, & the mercies of god in christ, that if any sad Cleophas, do but covet to come to Emaus, Emaus signifieth the bright morning. (the bright morning) of the knowledge of Christ, & his kingdom, and will bring but so much good seed with him (by gods grace,) as that he hath a desire to know Christ, to hear Christ, to enjoy Christ, and to reason and read of Christ, (for this is faith,) yea though he be heavy, and sorrowful, and come weeping: yet shall he in this book so meet with Christ and hear such a sermon of Christ, that it will last him, and not leave him, until he come to the true Emaus in deed, the bright knowledge of Christ: and there shall his blind eyes be opened, Cleophas signifieth all glory. Gene. 10.9 and he shall see, know, & acknowledge Christ to be his saviour, and shall return a right Cleophas in deed, and bring such shows of faith, hope, and peace of conscience with him, that Nimrods' net shall be broken, the pray, (man's soul) shall be delivered, the fear of death, and desperation, shall be abandoned. And of this you may fetch (if you will) aprobatum est, out of the gospel of Saint Luke. Luke. 24.13 For he maketh mention of this sermon, and showeth both when, where, why, to whom, & out of what Christ made it, & what effect it had in it. Thirdly whereas (I said) we are by nature, Acts. 8.23. unperceiving Ethiopians, which reading the Prophets, understand not the Prophets: this little book will well serve us for a Philip, a sound interpreter of the prophets. For it doth so draw the vale and curtain of the letter, that it manifestly showeth the precious pearl Christ, Math. 13.44. and 45. jesus signifieth a Saviour. hidden under the letter: and it so plainly discovereth the field of the old testament, that it leadeth us by the hand to our jesus, that great treasure, hidden in the law, and the prophets. Yea it doth so plainly prove Christ to be Christ that both the ignorant Gentiles, and obstinate jews, may know, and acknowledge, Christ to be jesus, the saviour of the world. But because we are subject to many enemies, crosses, and temptations, and so have need of comfort: and because also, when we both have, hear, and read of comfort, john. 20.25 we be as Thomas was, hard receivers of Comfort: I think it needful, that for the better obtaining of comfort, we use two things in the reading of good books, and the holy scriptures the cornu copia of all comfort. Math. 21.22. The first is that before we read, we pray. For as of ourselves we are, & have nothing: so to faithful prayers, is made a promise of all things. The second is that in all our private reading we apply the word to ourselves & take that which is there spoken, and read to be spoken to us, or him that readeth it: for else shall we neither have our lives mended, nor our souls comforted by the word, and then the word, loseth his fruitful effect. But if when we see, and hear, Ephraim, jerusalem, & juda, or the scribes, & pharisees threatened, & reproved for their sins, we will in place of them, put in our own selves, and names, and know it to be spoken to us (as it is in deed if we be like them, jeremy. 5.9 ) than no doubt we shall read to our amendment. Again if when we see promises made, and comfort given, and forgiveness granted to juda, jerusalem, and Zion, or the Church, we will in place of them suppose, or put in our own names, and persons, and both believe, and know, that those promises, forgiveness, and those comforts are made, set down, and given us, and every one of us that hear or read them, (as they are in deed if we believe them, Rom. 15.4. ) then shall we find in this sermon, and other holy scriptures such salve for our sores, and such comfort for our hearts, that sin shallbe subdued, despair shall be removed, and our heavy hearts shall be comforted. And here I will pass over the just praises which this book deserveth, both in excellency of the matter, as god hath given it, & in laudablenes of the manner as Urban hath handled it. For in that it containeth the prophecies of Christ, and the promises of God, true salvation unto all that believe (a wine a man would think, vendible enough amongst the depraved, and dead sons of Adam) it doth sufficiently approve, and promote itself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Only this I think meet, that before I end, I put you in remembrance, that we are all by nature wicked, and the children of wrath, and death, Ephe. 2.3. and must without the knowledge of those things which are set down in this book, die as we be, and be as we die, even without Christ, firebrands of hell. But now to return where I began I beseech you honourable, and worshipful Citizens, that as you have heard my dedication was not without cause: so now ye will grant me a petition, or two which do not exceed reason. The first is that (God having his due praise for all his goodness) ye would both pardon this my boldness, and also vouchsafe my simple labours (about the heavenly word) no worse entertainment, and protection, than ye use to show to your earthly peuples. Secondly that if ye reap any profit by this work, ye would give deserved praise to two learned, and well lived doctors of this church namely M. Barnard Gilpin of the North, and M. john Fox of the South. Whereof this godly, and painful father moved me to translate it: and the other great Maecenas hath brought up me poor sinner to this little I have, and many other learned men to the Church's commodity. And lastly I beseech you in the Lord, that you will take pity upon your wives, your children, yourselves, and your souls, to wit, that you will by hearing, believing, & practising the word, seek to be safe from Satan, that seeketh to sift you. Furnish yourselves, and your families (I pray you) with spiritual armour. give your inward man, but every month one of these articles for his repast, and let it be well digested. Let the spirit once rule over the flesh, and let Christ's spouse the soul now at the last, be as well beautified, as the devils concubine the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eschew evil, and do good. Recte iudicate, qui iudicatis terram. judge and govern well, and rightly, ye that be magistrates, lest the Lord remove your candlestick. Handle not (O ye rich men) those, that fall into your laps, with rigour and extremity: and give not yourselves (ye poor men) to sinister & double dealing. Delight not I beseech you (ye men) in the multitude of your riches: nor (ye women) in the furniture of your houses: watch ye which have charge in your callings, and keep yourselves clear from the blood of your families. Let not your wives, children, and bodies, so have their wills, and pleasure, Ezechi. 3.18 that your souls (which must answer for it) suffer woe, and pain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O lay hold, lay hold upon discipline, and put away pride, covetousness, lying, swearing, and cursed dealing from among you. And all these shall you quickly, and easily do, if you will pray heartily, if you will read the word diligently, and if you will apply it wisely. Which the Lord jesus, that died for you work in you. And the blessed Lord God, which hath caused all holy scriptures to be written for our learning: grant that we may all in such wise, hear them, read, mark, learn, and inwardly digest them, that sin and distrust, may be removed from us, and we may in all our extremities be comforted, and ever hold fast the blessed hope of everlasting life, which he hath given us in our Saviour jesus Christ, who ever preserve you and his whole Church. Amen. Your honours in the Lord W. Hilton Schoolmaster at S. Anthony's. ❧ A brief ingress to the Christian Reader. Among all sorts of studies, and labours belonging to the life of man, as there is none comparable to the searching of holy scriptures: so in reading thereof diligent regard aught to be had. First with what mind, and to what end a man readeth them. Secondly in what sense, and after what meaning he understandeth them. Touching the first, as the scriptures, and word of God of his nature is holy: so is it requisite no man to resort thereunto, otherwise then with an holy mind: nor to read them, but to a blessed purpose. That is, to profit in a spiritual intelligence: to learn the true will, and worship of God in his word: to increase in faith: and to search out the kingdom of life. This done, the second consideration is to be had, for the true sense, and right understanding of the same. Some there be, and that not a few, who entering the study of the sacred scriptures, have not all peradventure the right meaning of the holy ghost therein contained. The good Eunuch in the Acts of the Apostles, was well occupied in his kouche, reading the prophetical scriptures, yet he understood not what he read, before an expositor was sent him. Thapostles themselves had the scriptures, and read them: yet how far from the meaning thereof were they, before their senses were opened? So the jews, and Saracens to this day do haunt the scriptures, but for lack of true understanding, in what blindness do they yet remain? They which in reading the mystical scriptures, do see nothing else but the literal sense, and outward history thereof, though they think to see something, yet in very deed see nothing. Albeit I denay not, but in the extern letter, and history of the old testament, there is a certain verity of things so done, as in the letter is specified: yet under the same letter, and historical truth, lieth an other more secret, and mystical truth, which must be opened. For as the scriptures of the former testament, were written most by the prophets, so have they no doubt, a prophetical meaning. And as all the scriptures were inspired by the holy spirit of God, so carry they a spiritual understanding secretly covered under the visible letter. As for example the eating of the Apple, and casting out of paradise: the slaughter of Abel, by his brother Cain: The flood, and Ark of Noah: the promised blessing in the seed of Abraham: The unknown generation of Melchisddech both king, and priest: The son of Abraham, given, and borne by promise, with the inheritance cast upon him: The whole discourse, & story of joseph: The tipical lamb, with his blood sprinkled, and bones unbroken: The passage through the read sea: The hard rock gushing out in water springs: Manna: The brazen serpent: The whole course and life of Moses: The land of promise: The works and death of Samson: The victory of Gedeon: The kingdom of David: The tabernacle, and temple of Solomon, with the propitiatory, and the Ark: The rapting up of Elias: The casting up of jonas: Yea the giving also of the law itself, in outward tables, upon the penticoste day, that is, fifty days after the deliverance. These I say, with a number such other things more, which from time to time, happened amongst that people, although in fact, and history they bear a truth in deed: yet notwithstanding, under the same historical truth, as under a vail, or curtain lieth hid other matter of higher mysteries, and greater privities: which if they be well discussed, shall rapt a man's mind into more perfect knowledge, of spiritual contemplation. According as we read, to happen to S. Austen by hearing Ambrose expounding the miseries contained in the old testament. So that the prophetical Scriptures may well be resembled, in a manner, to the person of their own master, that is, to Christ himself. Who being here in earth, if a man look only upon his outward shape: his humble poor estate in this world: his quiet, and simple demaynour: his painful travails, the manifold afflictions, and temptations of his wearisome life: his sharp cross, and reproachful death, and look no further, he shall see no great mat in him But draw this curtain of flesh a little, and with a further insight view well what lieth within, and there shall appear an other manner of matter: There shalt thou behold the glory of the kingdom of God, the admirable wisdom, and omnipotent power of the Father, the conquest of Satan, hell, and the whole world, with all the pride thereof, and the fullness of the deity, there corporally dwelling, as S. Paul himself both did see, and testify. In much like sort, the scriptures written, and inspired by God, if they be sought for no further, but for the literal meaning only, or outward precepts of life, they little avail to salvation. But if the mystical types, and manifest oracles of the law, Psalms, and prophets be thoroughly opened, what light, what life, what knowledge give they? without which I see not, how the faith of a Christian man can stand sound and sure. And therefore the Lord himself, when he would give faith to his disciples, either opened the scriptures unto them, or else opened their eyes, to understand the scriptures. And therefore, Doct. Vrbanus Regius, th'author of this treatise, is well worthy of thanks, and commendation, for this his labour, in opening to us such scriptures, as the Lord jesus appeareth in his talk to have opened to his two disciples going to Emaus. And in like respect, no less commendation also is of his part deserved, and of our part to be recounted, to this our good brother, and learned schoolmaster, Hilton, who at request hath taken pains to translate the same, into our english country speech, for the better instruction of such, as have not been brought up in the skill of the Latin tongue. Accept therefore well in worth gentle reader, the laborious travail of this godly man, & read it as the Lord shall give thee time, and leisure: upon a more fruitful matter, thou canst not employ thy diligence. For when all other things shall fail thee, only faith in jesus the Lord, is that must save thee, both body and soul. Read and pray. The Lord jesus hear thy prayers, and bless thy reading. Amen. Yours in Christ jesus fellow labourer john Fox. The translator to the Christian Reader. WHereas Doctor Urban hath here set down, the doctrine which our Saviour Christ taught his disciples on the way to Emaus, in a dialogue, and not (as it seemeth) in a sermon, as both in this book it is called, and in deed it is, (for every godly dialogue, such as this is, is a sermon, or rather a great many sermons) think it to be done (beloved reader) for thy profit, & good insample. For though this familiar kind of talking, be not the most glorious kind of oration for the teacher: yet is it the most commodious way of instruction for the learner. And here behold, how the godly bishop sought more thy profit, than his own praise. Again it is a good ensample for all, that have charge of others, thus to instruct them, and reason with them in divinity, and commonly after they have hard a sermon, that so they may see how their younglings hear, and bear away the sermon, which they here. But married men especially have in this dialogue a good ensample (as good bishops of their houses) to instruct their wives, and to have such talk with them at home, as may be to the use of edifying. Then which nothing is more comely, nothing more fruitful, nothing more necessary. For as man, and wife, are the Image of Christ, and his spiritual church: so aught there communication to be of heavenly, and spiritual things. And they which will use this way of domestical instruction, shall reap the fruit thereof, even to have their wives comforts, not crosses, and helpers, not hinderers of their godly proceedings: yea they shall have them (though they be but women) by this means as great defences to their houses, families, and people, as was Lot to Sodom, as was Phenies to Israel, and as Moses was to the jews, when he stood in the gap, and turned away the wrath of the Lord. But women children, and families contrarily used, do show contrary fruits, and work contrary effects. And here if any adversary of the gospel, hold that such high matters, would not be handled in such homely dialogues with women, sand them to the example of Christ in the gospel, and the apostles in the Acts, who are Urban'S warrant in this matter. And if they require examples of doctors they shall find that Hilarius in his book to his daughter Aphra, Ambrose to his sister, Hierom to Principia, Hedibia, Algasia, Eustachius, and Paula, and Saint Augustine to his mother, have all used the like participation of high mysteries with women as Urban hath here done in this dialogue. And therefore can it not be said, but that this manner of teaching is godly, profitable, and usual. Wherefore receive it, read it, and pray beloved reader, that thou mayst profit in it, to God's glory, and thy salvation. ❧ The principal contents of this book discoursed at large in their places quoted, as followeth. OF the knowledge of Christ, how necessary it is. 2.3. Of the gospel, and doctrine thereof. 4.5. Of original sin, and the promises of grace. 12: 14. Of Christ his kingdom, and of the jews. 17.20. Of the figures of Christ in the old law. 2.24.25. Of the Genealogy of Christ. 28. Of the City Bethleem, where he was borne. 29. Of the virgin Mary, and Christ's conception. 33 36. Of Christ his name. 37.39.86. Of his former coming, how base. 41. the time thereof 63. Of his eternal Godhead, 70. and human birth. 84. Of his flight into Egypt, 90. Of his minesterie, that he should be a king, priest, doctor, mediator, redeemer, and judge of the world. 91. Of his miracles. 97. Of his death, descending into hell, resurrection, kingdom everlasting, and commodities thereof. 98. FINIS. ❀ Certain places of the Scripture expounded. cap. ver. Fol. Genesis. 3 15 I will put enmity between thee, and etc. 7 26 4 By myself have I sworn. 11 46 10 The sceptre shall not departed. 16 49 11 He shall bind his Asses. 20 Psalms. 8 4 What is man that thou. 98 22 1 My God my God why. 106 110 1 The Lord said unto my Lord 112 prover. 8 22 The Lord hath possessed me. 71 Esay. 2 1 It shall be in the last days. 115 4 2 In that day shall the. 117 8 13 Sanctify the Lord of hosts. 118 7 14 Behold a virgin shall conceive. 33 11 1 But there shall come a rod. 119 10 And in that day the root of jesse. 121 12 3 Therefore with joy shall. 122 13 14 The Palace shall be forsaken. 125 21 And the Lord went before him. 117 26 19 Thy dead men shall live. 123 27 2 In that day sing to thy vineyard. 124 35 1 The defeart and the wilderness. 126 42 1 Behold my servant, I will stay. 47 5 He that created the heavens and 51 52 13 Behold my Servant shall prospero. 137 53 1 Who will believe our report. 157 60 1 Arise jerusalem. 150 17 For bras will I bring gold. 152 61 1 The spirit of the Lord is with me. 55 62 8 The Lord hath sworn by his right hand. 156 jeremy. 31 31 Behold the day is come saith the Lord 171 Ezechias. 37 1 The hand of the Lord is upon me. 175 21 And say unto him, thus saith the Lord 176 Daniel. 2 34 I saw a stone cut of a mountain. 35 2 44 And in the days of these kings. 63 9 24 Seventy weeks are determined upon. 62 Micheas. 5 2 And thou Bethleem Ephrata. 29 Zephany. 3 8 Therefore wait ye upon me. 199 Aggias. 2 7 Thus saith the Lord of hosts. 202 Zachary. 3 8 Hear now O jehosua the high priest. 205 9 9 Rejoice greatly O daughter Zion. 42 Abdias. 1 17 But upon mount Zion shall be deliverance. 190 Matthew. 2 6 Thou art not the lest. 29 john. 1 1 In the beginning was the word. 72 8 58 Verily Verily I say unto you, before. 31 FINIS. ¶ A Dialogue of Vrbanus Rhegius, upon the Sermon which Christ made out of Moses, & the Prophets, to those two his Disciples, as they went from jerusalem to Emaus, immediately after his Resurrection, wherein the prophecies of the old Testament concerning Christ: are godly, and plainly expounded. Vrbanus. WHy are you sadder (wife Ann) than you were wont to be, and specially on this Easter day, when all Creatures aught infinitely to rejoice, and triumph with Christ raised again to life? What troubleth your mind? Why do you sigh so often? Do you not know that jesus Sirach willeth us to pluck up our hearts in holiness, and to drive all heaviness away from us? A jesus Sy. 30.23. Sorrow (saith he) hath slain many, and there is no profit therein. Do you not know, that S. Paul also biddeth us always, B Phll. 2, 18. rejoice in the Lord? ¶ Anna. I know it well, but sorrow, and sadness are not both of one kind, neither be our minds always pensive upon one, and the same occasion. Doth not the same Paul also say, that there is a godly sorrow, or heaviness, which causeth repentance unto salvation, not to be repented of: & contrarily a worldly sorrow, which causeth death? A 2. Cor. 7 10. ☞ Vrbanus. You say well in deed. But what is the matter (I pray you) that you are so full of heaviness? What is it that troubleth you thus? ¶ Anna. What was it that troubled, and vexed those two Disciples, Cleophas, and his companion, as they went to Emaus? Vrbanus. O, they had very great causes to be sad. For as them, their hearts were all blinded with the darkness of ignorance, and their faith was little, and slender, and they had not a sufficient, and perfect knowledge of Christ, although they had now a long time professed themselves to be his Disciples. ¶ Anna. And the same thing also is the cause of this my heaviness. For, in as much as I am baptised into Christ's death, A holy grief. and am adorned with that most glorious, and sacred name of Christ, and am called a Christian: It grieveth me, that I found not my heart furnished, and endued with such plentiful, and sound knowledge of Christ my Lord, as it aught to be. ☞ Vrb. There be more than you, that in this behalf bewail their infirmity, you are not alone sick of this sore, you have a good many partakers in this grief, which taste with you of this cup. True it is, there is much, and often mention made of Christ, and he is diligently preached, and many famous things are honourably, and truly spoken of him: and yet there be very many which nevertheless have not yet perfectly, and plainly known him as they aught. ¶ Anna. But seeing I have so great cause of grief, I cannot cease sorrowing before my eyes be opened, as the eyes of those two disciples were, which went to Emaus, that I may have the true, and full knowledge of Christ. For I remember I have heard you many times say, that there is no art, no knowledge, nor no wisdom more excellent, necessary, nor heavenly, than the knowledge of Christ, because that knowledge bringeth with it everlasting righteousness, and salvation. ☞ Vrb. I confess I have always taught so, and so say I still, and the same also will I both say & teach while I live, and my profession is so to teach, and no otherwise. But there be some fantastical, and giddy heads, which set aside Christ's humanity, and will be aloft, and so climbing into the very heavens, busily endeavour themselves to search and try out, what the everlasting, infinite, unmeasurable, & incomprehensible Deity of God is occupied about. And marvelously, and busily, they beaten their brains, by sharpness of wit, to attain to those things which in the Scriptures are set down: of the essence, or being of God: of the persons of God: of the understanding and knowledge of God: and of predestination, and other like. Where it is much more necessary and meet, that we give ourselves wholly over to learn, to find out, and to know, what Christ is: and who he is. For, seeing that most high and infinite majesty, hath abased itself so extremely low, as that he vouchsafed to descend into the lowest parts of the earth to us: and took our flesh upon him: and become man, that he might deliver mankind, which was in bondage and thraldom of everlasting death: and having delivered it, bring it to heaven to the glory of the immortal, and everlasting life: Seeing (I say) thus standeth the case, it is not meet that every man should make, and appoint for himself his own ladder, whereby to mount up to God, to the glory of his majesty: but it becometh us to use that ladder, & those steps, which God the father himself hath ordained, and appointed for that ascension, and we must go in by that path, Christ the way to god. and way which God the father himself hath showed, & by which he would have the passage to heaven lie. Truly, our Saviour Christ, in john said gravely, and for great causes, I am the way, and the truth, and the life: No man cometh unto the Father but by me. A joh. 14. v. 6. If there had been another, and shorter way: if there had been an easier or readier ascension to heaven, God had never, & in vain sent his only begotten son into the world: neither would he have suffered him to take our miserable, & frail nature upon him, for this end only, that he should (being made man & after death raised to life) ascend to heaven, and carry us men with him to his father. The holy Scriptures call Christ a Peacemaker, a Mediator, a Priest, an Advocate, a Shepherd, a Way, a Candle, a Lantern, a Light, a Master, a King, a Head, a Redeemer, a justifier, and Life itself. With all these names and epithetons, doth the holy Scriptures adorn Christ. And why I pray you? Verily because we can neither come to God the Father: be reconciled to him: or have any thing to do with him by any other means or way, but only by Christ, very God, and very man. To be short, God cannot, will not, nor suffereth not himself to be apprehended, or found of us without a mediator. If you will come to God: if you desire to see the face of his divine majesty: if nearly, truly, and thoroughly, you long to know God, than you must needs, first, well, and perfectly know Christ our Mediator: if you set light by the knowledge of Christ, you shall never found God. Esay. 66.14 Esay saith, that God hath set Christ's humanity before us, and displayed it, as it were a certain, and glorious ensign, or streamer, wherewith he might call, congregate, and gather together his Children out of the world to himself. And S. Paul saith, that: C Mat. 11.27. In Christ doth the fullness of all Deity dwell bodily. B Col. 2.9. Yea Christ himself saith: a. All things are given me of my Father: and no man knoweth the Son, but the Father: neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him. And immediately after these words, he allureth us to come to him, saying: Come unto me all ye that are weary and laden, and I will ease you. Wherefore I have always both said, and taught, that we must both learn, and know Christ. And I would to God, I had so shrill, loud, and strong a voice, and so many tongues, and mouths, that I might sound out, and fill the whole world with this doctrine: God also saith: D Esay. 53 11. By his knowledge shall my righteous servant justify many: that is to say, in the knowledge of him, or when he shallbe known. To know and understand Christ, is the most marvelous, and chiefest knowledge, and understanding of all knowledge: for this knowledge alone cleanseth us, justifieth us, and maketh us free from all sin: and therefore the Apostles in all places preach this knowledge, and understanding of Christ, to all congregations: and they speak of it, and beaten it still into the people's ears, How needful it is to know Christ. as the principal point, and chiefest article of the whole Scripture. And Paul of purpose doth often use this word in all his Epistles, as in the second to the colossians: E Cor. 2.1. I will ye knew what great fightings I have for your sakes, and for them of Laodicea, and for as many as have not seen my person in the flesh. That their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding to know the mystery of God, even the Father, and of Christ, in whom are hid all the treasures of wisdom, and knowledge. And the same Paul, to the Corinthians who were puffed up with worldly wisdom, and knowledge, braggeth of no other skill, and knowledge, then that he knew Christ crucified. He therefore which knoweth this Christ well, is passing well learned, and hath the knowledge of high & great things: He which knoweth him not, is rude and ignorant of that knowledge which may well and truly be termed knowledge: He which knoweth Christ, the same knoweth God the father, and is delivered from the horrible tyranny, raging might, and cruel violence of Satan, and is freed from sin, from death, and from everlasting damnation: He which knoweth not Christ, knoweth neither himself, nor God, he is bewitched, and blinded, he is an Ethnic, and Turk, he is inwraped in the bands of Satan, and subject to his Tyranny, yea he dwelleth and abideth in his sins, in death, and in everlasting damnation. What more horrible torment, what more grievous los, and what greater misery can there be, then to be in the thraldom, and power of Satan, and to be all together given over, both in body and soul, his bondslave for ever? Wherefore, not without great cause are they heavy, and sad, which know not Christ, because they being overwhelmed, & drowned in all calamities, have not any that can either help them, or save them. They also want that great, and excellent knowledge, which with true joys filleth both heaven, and earth, and is our only salvation of body, and soul. As Christ saith in john: F john 17.3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent jesus Christ: for, G 1. Cor, 1.23. Christ crucified, is, to the jews a stumbling block, to the Gentiles folishes: but to the choose, that is, to the true godly, and faithful, he is the power, and wisdom of God. ¶ Anna, By the grace, and goodness of God, I believe these things which you say: but my faith is slender, and weak, and my knowledge, in the marucilous, and great mysteries of God, is not so great as it aught to be. And great darkness as yet so covereth the eyes of my soul, that me thinks I can but hardly see them, as it were a far of, dimly, and through a dark cloud: and therefore I have good cause to be sad: and I heartily desire of God, that he would lighten my heart with such knowledge, that the true light may shine in my mind: & that Christ also would so feed me, that I may heartily rejoice in the Lord as those two disciples did, when Christ had instructed them, taught them, and given the bread unto them. Vrb. If you ask that heartily, and earnestly, Christ will not forsake you, nor reject your prayers: he hath commanded that we should ask all good, and necesssary things of him, and he hath mercifully promised that he will hear us. But first of all he teacheth us, to seek the kingdom of heaven, and the righteousness thereof: and he crieth, saying: If any man thirst, let him come to me, and drink. ¶ Anna. It is no marvel then that those two Disciples were glad, seeing that Christ the fountain of life, was then present with them, and made so wondered, and excellent a Sermon to them, whereby they knew him, and were filled with joy, and friendly told it, and communicated it with the other Disciples, saying: Verily the Lord is risen again. Would to God I might hear such a Sermon, surely there is nothing in the world I had rather hear, than that Sermon which he made out of all the Prophets, and in which he manifested himself out of the hid treasures of the Sacred Scriptures to his Disciples, that they might perfectly know him, and be partakers of all perfect, and true joy. That Sermon I say, that most excellent Sermon without all controversy, was of all other most comfortable, and full of power. If we knew those things, or if those things had been kept to the posterities, which Christ then spoke, no precious jewel, nor Treasure were comparable to them: and if that Treasure were hid at the uttermost end of the earth, or beyond, we aught to endeavour, and procure with all speed possible, that it might be transported, and brought to us. ☞ Vrb. The danger is past. I understand that you earnestly desire to learn Christ, and to know what the holy Ghost in the holy Scriptures did forespeak of him and peradventure: you think that it cannot be known what Christ spoke then: and happily you think the catholic Church lacketh that most comfortable Sermon: and that none have known what the sermon was, but those two disciples which heard it, in the way to Emaus. Anna. I thought so in deed: and how could I think otherwise: seeing it was neither left in writing by them that heard it to the posterity: nor delivered to us, as it were by hand, Vrb. You are deceived. Christ had greater care over his church, & thought more carefully of the safety thereof, then that he would defraud and deprive it of so excellent a sermon. For, for that cause most especially was Christ sent of the Father into the earth, that he might teach this sermon, to all the Children of God. You see not now Christ face to face, but you hear his words and voice by his Evangelists, and in these same writers of his gospel, you hear that sermon, which he made then to those two his Disciples. What? have we not that incomparable & great treasure of his sacred word, & Prophets? beside this, we see in the acts of the Apostles, how the disciples understood the Testimonies, and writings of the Prophets concerning Christ: and how they prophesied by the inspiration, and motion of the Spirit of truth, which was promised them before the death of Christ: and being sent unto them on whitsonday, taught them, & put them in remembrance of all things which were written of Christ, & which Christ before his death, with his own tongue had taught them. And look what soever the Holy Ghost taught them, it tended only to this end: That they might know Christ, and by Christ know the Father, and through this knowledge, be justified, and saved. ¶ Anna. It is possible then, as far as I perceive, to know what that Sermon was, which Christ made to those two disciples, as they went to Emaus, wherewith he made their hearts so burn within them. But if I also might come to the hearing of that Sermon. O, I would desire nothing in comparison of it: nay, I had rather hear that sweet Sermon, then have all the pleasures in the earth, and joys of the world. ☞ Vrb. You may easily conjecture what that Sermon was, seeing he expounded all the Prophets, beginning at Moses. Doth not Luke, I pray you, eloquently, and plainly testify, that he expounded to them all that is written of him in the whole Scripture? Lukc. 24. It was the Prophecies therefore, which are written in the Scripture, of Christ, which he interpreted unto them, which is nothing else, but even the very Gospel itself, which he commanded his disciples to preach, and spread even to the world's end. For, this Gospel is the doctrine of Christ, the Son of God, which telleth why he was made man, and declareth to us the eternal counsel of God the Father, and his great good will to us, in promising so readily that he willbe our Father: and in embracing us with more than a Fatherly affection: and in vouchsafeing to knowledge us for his dear Sons: but only through his only begotten Son Christ. This Gospel teacheth us also, that the Father so ordained, that when the fullness of time was come, Christ should be born true man of the seed of David, and that he should die on the Cross, and rise again from the dead, to the end he might purge man's sins, pay the ransom for them, destroy, and take away death, bring us to everlasting life, reconcile his Father to us, and ascend into heaven, and sitting there at the right hand of his Father, begin his true, and everlasting kingdom, where we shall reign, and rejoice with him for ever. Into this glory would his father have him to enter by his own pain, passion, and opprobrious death of the Cross: That by this means he might deserve the same glory for us. This was done at jerusalem, under Herod, Pontius Pilate, and Caiphas, when Tiberius Caesar was Emperor, and so were the Prophecies fulfilled, which are written of him. Now he sitteth at the right hand of God's Majesty, and being Lord of all, he defendeth, and governeth his Church, that is to say, all godly, and truly believing men, by the holy Ghost: and in the last day he shall come in his Majesty, to judge the quick and the dead, and shall give everlasting Life to those that believe: But he shall throw headlong down into hell, amongst the multitude of Devils, all those that at that day, shall not have believed the Gospel. And he doth by his Ministers daily declare unto us, these his Merits, Works, precious Passion, Resurrection, and Ascension into Heaven: That those which believe of Christ the son of God, as the scriptures do speak of him, might be delivered from the burden of their sins, be reconciled to God the Father, and live with him for ever in the glory of Christ. And for this cause especially doth the gospel move us, and call us to repentance, to the end, that we may be heartily sorry for our sins: that we may abhor, and detest our sins: and with all our endeavour fly all things that might move us to sin: seeing our sins could be taken away by no other Sacrifice, but only by the most precious blood of Christ, which he shed for us, that he might cleanse us, and deliver us from sin, death, and hell. And furthermore, the Gospel promiseth remission of sins, and everlasting life, to all that believe in Christ, and refuse not this Gospel, but with all their heart faithfully receive the same, using it reverently, and holily. And thus of mere grace, without all our deserts, only for the works, and merits of Christ, (if we believe in him) are we washed from our sin, beutefyed with the holy Ghost, and are justified, sanctified, saved, and made heirs with God, and coheir with Christ in his kingdom, and live for ever. We also hear the Gospel with a godly devotion, we trust in Christ, and we believe him to be the only saviour of the world. And then also, are we angry with our sins, and detest, and abhor them, we repent us, and are sorry, that through our sins we have offended God, we begin better to frame our lives, and we love God with all our hearts, which hath bestowed his great, and wondered mercy, and his unspeakable, and infinite goodness in Christ jesus his Son upon us: we love also our neighbours, even as Christ loved us: and we do our diligence that we may (as becometh holy children) lead a chaste, holy, modest, sober, and innocent life, after Christ's example: and so for the love of righteousness, and godliness, we do all good works: saving that, while we are in this flesh we have not the full feeling of our frailty, and sin: and that our faith, and knowledge of Christ, that is, of the great, and incomprehensible mercy, love, care, grace, and benefits, which in Christ, and for Christ, are freely given, and bestowed upon us, is not full perfect, and pure in this life, but while we live, doth still grow, and increase. And we must also fight, and strive continually, while we live with the flesh, and mortify, renew, and reform our old Adam, until the Image of God be renewed again in us, and until we shall have put on that most beautiful, and holy Image of Christ, like as before our receiving of faith, and regeneration, we did bear that evil favoured, and horrible Image of the old Adam. Now you have heard what Christ taught his two Disciples. And without doubt, the apostles afterward taught the same things which Christ did teach, and confirmed the doctrine of Christ after the same sort, by the Prophet's writings. For the holy Ghost had sufficiently instructed them thereto, as plainly appeareth in the Acts of the Apostles. ¶ Anna. As far then as I perceive, Christ preached nothing to those two disciples out of the prophecies, but the very pure doctrine of the Gospel, whereby they might learn: what Christ was: for what cause he was sent into this world: what he did: what he suffered: what he merited by his suffering: and how we might have benefit by his Merits: and what was to be hoped, and looked for of him. This then, no doubt, was it, that comforted them so, & made their hearts so glad. ☞ Vrb. And have not these things, I pray you, sufficient matter enough to make our hearts joyful, and glad: as when we understand what inestimable, and great riches of his grace, God in his Prophets hath promised to us sinners: and when we see those promises of him fulfilled now in the Gospel, and daily also to be in fulfilling: and seeing we have Christ himself, the very Son of God, a most sure pledge of the performance of those promises, may we not well (I say) rejoice, and be glad? ¶ Anna. I am very desirous to hear of you (if time serve you) the order of Christ's Sermon, out of Moses, and the other Prophets, What, and how in every place they prophesied of Christ, that thereby I may, when my faith is strengthened, have joy in the Lord. And though you spend some time in explicating these prophecies, yet happily it may be a work worth our labour, and you shall never a whit misspend the time: nay, I think the time that is so spent, godly, profitably, & very necessarily spent: seeing S. Paul warneth us, that the A Col. 3.16. word of Christ should dwell plentifully in us. ☞ Vrb. We read in the acts, that Paul made a long Sermon of Christ, out of the Law, and prophets, even from the morning till night. Why then should not we speak often, much, and willingly, of our Lord jesus Christ, our only, and incomparable Treasure, with whom we shall live, and dwell for ever? But first, note what Luke writeth in his last chapter, where he sayeth, when Christ had blessed, broken, and given the bread to his disciples, their eyes were opened, and they knew him. And a little after he saith: that Christ opened their understanding, that they might know the Scriptures. Wherefore we also must pray to Christ, that he would feed, and refresh us with his bread of the knowledge of him: Pray before we read or hear the word. that he would drive away the thick clouds of our unbelief: that he would mend, and take away our ignorance, and dullness: & that he would sand down into our minds, the light of his holy spirit, whereby we may learn to know him out of the holy scriptures. Paul saith, B 1: Cor. 2. we have not received the spirit of the world, but the spirit which is of God that we might know the thing which is given us of God. Let us therefore pray with humble, & fervent hearts. ¶ A prayer. Almighty God, the Father of our Lord jesus Christ, our Father, and the Father of all mercy, and God of all comfort, and consolation, have mercy upon us: hear us we beseech thee, O God for thy dearly beloved son jesus Christ's sake, for all his works and benefits which he hath done for us, and for his precious passion, and death, which he suffered for the redemption of us. Sand thy holy Spirit of truth into our hearts, that it may give, and engrafted in us, true, and constant faith, so that the light, and brightness of thy Gospel, and the glory of Christ may appear unto us, and lighten our hearts, that we may learn, and understand the unspeakable, and abundant riches of thy mercies. O Father of glory, give us thy Spirit of wisdom, and bring us to the knowledge of thee, and thy dearly beloved Son jesus Christ. Open, and lighten (we beseech thee) the eyes of our minds, & understanding: That we may perceive what is the hope of our vocation, and what is the rich glory of our heavenly, and everlasting heritage, which in Christ, and through Christ, thou hast given us: That by true faith, understanding, and knowledge of thy eternal wisdom, which is jesus Christ, we may in deed be made, as we are called, true christians: That we may worship thee always in Spirit, and truth: And that we may now, and for ever show forth thy glory, whereby thou hast blessed us in Christ our Saviour. Grant this, O Father, through jesus Christ our Lord, Amen. ¶ Anna. Amen. ☞ Vrb. Now, Christ being our governor, and our good guide, let us begin the treatise, and opening of the matter which we have taken in hand. But first of all (wife) see you hearken with as great reverence, diligence, & desire, as if Christ were present, seeing Christ saith: A Luke. 10. He that heareth you, heareth me. And look also, that you believe all things which shall here be spoken, and declared unto you, to be as true, and certain, as if Christ himself, visibly, and in his bodily shape, had spoken them unto you out of the Prophets. And as if he should in his own person, declare unto you by his own mouth, how, and for what cause, it was convenient he should be born, suffer, die, and rise again, and so ascend into his glory. ¶ Anna. Begin then (Husband) at Moses, and tell me I pray you, what he wrote of Christ. ☞ Vrb. Moses hath written much of Christ, as Christ himself witnesseth in john: where (speaking to the jews) he saith: A john. 4 46. If you had believed Moses, you had also believed me, for he wrote of me. And Moses even in the beginning, as soon as, heaven, earth, and man, were made, saith, that the Serpent (to wit) Satan, deceived Eve: and enticed her to make a lie: and seduced her: and she afterward persuaded, and deceived Adam: and so (God being despised, and set aside) brought him, and threw him headlong into the same calamity: and thus they believed a lie, wherein they committed an horrible offence, because they broke God's commandment: and did not obey the Lord their God as their duty was: but were obedient unto the Devil, which from the beginning is a liar, and a mankiller, into whose power, and tyranny they fell both in body, and soul by their transgression, and disobeydience: and so death (by the sin of Adam) came in both upon Adam, & all Adam's posterity: in so much, that by the just judgement, and justice of God, all men should have entered, by the death of this body, into everlasting death. And thus did death through sin mightily reign in all the world. Alas, what is more horrible than this power of sin, and this extreme calamity which casteth us into everlasting damnation? What burden is there heavier, or harder than this? and what more cruel mischief could there have happened then this? But God here, in the midst of this danger being mindful of his mercy (as the Prophet saith of him) found a most present, and sovereign salve for this sore: to wit, he offered us his grace, and promised that he would pardon our sin, and destroy death by a certain marvelous mean: to wit, by his only begotten Son, who when the fullness of time, that is to say, when the determined time was come, was sent into the earth from heaven, and salved this sore, that is to say, redeemed, and delivered the poor prisoner mankind, out of the tyranny, and power of darkness, and Satan: and that after a strange, and secret sort. For he took upon him the shape of a servant, and being made man, subject to all misery, calamity, and trouble of this life, yea and death itself, (but yet free from all fault, and pure without sin,) vouchsafed to die for us, that he might by his death take away our sins: and he rose again from the dead, and threw Satan, all conquered, and overcome, underfoot: and bereaved him of the spoil, and pray, which through his false lie, he had brought into the bondage of sin, The first promise of grace. death, and damnation: that is to say, he brought mankind again into the kingdom of God, which is, the kingdom of health, and everlasting life. This is the first promise of grace: B Gen. 3 I will put enmity betwixt thee, and the woman, & betwixt thy seed, and her seed, He (that is to say, the seed of the woman, for so is the Hebrew text) shall break thy head, and thou shalt bruise his heel. In these words God promised his Son to the world. And this promise is the Gospel itself, that is to say, most merry, and pleasant tidings of Christ. Adam being now drowned in sin: and the child of wrath: and being both in body, and soul subject to the curse, saw nothing but everlasting damnation: and therefore his conscience was miserably troubled, vexed, and tormented, so that in this his agony, he was almost come even to desperations door. For he felt no kind of comfort, but the horrible torment of everlasting death, and bitter grief of heart. For he had cast himself by disobedience into the tyranny of Satan, and was now become his prisoner, and servant through sin. But as soon as God had promised to him the seed of the woman, strait way he conceived hope of life: and believed that god of his grace, and mercy, would by that promised seed save him, and deliver him out of Satan's tyranny. C. Rom. 1 The Gospel therefore is the promise of life, in this seed of the woman, or through this seed. Thus than God promised his natural soon, which should be born of a woman, (but without sin), that he might tread down, and break Satan's head, that is to say, that he might overthrow Satan's power and kingdom, which is the kingdom of sin, and death, and that he might tread underfoot, overcome, and destroy sin, death, and hell. Gal. 3. This promised seed is Christ, as Paul saith. The words of this promise be but few, The mysteries of the promise in the seed of the woman. but they contain many and great mysteries. First, they show us that God should take upon him man's flesh. For if that seed had been nothing else but man, he could never have broken the head of Satan, (that is) have abolished sin, and death: and, have subdued, and destroyed, Satan himself. Furthermore, these words import, that this seed should not be subject to any sin: neither be naturally conceived, after the manner of man, and of man's seed but by the holy ghost: and that, this seed should not be born as all other mankind is, of a woman that had known a man, but of a pure virgin. Therefore is he not here called the seed of man, but only of woman. Also, seeing he would deliver, and make mankind free from the tyranny of Satan: (sin being taken away) it was needful that all sins should first be purged: and that he should first satisfy the high, and, severe justice of God, (and so this seed, or this son of this woman is set in the place of a captive man) & seeing all mankind for sin was appointed to die: it was determined that he, to wit, this seed of the woman should suffer death, that by his death, he might pay, and discharge the sins of mankind: That, we being delivered, from the power, and tyranny of Satan, might be reconciled to our God, by a sufficient purgation, and satisfaction. Now then, if he aught thus to tread down the head of Satan, to wit, abolish death: it could in no wise be, that he should still abide in the grave: but seeing he should die for out offences, leaving this frail, and temporal life, it was very necessary that he should rise again from death, and begin, and possess another everlasting life. Otherwise, he could never have delivered man from so great, and horrible a calamity, wherein he was. Neither could man have been saved, unless satisfaction had been made for his sins: and unless death had been overcome: and eternal life so obtained, and given, that neither sin, death, nor Satan, could further hurt us. Furthermore as the Text here maketh mention: there is enmity betwixt Christ, and that Serpent the Devil. And by this same Text we know which of them should get the victory: to wit, the seed Christ with his servants, he shall overcome, and tread down Satan that venomous Serpent. And although that Serpent do never so deadly sting the heel of Christ, and the true Church (that is) persecute, and tempt them: yet Christ being both far greater, mightier, and stronger than he, doth return Conqueror from the battle, and carrieth away the victory, and in the end triumpheth with the whole Church (that is with the true godly believing,) which shall reign, and live with Christ forever. And thus in this promise is foretold (as you see) the birth, passion, and resurrection of Christ, together with the victory, wherein Christ broke the force of Satan, sin, death, and hell. And though in hid, and figurative words, yet such, as admit no other sense, but truly, and plainly import that, which we have said. Christ is prefigured, & prophesied of in the Scripture, two ways. Sometime in dark, figurative, and hidden promises, and types. Other sometimes, in manifest promises, and express, and plain words. Therefore all promises which followed this in the Bible, did betoken this seed, and are to be applied to this seed, and are made more manifest, and known, until Christ put on our flesh, & fulfilled them. Some Latin Bibles in this Text of Genesis, have it: She shall tread down the head of the Serpent, not he, nor it. Whereupon it grew, that this promise was taken to be spoken of Mary, as if she had trodden down the Serpent's head. But this promise can in no wise be referred to Mary. The Hebrew tongue saith not She, but It, doth perform this work. And the same Text doth understand the seed of the woman. For thus saith the holy Ghost, in that Sacred tongue wherein the Prophecies were written. Vben sarecha, Vben sarach hu ieschupcha rosch. That is, I will put enmity betwixt thy Seed, and the Seed of her, (that is to say,) even the seed of the woman shall tread down thy head. For it is evident, that Hen doth not signify her, but Him, or It, and this is the proper, and right signification of this word. TO at is the Caldey bible. * Thargum, hath it thus: between thy Son, and her Son. which words do express, and declare the meaning of this Text more plainly, and perfectly. For it is meant only of Christ: by him alone, and by no other Seed, nor man, is Satan overcome, sin abolished, and remission of sins, and life recovered, and freely given. Adam, and all Adam's children, (that is to say) all mankind had been damned, and subject to Satan's tyranny, and had perished eternally in hell: unless that seed had been promised, and given us. He which rejecteth this seed, and trusteth not in him with all his heart, he perisheth, he is undone, he is ordained to damnation, he is the bondslave of Satan, (how great so ever he be) both in body, and soul. But he that layeth hold of this seed here promised by faith: he escapeth the tyranny of Satan, and is delivered from death, and eternal damnation: with him all things go well, because he shallbe the Son of God, partaker of everlasting salvation, and heir of life, which lasteth for ever. Here must we diligently mark, Only by Christ not by our selves or works are we saved. that God doth promise help, deliverance, and sure victory of Satan, death, and sin: but not without our Mediator, not for our own sakes, not by our own strength, not for our own virtues, not by our own wisdom, not by our own skill, not for our deserts, or worthiness. By, or for what then? Not by, or for any other thing, but only this seed of the woman, that is, Christ alone our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator. To this word, or holy promise, must we trust, which if we do, there is no doubt, but that God, by Christ, will deliver us out of the power of Satan. Which thing the holy Ghost doth fully witness by many testimonies in the new Testament, where he saith, that Christ is our Priest, our high Priest, our Righteousness, our Mediator, our Redeemer, our Life, our way, our Light, our Truth, our saviour, and the Conqueror of the Prince of the world: And one, that hath given us again a great deal more fully, and absolutely, those things which we lost in Adam, then, before we had them. And this doth Paul very notably set forth to the Romans, where, making an Antithesis betwixt Adam, & Christ: Sin, and Grace, he saith: e. Rom. 5.15. But yet the gift is not so as is the offence. for if by one man's offence many be dead, much more the grace of God, and the gift by grace which is by one man jesus Christ hath abounded to many. f. Gen. 3.15 The Latin text hath Insidiaberis calcaneo eius, (that is) Thou shalt lay wait to sting his heel, as the seventy Translators did translate it. But the Hebrew text hath it. Veathath teschu phennu akeb (that is,) Thou shalt rend or bruise his heel. The holy Ghost doth use in both the places, in the Hebrew tongue only this word, scoph. But, Rabbi Solomon, giveth this note: In as much (saith he) as this word which is here used, is twice set down in this promise, it is as much to say, as with hissing to assail, or to hiss as doth an Adder which hissingly assaileth a man, and puffingly bloweth upon him, and hath not yet stinged him: And this interpretation hath a very good sense, here very fit, and agreeing with this place. For although that old Serpent be most cruel, Fear not though the devil fish he cannot bite. and envious against us, and although he hate us still most deadly, and strive against us, and tempt us every way, yet hath he not power at his pleasure, to hurt us as he would. For, it is but only with vain hissing that he assaileth Christ, and his Church. And the enmity which is betwixt that old Serpent, that unclean Spirit, and Christ, and Christians, both hath, and will show itself by many, and plain signs, and persecutions. For that sinful Serpent hissed upon Christ, when he was made man, very bitterly, and enviously, and he pricked, and hurt his heel grievously, at what time the jews being set on fire with a most devilish envy, hatred, cruelty, and spitefulness, rushed like mad men upon Christ, and first horribly, and intolerably, beaten him, and then nailed him to the cross, and lastly, most shamefully killed him. Yet was this foul Serpent so far from extinguishing, and overcoming Christ, that, by that very means, whereby he went about to hurt him, he overthrew himself, and destroyed his own kingdom, and power. For than he lost all the right, and ability, which he had, either to trouble, appeach, or accuse, the true believers in Christ. And though he (as his nature is) sting, and hiss at all the Children of Adam, and miserably vex, grieve, and torment them with temptations, lies, heresies, persecutions, sins, and death itself: Yet all that he can do against the godly, though he be never so envious, and wicked, is nothing else but hissing: yea, he is so far from hurting, or harming them, that he greatly even profiteth them, when he killeth them, and thinketh to hurt them. For, by that hissing, wherewith he assailed the Seed of the woman, he bringeth mankind out of this miserable, and wretched world, into most happy, and everlasting blessedness. And the woman's Seed, that is to say, Christ, who himself also, under the shape of a Serpent, was lifted up in the wilderness, doth in the mean time, break his head, & beaten it all to powder. Who so ever doth behold this Christ with holy eyes, & putteth all his hope & trust in him, Satan with all his poisoned hissing, and biting, can never a whit hurt him, in that appertaineth to the health of his soul. He may in deed toss us with temptations, and puff upon us with his poisonful hissing, and throw us into the puddle of sin: But Christ is ready at hand to help us, and to heal the wounds, which we receive of the Serpents biting. He forgiveth us our sins, and strengtheneth us with his holy spirit, that g. Rom. 6.14. Sin hath not henceforth dominion over us, and he restoreth us again to life, that by this temporal death, we enter not into everlasting death, but sleep in Christ, which is our life, in whom, both in body, and soul, we shall live for ever: So that both truly, and godly, it may, and aught be said, that the Gentiles, and the unbelieving only, be they that die, and not the faithful in Christ. This is most certain, and sure: Christ, by his desert, hath wrought this thing in us, and is the Author of this great, and wonderful benefit. Satan can do us no harm, he cannot any way hurt our souls, but shallbe thrown as subject under our feet. For Christ hath overcome that our enemy, bereft him of his prey, and daunted all his force. This victory, which Christ hath got of Satan, and obtained in his manhood for man's salvation, doth Paul set forth in the Epistle to the Hebrews, where he saith: h. Ebr. 2. For as much then, as the children were partakers of flesh, and blood, that is, (for as much as men did spring of Adam) He (that is Christ) also himself, likewise took part with them, that he might destroy through death, him that had the power of death, (that is the Devil) and that he might deliver all them, which for fear of death, were all their life time subject to bondage. For he in no sort took the Angels, but he took the seed of Abraham. The promise which was made to Adam was the Gospel. And thus that comfortable promise which was made to Adam, was the Gospel, and only comfort of Adam, and all the holy Fathers unto No, and Abraham. This promise the Fathers believed, and by this promise were they justified, & saved. For all their trust was fixed on Christ, which was to come: for whom they waited and whom they believed should be their only saviour and redeemer, who should come to deliver them out of all calamities, and danger, both of life & death. And therefore were they, as good Christians, as we: saving only, that we do not now look for that promised seed, but perfectly know that he is come, and hath already broken the serpent's head. And this victory, which Christ hath of the serpent, (to wit) the promise of life by the Gospel, is now openly preached in the world, to the justification, and salvation of all that believe his Gospel. The promise renewed to Abraham. This promise of the seed of the woman, after many years, was renewed to i. Gen. 12.3. and 18.28. and 21. and 18. Abraham, where is plainly declared, what commodity this seed should bring unto the world. You may read this promise in Genesis: and it was made also to k. Gen. 26.4. Isaac, and l. Gen. 28.14. jacob. The words of the promise he these. By myself have I sworn, saith the Lord, in thy seed shall all the families of the earth be blessed. Here again is Christ promised. And this is that famous, worthy, and excellent promise, which both the Prophets, and Apostles have continually given out honourably commended, and largely amplified, as the clear Son: and very voice itself of the Gospel: and true testimony of Christ: and which they have declared, and esteemed to be as a most precious pearl. whatsoever the Prophets do prophesy of Christ, it floweth out of this promise, as out of a Fountain. For the especial duty, and travel of all Prophets, is, both by figurative speech, and plain promises, to foreshow that Christ should come: and to extol, and diligently beaten into man's ears, his eternal kingdom of grace, righteousness, innocency, life, and everlasting salvation: and to inflame, and stir up all men to wait watchfully for his coming. And this must be well, and diligently observed. Paul to the Romans, saith: that M Rom. 1.1 the Gospel of God, concerning Christ, was long before promised by the Prophets, in the holy Scriptures. And Peter saith in the Acts: N Act. 3.24. All the Prophets, from Samuel, and thenceforth, as many, as have spoken, have likewise foretold of these days. That is to say, they told of that most desired, and wholesome time: of the new, and everlasting Testament: and of the eternal, and unfallible mercy of God, promised to David. Esay also doth prophesy, that O Esay. 53 10. Christ should come to deliver us, from all our miseries, and calamities: And he telleth, by what means, and way, he should deliver us out of those troubles. The Prophets also, accuse the people, and urge the law, and threaten the punishment, and wrath of God, against the hard hearted, and unpenitent: They have also prophesied many things, which properly belong to the coming of Christ: & with all, they mix earthly kingdoms, and governments. The end of threats in preaching. But yet the end of all their prophecies, reproving, and threatenings, have only respect, and relation unto Christ. For they did but study, and endeavour, by those means, to keep the people in obedience, and to make them fear God, and keep order: and sought to prepare them, and make them ready for the coming of Christ: and to bring them to akknowledge their sins: and to terrify their consciences, that by the confession of their sins, and feeling of God's wrath, their hearts might be prepared to receive, and embrace Christ, as the true, and only Saviour of the world. And the whole old Testament, is nothing else, but a certain forerunner, (as I may term it) and such a preparative, or readiness, for the new Testament, that the way to Christ, might be made strait, and plain, against his coming: and that the entering to him, might be readier. For, as a Schoolmaster, with sharp admonitions, great threatenings, hard beating, and rough correction, doth reform, and frame his master's Son, with whom he is put in trust, and whom he hath to teach, that in the end he may become an honest householder, and a profitable member of the common weal: so doth the old Testament, make us ready, to receive Christ, and bring us to Christ. And after this sort doth Paul speak, of the law, to the galatians, saying: p. Gal. 3.24. The law was our Schoolmaster, to bring us to Christ. And to the hebrews, he saith: q. Heb. 10.1 The law hath a shadow of good things to come, and not the very Image of the things. And in the seventh chapter, he saith: r. Heb. 7.18. The commandment that went before, is disannulled, because of the weakness thereof, and unprofitableness, for the law made nothing perfect, but was the bringing in of a better hope, made perfect, whereby we draw near unto God, Christ, therefore, our chief treasure, and that our most precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) jewel, must be sought for, of us in the Prophets, as we read in the Acts, that he s. Act. 17.1. was sought for at Thessalonica. For without all doubt, there is nothing in the Prophets, which doth not represent Christ, and his Church, and agreeth with him: As Christ himself doth witness in Luke, saying: t. Luk. 24.44. These be the words, which I spoke unto you, while I was yet with you, that all must be fulfilled, which are written of me, in the law of Moses, and in the Prophets, and in the Psalms. And in Peter, it is plainly declared, that the Prophets did not look for the temporal kingdom of Israel, what the Prophets looked for. and for the mortal, ruinous, and empty pavilion of this life, and state of this world: but that they chief respected the everlasting kingdom of Christ, and the heavenly life. Peter's words be these: v. 1. Pet. 1.10. Of the salvation of souls, the Prophets have inquired, and searched, which prophesied of the grace, that should come unto you, searching when, or at what time, the Spirit, that testified before of Christ, which was in them, should declare the sufferings, that should come unto Christ, and the glory which should follow. Unto whom it was revealed, that, not unto themselves, but unto us, they should minister the things, which are now showed unto you, by them, which have preached, unto you, the Gospel, by the holy Ghost, sent down from heaven, the which things the Angels desire to behold, etc. Thus far speaketh Peter. And to this end also, Ignatius (not only in title, but in deed a true and famous Bishop) wrote, a thousand, and four hundredth years ago, to the Magnesians: The Prophets (saith he) were Christ's servants (who foreseeing him in Spirit) both waited for him, as their master, and in hope looked for him, as their Lord, and saviour, saying: he shall come, and save us. And Tertullian, a thousand three hundredth years ago, interpreting that sentence, saith: Christ is the seal of all the prophecies, fulfilling all things, which the Prophets in old time did foretell of him. ¶ Anna. I pray you tell me, the meaning of the promise, which God made to Abraham. ☞ Vrb. In that promise (if it be inwardly, and thoroughly searched, and pondered) the sum of the holy Gospel, with the pith, effect, and all the mysteries of Christ, are comprehended. For, first you shall find enclosed, and depending upon it. a. Luke. 24.47. Repentance, which is the first part of a Christian man's life, as Christ himself teacheth us. For if all people in this seed, Repentance the first step to grace. be blessed: It necessarily followeth, that all nations, (that is to say, all men) which sprung of Adam, are without it accursed, and abominable before God. And this is so, only because of sin. It is needful, therefore, that first of all, there should be in us repentance. For, b. Psal. 51.5 in sin are we conceived, and born. And, c. Rom. 5.12 by one man, sin entered into the world, and death by sin: And so death went over all men: forasmuch as all men have sinned, and by the offence of one, the fault came on all men, to condemnation. This fault, is original sin, which to us (the children, and posterity of Adam) cometh of natural infirmity successively: and dwelleth in us all, and cometh with us in our first carnal birth, by which all our nature is corrupted, defiled, deformed, depraved, and made offensive. What we are by nature. So that we, by nature originally, are naturally wicked, and ignorant, both of God, and ourselves: we believe not God: we trust not God: we seek not after God: and we neither dread God's threatenings, nor regard his commandments: And finally, we, by nature, neither fear, nor love God. For by sin, our nature is wholly blinded, depraved, and corrupted. And therefore, the holy Scripture calleth this nature, the natural man (that is to say) flesh, not yet regenerate. The natural man. And it saith: That the D Gen. 8.21. Lust, and imagination, of man's heart, is evil, even from his youth up. And the Apostle saith the same in these words: E 1. Cor, 15 22. In Adam, all men died, And in the Epistle to the Ephesians, he saith: F Ephe. 2.3. That by nature we be the children of wrath. And to the Romans, he saith: G. The natural man is fleshly, and savoureth the things of the flesh: And the affections of the flesh are death, and enmity against God. And to the Ephesians, he saith: H Ephe. 2.1 We were dead in sin. And in the same Epistle, describing at large, the cursedness, miseries, and calamities, of the carnal man, he saith: We live in this world, by nature, all ignorant, without hope, and with out God: and walk in the vanity of our minds, having our senses, and minds darkened, and alienated, from the life of God, etc. And in the first Epistle to the Thessalonians, he saith: K 1. Thes. 4.5. The Gentiles know not God. And the Psalmist saith: L Psal. 116.11. Every man is a liar. And jeremy saith: M jer. 17.9 The heart is deceitful, N 1. Cor. 2.14. and wicked above all things, and iuscrutable. And Paul, to the Corinthians, saith: The natural man perceiveth not those things, that be of the Spirit of God: for they be foolishness unto him, neither can he understand them. Thus then, the whole nature of man, is by the first sin of Adam, disobedient, infected, bestained, corrupted, depraved, and in the very first nativity, defiled. Further, when man is grown up to age, and beginneth to have judgement of things: in continuance of time, by the force, and inclination of this original sin, he rouleth, or desireth to roll himself, in all kind of voluptuous pleasure: in every foul sink of sin: in every dirty puddle of detestable acts: and in all kind of uncleanness: as we see with our eyes. But now, where so ever sin is, there, by and by, followeth the curse, and all kind of misery, calamity, danger, and sickness: And to be brief, death itself, as it is said in Genesis: O Gen. 3, 19 Thou art dust, and unto dust thou shalt return. And again: P Gen. 2.17 Whensoever thou shalt eat of the tree of knowledge of good, and evil, thou shalt die the death. And S. Paul to the Romans, saith: Q Rom. 6.23. The wages of sin, is death. Thus, then, we learn first, by this promise, to acknowledge our misery, calamity, and cursedness, and the wrath, and judgement of God. Which thing, is more largely spoken of, in other places of Scripture. The law. By God's law, is required of us, perfect obedience, sincere purity, true godliness, and perfect love of Religion, with true fear, and knowledge of God: as also, that we should perfectly love him, put our whole trust in him, praise him, and glorify him: and also, that we should love, embrace, and help, our neighbour, and do what we can, for him. To be short, it is required of us, that we love him as ourself. Such aught we to have been, and so pure were we created: But now, we bear the Image of our earthly Father Adam, and are by his horrible fall, infected with original sin, and so naturally, we are ungodly, and sinners, and without the knowledge, and fear of God, and neither believe, nor love God. Moreover, we set ourselves against our neighbour, and love him not, as we aught. For when we be offended, but even lightly, we hate him deadly. Thus are we full of envy, and guilty of all kind of wickedness. Wherefore, seeing by nature, we be void of all such virtues, as the law of God requireth in us, (as, that we should fear God, believe God, love God, glorify God, and also, faithfully, and entirely love our neighbour:) And seeing, we thus obey not the law, as we aught, the law of God, doth pronounce a most terrible sentence against us, saying: r. Deut. 27.26. Cursed is every man, that continueth not in all things, which are written in the book of the law, to do them. And again: s. Psal. 119.21. Cursed be all they, that do err, from thy commandments. Also, t. Mat. 19.17. if you will enter into life everlasting, keep the commandments. But who either keepeth, or ever hath kept, the commandments, or done that, which the law requireth? Bring me but one, if you can, of all the Children of Adam, which of his own natural strength, could ever keep, but the first commandment, do the best he could? Nay, you shall never, of them all, be able to bring me, one: For in deed, none ever did it: Nay, we all do the contrary, for, such as the tree is, such is the fruit. And how pleasant, and pretty, the fruit of the flesh is, that is to say, of the natural, or carnal man, if it please you, you may see in the Epistle to the galatians, where Paul, by the way, hath set down, though not all, yet a few of the works of the flesh, as. u Gal. 5.19 The fruits of our flesh naturally. Adultery, Fornication. uncleanness, Wantonness, Idolatry, Witchcraft, Hatred, Debate, Emulations, etc. And he addeth, they which do such things, shall not inherit the kingdom of God. The law, therefore, of God, doth wound, hold captive, grievously oppress, and accuse, all the children of Adam, of impiety: and it layeth to our charge, that foul offence of rebellion, against God's majesty: and, it convicteth us to be an ungracious kind of creatures, full of professed malice, and wickedness, and subject to eternal damnation, ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfaithful, passing wicked worldlings, and contemners of God, & man: and this law exacteth at our hand, perfect obedience, sincere godliness, straight uprightness, and a pure innocency of life, according to the commandment of God. Seeing then, the law of God, doth thus examine our life, and our manners, it plainly appeareth, both what kind of men we be, what our faults, and offences be, and how huge sinners we be. And forasmuch, as we have not fulfilled the law of God, and continued in all things, which are written in the book of the law: it necessarily followeth, that the curse hangeth presently over us, and that, we be. x. Gal. 3.22 concluded under sin. Thus lieth wretched mankind, thrown down, damned, and subject to everlasting death, and the reason is, for that he is accursed. The curse of the law, Where then be papistical merits? is the fault, and the punishment, and both present, and eternal indignation, wrath, anguish, affliction, death, and everlasting torment in hell fire. If this, then, be the condition of our estate, (as in deed it is, if we believe the Scriptures, witnessing of the calamity, and horrible fall of Adam, and his posterity) then must of necessity, all presumption, and trust in our own strength, worthiness, merits, natural ability, and good works, give place, and vanish away: and true humility, and unfeigned repentance follow. For, of what, I pray you, can man glory? how can he presume? what can he attribute to his own strength? and how can he brag, if he have right feeling of this curse? and so, that he see, he is become an Apostata, a traitor, and a runagate from God, and altogether the devils thrall, lying captive under the power of sin, death, and malediction. And such in deed is his estate. For, he is conceived, and born in sin, and he cannot, so much of himself, as think well, wish well, or do well: but being prove, and bend, only to evil, to vice, and to all wickedness, he doth nothing but sin. Now, he which doth rightly feel, the immutable, and very severity of God's wrath, to him, the world itself is an unpleasant prison, neither doth it grant him rest, or comfort, at all, till he be free from these bands, and curses. Wherefore, the holy Scripture, upon good cause, The cause why we are threatened with the law. doth most diligently, and earnestly, urge upon us, the law, to this end: that man, thus all blinded, perversed, and malicious, may, by the law, be drawn, to know himself, to see his misery, and to feel the curse, and his incorporated wickedness, and the judgement of God: So that, by the lively feeling of his sin, & gods wrath, he might humbly, and truly, with a troubled Spirit, and contrite heart, reverently with submission, fly to the throne of grace, and call for mercy, & help of God, and with all his heart, run unto, and embrace Christ, his only saviour, the blessed seed of Abraham. To such, verily, is this blessed seed sent: which, after this sort, with a troubled Spirit, and a broken, and humble heart, acknowledge, and confess their sins: and, which heartily repenting, are grievously, and terribly vexed, and afflicted in conscience, because they have sinned. To whom Christ was sent. To these, I say, is he sent: that, having taken away the curse, to the which, they were subject, he might deliver them, from all perils, and calamities, both of soul, and body. For, there is none, that desire, or receive Christ, but these poor ones in Spirit. And this do Paul's words import, in the Epistle to the Rom. where he saith: Y Ro. 3.20. By the law, cometh the knowledge of sin. And to the galatians: Z Gal. 3.24 The law was our Schoolmaster, to bring us to Christ, that we might be made righteous, through faith. And in the same place he saith: The law began, and was given, 430. years, after the holy promise was made to Abraham, and that, for transgression until the seed, came, to whom it was promised, etc. All nature's strength, all wisdom, all free will, all good laws, and all creatures, yea, God's law itself, (because of man's infirmity) could not deliver, justify, and free man from this curse: But of necessity, this blessed seed, Christ, must needs be sent to deliver us, from these evils: and deserve for us, and also, give us, the holy Ghost: else, had man still remained, altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, helpless. Therefore, Paul, in the same place, excellently disputing of the law, and Christ, saith thus: Z Gal. 3.21. In deed, if there had a law been given, which, could have given life, then truly, righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise, by faith of jesus Christ, might be given to them, that believe. But, before faith came, we were kept under the law, and shut up unto the faith, which should afterward be revealed, etc. The law, indeed, may show us our sins, convince us, accuse us, and condemn us of sin, and it may bring us under the curse: but it can never deliver us from the curse. The law, was chiefly given to this end, that by terrifying our hearts, The end why the law was given. it might stir us up fervently to desire, and fly unto that blessed seed Christ, in whom we find, and receive all things, which the law requireth of us, to wit, perfect obedience, innocency, righteousness, the fulfilling of all laws, and the holy Ghost, with all his gifts, as faith, love, fear, and charity towards our neighbour, with such like. The whole Scripture doth nothing else, but teach us thoroughly to know Christ, earnestly to desire Christ, heartily to crave help of Christ, faithfully to believe in Christ, and truly to love Christ. But this we cannot do, unless we first feel the curse, and acknowledge our miseries, sickness, and sin. When we have once the lively feeling of these things, then with all greedy desire of heart, we gape for that blessed seed, because he only, and alone, both can, and will clearly altogether take away this curse. If the jews had known this, and believed, they had never so despised, and crucified Christ: And if the pharisees, and Hypocrites of these days, and we, knew these things, we would utterly despair of ourselves, & of our merits, and of all man's strength, in which there is no bealth, or help at all, whereby we may look for the obtaining of justification, and salvation: nay, we would not in all these put either hope, or trust: but would fly to this seed, where present help, and aid is found. If our sins do not thus plainly appear by the law uncurable: foolish, and blind reason, strait way dreameth, that she can salve this sore, and that she herself can deliver us from sin: yea she doth assay, by her works, to deserve God's favour, neither will she acknowledge this blessed seed, neither is she moved with any desire of him, neither doth she any thing esteem of the great promises of God, by which only, we (most miserable creatures) are delivered from these evils. Wherefore, first learn, and know this: that, Faith saveth. as Abraham was justified before God: so, surely must we also be justified: but, he was justified by this seed Christ, in him he believed, and in him had he all his hope, and trust of salvation reposed, being persuaded, that by this seed, he should obtain the blessing. a. Gen 15.6 And that was counted to him for righteousness. Paul therefore, concludeth, and mightily affirmeth, that we must covet this seed, saying: b. Rom. 4.13. The promise, that he should be the heir of the world, was not given to Abraham, or to his seed, through the law, but through the righteousness of faith. For, if they which are of the Law, be heirs, faith is made voided, and the promise of none effect: For the law causeth wrath: for where no law is, there is no transgression, therefore is the heritage, given by faith, that it might come by grace, and the promise might be sure to all the seed, not to that only which is of the law, but also to that which is of the faith of Abraham. Secondly, in this mere promise, the great and infinite grace of God doth appear. For, our desert, or worthiness did not deserve, that God should vouchsafe to be made man of the seed of Abraham: but it was the mere grace, and mercy of God. Of his mere grace, he promised Christ, and of his mere grace, he performed his promise, by sending of Christ: the law, and the works of the law, never deserved it. For, you see here that God promised this blessing, to the Patriarch Abraham, 'Cause why God made the promise before the law. 430. years before the law was given to Moses: which he did, lest man should attribute some thing, in the work of life, and salvation to himself, and so glory in his own merits: for grace is not mingled with works, it is without all our deserving, and before all our good works. Thirdly, for as much as God would lay the cause of his blessing, and grace, which we receive, upon Christ, & through him will only bless, whom he doth bless: It necessarily followeth, that, without Christ, there is neither blessing, righteousness, life nor health: and that, all that are without Christ, be accursed: because they remain in sin, death, and damnation. We may well think, there was some weighty cause, that moved our gracious, immortal, & high God, to speak a thing of such weight, & a thing which is so full of consolation, where in he bindeth himself, with an oath, that he would, through this seed, give us his blessing and life everlasting. Aught not (I pray you) the whole company of Angels, with all kind of men, & all sorts of creatures, both in heaven and earth, with great reverence, holiness, piety, and with unspeakable, and infinite joy, hear their Lord God, speaking these words, and promising such precious gifts? Paul saith. c. Heb. 6.17. God willing more abundantly, to show unto the heirs of promise, the stableness of his counsel bound himself with an oath. And do you not here see, that he, both promiseth, and also sweareth? but if then any could obtain this blessing, (that is) life and salvation without Christ: why hath God promised, the blessing in Christ, so earnestly, yea, and that, with an oath? Wherefore I see not, why, any should think, he can believe in God, and yet is not in the Christian faith. Not in deed, there is no true faith, The christian faith only the true faith. but the Christian faith. All other opinions be errors. God will take none for his, unless he be in this seed. Christ, (that is) if he be not a Christian, if he believe not in Christ. Neither in deed, shall we ever, any where, find the favour of God, true innocency, righteousness, satisfaction for our sins, help, counsel, life, and salvation, but only in this Christ. The Fathers believed in him, before he was made man, and were saved. In him also believe we, and are saved. And in this promise, also, is proved the human birth, death, resurrection, and eternal kingdom of Christ, which all belong to this blessing, in which all happiness is promised. For this benediction, in the seed of Abraham, is liberty, and absolution from sin: and deliverance from death and everlasting damnation: and on the other side, it is pure innocency, righteousness, fulfilling of the law, and renewing of the image of God in us with security, joy, peace, and life everlasting. What more can you desire? In this Christ is all righteousness included, and all kind of cursedness excluded. And therefore the Apostles diligently urge this promise and every foot, d. Act. 3.25. recite, and repeat it. But the deliverance, from this curse, e Gal. 3.8. is marvelously wrought, (to wit) by the infamy, and slander of the cross. For so saith Paul. f. ●●al. 3.13. Christ redeemed us from the curse of the law, when he was made a curse for us. This was done on good friday, when he hung on the cross before the jews, and the gentiles: as if he had been forsaken of God, and all his creatures. g. Pe. 2.24. He bore our sins, in his body upon the tree of the cross, that we being delivered from sin, might live in righteousness. For it is written in Deut. in Hebrew, that holy tongue. h. Deu. 27.23. The curse of God is on him, that is hanged. For so doth the Hebrew. word signify. The 70 interpreters did translate it. He is accursed, that hangeth on tree. (that is) i. 1. Cor. 1.23. He is a stumbling block to the jews, and foolishness to the Gentiles: but even this Christ, to the jews, and also to the Gentiles, which are called, is the power, and wisdom of God. Nothing appeareth more foolish, and fond, unto natural reason, then, that it is said, god would, in man's nature, suffer this shame: but so it seemeth good to God, as Paul witnesseth. For seeing by wisdom, we know not God, in the wisdom of God, it pleased God, by the foolishness of preaching, to save them, that believe. If the mightiest God, so abased himself, for us, most unthankful sinners that he vouchsafed to descend into the lowest parts of the earth, and to suffer the greatest shame, that could be, for us: consider, and way I pray you, how grievous, heinous, great, and monstruous our sins are: and how patiently, moderately, and in good part we aught to take the affliction, and cross, which is laid upon us for them: seeing through Christ, the curse is to us now turned into a blessing. This seed Christ, which was first promised to Adam, and then to Abraham, did God often renew afterward, to other also of the fathers, after Abraham. For he promised it to. k. Gen. 26.3. and 28.14 Isaak: and then to jacob: and the promise of Christ was again renewed in the 49. of Genn. to the Patriarch jacob, who, a little before his death, did thus prophecy of Christ. l. Goe 49.10. The sceptre shall not be taken from juda, nor a law giver from his feet, till Siloch, (or he that must be sent) come. And he shall be the expectation, of the Gentiles, and the people shallbe gathered unto him In this promise is notably, and plainly declared, and described the time when Christ should be looked for: as also what his state, and condition should be, or what a kind of kingdom, he should have. ¶ Anna. I pray you teach me, plainly to understand this promise made to jacob. ☞ Vrb. This word Schebet, or sceptre, signifieth, Called Thargun● What the scripture signifieth. as you know, princely or kingly power, or government. The Caldes bible useth this word Schultan, that is, empire, or power. God did so ordain, among the jews, that their kings should always be of the tribe of juda. And beside this worldly authority, or politic government, the jews had an other spiritual authority, or ecclesiastical government, which was of the tribe of Levi. These were priests in the law, and prophets, and doctors. But as some suppose, Sanhedrim, those 70. Elders in Israel, which Moses doth choose in the xi. of Numbers. The jews by these 2. Magistrates, were governed. But this office of king's priests, or elders, was not of any longer continuance, but till Christ, the true king, priest, and doctor of the jews, should come. Hear the Patriarch jacob, prophesying of the firster coming of Christ jesus our Lord, saith: juda, or the people of the jews, shall have kings, or governors, of the tribe of juda: which shall govern them, and they shall have doctors, till Christ himself come, their true king and doctor. And so the jews had Kings, judges, or Princes, and doctors of the tribe of juda, almost even unto the birth of Christ. But when he was borne, it must needs follow, according to this prophesy, that this princely dignity of the tribe of juda, and office of the priesthood, should end. ¶ Anna. Was not this princely dignity, taken from the jews, long before Christ's birth, when, for 60. years long, they were prisoners at Babylon, under a king of the Gentiles? for Christ, as them, was not come. And if I be not deceived, the jews, in disputations, with us Christians, make a jest at this prophesy of jacob, objecting that captivity. ☞ Vrb. The jews, in this place, as in many other are deceived. For in all the time of the captivity, the kings stock nevertheless remained in jechania, who being delivered from captivity, was with great power honoured as a king, & after the captivity of Babylon, all these princes of the tribe of juda did reign & rule. Zerubabel. joanna the son of Resa. Abner Semei. Nagid Artaxat. Amos Scyrath. Arses. Resa. judas Hercanus. Eli Mattathias. Agai Hesli. Mattathias Siloia. janus the 2. Hercanus. Misciola. josephus the 1. Asar Maath. Massoth Naum, & josephus Minor. After these did reign, but not of any continuance, the Afmonites, or Machabies, judas, and jonathas, his brother, Simon, john, Hircanus, Priscus, Aristobulus, john, Alexander, and Alexandra his wife, and Hercanus, whom Herod slew, and by violence, usurped the kingdom: Herode. This Herod was not a jew borne, but an Alien, an Edomite, son to Antipater, of the City Ascalon. He obtained at Rome, of Octavian Anthony, that by the authority & help of the senate, he might be king of the jews: but with much ado, he hardly subdued them, and brought them to acknowledge him, for their king: They rebelled divers times, & conspired his death, that so they might shake of the yoke of a gentle king. But when he had sore wearied them, and grievously oppressed them, about thirty years, still wrestling with him, at last after many bickerings, and conflicts, he hardly began quietly to rule, & have full princely government, without any rebellion of the jews, who by extreme force, were compelled to acknowledge him their king. At the same time, when Herod was king, and had taken the sceptre from the jews, and when all their power was daunted, then came, this Siloh, or Christ, a Mat. 2. and was borne at Bethleem, as Matthew the Evangelist saith, who allegeth the testimony of Micheas the prophet. Wherefore the true Lord and king now being come, the jews kingdom had an end. But here must we diligently mark what kind of kingdom Christ's should be, and how great his power should be: which thing the patriarch doth herein set forth, when he giveth him so royal, holy, & famous a name, calling him Siloh. For Siloh doth signify rich, happy, Siloh. fortunate, and one, which in all things he taketh in hand, hath good success, and to whom all things fall out, as he wisheth and desireth. ¶ Anna. There is one thing that troubleth me much, wherein I cannot resolve myself. I doubt not at all, but that the promise in Genesis 49. was fully performed, & so, that there is not a letter, or title of it left unfulfilled: For whatsoever God promiseth, that must needs be performed. For who can let it? But seeing that prophesy of jacob saith, that the princely power should continued with the tribe of judah, even until the time that Siloh should come: and seeing you a little before said, that this princely dignity after the death of janus Hircanus, came to the Machabies, & afterward to Herod, I would know, why the sceptre did not tarry with the posterity of Nathan until Hely. Were not the Maccabees of the tribe of Levy? and not of the tribe of juda? How therefore came Schebeth into their hands? by what right got they the kingdom, and held it? ☞ Vrb. seeing we certainly know, and believe that this prophecy, Of the Maccabees government in juda. which the Patriarch uttered by the instinct of the holy Ghost, is performed, so that no one title thereof is left unfulfilled: like as both the time of Christ's nativity, and also Herod's regiment doetruly agreed and jump upon: I trust we may without danger reverently reason of this matter in the faith and fear of God. It was meet that this prophecy should be so fulfilled, that it might agree, with this Siloh Christ, according to his firster coming into the world: & that it might not disagree with other prophecies of Christ, and of his estate or kingdom. But the Prophet Zachary saith, Why Christ was poor at his firster coming. the firster coming of Christ shallbe Eni, (that is to say) poor, needy, base, contemned, and despised. Now than if Christ had been borne at such time, as some of king David's stock had yet set on the prince's throne, and so joachim, Mary, and joseph had been in authority, & come to the kingdom with full sail of worldly pomp, where should that base and beggarly manger in Bethleem have been found? where should his flight into Egypt have been seen? and where should other notes, and tokens of Christ's humility, and of his wretched, and miserable state in the time of his ministration, whereof the prophets foretold, have appeared? Wherefore that short authority, or government, which the Maccabees had in the kingdom of the jews, doth not hinder the performance of this prophesy. God's providence perchance would have it so, for certain causes: first, it was meet & convenient, that this tribe, a few years before Christ's birth, should lose most of his dignity, and that it should become base, vile, & despised, & as it were, faline, & not esteemed of the world: that Christ might be borne, (as a spiritual king of the tribe of juda, and stock of David,) poorly without great star, and worldly pomp: as it is signified in Esay where he saith, a. Esay. 11. There shall come forth a rod of jesse, and a graff shall grow out of his roots. The Hebrew text useth the word Gesa, which Aquila, Symmachus, and Theodotio, translated into greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) a stock, a bull, a dried tree, or a staff. To the intent they might signify, that long after the captivity of Babylon, when there was none of the stock of David to sit on the king's throne: that then Marry, & Christ out of Mary, should spring, as out of a dry stock, as jerom saith. Now this prophecy must needs have been fulfilled: & therefore must the house of David, before the birth of Christ be deprived of all kingly glory, and be contemned, and counted, as it were an old, unprofitable, & withered, baulk: which came to pass in those 129. years, in which after janus Hircanus, Asmonay, that is to say, judas with his kinsfolk, nephews, and posterity, executed the office both of the spiritual, and secular power. In those years the house, and stock of David, came to such poverty, and contempt, that it was thought a thing unpossible, that so great a king should come out of that so dry a root, being now so long withered, & dead. For when the trib of jesse was most contemned, then was Siloh, Christ, borne, in the vile, and abject Bethleem, the City of David. And therefore the jews, when Antiochus began to vex them, and when the Maccabees took upon them the priestly, and kingly dignity, might easily have conjectured, and by evident signs have seen, that the time was now at hand, in which Siloh, should come. Moreover there is no cause, why that short time of the Maccabees reign should trouble us, (neither is it much to the purpose) for though they were not at all of the tribe of juda, yet did they govern in the place of the tribe of juda, and David, and provided for the tribe of juda: & defended, and preserved that tribe, and Benjamin, together with the priesthood, and their religion, even unto the time wherein Siloh came. For the tribe of juda had neither kings, nor princes, neither of themselves, nor of their stock, and kindred, neither yet any of their affinity that bore rule: but it was altogether under the subjection of others. juda, and Benjamin returned from Babylon, the tribe of Levi was mixed with these tribes, as the minister of the Lord. And after this sort juda obtained, and had rule of the politic government. ¶ Anna. You have satisfied, and resolved me, in that doubt of the Maccabees. ☞ Vrb. The parents of Christ, being of the stock of David, were removed from the government, not long before the birth of Christ, & like it was so to be Gods will, that before that time, both those principalities of the jews (to wit) both the spiritual, and temporal dignity of the Priests, and Princes, should come to one tribe or person seeing Siloh was at hand, who being the anointed of the Lord, should be both a priest, and king in Israel, and should purchase us the blessing, and himself reign for ever. ¶ Anna. Might not the jews here say, that Siloh neither is, nor signifieth that promised Messiah, and so wrest this promise from us, & deride it. For they perchance will allege, that there is another kind of prince of passing great prosperity, specified and foretold here in this place: so wilful, unflexible, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (that is) stiff-necked be they, when the are urged, and convinced with the unvincible Scriptures. ☞ Vrb. They cannot allege any thing, that hath any show, or face of truth: so plain apparent, and forsable is this prophecy, with the falling out, or fulfilling of it: neither, doth it agreed with any other: nor can be applied to any other, but only to Christ. For Christ began his kingdom after the same form, and manner in all things, as the prophet foretold: yea and even about that time, that the sceptre was taken from juda. And now since that time the jews for this 1576. years, and more have had neither prince, nor prophet: and as well that secular, as ecclesiastical government hath his end. Besides these, their own Master, and Doctor Schlomo, (whom they cannot gainsay) affirmeth, that Siloh, in this place, is and signifieth Messiah. And you know that Thargum hath Messiah, in stead of Siloh. What soever therefore the jews hear object, it is nothing at all, but their foolish hasting, doltish obstinacy, egregious impudence, and malicious perverseness. ¶ Anna. But how can you gather the state, and condition of Christ's kingdom out of this word Siloh? ☞ Vrb. Well, and easily, if you diligently consider these words that follow. And the people shall be gathered to him, or to him shall the Gentiles flow in. (for so is it nearer the Hebrew text). For by these words we learn, that Christ's kingdom is a spiritual kingdom. For to him shall many nations convert: or come and flow into him, and obey him: and that not by compulsion of sword, or armour, but willingly, and gladly. Other of the jewish kings have borne the secular sword, and with it have subdued, and bridled men, and that both in their own kingdoms, and countries, and also oftentimes in their borders adjoining, and yet is there not one of them now remaining, but in order they have all ended their days. What a king Christ is. But this Siloh ruleth, and holdeth the sceptre, not for a short time, as the other kings of the jews did: but for ever, (that is to say) he reigneth for ever, and his kingdom extendeth, and spreadeth itself, not over one only part of the world, not into juda only: but over all the earth. And this he doth not by dint of sword, nor with puissant armies of soldiers: but only by his word: for his kingdom is a marvelous, Christ ruleth by his word. and spiritual kingdom, where the subjects come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with lusty courage, willingly, cheerfully, readily, of their own accord, & with great joy of heart, submit themselves to this king. Wherefore in subduing them to him, he needeth neither sword, nor weapon. For as soon as he speaketh but his word (which of all things is most sweet, and pleasant) straightway they, which be his, hear his voice, and willingly, & gladly, follow him. For he entreateth all that be his, courteously, and gently, and ruleth not imperiously, and tyrant like: but offereth himself most gently, serviceably, and readily, to help, ease, and deliver all men. And this his spiritual kingdom doth Moses famously, with figurative speeches paint out: as both what the order of it should be, and how it shallbe governed, saying. Gen. 49.11. He shall bind his asses fool unto the vine, and his asses colt unto the best vine, in wine shall he wash his garment, and his cloak in the blood of grapes, his eyes shallbe read with wine, and his teeth white with milk. All these words have a mystical sense, and speak of the administration of the word, and gospel, because our Messiah, through the holy spirit ruleth his kingdom, by his word, in which he speaketh such things of Gods great love toward us, (which giveth us his son to deliver us from all misery, and calamity both of body, & soul) as are most acceptable, comfortable, and pleasant to the ear: which as soon as man doth hear, he greatly rejoiceth, and runneth to Christ, and with a holy violence, as it were forsably, entereth in unto him, and voluntarily submitteth, yieldeth up, and dedicateth himself wholly to him, Mat. 11.2. as appeareth in Mat. But now give care, and mark what Siloh doth import: & why he would by this name understand Christ. This noble parsonage is so rich, prosperous, & flowing with abundance of all good things, that none of the kings of the jews, Why Christ is called Siloh. nay not all the kings can match him, or compare with him alone. And Christ's kingdom is another, and clean contrary kingdom to the kingdoms of other kings, and shallbe governed after another sort, then earthly kingdoms be: nay all other kingdoms must give place to this king, which out of doubt could not be, if this Siloh should have been a king, whose kingdom, and princely dignity enduring but a short time, had ended with the kings: as the kingdom of David, Solomon, and the rest did: or if this kingdom of his should have looked for another king to succeed him: as did the kingdom of juda wait for him. It must needs therefore be, that here should be a marvelous great change of kings, and that this king, whose coming is here foretold, should be clean another kind of king, and prince, than others were: otherwise the Scriptures would never have named him Siloh, which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a most blessed, happy, & fortunate Lord, who in all things he goeth about, hath passing prosperous success. Here then in this word may Christ's death, immortality, and eternity be gathered, if it be well, and thoroughly pondered. For first he was to be true, and natural man, and consequently mortal: for he was to come of the tribe of juda, being of the seed of Abraham, and son of David. Secondly, he was to be immortal, and should rise again from death, and live for ever: because the scripture (describing him) saith, he shallbe a royal prince, far differing from other kings, and much more honourable, mighty and great, than all the former princes of juda, which orderly succeeding one another reigned unto his coming. This king committeth not his kingdom to any other to rule, neither hath he any successor, he yieldeth not to any man, but having once taken the sceptre in hand in Herodes time, he ruleth and reigneth a king for ever. Which could not otherwise be, but that he should first die, and having put of this miserable and short life by death, rise again, (death being overcome) to immortality, and live for ever: That the scriptures might be fulfilled, and that Christ might be such a king, and Siloh, as to whom, not only the jews might cleave, but also whom all the world might acknowledge, receive, & worship for their God and king: And finally, that he might after this sort be true man, and king of the stock of David, and yet nevertheless immortal, invisible, and eternal, and reign after this sort, in faith spiritually for ever. ¶ Anna. If Cleophas, and his fellow had well understood this prophesy, which was the testament of that their Patriarch jacob, they had not been so offended at Christ's death. ☞ Vrb. Indeed this prophesy might sufficiently have instructed them, and they might have learned plainly enough out of it, how Gods will, and purpose was, that Messiah, or Siloh should be put to death, and yet not remain in death, but rise again to deliver Israel, and reign for ever. But they, as yet, believed not the prophecies: as these their words of incredulity do sufficiently argue, & declare: where they say. a. We hoped it had been he, that should have delivered Israel. Luk. 24. For their hearts as yet wavered, and were unconstant, and they supposed, that Christ had been utterly extinct, and dead for ever, and themselves clean frustrate of their hope. For, seeing Christ himself was now put to death, they dreamt, that he could neither help, nor deliver other men from death: and therefore Christ saith unto them, O fools and slow of heart to believe all things, Luk. 24. that the Prophets have spoken. Aught not Christ to suffer these things, and to enter into his glory? ¶ Anna. Written Moses nothing else of Christ in Genesis? ☞ Vrb. I have determined to expound those prophecies only, which most specially, plainly, and evidently speak of Christ. For if I would explicate, and run through all the mysteries, and types which are in Genesis, I could find many more of Christ, and his church. ¶ Anna. Moses in the 14. of Genesis briefly describeth Melchisedech. I have often heard you say that Christ was called Melchisedech. I pray you tell me why he was called so? ☞ Vrb. There is an excellent, and comfortable mystery of Christ in Melchisedech, in the 14. of Gen. And Paul in the seventh chapter to the Hebrews doth famously, and aptly expound the same, saying. c. Heb. 7. Melchisedech the priest of the most high God, is a figure of our Lord jesus Christ, to whom God the father faith thus, in the 110. Psal. Thou art a Priest for ever after the order of Melchisedech. ¶ Anna. What was Melchisedechs' order in his priesthood? ☞ Vrb. The state, and order of his priesthood is marvelous, and altogether differing from the state of the priests of the law. In the law of Moses there was a priesthood of the tribe of Levi. That priesthood offered up sacrifice, and prayed for other, and for themselves, and they taught the law of God, in which every man might see his sin, and the curse due for his sin. But this priesthood could deliver none from their sin, or from the curse. Moreover, there were many Priests, that succeeded one another, for they died, & others came in their places, neither was there any one that still enjoyed the office of priesthood. Melchisedech. But Melchisedech was a marvelous priest, of whom Moses speaketh but little: But the holy ghost expounds the same more at large, in the 7. to the hebrews, saying: Melchisedech by interpretation, is the king of righteousness, after that he is also king of Salem, (that is) king of peace, without father, without mother, without kindred, and hath neither beginning of his days, neither end of life, but is likened unto the son of God, and continueth a priest for ever: Moreover, he blessed the Patriarch Abraham, who notwithstanding had the promises of the blessing of God. All these were fulfilled in Christ, Psal. 110.4 as David witnesseth, saying. The Lord hath sworn, and will not repent, thou art a priest for ever after the order of Melchisedech: (That is to say) Thou art a priest clean after another sort than Aaron, and his successors were. For they were mortal men, who by the commandment, or law of God could condemn, and bring all men under the curse: but could not deliver, or quit any man from the curse. And such were both their sacrifices, & the priesthood itself, that they could not take away even the lest sin that is: But thou O Christ art the true Melchisedech, the everlasting, and true king, and priest. And this must you after this sort understand. Christ in earth hath no father, and in heaven no mother: he is everlasting God, and also immortal man. And in this order, neither went any before him, nor shall come after him. He was not made priest according to the law of the carnal commandment, but after the power of everlasting life, who truly blesseth us, and delivereth us from our sins, & from eternal death, and giveth us everlasting life. He is Malchizedek & Malchischolam (that is) a king of righteousness, who is our righteousness, and doth justify us before God. He is also a king of peace, because by him only we have peace with God. As Paul saith to the Rom. and the Eph. Rom. 1. Eph. 2. ¶ Anna. Undoubtedly in this mystery, as in the other before, is to be understood, that Christ should first die, seeing Paul to the Hebr. saith, Hebr. 7. that this true Melchisedech Christ of the tribe of juda, should be borne a very true man, and yet nevertheless immortal, who should live eternally, that he might help us everlastingly. But Cleophas and his companion did not understand nor believe this. For if they had, they would never have been so pensive, nor offended at Christ's death. ☞ Vrb. In deed they had prophecies, figures, and testimonies enough of the scriptures, out of which, they might have gathered, that Christ should first die. And they had but even three days before eaten the Paschal lamb, The Paschall lamb. which by God's commandment they aught a. Exo. 12.6 to kill & eat without leaven. They took also the blood of the lamb, and therewith they ointed, and sprinkled the two side posts, & the upper post of the doors of their houses, which was a token of grace For when God killed all the first borne thorough all the land of Egypt, the jews were safe in their houses. For upon what door so ever the Angel saw the blood of the lamb sprinkled he passed it over. This lamb with his blood was a figure of the immaculate lamb Christ, which was slain, and offered for us, by whose blood we be delivered from death. S. Paul fitly and aptly expounded this figure, b. 1. Cor. 5.7 saying. Christ our passouer is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither in the leaven of maliciousness, and wickedness, but with the unleavened bread of sincerity and truth. ¶ Anna. It might manifestly, and easily, by this figure, appear, that our passouer, or pascal lamb Christ should be slain, and that his blood should be shed. ☞ Vrb. They might have learned out of the 23. of Esay who was the true lamb: but their eyes were holden, neither could they understand the scriptures, till Christ himself opened their hearts. ¶ Anna. Hath Moses any more types, or figures of Christ in his books? ☞ Vrb. He hath, and that a great many: but I will only expound those, that be most principal, as they stand in order. In the 25. of Exo. there is a notable, delectable, Caporeth. a figure of Christ. and beautiful type of Christ in Caporeth. God commanded Moses that he should 'cause the ark to be made, and be covered within, & without with gold: and that upon the upper part above, he should put the mercy seat, made of pure gold. You know that this word Caporeth is derived of Ciper, Christ is the mercy seat. and signifieth a peace offering, a reconciliation, or the place of mercy. This is a worthy mystery: For God promised to the children of Israel, that he himself would devil in that mercy seat, and that he would make answer, and say his mind to the people out of it. This same mercy seat both is, and signifieth Christ jesus our Saviour. ¶ Anna. How may we know that Christ is meant by that Caporeth, or mercy seat? ☞ Vrb. The holy Ghost by Paul doth so expound this figure to the Roma: where he saith. a. Rom. 3. All have sinned, and are deprived of the glory of God, but are justified freely by his grace, through the redemption which is in Christ jesus, whom God hath set forth to be a reconciliation, (or a peace offering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is the mercy seat) thorough faith in his blood. And to the Ebrews. where he speaketh of the high priest Christ, which is moved with the feeling of our infirmities, he saith: b. Heb. 14. Let us go boldly to the throne of grace, that we may receive mercy, and find grace to help in time of need. And so did Moses in his mercy seat lively, and plainly paint forth Christ in his humanity, in whom alone all we find both mercy, and God himself: as Paul saith to the Colos. c. Col. 2. In Christ dwelleth all fullness of the Godhead bodily. Of this Caporeth, Christ, God himself talketh with us: as Christ in john saith, d. joh. 7. My doctrine is not mine, but his that sent me. Christ is the everlasting word of the father, and his only begotten son true God. If we see, and hear Christ, we hear also the father: c. joh. 14. as Christ witnesseth in john, saying: f. Philip, he that hath seen me, hath seen my father also: dost thou not believe, that I am in the father, and the father in me? We have here large scope, and matter ministered to speak of this Caporeth: but I may not tarry in figures, because I would come to the manifest and plain prophecies of Christ, and especially to those which speak of his death, and resurrection. Let this therefore suffice concerning Caporeth. For, by Christ we be reconciled, and at one with God, There is no God but jesus who in a Saviour therefore fear not thy sin. and by him we receive forgiveness of our sins: to be short, in Christ we find, and obtain God himself: as we read in the new testament: for there is no other God, but jesus Christ. ¶ Anna. What is writ of Christ in the third book of Moses? ☞ Vrb. Whatsoever is spoken in Leviticus of the outward priesthood of Aaron, and of all kind of sacrifices, of the shedding of blood, and of forgiving of sins, all these were nothing else but figures of Christ our true priest, which by his true sacrifice offered upon the cross, hath redeemed us, and purged us from oursinnes. ¶ Anna. How may we know that? ☞ Vrb. The new Testament doth well interpret, and expound these figures to us: and it applieth them all to Christ: but above the rest, the epistle to the hebrews, in which Paul plainly declareth, and teacheth, that Aaron the priest, and the whole priesthood in the law, with all the rites, sacrifices, offerings, cleansings, orisons, doctrines, reconciliations, propitiations, sprinklings of blood, and other fit figures for that purpose, do plainly set forth, and prefigure unto us Christ. For what things soever were then done, they were only shadows, and types of the new testament, & of Christ: because that then there was no true reconciliation, forgiveness of sins, or righteousness in that outward priesthood, and sacrifices. Dumb, and brute beasts were then offered, whose blood (as Paul saith) cannot take away sin. There were many sacrifices, effutions of blood, & washings in the law, which were but types & shadows, and could make no man perfect within, in conscience. Hebr. 10. They were only figures, and memorials of sins, and of the forgiveness of sins, which we have only by the blood of jesus Christ as it is written to the hebrews: They were only exercises of outward discipline, holiness, and justification of the flesh, which being but given until the time of reformation, were then to have the full end, when he should come, which by these types and figures was prefigured. ¶ Anna. I would gladly hear how Aaron with his priesthood, and sacrifices, do signify & prefigure Christ. And I pray you expound me every parcel of it orderly. ☞ Vrb. I wil But that you may, as in a table plainly see it, and that the matter may the better be understood, and perceived, I have here under set down the figures of the old testament, with the fulfilling of them, & the truth of the new testament set over against them. ¶ A Table containing the figures of the old law, and things in deed figured thereby. The Figure. The things figured. 1. AARON with his priesthood, in Leviticus. 1. CHrist, and his everlasting priesthood in the whole epistle to the hebrews. 2. Aaron the high Priest in the law. 2. Christ a high priest in the whole epistle to the hebrews. 3. Aaron teacheth the law given by Moses which accuseth us, and worketh wrath. john. 5. Rom. 4. 3. Christ teacheth the Gospel, which excuseth and defendeth all true Christians, & giveth them mere grace. joh. 1. Grace, & truth by Christ. 4. Aaron's doctrine was the letter written with the finger of God in tables of stone. 4. Christ's doctrine is spirit and life, & the christian faith written in the fleshly tables of the heart by the holy ghost. john. 6. jere. 31. 2. Cor. 3. 5. Aaron prayeth for the people. 5. Christ is our Mediator & advocate, & prayeth for us. Ro. 8.1. Tim. 2. 6. Aaron beareth the sins of the people, the 3. book of Moses. 6. Christ is the true lamb of God, which beareth the sins of the world, and payeth the ransom for them. joh. 1. 7. Aaron offered up beasts, and blood of beasts, for the sins of the people. 7. Christ offered up himself for the sins of the world, and shed his own blood for them. Ebr. 9 There be five kind of sacrifices in the law. All kinds of sacrifices were fulfilled in Christ. 1. The Holocaustum was consumed with fire. Levi. 1. 1. Christ is our true burnt offering, burning in the fervent fire of love towards us, and giveth himself wholly for us, that he may thereby deliver man holily. 2. The offering up of sacrifice in Leuit. 2. 2. Isichius understandeth by the offering of the sacrifice, the manhood of Christ, & Jerome also understandeth Christ, who is the bread of life. joh. 6. 3. The peace offering. Levit. 3 3. Christ is our true peace offering Rom. 5. 2. Cor. 5. by the death of the son we are reconciled to God. Col. 1. he hath set at peace by the blood of his cross all things, etc. 4. The offering for sins Leu. 1. 4. Christ is our true offering for sins committed, and duty omitted. 2. Cor. 5. Ro. 8. 5 The offering for transgression. Levi. 6.7. 5. For our sins he laid down his life: the Lord laid upon him the iniquity of us all. Esay. 53. Figures. The truth and the thing figured. 1. The blood of beasts was shed in the law, to purify sins. Heb. 9 Levi. 9 1. Only the blood of Christ jesus, the son of god, which he shed on the cross, doth purge us from all our sin. 1. joh. 1. Heb. 9 2. The high priest once, and no more, every year, entered alone into the holy of holiest, or into the second tabernacle (Levi. 16. Exod. 30.) by the blood of beasts, with which yet notwithstanding, he could not either justify, or purify any man. 2. But Christ an high priest of good things to come, once entered not into a tabernacle, made with hands, but even into the very heavens, into the presence of God, by his own blood, whereby he reconciled us, purified us, and obtained for us everlasting life. Heb. 9 3. Aaron's sacrifices of necessity aught to be most pure, clean, and perfect without either blot or spot. 3. Christ of all the sons of men, had neither spot, blot, nor blemish being conceived of the holy ghost, and borne of the pure virgin Mary. Esay. 53. These sacrifices, & sheding of the blood of beasts in the law, signified the precious and incomparable death of Messiah, because he in the nature, shape, and state of man would once be slain, and offered up, to wash away our sins. Here must we first, well, & diligently observe: that the sacrifices of the law, with the blood thereof, cannot in deed purge, or take away any sin, neither reconcile any man to God. They were only figures ordained, and instituted of God, that they might represent unto us, that, only, and true sacrifice, and reconciliation of the new testament, that is to say, Christ on his cross, by whose only sacrifice, sin was truly, and verily purged, cleansed, and washed away, & certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, redemption is obtained. Secondly, that, if only by the death of Christ, sin be truly purged, and washed away, then by it alone shall death be vanquished, and extinguished, in as much as death is the reward of sin: and where no sin is, there death can have no power. Thirdly, this also doth follow by a firm and invincible consequence, that Christian believers, who have part of this sacrifice, are truly delivered from their sins, and shall by it also, (though in body they die) yet be restored again to life. All the priests of the law died successively, neither could they deliver themselves, nor others from sin and death: but Christ hath no successor, because he is always one, and bides for ever a priest of the everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, priesthood, by which he both can, and will save us for ever, and by which he purchaseth for us everlasting redemption, Heb. 7. and 9 Wherefore all which are his, that is, which believe in him, shallbe fellow heirs with him of everlasting life. a. Mat. 22.32. He is not God of the dead, but of the living. And therefore they also must needs by Christ rise again from death: but if we should rise again from death, & enjoy everlasting life: it was needful that he should first rise again from death, and be the Lord of life: as Esay saith: b. Esay. 53.10. When he shall make his soul an offering for sin, he shall see his seed, & shall prolong his days. Here the Prophet teacheth, that Christ, after he had finished his sacrifice on the cross, should live, and reign with his church for ever, and never die as other priests, kings, and lords did. Must not a godly heart of necessity, here conceive much joy? when he seeth, and considereth, how plainly, how clearly, and how directly, under the shadow of these figures, both the death, and the resurrection of Christ, and all faithful christians are signified, and set forth: and also when we see by what means it pleased God to redeem the captive world, and to c. 2. Cor. 5.18. reconcile it to him by Messiah, his only begotten son? We read in the book of Numbers, which is the 4. book of Moses, that Moses by the commandment of God erected in the wilderness a brazen serpent, The brazen serpent a figure of Christ. which when the children of Israel should behold, they should be restored to their former health, although they were stinged with the deadly wounds of the fiery serpents: and should not die of the poison, and stings: d. joh. 3.14 And so was it meet that the son of man (as Christ saith) should be lifted up that all they which believe in him should not die but have everlasting life. In this figure of the serpent, the cross, and wholesome death of Christ, together with the fruit, and use of the same, that is to say, our deliverance from death, is very well and fruitfully prefigured. ¶ Anna. By this figure also, Cleophas and his fellow, might have conjectured, and seen, that Messiah should die, and afterward rise again to everlasting life. ☞ Vrb. They needed not in deed have been so pensive, neither yet have wavered, doubted, or been so offended about Messiah as they were, if they had well known God's purpose, and predestinated ministry of Christ. Nevertheless, they had plainer, and livelier prophecies of Christ in the Prophets than these, out of which they might more certainly, and evidently have gathered the death and resurrection of Christ. ¶ Anna I pray you go through, and explicate to me the rest of the prophecies, which Moses hath of Christ. ☞ Vrbane. Saint Peter in the third of the Acts, reciteth out of Deuteronomie. 18. a famous prophesy of Christ, and worthy to be remembered, where Moses saith thus to the people: The Lord thy God will raise up unto thee a Prophet like unto me from among you even of thy brethren, unto him shall you hearken: and who so ever will not harken unto my words which he shall speak in my name, I will require it of him saith the lord. It is evident and certain, that in this text, Christ is that prophet of whom Moses here maketh mention. For the holy ghost himself doth apply it to Christ, speaking by S. Peter. And the multitude which was refreshed with meat, speaketh after this sort of that excellent prophet in john, where the Greek text is thus, john. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say: This verily, and without all doubt is the self same prophet, which is to come into the world, according to the prophecies of the prophets. Luke also saith: b. Luk. 7.16. A great prophet is raised up amongst us, and God hath visited his people. And here is to be noted, that Christ should first be a true man, and consequently be partaker of death. And then he saith. A Prophet like to me of your brethren. Secondly ye see, that Christ also should be a doctor, & should bring into the world the word of God his Father, the word of life, the holy, & saving Gospel. Here you see he speaketh spiritually of the kingdom of Christ. And thirdly is to be noted, Note ye that refuse to hear the word. that he which doth disdain to hear this word of life, and will not believe it, shall bring upon himself the judgement, and wrath of God: And that God for that man's unbelief, will visit him in his indignation, and will plague him with horrible punishments. Of this is Paul a witness: to the Thessalonians, where he saith: c. 2. Thes. 1.7. When the Lord jesus shall show himself from heaven, with his mighty Angels in flaming fire, rendering vengeance unto them, that do not know God, and which obey not the gospel of our Lord jesus Christ, which shallbe punished with everlasting perdition from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints, and to be made marvelous to all them that believe And Peter also in the Acts (when he hath recited the words of the prophesy) addeth these words. d. Acts. 3.23. It shall be that every person, which shall not hear that prophet, shallbe destroyed out from the people. The Latin translation in Deut. saith it thus. If any man will refuse to hear the words of this prophet, God will be revenged of him. By which words we see, that there must be a judgement. By all which it followeth, that Christ should not remain in death, but rise again to life. ¶ Anna. What is there written of Christ in the other prophets: as in Samuel, David, Esay, jeremy, and Ezechiel, etc. ☜ Vrb. They prophesy sufficiently of all things, which is needful for us to know. As of the genealogy, or stock of Christ, according to the flesh. Of the city where he should be borne. Of the pure virgin Mary, his blessed mother. Of the manner, and circumstances of his conception, and nativity: Of his name which should be given him. Of his firster and poor coming into the world. Of his condition, and lowly life, which should be voided of all worldly ostentation, and when that coming of his should be. Of his double birth, whereof one was Eternal of his Father, and of his true Godhead: the other temporal of the undefiled Virgin Mary, which never knew man. Of his flight into Egypt. Of his office, that is to say, that he should be our King. Priest, Doctor, Reconciler, Mediator, Shepherd, redeemer, Deliverer, and judge of the world. Of his miracles. Of his shameful, and reproachful (but unto us most wholesome and happy) death. Of his descending into hell. Of his glorious resurrection, and of the causes, and unspeakable commodities thereof. Of his passion, and resurrection, that is to say, of his marvelous victory, wherein he overcame, & destroyed therefore Matthew calleth Christ the son of David, Math. 1. the son of Abraham. Hear you see that Christ came of the tribe of juda, and Matthew reckoneth up some of Christ's ancestors, or progenitors, from Abraham to joseph, which was Mary's husband, Luke. 2. and of the house, and line of David. So that we may plainly see, that God stood to his promise, and very faithfully performed that which he had promised to Abraham, and David, in sending that blessed seed Christ. ¶ Anna. I know that Matthew wrighteth a catalogue of Christ was not the son of joseph: but seeing Christ was not the son of joseph: but only of Mary, the pure virgin, which never knew man, being conceived by the operation, and virtue of the holy Ghost, without man's seed, not after the common, and natural order, of man's conception: as the text in plain words doth testify, saying: of whom, that is, In this 1. chapter of Math. the relative is the feminine gender, and therefore is referred to Mary, and not to joseph. of the which Mary, was borne jesus. I do not yet understand how Christ can come of the stock, and lineage of Abraham, and so of David. For what I pray you doth joseph's kin, or family make to Christ's birth, seeing Christ was not the son of joseph. In deed if S. Matthew had recited Mary's ancestors, and progenitors, from Abraham to mary, so it might have appeared very evidently, and plainly that the promise had been fulfilled: or if S. Matthew had proved, and declared that mary had been David's daughter, or of David's house, than I think there would have been no cause of doubting: but (for all my simple capacity) it would have been both easy & plain, and yet I would not you should think I speak this as one that doubteth any thing at all of the truth of the Gospel. For I believe verily, that all which is in the scripture is most true: and I yield unto God such due honour, that I believe, that his word is (as it is in deed) the truth itself, and such a sound certainty, and sure foundation as never shallbe removed. But I say it, because I earnestly desire to learn some certain ground, and proof out of the holy scriptures of this matter, whereby my faith may be strengthened. ☜ Vrb. In as much as Matthew saith, that the virgin Mary the mother of Christ was betrowthed to joseph, he needed not reckon up the petegrees of the woman, or the genealogy of Mary: for it was sufficient to set out joseph's pedigree, whereby it is of itself plain, and certain, that Mary was of the tribe of David, and so Christ the son of David. For as Hierom saith, the scripture doth not use to draw the pedigree of the woman. This is the truth of the matter: joseph, and Mary were both of one tribe, to wit, of the tribe of juda. For joseph took mary (who was his cousin) to wife, according to the law of the Lord in Nun, the words of the law be these. d. Num. 36.6 They shallbe wives to whom they think best, only to the family of the tribe of their father shall they marry. So shall not the inheritance of the children remove from tribe to tribe: for every one of the children of Israel shall join himself to the inheritance of the tribe of his fathers. And every daughter that possesseth any inheritance of the tribes of the children of Israel shallbe wife unto one of the family of the tribe of her father: that the children of Israel may enjoy every man the inheritance of their fathers, neither shall the inheritance go about from tribe to tribe: but every one of the tribes of the children of Israel, shall stick to his own inheritance, as the Lord commanded. Here now it appeareth, that (in as much as joseph, and Mary were spoused together) they were both of one tribe, and family. For she could not marry any man, unless he were her cozen, or of his own tribe, & lineage. If therefore joseph be of the tribe of juda, Mary his spouse is also of the tribe of juda. Wherefore S. Math. in that he drew the genealogy of Christ, from Zerobabell, & Abiud, coming down to joseph, the husband of Mary, drew it well, and truly, according to Moses his law. Yet S. Luke draweth this genealogy from Zerobabell by Resa, johanna, juda, or joseph, Semei, till he came to Hely, and so to joakim, who was the father of the virgin Mary, the blessed mother of God. And this genealogy is also both true, & very well drawn. You heard a little before a prophesy out of Esay, which saith. e. Esai. 11.1 There shall come a rod of the stock of Ishai, and a graff shall grow out of his roots, and the spirit of the Lord shall rest upon him. Here the Prophet sin, death, and hell. Of his glory, and his ascending into heaven. Of his Eternal kingdom, as both of what sort it should be, and how he should reign. And of his other second or latter, and glorious coming in the last day to judgement. ¶ Anna. There be me thinks many articles of Christ in the prophets: did Christ (I pray you) expound them all to those two disciples, Luke. 24. Which is about seven miles and a half of english miles. on the way betwixt jerusalem and Emaus? which town, as the scripture witnesseth in Luke, was but threescore furlongs distant from jerusalem. ☜ Vrb. Christ as I think only expounded those prophecies, which are written of his passion, death, resurrection, and glory. Because in those, that is to say, in his passion they were most offended, supposing, in so much as they had seen him end his natural life upon the Cross, there had been neither counsel, hope, nor help left in him for Israel to look for: and for this cause were they so sad. They sorrowed and were pensive because they knew not, nor thought not, that Messiah aught first to suffer that vile, and ignominious death, and rise again, and so enter into his glory, redeem the world, and remain our God for ever, as I have said before. But when they now understood the prophecies of his passion, and resurrection: and when they had learned by the prophets, that it was gods will and ordinance, that Messiah by dying should become Lord of life, & death, they had no further cause to sorrow, and therefore their hearts were so joyful, and their hope so sure, that they could not hide their joy, but uttered, and participated it with their fellow disciples, which were at jerusalem. ¶ An. God be praised for ever. Verily we have no perfect or right joy in deed, unless first we be well, & thoroughly acquainted with Christ's death, and resurrection: which if we surely believe, and have them inwardly by faith grounded within us, they not only expel all mists, and clouds of sorrow, but also make us triumphantly rejoice in the Lord. And although Christ perhaps opened no prophecies to those two disciples, but only of his passion, and resurrection: yet would I feign hear what else the scripture hath prophesied of him concerning those things, which you have already summarily, gathered into a Catalogue, & certain articles: that I may hereby have a more sensible, & sure feeling of Christ. ¶ ☞ Vrb. It shallbe no great labour for me to recite, and expound them all, whereby the rather, we may have every part of the Sermon, which Christ then preached: and I will do it so much the more willingly, and diligently, because S. Luke saith, Christ begun at Moses, and interpreted unto them all scriptures, which were written of him. That Sermon than must needs have been a good long sermon, if he expounded all the scriptures to them, and therefore my explanation of them will also require some tyme. Of the stock or genealogy of Christ. ¶ Anna. GO to then, first say what the scripture hath of Christ's stock. ☞ Vrb. That Christ is the son of Abraham, and David You have hard before, that he should come of the seed of Abraham: and the prophesy in the 18. of Deutero. declareth, that he should be born of the jews to whom the promise was made, and this was no small prerogative: nay there was none like it, as Paul witnesseth to the Romans, saying. a. Rom. 9.4. The Israelites are they, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, of whom are the fathers, and of whom concerning the flesh Christ came, who is God over all, blessed for evermore. Amen. This promise in process of time did God make to David by the prophet Nathan, that of his seed should Messiah come, saying. b. 2. Kings. 7.12. When thy days be fulfilled thou shalt sleep with thy fathers, and I will set up thy seed after the which shall proceed out of thy body, and will establish his kingdom: he shall build a house for my name and I will establish the throne of his kingdom for ever, and I will be his father, and he shallbe my son. Also in the psalms it is said. c. Psal. 132.11. The Lord hath sworn in truth unto David, and he will not shrink from it, saying. Of the fruit of thy body I will set upon thy throne. This same promise is also extant in the 89. Psal. And tolled, magnified, and exalted, for the wonderful, marvelous, holy, and divine nativity of the noble, & majestical son of God jesus Christ, by whose means this poor village obtained, & got this worthy name, and great honour. For what I pray you be walls though high, and fair towered? what be bulwarks, though great and strong? what is circuit, though most ample, and large? what is popularity? or what is the bravery and glistering beauty of building, and workmanship of any City, to the glory, prerogative, and privilege of that poor town Bethleem, only in that it was the bringer forth, and native soil, (according to the flesh, and human nature) of the most mighty, magnificent, and omnipotent God our Messiah. And therefore S. Matthew inspired with the holy Ghost justly preferreth it before other Cities, saying. Math. 2. Thou Bethleem, in the land of judea, art not the lest among the princes of juda. And the 70. translators also (as Hierome witnesseth) read this place thus. And thou Bethleem, the house of Ephrata, art not the lest, that thou shouldest be amongst the thousands of juda. The Called text saith thus: Thou Bethleem Ephrata art not much behind, and but little inferior, but that thou mayest be reckoned amongst the thousand houses of juda. Bethleem in deed, was a little town in the tribe of juda, once called Ephrata, as it appeareth in Genesis: But if we will diligently, thoroughly, Gen. 35. and truly ponder the Hebrew text or true sense, we shall see (in my judgement) that the prophet Micheas, and the Evangelist Matthew, plainly, and thoroughly agreed in one sense, without any differing or jarring at all. S. Hierome interpreteth this Hebrew word Zagir. Thou art a little one. But these words of the Prophet, Zagir liheioth, may be translated also thus: It is but a trifle, a small thing, a thing of nothing, and a thing to to bad base, that thou shouldst be counted amongst thousands of juda. And this is the true and natural sense of these words. Thou Bethleem Ephrata art far greater, and excellenter, yea better, and of more fame, then that thou shouldst be reckoned, or numbered amongst thousands, or princes of juda. Such honour as the other cities have, is to base and vile for thee, & nothing correspondent to thy dignity: thy renown and majesty is of more glory, then that the princely praises of these cities can sufficiently set it forth: nay, no tongue can speak, nor pen express the praises that are due to thee. If you will thus construe the Prophet's words, you shall find, that the Evangelist spoke the self same thing which the prophet meant: for it is all one in sense to say: Thou art not jest amongst the princes of juda: And to say, it is a very base, and small praise to value thee with the common princes, and thousands in juda. And the cause why, is showed immediately after, in these words. For out of thee shall Messiah come. And this glory, and honour of this little town, was no small glory, but a most splendent and famous glory: yea, it is such, that it is not lightly to be esteemed, but before all other to be praised and preferred. And where the prophet hath these words, In thousands of juda, Exo. 18.25. it must be thus understood. Moses' in Exodus maketh a law, that one tribe, or prince should be head over a thousand: for he divided the people into hundreds, and thousands. The prophet than saith thus much in effect: Thou Bethleem Ephrata, which hast scarcely on thousands of men in thee (for it was but a little City, and not populous, nor much replenished) shalt nevertheless, for all thy baseness, yield and bring forth us as a prince, or Lord, which shall govern all Israel. For in thee shallbe borne etc. Furthermore in this prophesy is to be noted, that by this word Moschel, or prince, no other can be meant, but only Christ, or the promised Messiah, whom the jews always understood in this place. For in the second of Matthew, when Herod earnestly inquired of the Scribes, where Christ should be borne, they answered him out of this prophesy, that Bethleem in juda should be the place of his birth. And they recited this text for authority. But where the Hebrew word is Moschel, that is, lord or prince, there the Called Bible hath Meschihah, which is to say, Christ: and Rabbi Solomon doth thus interpret it: Out of thee shall come to me Messiah the son of David. And this I thought good to put in here as an addiphet prophesieth that Christ should be born of the tribe of David: for jesse, or Ishai (as the Hebrew word is) a. 1. Kings. 16.19. was David's father. All these things were fulfilled, and then the Angel Gabriel having saluted the virgin, said: To him, that is Christ, f. Luke. 11.32. shall God give the throne of his father David. And Paul to the Rom. saith: b. Rom. 1.3. Christ according to the flesh was borne of the seed of David. And again. g. 2. Tim. 2.8. Remember that jesus Christ, made of the seed of David, was raised again from the dead according to my gospel. And the woman of Canaan in Mat. confesseth the same, crying, h. Math. 15 22. O lord, thou son of David, have mercy on me. Also those two blind men sitting by the high way side, when they heard that jesus passed by, cried aloud, saying: i. Math. 20.30. O Lord, the son of David, have mercy on us. In like manner on Palm sunday, the multitude cried, saying: k. Math. 21 9 Hosanna the son of David. Blessed is he, that cometh in the name of the Lord And in Matthew, the pharisees confess, that Christ is the son of David. Math. 22.42. ¶ Anna. I thank God, I am as sufficiently satisfied in this point, as heart can wish: wherefore, now (I pray you) recite some places which make mention of the city, in which Christ vouchsafed to be borne here in earth. ¶ Of the City wherein Christ should be borne. Vrbanus. MIcheas the Prophet, in that prophesy which he hath of Christ, nameth the city, saying: a. Mich. 5.2 And thou Bethleem Ephrata art little to be amongst the thousands of juda: yet out of thee shall he come forth unto me, that shallbe ruler in Israel, b Mat. 2.1. whose goings forth hath been from the beginning, and from everlasting. Here you first see, the Bethleem in juda was the place where Christ should be borne. As in Matthew, the Scribes at jerusalem declared to Herode out of this chap. of Micheas, that this Bethleem should be the place, where he should be borne. This prophesy was fulfilled in the 42. year of the reign of Augustus Caesar, the Emperor of Rome, when (Cirenius being the Precedent of Syria,) there was a public decree given forth, that all the world should be taxed. Now when the time of taxing came, every man resorted to his own city, whereby it came to pass that joseph, in as much as he was of the house, and line of David, and juda, went up together with his wife Mary from Nazareth out of Galilee, into the land of juda, to the city of David, which is called Bethleem, that he might so show his dutiful obedience to the magistrate: & so it fell forth by God's providence, & ordinance, that while they tarried there, the time of her travel came, and she brought forth her first begotten son, the true King and Lord of Israel. The history of whose birth Luke setteth forth in his 2. chapter. ¶ Anna. Matthew in deed citeth this prophesy of Micha: a. Mich. 5.2. but where Micheas saith: b. Math. 2.6. Thou art little to be amongst thousands of juda, or little in thousands of juda: Matthew saith: Thou art not the lest in, etc. How (I pray you) must these two texts be reconciled. ☞ Vrb. The Prophet Micha speaketh of Bethleem, and considereth the case it was then in, when he lived: for being compared with jerusalem and other gorgeous, and populous cities in juda, it appeared as then contemnable, little, and of small countenance. It was them to jerusalem and Samaria, as if I should at this day compare Fridberg in Germany, with the famous city Auspurge, or Ware with London. But S. Matthew writeth of Bethleem as it was to be esteemed in his days, when this prophesy was fulfilled, and Christ was borne, and openly known to the world, and so in this place he praiseth it, and preferreth it before the other cities. For if one should have looked only on the walls, territories, and circuit of this poor town Bethleem, it would in comparison of other stately and mightily replenished cities of the country, appear a base, and mean village. But if we according to the majesty of the matter, ponder, and consider the high honour that God vouchsafed it (in that the Messiah the only saviour of the universal world would be borne in it) we shall then in deed see, that it is not to be judged, and esteemed the jest, but that of all the cities, even of the whole world, it only rightly beareth away the price, and praise, and before all other is to be preferred, extolled, addition, and overplus, lest any thing should lack. Because the jews themselves did understand in this place the true Messiah, which is no other but jesus Christ: and yet to say the truth, it had been sufficient, or more than sufficient to any godly man, that the Evangelist applieth, and appropreateth this to Christ. ¶ Furthermore where the Prophet saith, that this Moschel, shallbe the true governor of the Israelites: he showeth hereby, Feudatory, is one that holdeth of an other. that this Prince should not be a fudatory, or vassal (as the lawyers term it) but the true Lord, & king of Israel, whose vassayls, nay, servants, Saul, David, Solomon, Roboam, and all the other former kings were. For Moschel in Hebrew signifieth properly, a Monarch, and a mighty pearls Prince, of whom all other do hold, and he of none, but hath every soul subject to him. And lastly, he giveth us to understand, how royal a Lord, and Prince he is: In that he saith, his forth goings have been from the beginning, and from everlasting: by which words, the Church always understood the birth of Christ to be from everlasting, of the deity of his heavenly father incomprehensible, and unscrutable. For the Scripture maketh mention of a two fold birth of Christ, whereof one is temporal, to wit, Christ's double nativity. when at the determinated time he was according to his humanity, borne true man of the virgin Mary in the City of Bethlem: The other eternal according to his divine nature, without compass of time, without beginning, and from everlasting. Both these nativities the prophet here toucheth: & by these last words, he proveth his true divinity, saying: his forth going etc. As though he should say, behold, and hear O Bethleem, what a kind of Lord thou shalt bring forth. Certainly in thee shallbe borne a true man: but that his birth is not his first beginning, & original. For he was even always without beginning, before the world was made: nay, before the foundations of the world were laid, even from everlasting. Whereof it truly followeth, that he is true, and natural God. For there is no creature without beginning, but every one hath his time of creation, & takes his first beginning at some time, before which it was nothing. Now than if his forth going be from before beginning, very well & truly is that thing hear understood, out of which he went, (to wit) God the father. ¶ And thus the prophet very plainly, and excellently showeth, that this Prince (according to his nature, in which his forth going was without beginning) is our only true, and natural God, the son of God, which took not his original with time, nor had not his beginning, when time began, neither was made with the world, when it was made: but is as Paul saith. c. Col. 1.15. The Image of our invisible Cod, the first borne of every creature. For by him were all things created which are in heaven, and earth, things visible, and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him, and he is before all things, and in him all things consist. And john saith. d. john. 1.1 In the beginning was the word and the word was with God, and the word was God. This was in the beginning with God. by it were all things made, and the word become flesh, (that is) was borne a natural true man. Basar. For the Hebrew word Basar, in holy scriptures, signifieth, as one would say, the whole man, both in body, and soul. Christ also in john saith, to the jews. e joh. 8.58. Verily, verily, I say unto you, before Abraham was, I am. And here mark that he said not, I was: but, I am. In the which phrase of speech he would signify unto them his eternal, and divine nature. For the state of all creatures is such, that at one time, or other, they are made, and have their beginning, and are limited, and bordered with some end of time. And the time also was, in which the creature yet was not, and when it was not made: there was also a time when it was made: as Abraham was not in the time of Noye, but he was in the time of Melchisedeck. But with God it is far otherwise. For the Godhead is unmeasurable, infinite, and everlasting: it can not be comprehended, nor contained in time, and of time, which vanisheth, perisheth, passeth and slippeth away and never standeth in stay. The godhead hath no former, nor latter time, no time past, nor no time to come, as the creature hath: and therefore Christ speaketh of his divine, and eternal nature, in that one word, or syllable of the present time, saying, I am. For in deed, eternity is for ever, and hath neither former, nor latter time, beginning, nor ending. The vagabond, and unbelieving jews supposed, & judged that he was no more but bore man, and such a one, as Abraham, or Elias was: neither could they abide to hear the mysteries of Christ's words, or give credit to them. They dreamingly thought it could not be possible, that he should have seen Abraham, seeing it was full two thousand years, and more, betwixt Abraham's departure out of the world, and Christ's coming in the flesh into the world: neither did they know, or understand the scriptures, which teach and foreshow, that Messiah should not only be borne in Bethleem in time: but also that his forth going was before all time, as Paul testifieth to the hebrews, saying: jesus Christ yesterday, and to day, f. Heb. 13.8. and the same also even for ever. Here than if you will well weigh this prophesy, you may see in it, both the death and resurrection of Christ, which necessarily is to be required, that he might reign and rule eternally, and spiritually. For in as much as it was determined, that he should be borne of the stock of David, a perfect, and very natural man in the city of Bethleem: it was not to be thought strange, though he should die, as well as David, Solomon, & other men did. What marvel is it (I pray you) to see a natural man die? certainly the corporal, or vital life can not always endure. Nevertheless, for all that, in as much as he should be the true, and chief Lord of Israel, it can not be, that he should be subject to death, or that death should vanquish, or detain him: but that of necessity he must rise again from death, & live for ever. And therefore is he compelled by temporal death, to leave his mortal life: for how can mortal man come to immortality, lest first he put of his mortal body, which can not be done, but by corporal death. And thus it behoved him to change this frail, corporal, and corruptible life, into a spiritual, invisible, immortal, and incorruptible life, that he might become the true, and everlasting Lord of all the Israelites, as well, of those that before had been, as of those, that then were, and afterward, at any time should be: and that he might also begin his true, eternal, and spiritual kingdom: the administration whereof, is not after the manner of men, nor yet consisteth in worldly matters. And therefore john saith: g joh. 12.24. Verily, verily, I say unto you, except the wheat corn fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit. ¶ Anna. O good Lord, though it be not seen, and known of fleshly eyes: yet how full of sweet comfort, and consolation, how full of marvelous majestical, & divine wisdom, and deep mysteries, is the sacred scriptures. O how great, and unspeakable wisdom, and knowledge lieth hid under the letter? how truly said David: 2. Psal. 119 103. O how sweet are thy promises unto my throat, yea sweeter than honey unto my mouth. By thy Commandments have I gotten understanding: therefore I hate all wicked ways. Thy word is a lantern unto my feet, and a light unto my paths. O, I say, what a treasure of knowledge, & wisdom, & what precious pearls of everlasting life, lie hid in the words of God? how doth it flow with understanding most abundantly, and intelligence, far passing man's capacity? what sound, present, and abundant comfort, may a godly man conceive of this holy word? If these two disciples, after this sort, had known the person of Christ, in this prophesy of Micheas, they had not been so offended at his death: but had understood, and received comfort. Because God had so ordained, & provided all these things to come to pass: and had so determined, that the cross of Christ should be the glory, and triumphant victory of all true Christians. But in as much as you have showed me the scriptures, concerning the place of his birth: Say also (I pray you) what is written of his Mother. ¶ Of the Virgin Mary the Mother of Christ, and of Christ's conception. Vrbane. WHen Pekah, the king of the ten tribes, which fell away in Israel, and Rezin the king of Syria, made war upon Achas the fifteenth king of juda, & murdered, and spoiled the inhabitants of the country, purposing, and determining to remove Achas, & place an other in his kingdom: then the holy ghost (while these two kings with detrunent, and bloodshed, had all to defaced the land of juda) prophesied, by the Prophet Esay, a Esay. 7.14. Of the blessed Virgin Mary, that she should bear the child Christ. And although those kings were very cruel upon Achas, and were both mightily and marvelous bloodily bend against him: yet did not God for all that suffer them to prevail against him, and his poor tribe of juda, because he would faithfully perform, and pay that which he had promised to David, even that Messiah should come of his house, and lineage. He comforteth therefore Achas the king in this peril, purposing to quicken and confirm his faith by this miracle, to the end he should not fear his enemies. For God promised, that he himself would aid him. But Achas was an Idolater, and an hypocrite, neither did he receive that for a sign of God's help. Wherefore God rejected that wicked king, and yet nevertheless published the miracle, and gave the sign to the house of David, which was the sign of true help, and deliverance from the horrible, and everlasting calamity, and misery, wherein all we were wrapped, even death, damnation, and the tyranny of Satan. These be the words of the prophet: Behold, b. Esay. 7.14. Haalmah (or a Virgin) shall conceive, and bear a son, and his name shall be called Emanuel, or Immanuel. Lo, here you see, that he prophesieth of the Virgin Mary, and her son Christ our Saviour. And here the holy ghost telleth us, that Messiah should not be borne (after the manner of all the other sons of Adam) of the seed of man, but only of the pure, and undefiled virgin Mary. And therefore, his birth is not as ours is: unclean, defiled, and infected: but holy, pure, and free from all blemish of sin. Because he is that blessed seed of Abraham by which only, and by no other, all we wretched children of Adam (conceived and borne in sin) must be cleansed, blessed, sanctified, & justified from all the filthiness of our sins. Moreover, the words of this prophesy do plainly paint out the manner of his conception, signifying that he was not conceived of man's seed, but that Mary only, by the virtue of the holy ghost, conceived. For here is promised that a child should be borne, and yet the mother remain a pure virgin. And yet here is no mention of any father, because it might be a famous sign and miracle. Luke. 1.31. The Archangel Gabriel did rightly expound this prophesy in Luke. For, after he had saluted Mary, he said: Lo, thou shalt conceive in thy womb, and bear a son, and shalt call his name jesus. He shallbe great, and shallbe called the son of the highest. And when Mary, doubtful of these things, asked how that could be, seeing she had not known a man: the Angel by and by answered, d. Luk. 1.35 and opened unto her a singular, strange, and supernatural way of conception, saying: The holy ghost shall come upon thee, and the power of the highest shall overshadow thee. Therefore also that holy thing, that shallbe borne of thee, shallbe called the son of God. ¶ Anna. This by the gift and grace of God, I believe constantly. Neither do I doubt, but that Christ was borne of a pure and chaste virgin, seeing the holy ghost himself doth bear witness of the same. Math. 1. And S Math. allegeth this place out of the seventh chapter of Esay, & interpreteth this Ebrue word Haalmah, Virgin: which interpreter we both aught, and may certainly believe. But, whereas that faithless, and obstinate people the jews, enemies to Christ, exclaim, saying that Haalmah doth not signify a virgin, but a maid, or young woman already married to a man: and whereas they contemn the virginity of Mary, and falsely accuse it, as feigned: and seeing they also wrest this prophesy other ways, then to Mary, (according as our friend Rabbi Antonius Margarita told us) I pray you let me hear how, these false jews may be refuted, and convinced out of the old testament: For they deny the authority & testimony of the new. ☞ Vrb. The jews (as utter enemies to the purity of the gospel) object in deed many things against this prophecy, but all without ground, and reason. But that you may better understand the meaning of this prophesy, I will first expound unto you certain Hebrew words, and clear the controversy in some principal points, whereof the ground of the controversy doth depend. The jews have three words, which signify maids: the first is Naerah, which signifieth a young woman, maid, or no maid. For, as Rabbi Lizhak Nathan testifieth, the true signification of this word is generally, Youth. The second word is Bthulah, which (as the same Rabbi saith) signifieth, a pure shamefast virgin. The third word is Haalmah, which in this place the prophet useth of Mary, as most proper and fit for the purpose. For it signifieth a virgin, whose virginity is pure and untouched, but ripe, marigeable, and able to bear children. And it is worthy the observation, that this word is never taken in holy scripture for a young woman that hath known a man. This also is as well worth noting, that Haalmah doth not signify generally every maid, which is pure, and untouched: Keep in your young maidens if you will have them virtuous Haalmah● as the virgin Mary was. but (as S. Hierome noteth) a virgin close kept in, whom the parents diligently, carefully, and watchfully retain and keep in at home. This may be gathered of the word Schoresth. For Alum signifieth to hide, cover, & keep out of sight. And so is Mary called haalmah: not only because she was a pure and undefiled virgin, but because the young maid which is diligently and vigilantly kept up of her parents, is for the most part godly, and holily brought up, & virtuously instructed. And the Prophet could not have used a word more to the purpose, and fit for this place, then this word Haalmah, which most properly agreeth with Mary. For Bthulah signifieth indifferently any maid, as well younger, as older, whether she be fit for child bearing or not. There be many maids well stricken in age, of threescore, or threescore and ten years old, and so unfit for to bear children: but the prophet would here declare, and set forth a virgin, both young, marigeable, and fruitful. Secondly, the jews all without reason, standing upon no ground, but only desirous to make brawl, being in heart obstinately, impudently, and wilfully blinded, and hardened, cavil, and falsely say, that haalmah signifieth a young woman, which in marriage hath already known a man. But they may be convinced, and proved liars out of the old testament: In which, haalmah never signifieth a young woman, that hath had the company of man, but only a pure, chaste, and undefiled virgin. Gen. 24.43. Virgin. As in Genesis, Rebecka, when she was not yet married to Isaac, is called haalmah. And as then certainly she had never known man: but was a pure, & chaste virgin, as the words of the text, and history manifestly, and without question do prove and convince. The text in Exodus useth the same word, b. Exod. 2.8 in the same sense, speaking of Meriam Moses his sister: & so doth it in the 67. psalm: and in the Canticles. 1. and in many other places, which were both laborious to recite, & yet not greatly needful in so plain a matter. But the jews allege an other thing: to wit, that this prophesy imported, and was meant of king Achas his son, Ezekia: & they say, that he was given to the house of David as a sign, by which they might know that they should be once delivered from those two kings Rezin and Pekah. ¶ Anna. They that faithfully believe the Gospel, be not troubled with this objection at all. Yet am I desirous to hear how it is refuted. ☞ Vrb. The text in the 4. of the kings, and 16. chap. wipeth away this objection. And I marvel much at the shameless impudence, and malipertnes of the jews in this place, that they be not afraid, so grossly and manifestly to lie. The history of the holy scripture testifieth plainly, that king Achas reigned in juda but 16. years: In which time this was prophesied, as appeareth in that 7. Achas. Hiskia. of Esay. After Achas was Hiskia placed on his father Achas his throne, to govern the people. And he began to reign when he was 25. years of age. Now confer these together, & you shall see that this prophecy could not be fulfilled in Hiskia. For he was .9. years old when his father began his reign. And so it appeareth plainly, that Hiskia, (of whom they falsely affirm this prophesy to be given) was at lest 9 years of age, when this prophesy was published. How now I pray you, can this prophesy then be either spoken, or thought of Hiskia? What need many words? The jews be blinded, and their hearts are hardened, neither have they any knowledge, or understanding of the holy Scriptures. God be merciful unto them. Amen. Marry a pure virgin. Thus have you heard, that the mother of Christ was a pure and undefiled virgin, and that this conception was not after the manner of other men, by carnal copulation, but by a new, strange, and marvelous manner, even by the holy ghost: and yet the virginity of his mother, pure, and perfect. And so the prophet Daniel beholding her with spiritual eyes, saith in the vision of the 4. monarchies, that a. Dan. 2.34. he saw a stone cut of a mountain without hand. Which words, the holy church, ever, yet to this day, interpreted of Christ, and his blessed mother the virgin Mary. For Christ in deed is that stone, which without hands (that is) without the seed, or help of man was taken out of the pure body of Mary. For so the holy, and godly doctors of the primative church, as Didimus Ambrose, Hierom, Augustine, and Irenaeus took it. Ambr. upon Rom. 10. Hier. upon Dan. 2. Aug. upon john. tract. 9 cap. 2. Iren. li. 3. cap. 8. against Valent. What Immanuel signifieth. And so doth the holy church now take it, consenting, and agreeing with these godly doctors. Now, where as the son of this virgin is called Emanuel, or Immanuel, it ministereth great and infinite comfort to the godly. For Immanu, doth signify with us, and El, signifieth God: because God is now with us, and amongst us, not only thorough his grace (as he is always, in every place, & as he was in times passed with our fathers) but he is with us otherwise, after a new and singular manner, to wit, in a bodily presence, or in his present body: For God is become man. And as Paul saith: b. Col. 2.9. In Christ dwelleth all fullness of the Godhead bodily. That is, God is not only in Christ, in power, and grace, as he is in all other holy, and godly men: But very God himself dwelleth in the holy manhood of Christ, even as in his temple: so that both God and man is in Christ one person. And as Athanasius saith in his Creed: As the reasonable soul and flesh is one man: August. lib. 13. de trinit. ca 19 so God, & man is one Christ▪ That is, as Augustine sayeth: Of things which God made, this is the most gracious, that man is joined with God in unity of person: & in heavenvly things the highest truth is rightly attributed to the word of God. What greater honour, and more excellent dignity could our humane nature have, then to have God himself descend from heaven out of his high majesty and glory, and come into the earth, and take into unity of person, not angels nature, but man's nature, even the seed of Abraham, Hebr. 2. and so become true man, that by that means he might bring our nature to the glory of the blessed, & everlasting life: and as it were having now laid apart his power, wisdom, and deity, show himself altogether as mild, meek, lowly, loving, tractable, & dutiful to us, as if he were our servant, and bondman. bought with our money. c. Phil. 2.6. For as Paul to the Phil. saith: When he was in form of God, he thought it no robbery to be equal with God: but he made himself of no reputation, and took on him the form of a Servant, and was made like unto men, and was found in shape as a man. He humbled himself, and become obedient to the death, even the death of the cross. d. Tit. 3.4. And to Titus he saith: that the goodness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) love towards men of God our Saviour appeared. The love of God towards man. Truly that was an infinite & great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For how could he by any means set forth the flagrant affection of his love towards us more, then both sweetly, and lovingly to embrace our miserable and humane nature, and also earnestly seeking our salvation, vouchsafe to be made man. Be not these (I pray you) especial arguments, and sure signs of his great mercifulness, good will, love, & infinite affection towards mankind? Surely he would not have become man for any other cause, but only that he might plentifully pour upon us (unworthy wretches) his unmeasurable, What good we have by the incarnation of Christ. incomprehensible, & unsearchable treasures, with the infinite riches of his abundant goodness, and grace. Verily, we may now truly say Immanuell, God is with us, seeing he is not only graciously with us, and amongst us, as a creator, and governor with his creatures, moving, renewing, nourishing, and preserving all things by his power: But also in that he is man, and for our cause only, to the end he may make us partakers of his kingdom, Christ with us after a new manner. and life everlasting, and so is with us after a new and peculiar manner. Afore time he dwelled with his creatures only as God: But now he is with us men, as man: yea, he is a heavenly man, and a humane God. What sounder, greater, truer, or fruitfuller comfort can there be in all affliction and calamity then that God in this sort is with us? e. Rom. 8, 31. who now (as Paul boldly saith) can be against us? If God after this admirable, unspeakable, incomprehensible, and marvelous manner of his manhood, had not been with us, we needed not have looked for life: For there had been neither hope, nor help, counsel nor comfort left for man to look for, who, by reason of sin, is in so great and horrible danger of eternal death. But we may now in the Lord always rejoice, & we aught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always to give thanks to Christ our God, for this great mystery of his holy and saving incarnation. For now our mortal nature hath a certain, and sure hope, nay it hath so sufficient, and precious a pledge of life, that it cannot waver or doubt: But that, together with Christ, it shall live for ever. For (as Athanasius, that godly and ancient Doctor saith, touching this matter in his book of the passion of Christ) the mortal body was joined to the immortal, and corruptible man was coupled with the incorruptible word. Wherefore death by the word which descended from heaven in Christ is abolished, even as stubble is of the fire consumed. ¶ Anna. Blessed be that Haalmah for ever amongst all women, and blessed be the fruit of her womb our true Emanuel, world without end: ☞ Vrb. Amen. ¶ Anna. You promised to expound me the name of Christ, and to open the prophecies in the scriptures, which spoke of it long before. Of Christ's Name. Vrbane. CHrist in the holy scriptures hath many names, and all of them most sweet and comfortable, as is this Emanuel, of which you heard even now out of the seventh of Esay. But there be two especial & chief names which the scripture giveth him, jesus is a comfortable name. which we will first handle. The former of them is jesus, a name most proper, and agreeing with him, and most comfortable to us. This name is an Hebrew word: for the hebrews say, that jeschuah, or jehoschuah, is as much to say, as health, a saviour, or keeper, and it cometh of the word jascha, which is, saved, or delivered, or else it may come of Hoschia, that is, he hath saved, kept, or delivered. This royal or glorious name agreeth not with any so truly & fitly, as with Christ. He justly in deed, and by good desert is honoured, and called by this name: for he only it is, that delivereth and saveth us from all calamities, both temporal and eternal. And thus doth the Angel interpret this name in Matthew, where he sayeth to joseph. a. Math. 1.20. joseph, thou son of David, fear not to take Mary for thy wife: for that which is conceived in her, is of the holy ghost: she shall bring forth a son, and thou shalt call his name jesus, for he shall save his people from their sins. And when Hanna the high priest, and Caiphas, and joanne, and Alexander, and as many as were of the kindred of the priests, asked Peter and john in the Acts, by what power, and in what name they helped the lame man: b. Acts. 4.6. Peter answered by the name of jesus Christ of Nazareth. For in deed there is none other name under heaven given unto men, in which we can, or must be saved. ¶ Anna. a. Zach. 3.26. Is not the high priest in Zachary also called jesus? how cometh that to pass? or how can this so divine and glorious a name be given to him? ☞ Vrb. The high priest in that place is only a figure of Christ, and therefore hath he this name given him. For josua the son of Nun, josua. 1.1. Deu. 31.23. is called josua, because he was a figure of jehoscuah, jesus. And although God gave the people of juda many benefits, and commodities, and increased them marvelously by these men's means, yet were they all but only temporal, and terrestrial gifts, which they received of God by their hands, and very trifles in deed, in comparison of the great gifts, and benefits, health, and help, which God through jesus Christ hath now given, not to one people only, but to all the world. For Christ delivereth us from eternal misery, from sin, from death, and from everlasting damnation, and giveth us innocency, health, life, and eternal salvation. This name therefore filleth heaven, and earth with unspeakable joy, because by this name cometh true, and present help in all troubles, and certain salvation from all calamities: As Peter saith in the Acts. a. Acts. 10.43. To him give all the Prophet's witness, that through his name all that believe, shall receive remission of sins. To conclude, this in deed is true help, true life, and true liberty. What I pray you is the aid, & help of all the world, and worldly creatures, in comparison of this? can they deliver a man from any sin? can they give any man eternal life? can they save one's life? or raise one from death? or deliver one from the devil? a fig they can? But our Christ only is he that can help the world, neither can he only, but also will, & doth that which he can. Wherefore he only, and none other is that true jesus, which both in body, and soul, and in life, and death helpeth, aideth, delivereth, and with eternal life blesseth all that believe in him. This true help, and health, and this holy name full of all comfort, & consolation was oftentimes foretold of by the prophets. As in jere. the 7. where Israel confesseth that there is no help any where, but with God. And there amongst other he saith. b. jer. 3.23. Truly in the Lord our God is the health of Israel. In the holy tongue it is Theschath (that is) thy saviour, help, or health. Thus have you heard, that life is promised to the world, c. Acts. 4.12 in no other but only in jesus Christ, as Peter saith in the Acts. Wherefore it may be supposed that where so ever mention is made in the Scriptures after this sort, of the aid, help, or salvation of God, that there, Christ is to be understood. Christ also in Esay comforteth his church, and promiseth her the service and ministry of the Gentiles, and kings: and amongst other he hath these words. d. Esay. 60 16. Thou shalt suck the milk of the Gentiles, and shalt suck the breasts of Kings, & thou shalt know, that I the lord am thy saviour, and thy redeemer, the mighty one of jacob. What other redeemer do we here understand but jesus Christ, whom all the godly know, and believe, to be promised, & given of God to redeem, and deliver the world. Also in the 43. of Esay it is said. I am the Lord thy God, the holy one of Israel thy saviour. In both these places the name of Christ, Meschiah is used, which cometh of the Hebrew word jascha, that is, saved. And in the 45. of Esay, it is said: f. Esay. 45 ●7. Israel shall be saved in the Lord, with an everlasting salvation, you shall not be ashamed, nor confounded world without end. And here the word Thescuah in Hebrew is used. And that which is said here, is in deed fulfilled in the true and spiritual Israel, that is, in the Catholic church of Christ, which findeth everlasting life, health, & help in Christ jesus. Wheresoever also we find in the Psalms jeschuath, cha, which signifieth thy saviour, or salvation, there Augustine always understandeth Christ, our alone saviour: as in the Psalm 119. and in many other, which for multitude I cannot recite: For we see them every where. Rabbi, Ishak, Nathan, hath gathered a great many of them together in his Perusch, Aleph, and Beth, which you may read if you william. But here I would not have you ignorant, that some men think jehoschuah and jesus, The derivation of the name jesus. not to be both one: For they say that jesus is derived of the Hebrew word jesch, which (as Capnio interpreteth it) signifieth, is: or else of the true and proper name of God, jehovah, which signifieth such a one as hath not, or borroweth not his being of any other, but is of himself: as Christ saith to the stubborn jews in john. g. john. 8.58. Before Abraham was, I am. Whereby is proved that Christ is truly and properly so called, and else no man. For God calleth himself, I am that I am. where telling Moses what is his name, he saith: h. Exo. 3.14 I am that I am: Thus shalt thou say to the children of Israel, I am hath sent me unto you. Hereupon some suppose this name jesus to be the very name of God Tetragrammaton, which in the holy tongue is written with four letters, namely, Iod, ho, vof, ho. In stead of which name the jews for religion, and reverence sake, use this word Edonai. Now if we put in this letter schin, with these four letters, they will make the word jeheschu, or jesus, which properly signifieth God himself, or the divine essence. For God promised in his prophets, that he himself would come and save us. And we in our true, and undoubted Catholic faith believe, that Christ is true, and natural God, which both made, and preserveth all things, etc. Wherefore this holy, and royal name jesus is given only to him. By which, the Angel Gabriel said, he should be called, when as yet he was not conceived by the holy ghost. This most holy name was given him openly, when he was circumcised: neither hath it, aught it, or justly can it be given to any other, but only to our true Messiah. For the scripture witnesseth, that he is very God in man's nature. Paul to the Phil. saith: i. Phil. 2.9. f. Christ had a name above all names. And what name can that be but only the name of God? and thus much of his former name jesus. Now the other of the two names, The second name is Christ. which in the scriptures be commonly given to Christ, is Messiah, which word signifieth anointed, and belongeth to a king. For in the law the kings were anointed, as well as priests. Yet was not Christ anointed after the manner of other kings, but after a strange, and peculiar manner: so that he is a Messiah peerless, to whom there is not an other like. Of this strange unction of his, which is proper to himself, the Prophet Esay, and Christ himself in Luke, saith thus in these words. k. Esay. 61.1. Luke. 4.18 The spirit of the Lord is upon me, therefore he hath anointed me. Here he speaketh not of a corporal unction, or of baulm, where with all they accustomably anointed themselves on their heads, hands, & joints in their mirth, and banquets, and wherewith they consecrated their kings and priests: Christ would not have us think that he was anointed with such a corporal unction. For he saith: The spirit of the Lord is upon me. He speaketh therefore of the unction of the holy ghost, with which he was anointed to be an holy and everlasting priest and king, which the 45. Psalm noteth in these words l. Psal. 45.7. Thy God hath anointed thee with the oil of gladness above thy fellows. That is, God hath consecrated and anointed thee a priest, and king, not with earthly balm (for thy kingdom is not of this world): but with the spiritual oil of gladness, that is, with the holy ghost, by which likewise all men, believing in Christ, are consecrated and ordered for spiritual kings, and priests, and are made partakers of this oil of gladness: but yet measurably. As for Christ, he was anointed without measure, more abundantly, plentifully, liberally, & infinitely, 1. Cor. 12.8 Rom. 12.3. than all Christians in the world: For we receive the spirit but after a measure, one being beautified with one gift, and another with another, every one enjoying his own particularly, and no man all universally. But the spirit of God was given to jesus without measure. He is full of grace and truth, and of his fullness have all we received. Christ is as much to say, as anointed. And here it appeareth, that jesus is not a common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed: But that chief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ, or Messiah, which was promised in the scriptures, should come into the world, and all to bewater and replenish it with his grace: As the Prophet Daniel prophesied: m. Dan. 9.24. Seventy weeks are determined upon thy people, and upon thy holy city, to finish the wickedness, and to seal up the sins, and to reconcile the iniquity, and to bring in everlasting righteousness, & to seal up the vision, and prophesy, and to anoint the most holy. And a little after, he calleth Christ by his proper name, saying: After 62. weeks, Christ shall be slain, etc. But of this prophesy God willing, I will speak more at large in another place. Thus also may you read in the Gospel, where, when john Baptist had showed Christ to Andrew the Apostle, and had said, n. john. 1.36. and 41. Behold the lamb of God: Andrew said to his brother Simon, We have found the Messiah. And by & by Philip, in the same place saith to Nathaniel: We have found him, of whom Moses did writ in the law and the Prophets: And Nathaniel said unto Christ, Rabbi, thou art the son of God, thou art the king of Israel. This Messiah did all Israel, carefully, watchfully, and heartily desire, and wait for. For they had heard so much of Messiah in the scriptures, that they had conceived a good, and certain hope, and doubted not but that at his coming, they should be delivered from those perils, calamities, discommodities, and violences, which they suffered: and from all other injuries, and evils, which either publicly, or privately vexed them: And they hoped also, that all things should, after the coming of Messiah, go well with them, so that they, & all theirs should have a most happy, and prosperous state, even a world of wealth, and a flowing sea of all felicity: As it may evidently be gathered of the woman's words of Samaria in the gospel of john, which said to Christ. o. joh. 4.2 I know Messiah shall come, which is called Christ. When he is come, he will tell us all things. jesus said unto her: I, that speak unto thee, am he. Consider now here with yourself how great, true, pure, and precious comfort we may take of these two names of Christ. jesus, signifieth salvation, or a saviour: or else importeth the same that the word, God, doth. Christ signifieth anointed. And Christ or Messiah, is as much to say, as anointed. For there is understood in this name, the unction of grace, and mercy, which God promised unto us in his son. And now what would we more? what can we wish more? or what need we more? nay, what is there that we have not, if we be once anointed with this ointment. For if we constantly believe, and be thoroughly persuaded, that God hath given us Christ to be our priest, and our king, to the end he may be our salvation, consolation, justification, and redemption, then undoubtedly it must be as we believe: Because he hath firmly promised that he will do it, if we believe it. He cannot lie, or deceive us, because he is the very truth itself. Wherefore if we will steadfastly, and faithfully believe those things, which he hath promised, by that faith shall we be justified, and saved. ¶ Anna. O good God, what exceeding comfort do we conceive, and what great joy, and pleasure have we in hearing these words. God our gracious father vouchsafe to give us a true, and constant faith, lest we reap no fruit of this his infinite offered grace, and favour. ☞ Vrb. Amen. ¶ Anna. I pray you take pains to recite the other names, which are given to Christ in the scriptures. For I feel my heart refreshed, and filled with a marvelous and uncredible kind of comfort, sweetness, and pleasure, which riseth of these two names: and my faith is well increased, and confirmed with a good knowledge, which I have here gotten of Christ. ☞ Vrb. It were a tedious thing to explicate them all, one by one: and again they offer themselves to be opened in their due places in the prophecies, which are of Christ: yet will I not stick briefly to recite them here without further exposition of them. Christ is called A king, in Zachary. 9.9. An everlasting Priest, Psal. 110.4. A propitiatory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 3. A reconciliation. Hebr. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reconciliation for the sins of the world. 1. john. 2.28. A deliverer, and redeemer. Esay, 48.20. and 60. 16. Mat. 20.28.1. Cor. 1.30. A redemption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 1.68. Our mediator. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 2.5. Our advocate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. john. 2.1. A sacrifice and offering for sin, both in committing, & omitting any thing against God's commandment. Esay. 53.10. An offering, and a sacrifice of a sweet smelling savour to God for us. Eph. 5.2. The lamb of God that taketh away the sins of the world. john. 1.36. Our righteousness, knowledge, sanctification, and redemption. 1. Cor. 1.30. The light of the world. john. 12.46. Our master. john. 13.13. The servant of God, that is obedient to the commandment of God for us. Esay. 42.1 The way, truth, and our life. john. 14.6. Our resurrection. john. 11.25. The beginning, & the first borne of the dead. Col. 1.18. The first begotten amongst many brethren. Rom. 8.19. Our hope. 1. Tim. 1.1. Our brother. Psal. 22.22. Hebr. 2.12 Mat. 28. 10. Our shepherd. Ezech. 34.23. john. 10.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief shepherd. 1. Pet. 5.4. The door of the sheep. john. 10.7. The bread of life. john. 6.48. Our rock. Math. 16.18. Our peace. Ephe. 2.14. The stone that hath seven eyes upon it. Zach. 3.9. The stone which was cut out of the mountain without hands, which become great, and filled the whole earth. Dan. 2.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of the law, the perfection, and fulfilling of the law. Rome 10.4. The head of the church. Ephes. 22. & 5.23. The true vine. john. 15.1. The stone, which is become the head stone in the corner. Psal. 118.22. and Act. 4.11. The righteous branch, or branch of righteousness. jere. 23.5. The Lord of life. Acts. 3.15. The Lord of all. Acts. 10.36. The king of glory. Psal. 24.7. The righteous one. Rom. 3.26. and 5.7. Esay. 51 6.7. Acts. 3.14. and 7.52. 1. john. 2.1. Mat. 25. The hope of glory. Col. 1.27. The heir of all. Heb. 1.2. The prince of the kings of the earth. Apoc. 1.5 The word of life. 1. john. 6. Immanuel, God with us. Esay. 7.14. Mat. 1.23 The everlasting word, of the father. john. 1.1. The wisdom of God. 1. Cor. 1.24. The power of God. 1. Cor. 1.1. The image of the invisible God. Col. 1.15. The first borne of all creatures. Col. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brightness of the glory of God. Hebr. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the express image of the substance of God the father, Heb. 1.3. True God, and eternal life. john. 5.20. The Lord of Zebaoth, that is, of hosts. The seventy Translators interpreted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, almighty, as Hierome noteth upon Zach. 2.8. The angel of the Testament. Mal. 3.1. Wonderful. Esay. 9.6. The giver of counsel. Esay. 9.6. The mighty God. Esay. 9.6. The everlasting father. Esay. 9.6. The prince of peace. Esay. 9.6. The son of righteousness, Mal. 4.2. The judge of the quick, and the dead. Acts. 10.42. Christ hath these, and many more most sweet epithets, and goodly figurative names, given him in the Scriptures, which would be both long to recite, and here not much needful. ¶ Anna. It is uncredible to believe, what light, what understanding, what comfort, and what consolation, I have received even of this bore, and brief recital, and catalogue of these epithets, and names of Christ. But what unspeakable joy, what marvelous profound knowledge, and what plentiful, and abundant consolation would then follow (even as out of a full fountain) to us, if these Heroical titles were thoroughly opened, and every one particularly in his place expounded. ☞ Vrb. These epithets in deed, plainly, and evidently declare, though not fully, both the quality, and quantity of jesus Christ our Lord, as what kind of one, and how great he is: and they tell us what comfort, and help we may hope to have at his hands. But it were a very tedious travel at this time, to handle every name at large, according to his dignity: they shall be expounded (God willing) more commodiously and fitly together in an other place, in the opening of the Prophets. ¶ Anna. You promised also to say some thing of the former coming of Christ into the world. If your leisure serve, I would see you perform that your promise. ❧ Of the former coming of Christ into this world, and of his humble conversation, and being here on the earth, and also of the time of his coming. Vrbane. THis article in deed is worthy to be diligently expounded, and well understood. If the jews had well understood this article, and believed it, they had never fallen so horribly: or if they would yet either understand it, or believe it, they would not be so greatly offended at Christ as they are, neither would they so obstinately persist thus long in their blindness as they do. Before Christ's coming, and in Christ's time, they of all men in the world, gloriously vaunted themselves of their great knowledge and understanding of the holy scriptures, as a thing in which they excelled all men, and yet were they utterly ignorant of this especial chief point, and article of scripture: to wit, of jesus Christ, how, after what sort, & for what cause he should come. They in their carnal understanding dreamt, that Messiah should come into the world, as a mighty Monarch, with a puissant and huge army of men, and that in worldly pomp, power, bravery, and dignity, The jews error. he should exceed all other kings of the earth, and with dint of sword subdue Goym (that is, all nations) and bring them in subjection to the jews, and that he should establish his princely throne at jerusalem, in the land of Canaan, and give the jews all wealth, riches, dignity, ease, and plenty of all worldly pleasure. These things did they in their doltish judgement grofly look for at the hand of Christ: so utterly ignorant were they of the heavenly and spiritual blessings promised in Christ. Wherefore, carnally construing all the prophecies of Christ, they promised themselves in him only the external, momentany, frail, brickle, and transitory riches of this short life. At this day also the jews retain these, and much more doltish dreams, and fantasies of Messiah. For oftentimes at Ratisbone and other places I have disputed with them of Messiah and his kingdom: But I could never here any thing of them, but mere doltish dreams, carnal imaginations, and ridiculous foolish fables. S. Hierome writeth much of the errors of the jews, how they looked for an earthly kingdom in Christ, and many other gross and foolish fantastical fancies, which I would never have believed, if afterward I myself had not heard them with my ears. But it is no marvel to see them, which are thus wrapped in darkness, & bewitched with all madness, foully and foolishly err: The church. seeing they neither be, nor can abide to be in the catholic church of Christ, in which only, and else not, the holy ghost doth reveal unto men the understanding, and true meaning of the scriptures. And this is the cause that they understand no part of divinity, neither have any sound judgement at all in their Bible books. For where gods holy spirit is not, there must needs the mysteries of the holy scriptures lie hid. The jews devise and dream only of the earthly land of promise. But the Scripture speaketh of much more excellent, high, and glorious things, then is any judea or jerusalem, though it were of gems or beaten gold. The Prophets with their spiritual eyes looked far above this world, 2. Pet. 3. up into heaven, where we shall need neither pearl, gold, meat, nor other necessaries of this mortal life, but inherit everlasting life with celestial joy, and felicity: As S. Peter saith, the Prophets speak of our salvation. But let us see what the holy ghost sayeth of Christ's coming and humility, in Zachary where he writeth thus, a Zac. 9.9. Rejoice greatly O daughter Zion, shout for joy O daughter jerusalem: behold, thy king cometh unto thee, he is just, and saved, poor, riding upon an ass, and upon a colt, the fool of an ass, & I will cut of the chariots from Ephraim, and the horse from jerusalem, the bow of the battle shallbe broken, and he shall speak peace unto the Heathen, and his dominion shall be from sea, and from the river unto the end of the land. Thou also shalt be saved, through the blood of the covenant, I have loosed thy prisoners out of the pit where in is no water. Note here first and foremost, that the holy ghost by the prophet in this text showeth us an inestimable and infinite joy, to wit, that Messiah our only help in all our distress, and the salvation of our souls, which was promised us so long before, should come unto us. And therefore to the end to awake us, and that we should shake of our sleep, and attentively, and diligently consider what, and how great a thing he doth here handle, & how worthy a thing it is, which is here foreshowed to come to pass, He saith, Rejoice, rejoice greatly thou daughter Zion, and shout forth O daughter jerusalem, etc. By daughter Zion and jerusalem, he doth understand the people of jerusalem: but seeing that Zion, & jerusalem were a figure of the catholic church, and seeing that not only the jews, but even the Gentiles also should be partakers of this great and infinite joy: I will apply these words to the whole church, which consist both of jews and Gentiles. He saith, lift up thy voice, and rejoice. Here must needs some passing and wonderful matter be understood, in that that holy ghost provoketh us so earnestly to shout out and rejoice. Behold, that is to say, awake, awake, take heed ye sleep not, or play the slothful sluggards: Look you lose not, or despise not this opportunity offered you. Awake take good heed what I tell you, give ear, give ear, the state of your soul and salvation is here in hand: give ear. Thy king cometh to thee: This is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cause of this great joy. Our king cometh to us seeking his lost people, which were led captive by the wicked spirit, and horrible tyrant into the kingdom of hell, and everlasting darkness to perish for ever. In which deadly danger, grievous peril, and great calamity, man was so blinded, so far past understanding, and so ignorant, that he would not acknowledge his misery and wretched state, neither see the present danger of everlasting death, The madness & blindness of our nature. nor yet desire, help, counsel, or remedy: But would (such was his madness, security & blindness) have tarried bondslave in the tyranny of Satan, and died captive to the devil, if this our king being moved with mercy towards his people standing in such danger, had not presently helped us. He saw that we could not deliver ourselves out of this kingdom of sin, neither shake of that cruel tyranny of sathan: and that the devil through his great might & strength would have overcomed us, and so have possessed his palace in peace, because that in man there was no such strength, no such force, no such subtlety, neither any such devise, that he could wind himself out of the misery wherein he was wrapped. Wherefore, Christ seeing this & taking compassion of this our miserable state, came down to us, that he might deliver us out of this bondage and thraldom, and set us at liberty. We never desired, nor required him, neither did our deserts move him. What say I? did we move or desire him to come? nay, our hearts could not once think of him, nor desire his help, or comfort: such was the blindness wherein we were drowned. We came not, we fled not for help to him of ourselves, for nothing was so far past our reach. We could do nothing less, it was not in our ability, such was the corruption of our nature, such, so dark, and so dim clouds of depravation possessed our minds. Not, not, this our king came to us, for we neither, could, nor would go to him. The cause why he came, and what he doth with us, what profit he brought us, and how needful it was that he should come to us, the Prophet addeth, saying: He cometh to the just and saved, or, he cometh unto the just, and a saviour. This is that great joy, this is the cause of our rejoicing, and triumphing. We were through our sins, wicked, and guilty of all iniquity, and defiled with all kind of vice, wickedness and impiety, and ordained to everlasting death, and adjudged to eternal damnation, and yet could we not help, or quite ourselves from it. But Christ our king cometh to us: he bringeth us salvation, and he justifieth, and delivereth us from all dangers. This our king was not only just, innocent, Christ righteous and just, for our sakes, and to our use. and free from all offence and spot, for, and concerning himself only: but he giveth also his righteousness, and innocency to us. In so much that through him we are counted righteous before God, if we believe in him, as Paul saith: b. Rom. 3.26. he only is just, and justifieth others. This word just, must not here be understood to be that exact and perfect justice, by which God judgeth the wicked, Just. and punisheth the hard hearted. For, this severe justice doth sore afray us poor sinners and offenders against god. Yea it bringeth heaviness & vexation of heart, & driveth us to desperation, neither doth it any thing less than work joy, gladness, and rejoicing in us. But the Scripture useth for comfort sake, to call Christ, just, or righteous. as well in the old as new testament. For he only among all the sons of men is just and righteous, and so just and righteous, that through him alone, we are counted before God, just, innocent, and righteous. God the father calleth Christ by this name, c. Esay. 5 3.11. Zach. 9 Act. 7.52. 1. john. 2.1 and saith in Esay: My servant is righteous. And so saith Zachary, Steven, and john. And S. Paul saith the same to the Rom. in these words. d. Rom. 5.19. For as by the disobedience of one man (that was Adam) many were made sinners, even so by the obedience of one, shall many also be made righteous, We could not of ourselves, or by our works justify or redeem ourselves: but we are made righteous by the only grace of Christ, and faith in him, which in holy scripture is called the righteousness of God (that is) by which we are accounted righteous before God. Faith is the righteousness of God. Which righteousness he himself doth work in us, when by his holy spirit he doth make us righteous and without blame. The prophet also calleth Christ our saviour, and that rightly: for first he justifieth us, and whom he justifieth, e. Rom. 8.30. he both saveth, and giveth them everlasting life. And this is the manner of his work in us. By his gospel he calleth us, justifieth us, and then saveth us. The jews do here in this prophesy object the Hebrew word Noscha, which our translator calleth a Saviour: and they say it signifieth saved, or delivered, passively. But this need not trouble the godly. For that same word in that holy tongue is used also actively in this same signification, in which the Latin translator doth here use it, calling it a Saviour, or deliverer. And the 70. Translators do nothing differ from our interpreter. For they use in this place this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth saving. The jews also before the coming of Messiah at Babylon understood this word actively. For their Thargum hath it thus, sakai uporik, which is to say, innocent, a deliverer, or saviour. Christ poor. The prophet also calleth him Poor, the Hebrew word is Any, which signifieth careful, contrite in heart, sorry, tormented, humbled, and one of a lowly & humble mind, in whom is no haughtiness, no cruelty, no pride, no swelling: But one in whom is all meekness, lowliness, humility and mildness: and one whose good will toward others is such, that he is much troubled and grieved at their hurts and misfortunes. Whereupon, S. Matthew (alleging this prophesy) useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, meek. And of this his meekness, and humbleness, he gave some testimony, when he road to jerusalem upon an ass. And yet for all this, the highest and chiefest estates of jerusalem did so tyrannically hate him, that as envious bloodsuckers, they sought all occasions they could to kill him. But Christ nothing moved with their envy, and as it were not regarding his death, (which he knew certainly the princes of jerusalem, with the pharisees and Scribes, went about) did (this present danger of his life not regarded) even from his very heart bewail both the blindness of the men, and the calamity and destruction of the city: yea, they were the greatest things that troubled him. For his bitter tears sufficiently witnessed both his grief for them, & good will towards them. This his heavenly heart (which appeared so mild and so pitiful toward his neighbour) was far from all ostentation. Christ's humility. For he nothing esteemed riches, worldly train, pomp and vanity: as appeareth by the whole course of his life, which he led here in lowliness, poverty, trouble, grief, danger, and grievous sorrow, and he himself is witness of this, where he saith: The Foxes have dens, Luke. 9 28 but the son of man hath not where on to lay his head. But this his humble entering into the city, all without ostentation, doth plainly enough argue his humility & poverty. Zachary saith not that he road to jerusalem like an armed emperor, rejoicing & triumphing in scarlet, in purple glistering robes, and in cloth of gold, upon a lusty palfrey magnifically saddled, & princely trapped, with a great troop and guard, that he might amaze men. The prophet saith not that Christ came so: But he saith, he sat upon an ass, a beast which is vile, poor, contemptible, and ridiculous. And in that his so doing, he showed a very great, lowliness, humility, modesty and meekness: yea such, that no man need be afraid of him. This was fulfilled upon Palm sunday, when Christ sent his disciples to fetch an ass with her colt from Bethfage unto mount Olivet, Math. 21.2 and came into the city upon her, as the evangelist Matthew saith, witnessing of the fulfilling of this prophesy. It followeth in the prophet: And I will cut of the chariots from Ephraim, and the horse from jerusalem. Here the prophet showeth the nature and condition of Christ his kingdom. For seeing he had called Christ a king, which should come unto his people, he must also have a kingdom. But mark, what, and what manner of one his kingdom is. It is not an earthly, or a worldly kingdom, neither is it ruled or governed and maintained by hosts of men, munition, or man's power and strength, nor by any such means as earthly kingdoms are ruled and governed. And therefore he saith, that he will take away and destroy their chariots, horses & bows. Which kind of munition in this world, prince's use, either to establish their kingdoms, or to repulse the force and violence of their enemies, which either seek the upper hand or else to increase and enlarge the territories of their own dominions. Esay also describeth the kingdom of Christ much after this sort, saying: Esay. 2.3. The law shall go forth of Zion, and the word of the Lord from jerusalem, and he shall judge among the nations, and rebuke many people: they shall break their sword also into mattocks, and their spears into scythes: nation shall not lift up a sword against nation, neither shall they learn to fight any more. By Ephraim, Zachary understandeth the ten tribes of Israel, which being under Roboam, fell away from the house of David to jeroboam, & set up a kingdom of their own. Whereby the Prophet meaneth, that when Christ should come, these two kingdoms juda and Israel, should not continued any longer divided, but be made one, under the true king Christ. Which thing came then to pass, when Christ & his Apostles preached in Galily, and in all those countries, even to jerusalem: & when Christ the true prince in Israel gathered together into the unity of the Christian faith, all his people by preaching of his Gospel. Zach. 9, 10. It followeth, And he shall speak, or he will teach peace etc. That is, Christ will not establish, or preserve his kingdom with armour, because he is called the king of peace. He shall reign & govern his kingdom not as the world doth: but spiritually by his word, in which the very true peace, safety, tranquillity, health, and chief felicity is preached and delivered, not to the jews alone, but to all the whole world, even the Gentiles also. This peace doth far, and infinitely excel the peace of this world. The peace of Christ. For it is a most perfect peace with God our most mighty Lord. He which is at peace with God, to wit, with whom God is well pleased, and to whom God is favourable, merciful, and gracious, that man may stoutly stand without fear. He is out of danger, he saileth in safety: & he as one sitting on an high rock, or a sure and invincible tower, may look, and laugh at his enemies below: and he both may & aught heartily to rejoice, and be merry in the Lord. And such now be we: for we have peace with God, or towards God, through Christ our only mediator and advocate: As Paul witnesseth to the Rom. saying: k. Rom. 5.10. We were reconciled unto God, by the death of his son. l. Eph. 2.14 Christ is our peace, which hath made of both one, and hath broken the stop of the partition wall, in abrogating through his flesh the hatred, that is, the law of commandments, which standeth in ordinances, for to make of twain, one new man in himself, so making peace. And that he might reconcile both unto God in one body, by his cross, and slay hatred thereby, and came and preached peace to you which were a far of, and to them that were near: for through him we both have an entrance unto the father by one spirit. Esay also hath delectably and pleasantly prophesied, that Christ and his Apostles, should be the joyful messengers of that most happy peace, saying: m. Esay. 52 7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace, that declareth good tidings, and publisheth salvation, saying unto Zion, thy God reigneth. The pleasant tidings of the gospel. The Apostles declare the true peace, they tell unto us out of the Gospel most joyful and good tidings, (to wit) that God will be no more angry with us, but will be our merciful father, through his son Christ, who hath pacified and mitigated his wrath, and brought us peace, as Paul saith: n. Col. 1.19 It pleased the father by his son Christ, to reconcile all things to himself, and to set at peace through the blood of his cross, both the things in earth, & the things in heaven. This comfort doth God in his gospel give us by the apostles and ministers of his church. And of this peace the scripture in sundry places maketh mention, as in Esay, where it is said. Esay. 9.7. The increase of his government and peace, shall have no end. And Christ in john saith unto his disciples. Peace I leave with you, joh. 14.27 my peace I give unto you. And because they should not dream of a carnal peace, he by and by addeth: joh. 16.33. Not such peace as the world giveth, give I unto you. In the world you shall have affliction, but be of good comfort, I have overcome the world. It followeth, and his dominion shall be from sea to sea. Here he describeth how far the bonds of Christ's kingdom should reach: what limits it should have, and how great it should be: (to wit) he shall not only be lord and king of the jews, but also of the Gentiles, & so of the whole world, according to the Psalm, Psal. 24. The earth is the lords, and all that therein is, the round world, and they that dwell therein. And Abdias witnesseth that Christ's kingdom extendeth itself over all that devil upon the earth according to the exposition of Thargum, which saith: from the waters unto the end of the earth. In which text, by waters we understand jordan, which is a worthy and famous river in Canaan. It followeth. Thou also by the blood of thy covenant hast delivered the prisoners out of the pit, wherein is no water. The prophet in the former words, said, that the kingdom of Christ should be spiritual, vile, poor, miserable, and of no beauty in the eyes of the world: and yet for all that the king of this kingdom should justify, & save his people: And his help should be so great, and available, that both the jews and Gentiles in all the world should feel the sweetness of his grace: and that this king should make them be at peace one with an other: nay, which is more, he saith, that for this king's sake they should have peace with God. These be excellent things, and such as pass all other. But now seeing the kingdom of Christ is spiritual, and doth not stand on worldly power, vain glory, or any other earthly thing: Perhaps some may think and ask, how, & by what means and way than did he mean to work such wonderful things. The Prophet answereth this objection, We are delivered by blood. saying: It shallbe wrought by blood. Our redemption shall cost this king much, for he shall be constrained for payment thereof, to shed that which is most precious, and best beloved unto him, even his most holy & precious blood, by which only he delivereth & cleanseth us from all our sins, 1. joh. 1.7. 1. Pet. 1.19 and so redeemed us. And where he saith, thou hast delivered thy prisoners by blood, etc. He doth allude, and hath respect to Moses, who after the same sort in the old testament sacrificed with blood: and by the blood of the old testament brought Israel out of Egypt. And it is as much, as if he should say, thou bringest thy people out of bondage, even as Moses brought the people of Israel (which was a figure of the church) out of Egypt. Christ and Moses. But thou dost it more mightily, royally, and marvelously then Moses did. For that blood in the old testament, was nothing but a figure of thy blood. But thou madest a new testament, and thou didst make and confirm a new grant, of grace, not by the blood of beasts, but even by thine own blood, by which thou didst not deliver a few or certain number of men as Moses did: but an innumerable people (to wit) all that believe in Christ through out the whole world: and thou bringest them out of that most dark and dangerous Egypt, the tyranny of Satan and everlasting damnation: No rest in hell and sin. which in deed is a place without water (that is) in which is no recreation, no refreshing, no comfort, no rest. For when the sinner being in the bonds and chains of sin under the law, is in state of damnation: then feeleth he nothing but fear, terror, trembling, dread, horror, anxiety, abashment of heart, desperation, and death itself gnawing upon him. Neither findeth he any help, counsel, comfort, or remedy, either in the world, or worldly creatures, unless he be sprinkled with the blood of this new testament (that is) unless he believe, that Christ (as the Gospel teacheth) hath shed his blood to pacify God's anger for his sins, and wash them away. This if the sinner believe, then is he thorough that faith by which he believeth that Christ shed his blood for his sins, delivered out of that lake, to wit, his conscience, and he hath comfort and rejoiceth in the lord. This prophesy doth also plainly tell us, Rom. 5.11. that Christ our king should suffer death, because he could by no other means, but through his blood, deliver, justify, & bring his captive people into everlasting life. But he could not have delivered his servants from death, if he had continued still in death. And therefore it was needful that he should rise again from death, and vanquish and overcome death. This knew not these two disciples going to Emaus, and therefore they were (as you hear) offended at Christ's death, and they supposed that all their hope which they had conceived of Christ for the deliverance of Israel, had been quite frustrate. Now than you see in this prophesy, that Christ's conversation at his former coming, Christ's former coming. should not be stately, or lofty, but lowly, contemptible, humble, and modest. For there was nothing to be seen in him, but gentleness towards poor sinners, with much misery, grievous calamity, great storms, and heavy burdens of persecutions, afflictions, & tribulations, yea & at the last, death itself, all which he suffered for our sakes. But you shall hear of this Christ more out of the same prophet: who saith, u. Zach. 3.1. And the Lord showed me jehoschua the high priest standing before the Angel of the Lord, & Satan stood at his right hand to resist him, and the Lord said unto Satan: the Lord reprove thee O Satan. Now jesus or jehoschua was clothed with filthy garments, and stood before the Angel, and he answered, and spoke unto those that stood before him, saying, take away the filthy garments from him. In this prophesy, the high priest in the law, who was called jehoscua or jesus, is set down appareled with filthy garments, and he is a figure of Christ, the true high priest, who although he was true God, yet did he so humble himself, that he vouchsafed to put upon himself man's flesh, that he might bear our sins in his body on the cross, he himself being free from all sin. But he hath borne our infirmities, and carried our sorrows: We are they for whom he so abased, dejected, and humbled himself: and for whose sakes he would be counted vile and abject, Psal. 22.5. as David telleth us, saying: But I am a worm and not a man, a shame of men, and the contempt of the people. All they that see me, have me in derision, they make a mow, and nod their heads, etc. ¶ Anna. What have the other prophets written of the servile and humble habit, and conversation of Christ here upon earth? ☞ Vrb. It will be long to speak of all, I will touch some, and that the chiefest. jeremy saith, that the jews did acknowledge and confess their faults, for which they were afflicted with all kind of troubles and calamities, jere. 14.7. and amongst other words he hath these. Lord our rebellions are many, we sinned against thee O the hope of Israel, the saviour thereof in the time of trouble. Why art thou as a stranger in the land, as one that passeth by to tarry for a night. Why art thou as a man astonished, and as a strong man that cannot help. Yet thou, O Lord, art in the midst of us, and thy name is called upon us, forsake us not. In this prophesy the jews complain that they are in great distress, and woeful calamity, and that they are forsaken of God: or else that he seems to be alienated, and turned from them, and not to regard them. But this only was their comfort, that God was in Zion, and Israel, and that he had chosen Israel for his peculiar people. Because he had defended them from the hurts and harms of their enemies, and dwelled among them as he had promised them in Levit saying: Levi. 26.11 And I will set my tabernacle among you, and my soul shall not loath you: also I will walk among you, and I will be your God, and you shall be my people. But now they were forsaken, & God did so handle them, as though he disdained to walk and devil any longer amongst them, and as one all weary of his way, which had but turned in unto them, as into an Inn, and by and by departed. And thus the jews understand this text. But the old church a 1000 years ago, as S. Hierome saith, understood these things of Christ, and believed that the prophet did foreshow in these words the ministry or office of Christ. Because he should at the time appointed, take upon him the flesh of man, and walk in this earth, as Paul affirmeth, saying: Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. But he made himself of no reputation, & took on him the form of a servant, and was made like unto men, and was found in shape as a man. To wit, he did so humble himself, that he lived in this earth as a stranger or pilgrim, neither had he any place where to abide: Luke. 9.57. As Luke witnesseth in his 9 chap. where the Samaritans refused him, & when one said unto him, I will follow thee wheresoever thou goest: He answered, the foxes have holes and the birds of the heaven have nests, but the son of man hath not whereon to lay his head. And in Matthew, Math. 8.34 The Gergesenes desired him that he would departed out of their costs. Wherefore in this prophesy he is called Gerard and Nidham, that is, a pilgrim and stranger, having no abiding place, nor house or certain place to devil in. For at his nativity, an ox stall was his inn, & the manger his cradle. After his birth, he was constrained to fly into Egypt. And when he had begun the office of his ministry, he went out of Galilee into juda, and again out of juda into Galilee, now going from this city unto that, and then from that to another. And although he was the lord and governor of the whole earth, yet wandered he in this earth from place to place, now hither, now thither, even as a pilgrim, or stranger, or as a wayfaring man that asketh lodging for a night, Esay. 9.6. and hath nothing of his own. And although he was mighty (as Esay doth call him) which could deliver himself and others out of all danger: yet in all the time of his being here upon earth, he would not show his might, strength and power: but become weak and poor, as the jews (flouting him upon the cross) said in the gospel of Matthew, Math. 27.41. He saved others, but he can not save himself, if he be the king of Israel, let him now come down from the cross, and we will believe him: he trusted in god, let him deliver him now if he will have him. But hearken now what Esay prophesieth of the former coming of Christ, foretelling how humbly and lowly he should behave himself here in the earth. Behold (saith the Lord by Esay) my servant, Esay. 42.1 I will stay upon him mine elect, in whom my soul delighteth: I have put my spirit upon him, he shall bring forth judgement to the Gentiles, he shall not cry, nor lift up, nor 'cause his voice to be heard in the street: The office of Christ. a bruised reed shall he not break, & the smoking flax shall he not quench: he shall bring forth judgement in truth, he shall not fail, nor be discouraged till he have set judgement in earth, and the Isles shall wait for his law. Here Esay describeth the person of Christ, and telleth what his conversation should be here in this earth, all the time of his travail in his office or ministry: how he should take upon him our sins: how he should satisfy for our faults: and how he should with all gentleness and mercy, use us poor wretches which deserved nothing but pain, and punishment: and how he should so entirely love us, that no man need be afraid of him, dread him, or tremble at the presence of him. But all men may rightly look, crave, and hope for comfort, aid, and help at his hand. But we will weigh every one of the prophet's words in order, for they are full of great and infinite comfort. First, God the father nameth Christ his servant, because it was the will of our heavenly father, Christ our servant that his only begotten son, (man's flesh being taken upon him) should come down to us to be our servant: which thing Christ himself witnesseth in Matthew, saying: The son of man came not to be served, Math. 20.28. but to serve and give his life for the ransom of many. And Paul saith: He took upon him the form of a servant, Phil. 2.7. and become obedient unto the death, even the death of the cross. Is not this now a wondered, incredible, and great submission and humility? May we not here conceive a most plentiful and perfit comfort, and singular hope: seeing the true and natural son of God, nothing needing our help, would so humble, and debase himself, that being our lord, he did vouchsafe to become our servant, and took upon him, and bore our heavy load and burden of sin, and put himself in our place, and suffered death for us, and paid our debts which we ourselves should have paid. If at this his coming he had showed himself lordlike, and had come in the mighty power and greatness of his godhead, and had used and showed his might, & majesty, where should we poor wretches & miserable sinners have appeared? whither should we have fled? or with what face could we now approach, & come so often into his sight, seeing we so oftentimes offended him, and know so much evil by ourselves? but now seeing he cometh in such humility like a servant, and showeth such humbleness, modesty, and gentleness in his person, may not we hope to receive of him grace and forgiveness of our sins, yea, although we were drowned in a most deep whirl pool of sin, and though we were guilty of never so much wickedness? Truly this service of Christ, is to God a most delectable, acceptable, and precious service, which he greatly esteemeth, and delighteth most to have offered unto him. And this order Paul keepeth in preaching Christ. De doth not first extol, magnify, and set forth the great & wondered power, and majesty of Christ: but he first preacheth that crucified Christ, and telleth us that of his own free will he become weak for us, and humbled himself most lowly for us, and was despised and abased for us. And when he hath well beaten these things into his auditor's ears, than he showeth into what power, & divine dignity he was exalted through his humility. As we may read for example in the 2. chap to the Philip. It followeth: I will stay upon him. The Hebrew word Asmech doth signify, to put under, to under prop, to lay one's hand on a thing, to lean to, or stay on a thing so that the substance and stay of the humane nature in Christ, may very well be here understood: to wit, that his humanity is united to his divinity in unity of person, Col. 2.9. according to S. Paul's saying to the Col. In him dwelleth all the fullness of the godhead bodily. Let him therefore which seeketh God, seek him in no other place, but in this chosen servant, nay, rather in our only lord jesus Christ, and in him he shall not seek God in vain, but shall find him most fruitfully. In him only shall he feel the fatherly love of God toward us. Eph. 1.5. It followeth: My elected. Christ is the true elected, and dearly beloved son of God, whom God so tenderly, dearly, and ardently loveth that for this his beloved, elected, and only begotten sons sake, He hath through Christ jesus beloved, chosen, and predestinated us, that he might adopt us to be his children, which were worthy nothing else but heavy wrath and sharp punishment. Math. 3.17 It followeth: In whom I am well pleased. The father from heaven spoke these very same words in Matthew, and can we then doubt any thing hereafter of the grace of God in Christ. If God the father be well pleased in Christ, surely he will be well pleased in all them which are his sons, & which do believe in his son Christ, as the gospel every where teacheth us. john. 3.34 I have put my spirit upon him, and so it is said in john. The Lord hath not given him his spirit by measure. Psal. 45.7 For he was anointed with the oil of gladness, above his fellows. And john saith: The spirit descended from heaven like a dove, and it abode upon him. Esay. 61.1. And Esay saith: The spirit of the Lord God is upon me, therefore hath the Lord anointed me, etc. Esay. 42.1. He shall bring forth judgement unto the Gentiles. Here Esay setteth forth the person of Christ in very pleasant and loving words, saying: He cometh unto us not as a prince swelling in pride, or haughtiness of heart, bragging himself of his regal power, and desiring, and needing the praise and help of men, but he cometh as a gentle, mild, and courteous teacher, who delighteth to instruct us, and to bestow and pour forth upon us all his dignities, benefits, and gracious goodness. And here he speaketh of Christ's doctrine (that is, of the gospel) saying: that it should not only be preached amongst the jews, but through the whole world, even amongst the Gentiles also. And he calleth the gospel, or the doctrine of Christ, his judgement, The gospel is Christ's judgement. because the holy ghost by the Gospel rebuketh the sins of the world, & rejecteth, & condemneth the righteousness of the whole world, and all the strength & merits of this our sinful and corrupted nature, and teacheth us that they are all foolish, and of none effect to the deserving of the grace of God & everlasting life: and that they deserve not the name of that righteousness, which is allowed before God, and which may be set against his severe judgement. And in this gospel he setteth forth, & offereth unto us the righteousness of Christ which is the alone & only most true & perfect righteousness, which is able to countervail the wrath of God. And he biddeth us trust in Christ, which thing alone doth justify, & make us acceptable before God. There be many sayings & testimonies like to these (concerning the calling of the Gentiles to the gospel) plentifully set forth in the scriptures in every place, as Psal. 17.18.21.45 56.64.66.71.85.45.101.106. 116. Esai. 2.9.11.27.42.49.51.54.55.60.65.66. jere. 3. 16. Hosea. 1.2. Mich. 4.5. Zeph. 2.3. Zach. 2.8.9. Math. 2.21. 28. Luk. 2.23. joh. 10. Acts. 2.10.11.13.14.15.18.22.26.28 Rom. 3.4.9.10.11.15. Eph. 2.3. Col. 1. 1. Thes. 2. 1. Pet. 2. It followeth in the Prophet. He shall not cry nor lift up his voice. That is, Christ shall not come after the manner of a mighty Prince, swelling in pride, Esay. 42.2. neither like a tyrant vaunting of his power and might, which maketh all men fear and dread him: but he shall come like a most loving, and comfortable teacher, and as one which will rule, and govern his kingdom with all humility, facility, courtesy, and gentleness. And therefore his voice shall not be fearful, fierce, rough, severe, or cruel: but sweet, loving, comfortable, pleasant, joyful, and amiable. He shall have none of that stately, high minded, disdainful, and haughty behaviour, which the princes of this world show and use: Who if they go a progress or travail any where, are mightily guarded, and have about them great troops of horsemen, footmen, timbrels, trumpets, shawms, horns, The humility of Christ. and cornets: so that every man must needs quake, and be afraid to hear, and see such a stir: there shall no such a do and hurly burly be seen in, or about Christ: he shall not cry: he shall not turn any man away with bitter, hawry, and cruel words, neither shall he disdain, terrify, and drive men away with his high, proud, and great looks: but he shall show himself humble, modest, gentle, loving, and lowly unto all men: he shall use himself most friendly and serviceably to every body: and finally, he shall draw all men to him: he shall not seek the applausions of the people: he shall not desire the praise of the common sort: neither shall he as one puffed up with the desire of vain glory, do things for a brag or show: as worldly potentates do: but he shall despise all worldly pomp, yea, he shall fly honours even due unto him: he shall reject all man's praise and glory, as it plainly appeareth in the 12. of Math. Where when he had wrought many & wonderful miracles, & had restored many to their former health, & had wonderfully showed forth his great power towards the miserable afflicted, Math. 12.20. he straightly warned them that they should not make him known. A bruised reed shall he not break. The majesty, pomp, and power of earthly princes doth terrify the poor afflicted,, A comparison of Moses and Christ. The operation of the law is fear & anguish. miserable & wretched people: but Christ is such a lord & prince, & such a doctor & teacher, as maketh no man afraid, and showeth himself in nothing at all, cruel, or tirantlike. Moses doth sore terrify the weak & trembling consciences of men by his law. His word is a fierce & menacing word, & his doctrine is a hard & heavy doctrine. For he requireth of us most pure innocency, and obedience to the law of God, which in deed we have not, The operation of the gospel is joy & peace. do not, & are not able to do of ourselves. And therefore he pronounceth a terrible sentence & curse against us, & makes us subject to the eternal curse. But there is no such thing heard in Christ, all his speech is amiable, sweet, pleasant, & delectable: yea such as may greatly comfort troubled consciences, & heartless, & amazed men. His word is the gospel, that is, the most gladsome, sweet, & joyful message, which preacheth nothing else to heavy hearts, but grace, joy, blessing, & forgiveness of sins. He casteth us not away for our weakness, which oftentimes staggereth: he forsaketh us not for our little faith which sometimes wavereth: neither putteth he us back for our infirmity, which yet dwelleth in us abundantly: but he calleth us, & of his own good will allureth us to come to him, that he may comfort us, refresh us, help us, confirm us, and arm us 'gainst all tempests of temptations. Is not this a sweet and comfortable saying: Come unto me all ye that are weary and laden, & I will ease you. Take my yoke on you, Math. 11.28. and learn of me that am meek, and lowly in heart, and you shall found rest unto your souls, for my yoke is easy, & my burden light? And in the same place he compareth himself to a physician. For when he eat with Publicans & sinners, & the pharisees repined at it, and thought that it become him not, & was not lawful that he should have any doings with them, and that they were altogether to be hated & abhorred: Christ answered & said. Math. 9.11. The whole need not a physician, but they which are sick. For I am not come to call the righteous, but the sinners to repentance. And the whole story of Christ's doctrine, through the whole history of the gospel, is nothing else but a declaration of his marvelous humanity, of his uncredible courtesy, of his exceeding goodness, of his bountiful liberality of his great good will, & of his favourable benevolence toward us contemned, abjected, faint hearted, sorrowful, sickly, and miserable men. Whom I pray you did he for his weakness refuse? Whom did he for his low estate & baseness despise? Nay, whom did he not (if they desired help) help? Did he not receive, and most gently entreat Peter, although he had forsworn him? Did he not show himself most gently, lowly, john. 8.11. & loving to Zacheus, to Magdalen, to the Samaritan adultres, Who be the bruised reeds. & to the thieves hanging on the cross, with many other, though they had most deadly sinned, & offended him. These, & such like, are those bruised reeds & smoking flax, which must not be terrified, broken, nor quenched: but cherished, strengthened, comforted, & repaired. And so Christ doth in deed: for he useth all them most tenderly which are weak, which are laden (with the burden of their sins) & which are oppressed with poverty, or any kind of calamity. And when he hath gently & voluntarily drawn them unto him, he taketh them up, comforteth them, cureth them, restoreth them, confirmeth them, & readily helpeth, & delivereth them even with his own hand. And the prophet prophesied long before, that he should in deed be such a one, Psal. 72.4 saying: He shall judge the poor of the people, he shall save the children of the needy, & shall subdue the oppressor, he shall deliver the poor when he crieth: the needy also, and him that hath no helper. He shallbe merciful to the poor & needy, & shall preserve the soul of the poor. And this he doth now still by his ministers, which preach the gospel to the poor in spirit, as well as he did then. He shall bring forth judgement in truth. This world also hath his judgement: but it both is deceived, & doth deceive. Because it seeth nothing, but that which is apparent to the eye: but Christ seeth that inward secrets of the heart, & judgeth the very thoughts of man. The world, for the most part doth not rightly judge an hypocrite, whose heart is spiteful, ambitious, & foul with other vices and unclean desires: but it taketh him to be a holy, & innocent man, & one which leadeth a holy life. But Christ judgeth not according to the external show, for his judgement is unfallible, How we must judge. & perfect. And he teacheth us to judge after the same sort, that when we judge either ourselves, or other men, we should not look to the outward face, but behold & examine the inward man, and heart itself. For in ourselves we must first diligently consider that foul vice, which is the root of all vices, namely, self love: We must look upon the incredulity of our hearts: and we must search our hearts, which want all fear, faith, and trust in God. For when these capital faults, diseases, and hellish furies are put out, choked, and quenched, than those outward faults are easily reformed. He shall not faint, or be discouraged (or) he shall not be pensive, or careful, or wayward, or untractable: that is, he shall not be troublesome, nor fierce: he will not drive men from him, through the austerity, or fierceness of his countenance: he will offend no man with his high, & haughty words: but he shall have a great and continual desire to show himself, humble, lowly, gentle, and easy to be spoken unto. To be short, he will do every thing, and seek always how he may set judgement in the earth: that is, how he may finish his work: that he may truly execute and perform the office committed unto him: that he may adorn, Io. 23.5. and set up equity and judgement in the land: That is, that he might correct, reprehend, amend, punish, and take away ungodliness, wickedness, & sinful deeds: and that he might teach, instill, advance, and commend godliness and virtue in all men, to make them fly the evil, and do the good. It followeth. The Isles shall wait for his law: Esay. 42.4. That is to say, his doctrine shallbe further spread, & be published in more regions then the law of Moses was, which only was kept within the borders of Jewry. This doctor's doctrine shallbe further spread. For even the Gentiles (which he here meaneth by the Isles) shall, and do look for that doctrine, that is, it shall go through the whole world. The Hebrew word Thorah, which the Translator interpreteth law, signifieth also doctrine, & may well be so translated. Now then this Thorah or doctrine of Christ, is that saving doctrine of the gospel, which ministereth unto us true joy & comfort, and giveth a present help and salve for every sore and sickness that happeneth unto us. Matthew allegeth this prophesy, & afterward saith: Mat. 12.21. In his name shall the gentiles trust, according to the Greek translation of the 70. interpreters, who have rightly expounded this prophesy. For in the Gospel the name of Christ is published, preached, and said to be our most ready and alone help, aid, safeguard, and salvation in all miseries and necessities. As Peter saith to Cornelius the Ethnic, showing him the right way of salvation: the words be these. All the Prophets give witness to Christ, that through his name all that believe in him shall receive remission of sins. Act. 10.43. Neither by any other name, but by the name of Christ be sins forgiven: through his merits only, & not any of ours, have we forgiveness of our sins: by his merits only be we sinners forgiven. Christ alone, 1. Cor. 1.30. & none but Christ is our righteousness. But let us go forward with the prophesy out of the same chap. Esay. 42.5 Thus saith God the Lord: He that created the heavens, and spread them abroad: he that stretcheth forth the earth, & the buds thereof: he that giveth breath unto the people upon it, and spirit to them that walk therein. I the lord have called thee in righteousness, & will hold thy hand, and I will keep thee, and give thee for a covenant of the people, and for a light of the Gentiles, that thou mayst open the eyes of the blind, and bring out the prisoners from the prison, and them that sit in darkness out of the prison house. Behold here, and see how plainly, sweetly, and graciously God the father setteth forth his son Christ: yea, how excellently he describeth his person, and his office. He doth not say, he should be an angry and imperious Moses, or some fearful or proud prince, who with his high looks should amaze men: he doth not say, his son at his coming should be such an one: but he saith that he should be a mild and officious doctor and teacher, which should study and seek for nothing else, but to bring his bywanderers into the right way, to teach and instruct the ignorant and rude: and to bring them that are in error unto the truth (which may save their souls): john. 8.32. and to comfort, erect, fortify, and to encourage the faint hearted, sad, sorrowful, astonished, and men driven to desperation: and to certify them of gods free mercy, and great grace: and to deliver them from all dangers, and calamities both of body and soul. And lest any man should doubt of these so great, excellent, and infinite benefits, which here he promiseth by Christ, he speaketh first and foremost of his great and uncredible omnipotency, saying: that he is the Lord which maketh all things, which fostereth all things, & which cherisheth, refresheth, governeth, & guideth all things. But if he can do these things, (as certainly he can) then can he also perform this that he promiseth. As if he should say thus: as surely as I have made heaven, & earth, so surely, and truly will I call or sand Christ into the earth. Christ's righteousness. I the Lord have called thee in righteousness. We were all unrighteous, and so void of all righteousness, that of necessity one must needs be sent of such righteousness, that he might in our behalf satisfy gods justice, & teach us true righteousness, and print it in our hearts. This one, is Christ the son of God in whose mouth is found no deceit: he is the author & lively pattern of all righteousness: nay, he is perfect and very righteousness itself: & he by that his most perfect righteousness hath redeemed us most righteously, from Satan's tyrannical power, & all other maladies. God called him that he might teach us, & not teach us only, but also endue us with true righteousness, for, without him there is no righteousness. I will hold thy hand, and I will keep thee. Luke. 2.34 Although Christ be the stone of offence, and sign which is spoken against (for we see Satan and the world with all their power, wisdom, and hypocritical holiness, set themselves, jointly against him: yea, and that with such strength, diligence, force, and violence, that oftentimes the outward face of the true church appeareth miserable, and seemeth not able to stand and save itself from such strong enemies, which are so forsable, cunning, subtle, and deceitful: so that it is not much unlike, but the Gospel should be trodden down and be destroyed) though, I say, Christ be thus spoken against: The faithful are safe in all storms yet notwithstanding shall Christ & his word, with all that believe his word persist and gloriously flourish. Where as the adversaries of Christ and christians, with all their subtle devices, shallbe brought to extreme calamity, be destroyed utterly, fall horribly, die miserably, and perish eternally. And yet doth not man's strength and power here fight against men (for then the victory should be uncertain, and our state unstable and weak) but the mighty hand of God the father, which createth, and preserveth all things, doth keep, and uphold Christ, and therefore he cannot be overcome, moved, or destroyed. For who shall take him out of the hands of him that made all things, which is almighty, and liveth for ever? And this is a great comfort. For, the church being in this world of men so contemned, with perils so endangered, with ravening wolves so environed, and with the wiles, deceits, subtleties, & crafty inventions of the adversary so compassed & assailed. And although this king & lord of the catholic church, came into this world as a mild doctor, without any such pomp as worldly princes use: so that the world supposeth, that there is no strength, power, aid, or help for us in him: yet have we on our side, a most mighty and invincible strength, with certain and present aid and succour, even the right hand of the Lord, which taketh up, defendeth, sustaineth, strengtheneth, and keepeth Christ, and all that believe in Christ. Christ is given of God for a sign that God is at one with us And I have given thee for a covenant of my people. Though Christ and his church be very contemptible, and have no beauty at all in the sight of the world, yet in this have we true fortitude, sure safety, great security, sound stability, and all comfort, that God hath promised that he himself will be our father, & that he hath made us his children. But now lest we should despair, jest we should be driven to doubt of this so great grace, and lest we should sometime stagger about this his so fatherly dealing, and ready good will towards us: He hath given us for a gage, and pledge, his only begotten son, and with him hath he established, and confirmed the league of his promised grace. With what greater, and more precious pledge (I pray you) or with what more undissolvable league could he ratify unto us his promise of granted grace? Christ the only son of GOD, and himself true GOD, is come unto us, 2. Cor. 1.20 and is made our atonement. All the promises of GOD in him, are yea, and are in him, Amen. To be the light of the Gentiles. This also the holy Ghost speaketh by the mouth of Simeon, Luk. 2.32. saying: Mine eyes have seen thy salvation, which thou hast prepared before the face of all people. A light to be revealed to the Gentiles, and the glory of thy people Israel. Ihon. 1.9. Also john sayeth: That was the true light, which lighteneth every man that cometh into the world. And Christ sayeth: john. 12.46 I am come a light into the world, that who so ever believeth in me, should not abide in darkness. Note therefore here, that where Christ is not, there is nothing but horrible and deep darkness, and terrible blindness, and (which is worse) hot enmity against God. That thou shouldest open the eyes of the blind, etc. This did Christ perform both bodily and spiritually. For, to them that lack their eyes, he gave bodily sight, and to all us which are blind, (that is to say, which neither know God nor ourselves, by reason of our corruption and blindness taken of Adam's fall,) he doth give spiritual eyes, and doth spiritually lighten us, with the true knowledge both of God, and ourselves. He delivereth us also from the captivity of Satan, which were captives and bondslaves of the law, sin, death, and the devil. And he delivereth us from all these cruel enemies by his truth, if we believe his word, when we hear it preached. another prophesy also like to this have we in Esay: where he prophesieth likewise of the kingdom of Christ, saying that he should be no carnal lord, or prince of this world: but a spiritual King and doctor of his Church. The words of the prophesy be these. Hear ye me O Isles, Esay. 49.1. and harken ye people from far. The Lord hath called me from the womb, and made mention of my name from my mother's belly, and he hath made my mouth like a sharp sword, under the shadow of his hand hath he hid me, and made me a chosen shaft, and hid me in his quiver, and said unto me, thou art my servant Israel. For I will be glorious in thee. And I said, I have laboured in vain, I have spent my strength in vain, and for nothing: but my judgement is with the Lord, and my work with my God. And now saith the Lord that formed me from the womb to be his servant, that I may bring jacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my GOD shall be my strength. And he said, it is a small thing that thou shouldest be my servant, to raise up the tribes of jacob, and to restore the desolations of Israel, I will also give thee for a light of the Gentiles that thou mayest be my salvation unto the end of the world. Here do we see that Christ being sent from his father, as a doctor, calleth unto him not only the jews, but also all the nations of the earth. And jest any should be offended at his base and homely countenance which he should bear amongst men: he maketh mention of his calling, saying, that God hath called him even from his mother's womb, to be a doctor of his church. Wherefore, he saith, his mouth is a sharp sword, that is, he is a teacher, whose doctrine is forcible, and mighty in operation, which can move, draw, stir, renew, and change men: and further, a doctrine, which searcheth the inward secrets of the heart, & pierceth the hidden parts of the breast, according to that of Paul The word of God is lively, Hebr. 4.12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The force of God's word. mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing asunder of the soul, & the spirit, & of the joints, & the marry: and is a discerner of the thoughts and intents of the heart: neither is there any creature which is not manifest in his sight. Well therefore, and truly is his mouth or doctrine called a sword. For it cutteth to the quick, and it searcheth, examineth, and trieth most diligently and exactly all things, it roteth out all the evil affections of the mind, it openeth the filthy sores of sin, & lanceth the festered impostumes of our foul affections, & reneweth and changeth the marrow and bones of man, (to wit) whole man. And with the same his sword, that is to say, his mighty word, he subverteth & sacketh Satan's kingdom, and destroyeth his whole army (to wit) sin, the law, and hell. His doctrine also is true, firm, invincible, constant, stable, and mighty. For as an arrow which in his flight cannot be holden or stayed, Satan's army. and which leveled, never misseth, but hitteth the very mark: even so his word once uttered, cannot be called back. His doctrine also is sure, strong, and mighty, and chaseth the adversaries away, and breaketh and severeth all things as it were with a sharp shot arrow: Math. 22.34. so that no man is able to stand or speak against it. Were not the pharisees and Saducees put to silence at the mighty and divine doctrine of Christ? In so much, that none was able to answer any thing: neither durst any from that time forward, ask him further question. For he was not such a teacher as was Moses, & the priests of the old law and testament, which were his ministers. He taught not as they did, but as the lord himself, who is mighty in authority and majesty, both of person and doctrine, and who excelleth his adversaries, and can very easily so overcome, beat down, break, and pierce their hearts, that either with their mouths stopped they should be confounded, or else with admiration amazed, they should be astonished. As we read in john, where the servants of the pharisees, & high priests, being demanded wherefore they took not Christ, answered. Never man spoke like this man. joh. 7.46. They were sent to have laid hands on jesus, and to take him: but when they heard him speak, they were so overcome with the majesty, and power of his words, that they could neither touch him, nor hurt him. Herod thought to have murdered Christ in the cradle, and the jews daily went about nothing else but to kill him, but the hour was not yet come. God the father defended him with his hand. He is also the servant of God, because of the office, ministry, and service which he doth, showeth, and performeth for us, to wit, because he beareth, and taketh upon him our sins, & sheddeth his blood for us, as he witnesseth of himself in john, saying: joh. 14.31. As my father commanded me, so I do. And in an other place he saith, Father I have glorified thee on the earth. john. 17.4. I have finished the work which thou gavest me to do. His father also called him Israel, because he should be a more mighty & better Israel then ever jacob was. For, the posterity and children of jacob were for the most part, of the carnal Israel, which glorifieth not God. But Christ begetteth true israelites which are strong and mighty in God, and with God, by whom the name of God is praised. But here Christ doth by and by complain, that few acknowledge this his benefit and service given and offered us: and that this voluntary service and gracious benefit of his was evil bestowed and quite cast away on many. As it is written in john: He came unto his own, Ihon. 1.11. and his own received him not. The Apostles also complain on the same, Esay. 53.1. saying: Who will believe our report? Yet this comforteth him, that this labour and work of his was the work of God the father, who would finish it well, and save his servants, and comfortably end it, and give the gospel such success, that it should be very fruitful, and not return in vain, although the number of them that truly loved it seemed but small. The Lord knoweth his in whom the Gospel is mighty. Although the most part of men would not hear him, but die in their errors: some yet notwithstanding, who believed the Gospel were delivered and saved, unto whom the father sent him, that all Israel should not perish. And although all the jews received him not, yet for all that was he not forsaken of every one: nay, God the father hath many more servants in the earth, amongst whom he will have him glorified. For he was to be the master, teacher, & saviour of the Gentiles also, and all people, which dwell in this world. The words of this prophesy, Paul and Barnabas pronounce with great boldness against the obstinate & stubborn jews dwelling at Pesidia in Antiochia, which withstood those things which Paul had spoken: Act. 13.46. but Paul and Barnabas said boldly it was necessary that the word of God should first have been spoken unto you, but seeing you put it from you & judge yourselves unworthy of everlasting life, lo we turn to the Gentiles: for so hath the Lord commanded us, saying, I have made thee a light of the Gentiles, that thou shouldest be the salvation unto the end of the world. Paul speaketh of this calling of the Gentiles to the Ephesians, where he calleth the Gentiles inheritors also, Ephe. 3.6. and of the same body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and partakers of his promise in Christ by the gospel. And Christ saith in Esay: Esay. 61.1. The spirit of the Lord God is upon me, therefore hath the Lord anointed me, he hath sent me to preach good tidings unto the poor, to bind up the broken hearted, to preach liberty unto the captives, & to them that are bound the opening of the prison. To preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn: To appoint unto them that mourn in Zion, and to give unto them beauty for ashes, the oil of joy for mourning, the garment of gladness, for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. Luke in his gospel saith: Luk. 4.16. that Christ on the Saboth day entered into the synagogue in the city of Nazareth as his custom was, and stood up to read, and there was delivered unto him the book of the Prophet Esaias, and when he had opened the book, he found this place of Esay, now recited, and when he had read it he closed the book, & gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him, than he began to say unto them. This day is this scripture fulfilled in your ears. And they all bore him witness, and wondered at the gracious words, which proceeded out of his mouth Thus doth the Lord apply this prophesy to himself, to whom it only belonged. He is not here described as a mighty king in worldly power: but as a teacher and minister, which in this world should be of base state, and as a servant, whose whole study, travel, care, and diligence, is totally set to serve, redeem, cure and keep, such as be miserable, afflicted, sorrowful, and broken in heart. ¶ Anna O this is a noble and famous prophesy, and certainly worthy to be well considered, inwardly pondered, and deeply fixed in the minds of all the godly. Wherefore I pray you expound it, and declare me the meaning of it, verbatim, as you did before, to the end I may both the better understand it, diligentlier consider it, and the longer remember it. ☞ Vrb. Esay doth passing well, and plainly here describe Christ, and better in deed then tongue can utter, & in such words, as whereof a man may conceive especial comfort. Go to then, as you desire, let us examine every word particularly. Where as the Prophet saith in the person of Christ. The spirit of the Lord is upon me: He signifieth, that he was consecrated, anointed, and ordered of his heavenly father, to be our priest and teacher, that we should not doubt, but whatsoever Christ saith and doth, it is the word, & deed of the holy ghost. And then he saith: Therefore the Lord hath anointed me. Kings and priests in the law were chosen, and called to their offices by anointing. Wherefore it was convenient, The unction of Christ. that Christ, in as much as he was the true and eternal King, and high priest, should be anointed: but not with oil wherewith the body is anointed, but with the holy ghost the fullness of all grace. Of the which anointing, the Prophet speaketh in the Psalms. But to the end we might know what kind of ointing that was, and what a king & priest Christ should be, he addeth, To preach good tidings unto the poor, & to comfort all that mourn. Here the jews, being deluded by that fanatical spirit, conceived a vain & foolish opinion of their Messiah, to wit, that he should come with a worldly train, in corporal magnificence, and princely pomp, after the manner of earthly kings: and that he should be fearful to his foes, and reign corporally here on the earth, and give the jews such abundance of worldly goods, that they should exceed in all pleasure, wallow in all corporal wealth, & be lords of all the earth, etc. Such an one is the jews Christ, & no doubt a goodly trim Christ. And yet are not the jews alone in this error, but even some also at this day, which in name are called christians, but not Christians in deed, are deceived with this fancy. For now that Christ is brought to light, & the doctrine of the gospel every where known, many are found yet so fleshly hearted, that they seek and look for nothing else in Christ and the gospel, but worldly wealth, security, ease, quietness, dignities, honours, and abundance of all things. And so playing the jews, devise unto themselves a jewish and carnal Christ, which should here in earth, only, give them pleasures and worldly wealth: joh. 6.26. as the Capernites did in john which followed Christ only, for the feeding and filling of their bellies. They regarded not faith nor heavenly riches, which are the gifts that Christ specially doth give. And so do our vagabonds now a days with us, which only gape and hunt for other men's meat, and seek nothing but ease. As for the grace of God, true righteousness, godliness, and a good and sound conscience, they neither at all know them, neither are they desirous to have them. But if they know any fautors & lovers of the gospel, to them they hast them, saying thus with themselves: We shall now be well: here shall we get both ease and maintenance: here shall we scrape up so much money as will found us, that we need not labour: we will desire these godly men's aid and alms. We shall not surely (say they) want their help, they will bestow their liberality upon us. For the gospel teacheth love, which is liberal, and bountiful and always ready, and bend to help, and support every man. There are at this day many such evil men and beggars, which seek not the setting forth of the gospel, but their own ease, and how to live idly, and so get themselves to good protestants to whom they vaunt and set forth themselves under the name of the gospel, falsely pretending religion, and say that for professing of the Gospel, they are fallen into those perils and poverty, and they fayne themselves to be for the words sake spoiled of their goods. And thus under the pretence of religion they deceive many good men which think themselves of duty bound to help them, both with their goods and bodies and all that they can, ministering unto them, both meat, money, and apparel. False Gospelers. This kind of people creep into all places where the gospel is taught, and they love it for none other cause, but only for the maintenance of their idle life. If it were not, that under pretence of the Gospel, they can fill their bellies, they would utterly despise it, and spit at it. And here I speak no untruth. I know what I writ. I have known many which have been rob of much money by these smelfeasts & greedy gospelers, which under pretence of the gospel, only for the belly sake and ease, falsely profess themselves to be religious. Wherefore seeing that Satan ceaseth not by his members thus to slander the gospel, and in this behalf to deface it: We must as we can cure this sore, and bewray and discover these circumcilians, and detect their subtleties and deceits, that every man may take heed to himself, and trust not (to his great hindrance) every one that falsely professeth the gospel, & goeth a begging under the colour of religion. We see it often that these vagabonds come crouching, whining, and weeping to the favourers of the gospel, and complain, that for profession of the word they are driven out of their cities, and houses, & spoiled of their lands and substance, etc. And so cloaking their lend & wicked life, with the name of the gospel, abuse it to the satisfying of their bellies, and greedy appetites, & crave help for Christ's sake, for the gospels sake, and for brotherly love, & charity's sake. And yet will they not be pleased with an indifferent good alms, but crave (as it were of due) sometime money, sometime victuals, and sometime one thing, and sometime an other: and by this their importunate begging, fill their bags. And when we have helped them with our liberality & cherished and fed them long: at the last, we find them to be runagates, deep dissemblers, and vile wicked persons, and nothing less in deed then that which they do pretend. Every place is now full of such idle vagabonds and naughty fellows. Some of them also be so impudent, that they go even to the preachers, and creeping into their bosoms, make them by their importunate begging, not only give them and help them of their own charge, but also, in Christ's name gather for them the alms of other citizens, yea even the benevolence of the whole congregation, with which those that be poor in deed, should be relieved. There is almost no culion, no varlet, no peddler, no aleknight, no glutton, or greedy fellow, which cannot brag, set forth, and help himself under a false colour and name of the gospel. Carolostadians & Anabaptist. And which is strange. The Carolostadians & Anabaptists, who profess a wonderful kind of modesty, moderation, straightness of life, temperancy, and holiness, when as they are for heresy driven out of their own country, come to us and are never satisfied. Nay, they are never pleased if you give them never so much. There is no Inn that they can or will take in good part. And as for meat, these delicate and disdainful fellows will have none set before them but that is of the best and finest. This kind of men is most mischievous and wicked of all men. For they be most dangerously corrupted in opinion, and err shamefully in the article of faith, and very impudently and obstinately, either hold openly, or nourish privily, most seditious, and pestilent opinions. But besides this, their life & manners, are so ill, so dishonest, so foolish, so without grace, so clounish, and so rude, that the most barbarous people of the Turks, and jews, are in life and manners to be preferred before them. And such though they be, yet nevertheless, so great is their impudence, dishonesty, impiety, & wickedness, that under the name of christianity and the gospel, they desire, & also look that men should feed, cherish, and cloth them, & give them entertainment with the best. And thus they require and seek nothing else in Christ, but these temporal goods, commodities and pleasures of this life, even as did the common people of the jews. As for the gospel, they neither care for it, seek it, nor love it, as by many unfallible arguments appeareth in the most of them. ¶ Anna. Wheresoever Christ is conversant & taught, there must needs judas be, also who regardeth nothing but the bag & thinketh, of nothing but how to fill his purse & his belly, & seeketh nothing but means how by fraud, shifts, wiles, and guiles, he may enrich himself with his thirty pence, and betray innocent Christ. And so now a days do these brainsike, foolish, Papist, Anabaptist, and jews all in one error. and mad heads. And yet they be not alone, for in the same number with them, may we put also the papists. For what else I pray you do they, and have they sought in Christ all their time, but temporal riches, carnal commodities, and worldly dignities. ☞ Vrb. Well, let us here leave these vagabonds & ill men, & let us return to the interpretation of the prophets. ¶ Anna. To that am I most ready, for I had rather hear of my Christ my lord, then of their villainies and wickedness, which for a time were coloured & hid with the cloak of religion and profession of the gospel, but now God be thanked, well discovered, and brought to light. Wherefore I pray you go to the exposition of the prophets. ☞ Vrb. Esay understandeth an other kind of Christ, he setteth him forth after an other sort then this fantastical and foolish kind of people do. He saith not that he should stand on his pantofles in princely pomp and magnificence, either yet be a provider only for the belly, or a minister of pleasures: but he saith that he should come as a preacher & apostle, Christ a preacher. who should rule his empire by the word & spirit. And to the end we should not look for any magnificence, carnal pomp, pride, or worldly insolency in Christ. Esay saith, He cometh to preach good tidings, or the gospel, to the poor: that is, to the afflicted and men oppressed with calamities and miseries. Christ cometh to the poor & miserable. Worldly kings and princes have nothing to do, & vouchsafe not to deal with the feeble, vile, contemptible, deaf, lame, blind, wretched, poor, afflicted, miserable, and diseased persons, but they are delighted in the company of the healthful, handsome, pleasant headed, well mannered, beautiful, jocund, jolly, rich, honourable and courageous courtiers. I say, they love and desire the company and presence of such, that they may serve them, honour them, and be delighted with them. But Christ came into this world for the miserable & afflicted, that he might comfort, encourage, heal, help & deliver them. For Christ is not such a poor & simple king as earthly kings be, who stand in need of other men, & must needs have their help, counsels, comfort, service & ministrations: Christ is no such king, but an everlasting king, a rich king, a plentiful king, a king of wondered great power, majesty & might, who is the wellspring, author, and giver of everlasting life, and therefore standeth in no need of our service, riches, or obedience. But he is a king of such great mercy, goodness, liberality & bountifulness, that he hath not these great treasures & glorious riches for himself alone, As a miser on his money. Which think themselves rich & strong in righteousness & holiness as did the Phararasies. Luk. 18.10. lying on them like a covetous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miser and pinch penny, but he maketh them common unto us, and largely and liberally bestoweth on us these his great substance, wonderful treasures, and precious jewels. Wherefore he cometh not to the strong & mighty: but to the afflicted, poor, & sinful. S. Luke translateth the Hebrew word Enonim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) to the poor. And the 70. Translators use this same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whereupon it is likely the the Hebrew text which the seventy interpreters followed hath not Enonim, but Eniim of Eni, which word Zachary hath in his 9 chapter. And that word signifieth poor, heavy, humble, oppressed, brought low, of base condition, and afflicted. But howsoever it signifieth, whether poor, or afflicted, all is one, for by both these words are meant those, Luk. 4.18. Math. 5.3. Math. 11.5 Luk. 8.8. Who be the poor in spirit and who not. These be the good ground which is spoken of. Luk. 8.8. A happy heaviness. Luk. 8.8. whom Christ in Math. called poor in spirit (who receive the gospel & to whom the gospel with fruit is profitably preached.) Which have broken and contrite hearts, and troubled consciences: which feel the burden of their sins, and taste of the wrath and judgement of God: which are horribly afraid of god's indignation, and for fear thereof begin to dread, quake, & tremble: & which uncessantly long, & look for the grace and help of God: and which with ardent, great, and continual prayers desire and crave nothing else but that they may be delivered from their sins, and obtain the grace and favour of God, these men which are thus affected, are most fit scholars and disciples for the doctrine of the gospel. And these are that good ground in Luke which bringeth forth fruit. On the other side, they which do not acknowledge their sin, which see not their misery, which fear not God, which desire not his grace, and which covet not his mercy (such as be the hard hearted and blind children of this world, holy hypocrites, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secure fellows, which know not how to repent them of their sins) These I say, desire not, regard not, and weigh not Christ and his Gospel. And therefore doth Christ pronounce a sharp sentence against them, saying: The whole need not a Physician, but they which are sick. Math. 9.12 I am not come to call the righteous, but sinners to repentance. By these righteous in this text, are meant such as be negligent, proud and haughty spirits, which are bewitched by a false persuasion of themselves, and think that they be already just, and do not acknowledge their sins. And therefore are presumptuous, careless, and stubborn, and feel not their own miseries, and remember not (as they should) death, the day of judgement, and the wrath of God to come. Fear of perdition a sign of election. All which must needs come upon this world, but being deeply drowned in carnal security, have their minds busied about nothing but the transitory things of this world, & are nothing touched with the desire of the life to come, & everlasting salvation. The Prophet teacheth in the words following, what the fruties of this gospel are, & who these poor and afflicted are, True joyful tidings saying: That I might bind up the broken hearted. These tidings are in deed true joyful tidings: these are comfortable and pleasant news to hear: these tidings are full of consolation. Moses & his law teacheth us to acknowledge our sins, and the curse due to us for our sins. This knowledge of the law terrefieth our consciences. For, the law only showeth and revealeth sins, but it taketh them not away, but leaveth them still in our remembrance. And where sins be, there death hath dominion, there is trembling, fear, horror, heaviness, and desperation, so long as the conscience, which is the place of torment, and storehouse of sin, is disquieted, and feareth death. Such then as feel their sins, are the contrite in heart, and most afflicted of all men: these see their misery, calamity, and danger: but to heal themselves, and to deliver themselves out of such danger and miseries, they are of themselves in no wise able. But when as Christ cometh accompanied with the healthful preaching, & doctrine of the gospel, then cometh their comfort, and consolation. Because the gospel offereth and freely giveth forgiveness of sins, true holiness, & everlasting life to all that faithfully believe. For thus it saith, speaking unto the poor sinner: If thou be a sinner, if thy conscience be troubled, if thou be afraid of death, & if thou fear gods judgement, mark what thou must do. Fly unto Christ who only can, and will of his own good will, save and deliver thee. For to this end, God the father sent him. Believe in him, & for his sake all thy sins shallbe forgiven thee. For he took thy sins upon him, & he suffered and satisfied for them. When thou hast thus done, then is thy conscience, merry, pacified, and quieted. Because it hath thorough faith taken hold of Christ, who hath taken away the hand writing of an evil conscience, None need fear or despair for his sins. which was altogether against us, miserably tormented us, grievously vexed us, & daily disturbed our peace, and hath blotted it out, & nailed it to his cross, so that there is no cause why the man that believeth in Christ should quake, tremble, or fear for his sins, or should fly from God as a severe judge. For God is now become favourable unto him, and hath forgiven him all his sins for Christ his sake, in whom he believeth. And this faith in Christ bringeth present help, and consolation to the penitent heart: it comforteth and strengtheneth the man that before was dismayed: so that now he may plainly know, that God for Christ's sake, will not hereafter be a severe, & fearful judge unto him: but a loving, merciful, and tender Father. And this is the true, and perfect binding up, and healing, and curing of sick, wounded, and feeble hearts. For, the heart never findeth true, and sound comfort, grace, and life, but in Christ jesus. It followeth That I should preach to the bond liberty. By disobedience, we were made servants, and bondslaves of Satan, and so should have remained for ever, if Christ had not delivered us. But he become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price of our redemption, & he by his death, Psal. 68.16. Col. 2.15. delivered us from that captivity of Satan, as David sayeth: He went up on high, and led captivity captive. And, hath spoiled the principalities, and powers, and hath made a show of them openly, and hath triumphed over them in the same cross. That is, Christ overcame those Princes, & powers of darkness, which had thrown down man into the kingdom of sin, death, and damnation: and by his own power, he hath spoiled them of their prey, as Saint Luke saith: Luk. 11.22. The stronger overcame the strong man being armed, and keeping his palace, and took away all his armour. That is, Christ delivered mankind, and took his servants out of the power of darkness, Zac. 9.11. Esay. 42.7 and brought them into his kingdom of light, as you have heard before, out of Zachary, and Esay. This pardon, redemption, or remission, hath Christ himself given forth, and preached in his gospel, and he hath commanded his Apostles, and all the Preachers of the gospel, to teach the same even unto the end of the world. For what else is the Gospel, but such a Sermon of Christ, as telleth us that he did fight a combat hand to hand with Satan, and hath in the same open combat, not fraudulently, and deceitfully: but valiantly, and with a divine force subdued, overcome, and conquered the devil, & by that victory hath so delivered, justified, & for ever saved us (which were once his captives, bound under sin, and death) that we may now have peace with God, and being delivered from that tyrant, be brought to heaven, and reign with God our heavenvly father, as blessed Children for ever. It followeth: To the captives freedom. By the word of God it is plain, that we are sinners, and that we are as it were, We be prisoners under the law, till Christ deliver us. cast into a prison, or jail, from whence neither by the force of nature, nor by all the good works in the world, we can deliver, and save ourselves. We aught in deed to lead pure, and unspotted lives, and still to be doing good, and fly from evil: and the law requireth the same at our hands: but our sinful nature, is slow to good, and far from fulfilling the law, and maketh us live according to our carnal desires, and concupiscens, which even from our youth up is all ways bend, and ready to evil. Whereupon, it cometh, that the law is more urgent upon us, and still enforceth, compelleth, & commandeth us to do good and threateneth death, and destruction, to them that do evil, and so it happeneth to us, as Paul, said to the galatians. Gal. 3.23. Before faith came, we were kept under the law, and shut up unto the faith, which should afterward be revealed. When we look into our hearts, and diligently consider how disobedient, stubborn, and repugnant we are by nature to the law of God, than we plainly see, that the sacred law is nothing else, to all us which are under the law, and as yet not justified by faith, but a prison, The law a prison. in which for all our striving, and wrestling, will we, nil we, we are imprisoned, & shut up. For how soever we profess, and make a show of holiness, and gravity in ourselves, with sober, & discrete manners in the eyes of men, even as though we kept the law: yet in deed, and from the heart, we do nothing so plainly, so obediently, and so cheerfully as we aught: but we, as men enforced, and constrained, do hypocritically all that we do with unclean, and filthy hearts. For the law by threats restraineth us from open crimes, & offences, and it urgeth, bindeth, and restraineth us very extremely, so that we do not steal, commit adultery, murder, slander, blaspheme, nor curse any body: but yet in the heart, (where the well spring, and chief root of all our works are,) doth fleshly concupiscens boil, foam, wrestle, & strive to burst out into ill deeds, and the more we bridle it, and wrestle against it, the more it rageth, and boileth, and becometh more violent strong, heady, rash, unruly, and stubborn. And as it happeneth in great floods, whose force, and course we see by stopping, and staying with rampires wax greater, and more vehement, so that they will not suffer themselves to be stayed, or stopped, but at the last with great force, and violence, break up the rails, rampires, and water work, and flow forth a main: so it happeneth here. For when the law bindeth, & keepeth in the lusts, & fleshly desires of the heart with fear of punishment, that they dare not discover, or show themselves: then fretteth the flesh inwardly, & abhorreth the law, as it were a prison, desiring to be set free, and at liberty from it. When therefore, the law of God hath done his office in man, then seeth he in what danger he standeth. This misery, and wickedness of man's nature (in as much as it is not only, not able to keep the law of god, but also doth utterly, even abhor it,) can not well according to the greatness thereof, be either spoken in word or conceived in mind. Well then, the confession of such our wickedness, malice, and blindness, breedeth in us humility, when we see ourselves in great danger: when we see ourselves to be no body: when we see that we are not able, to keep gods holy law: & when we see such filthy, & unclean works, spring from that pestilent, filthy, The works of the flesh cannot be called good. Rom. 7.14. & stinking podle, to wit the heart, which is a rebel, & wanteth the faith & fear of God. Wherefore the works of the flesh can not truly be called good works, neither do they satisfy the law of god, For the law is spiritual. And therefore it must be spiritually fulfilled with the heart, & spirit. When we have thus confessed our misery, then crave we the mercy of God, and then do we earnestly desire, to be delivered from the curse of the law, & to be made righteous. And the more truly, & thoroughly that we acknowledge, and feel our misery, & calamity, so much more earnestly, and zealously, do we crave, and desire Gods help. But in all these evils, we find neither help, nor comfort, any where else, but in jesus Christ. He is the fulfilling, and end of the law, to all that believe. If Christ do not help us in this case, No help but in christ then do we still abide, and remain captives under the law in this torment & prick of conscience. But the Father sent him for this cause, as Esay hear witnesseth, that he might preach, and bring deliverance to those that be thus captive under the law. Which thing he then performed, when he become accursed for us, upon the cross, that thereby he might deliver us from the eternal curse of the law: And when he himself preached the Gospel saying. Gal. 3.13. Mat. 11.28 john. 3.16 Come unto me all you that are weary and laden and I will ease you. And: God so loved the world, that he hath given his only begotten Son that who so ever believeth in him should not perish, but have everlasting life. For, God sent not his Son into the world, that he should condemn the world, but that the world through him might be saved. And who so believeth in him is not condemned. It followeth. The acceptable year of the Lord Christ saith in Luke that, Luk. 4.18. He was sent to preach the Gospel, to the poor, that is to comfort the world with glad tidings. The acceptable year of the Lord Esay prophesied the same in this place (saying) that Christ should preach, that joyful or acceptable year, to wit, that after those doleful days, the happy year should come, the time of God's grace, the new testament which Christ himself preached unto us, in which, we shall hear nothing but mere grace and forgiveness of our sins. This is that most happy year of jubilee in which is published by the gospel, The year of jubilee. full, perfect, everlasting, and continual liberty, and freedom from all our sins. Which thing Zachary song thus in Luke. God hath raised up a horn of salvation, Luk 1.69. unto us, in the house of his servant David. That is, the kingdom of salvation, as he spoke by the mouth of his holy Prophets, which were since the world began, saying: That he would give us deliverance from our enemies, & from the hands of all that hate us. That by Christ we might receive forgiveness of all our sins. This is even so fulfilled, for Christ hath both preached, and daily doth preach, and also by his Evangelists, and Ministers, shall preach the same unto the end of the world, as he speaketh of that year by Paul, who saith: We therefore, as workers together beseech you, that you receive not the Grace of God in vain. For, 2. Cor. 6.1. he sayeth: In an acceptable time, I have heard thee, and in the day of salvation, I have succoured thee. Behold, now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acceptable time, behold, now is the day of salvation. Is not this a sweet, and pleasant doctrine, to a troubled, and terrified conscience? Here you see not one word that saith, that Christ should be a terrible judge, or one of whom we should be afraid. But every word declareth him to be a most merciful, and sweet preacher of glad tidings. But now it followeth: The day of revenge of our God. This judgement is of the wicked. This is fearful, and yet it nothing toucheth them that believe in Christ. For this is not spoken against the believers in Christ, but against the adversaries of Christ, which will not believe in Christ: Who, because they contemn this jubilee, and year of grace, and because they refuse the blessings offered in Christ, shall suffer the curse, and be abjects from God, as men that shall never, either feel, or enjoy, any hour, or moment of that acceptable year, and blessed time. And, seeing they would neither hear, nor see, the sweet saviour Christ, they shall both perceive, and feel the foul, and horrible Devil Satan, whose tyranny, they shall never shake of. That I might comfort all that mourn. This is the fruit of this preaching of Christ, that all that mourn, and are sad in heart, which were oppressed with continual, and exceeding anguish, lying Captives under the Law, Sin, and death, may now receive comfort, and be refreshed, in as much as they see, that now they be released from their sins. Wherefore, their mourning, and sorrow vanisheth, and in place thereof cometh comfort, and consolation. And as they were in unbelief (before they received the gospel) wild, crooked, unprofitable, and barren trees of unrighteousness, Hier. 17.6. and, as jeremy saith, Wild brambles, heath in the wilderness, or bushes in the desert, the unfruitful ground of this world: The operation of faith So, by faith of the Gospel, and this consolation, they shallbe most pleasant, and fruitful trees planted by the water side, which take such deep root in this moisture, that, though even the greatest heat of temptation should assail them, yet do they not fear, fade, or fall away, but their leaves flourish still, and are green, and wither not in the dangerous drought, or scorching heat of summer, but in their due time bring forth their fruit. For, as they believe in heart, so do they confess with mouth. Such as is the inward faith, such is the outward confession, and so do they preach forth without ceasing, the goodness of the Lord It would be long to rehearse all that this Prophet only hath prophesied of the ministry, and humility of Christ, in his former coming, & there be many things also spoken of this matter in other places, and titles of Christ? But, in good sooth, how say you? is not this an exceeding humility, and lowliness of Christ? that he would vouchsafe to become such a king, whose kingdom should lie on his own shoulders, (that is to say) who had all us wretched sinners, and our sins laid upon his shoulders? He bore us in his cross, and offered himself a sacrifice for our offences, why Christ is painted with a cross on his shoulders. and after this sort lovingly sought his lost sheep, and brought it into the way. And this is the cause that they paint the child Christ with a cross on his shoulders. Worldly Princes in their kingdoms, are bravely painted, adorned, and set forth in their colours, and in sundry rich attires, with their arms blazed, and heads gloriously crowned, holding a Sceptre in the right hand, and a round apple in the left. And well so, for they are Lords of the world, and therefore they vaunt themselves gloriously in worldly magnificence, and corporal things: But, Christ overcometh in his Cross, & ruleth his kingdom by his word, and spirit in hidden, and invisible things, after an unknown, & secret sort. Danyel prophesieth that Christ shall be a Prince, and have his peculiar people. But, he prophesieth in the same place, that the jews should deny him, & kill him. Dan. 9.25. joel. 2.23. joel caleth Christ the Rain, or Doctor of righteousness, as one sent for the same purpose, to teach us the true righteousness of God. Malachy calleth Christ the Angel, or Messenger, of the testament. Or, Mal. 2.3.1, as the seventy Interpreters translated it, the Angel of righteousness. Many such sayings as these, are in the Prophets, by which, nothing else is set forth unto us, but the ready will of Christ to help, & save us, with his lowliness, gentleness, humbleness, & mercifulness, in his former coming. And, here I could recite all the prophecies which are written of his passion, how he humbled himself to the death, even to the death of the cross: and many other things, which the Prophets foretold of the spiritual kingdom of Christ, and how he now governeth us. But these prophecies will offer themselves more fitly in another place, where (God willing) they shallbe expounded. ¶ Anna. All the prophesies of Christ's passion affirm that humble conversation of Christ, in which (for our sakes) he walked in this earth. And therefore let us proceed, and search, when this former coming of Christ should be. ☞ Vrb. First, I will speak of that sweet prophecy of Dan. which plainly showeth the time, Dan. 9.24. wherein Christ would come. Seventy weeks are determined upon thy people, and upon thine holy City, to finish the wickedness, and to seal up the sins, and to reconcile the iniquity, and to bring in everlasting righteousness, and to seal up the vision, and prophesy, and to anoint the most holy. Know therefore, and understand, that from the going forth of the commandment to bring again the people, & to build jerusalem, unto Messiah the Prince shallbe 7. weeks, and threescore, and two weeks, and the Street shallbe built again, and the vale in a troublous time. And, after threescore, and two weeks, shall Messiah be slain, and shall have nothing, and the people of the Prince that shall come, shall destroy the City, and the Sanctuary, and the end thereof shallbe with a flood: and unto the end of the battle, it shall be destroyed by desolations: and he shall confirm the covenant with many, for one week: and in the midst of the week, he shall 'cause the Sacrifice of the oblation, to cease, and there shall be in the Temple, abomination, and desolation. Or (on the wings, or at the wings, shall stand abomination of desolation,) and that desolation, shall continued unto the end, or consummation of all things. Or, (it is decreed, that desolation shall continue unto the end. This prophesy is something dark, and it is understood, and expounded diversly, both of the jews, and Christians. And therefore, must we in entreating, and expounding of it, bestow the more time. And worthy it is diligently to be handled. For it is one of the chiefest, and notablest Prophecies that we have of Christ. So great mysteries of our God, Christ jesus, doth it open unto us. I will therefore set down the same in certain Articles. First of all, must be noted, that the Prophet Danyell prophesied this in the captivity of Babylon, when Nabuchodonizor the king of Babylon, had led away the Tribe of juda, Hier. 25.11 into Chaldaea, and the jews were captives seventy years, of which, jeremy prophesied. In this captivity, the jews were much vexed, and troubled. For this was their greatest, and heaviest cross, that, being amongst the wicked Goim, (the Gentiles) they were commanded to lay away the true worship of God, which is set down in his word. As appeareth in the Psalms: where the jews complain, and witness their heaviness, saying: g. By the Rivers of Babylon we sat, and there we wept when we remembered Zion. Psal. 1 37.1 We hanged our harps upon the willows in the mids thereof. Then, they that led us Captives, required of us songs, and mirth, when we had hanged up our harps, saying: Sing us one of the songs of Zion. How shall we sing (said we) a song of the Lord, in a strange land? In these afflictions, & miseries, Daniel began to confess his own sins, and the sins of his people, and to pray heartily every day to God for his captives: that for his mercy sake, he would vouchsafe to pardon them their offences, for which they were led away captives: and that he would help them, that being come into their own land, they might restore the true worship of god, which had been so long neglected. Daniel praying thus, is heard, and the Archangel Gabriel is sent unto him, who showed the time appointed, Gala. 4.4. or fullness of time (as Paul calleth it) to wit, the time of Messiah, in which Christ should come, and bring with him all joy, & true happiness. He told also the number of years, to wit, how long it should be to the former coming of Messiah, in which he should come into the world, and happily begin his everlasting kingdom. Secondly here is to be noted, that the former coming of Christ was two ways revealed unto Daniel. First a far of, and something darkly (to wit) under what Monarchy of the world, Christ should come. Afterwards, more nigh and plainly, and so perfectly, that he might well know the very year in which Christ should begin his kingdom. For Daniel by the revelation of the holy ghost, expoundeth to the king Nabuchodonizer, a wonderful and marvelous dream of the four Monarchies, or kingdoms of the world, to wit, of the golden, silver, brazen, and iron kingdom. But that you may the better understand these things, know you that God told Daniel that there should be four kingdoms or Monarchies in the earth, which should continued unto the end of the world, to wit, that all earthly power over Kings, Princes, Dukes, Barons, and other magistrates should four times be changed, and given to sundry nations. These are those four Monarchies or kingdoms. The 4. Monarches of the world. The first is the Assyrian and Babylonian Monarch, in Assyria, and Chaldea. The second, the Persians and Medes, in Persia and Media. The third, the Grecians or Macedonians in Grecia. The fourth and last (in which Christ should come, & the world should have his end) be the Romans. These four Empires or Monarchies, are also revealed in the 7. chap. of Daniel by four beasts, of the which the first is a Lion, the next a Bear, the third a Leopard, the fourth a terrible beast without name, having iron teeth. Thus saith Daniel in his 2. Dan. 2.44. chap. And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed, and this kingdom shall not be given to an other people: but it shall break, and destroy all these kingdoms, and it shall stand for ever. Where as thou sawest that the stone was cut of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold, so the great God hath showed the king what shall come to pass hereafter. In this prophesy, is the time prefigured in which Messiah would come and begin his kingdom by his Gospel and holy spirit. First, in an humble & base habit, Christ is the stone cut out of the mountain without hands. but afterward at his latter coming, in glory and power. S. Hierome upon this text saith, that in the end of these kingdoms, a stone (that is our lord and saviour Christ) was cut from the mountain without hands (that is) he was borne of the virgin Mary without the seed of man. Wherefore it is manifest, that Messiah in his former coming in great humility, would not come in the flesh and begin his kingdom, before the last Monarchy which is the Romans Empery. For Daniel saith in the days of those kingdoms, that is, when the three first Monarchies be ended, and the fourth & last (that is, the Roman Monarchy) doth flourish and rule the roast, and when it is tossed and troubled with tumults, then shall the kingdom of Christ be erected and begun, and it shall destroy the Romish empire. But it is to wit, Christ's kingdom shall abide for ever. All other kingdoms of the world have their borders limited, and their days numbered, which being expired, the kingdom's decay and come to nought. But that great and mighty kingdom of Christ shall have no end, it shall never be dissolved, but shall abide for ever and ever, Christ is king of all nations. Dan. 2.34. neither shall it be in a part or corner of the world, as in Europe, Africa, 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 cut (of the mountain) without hands, which smote the Image upon his feet that were of iron and clay, and broke them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken altogether, and become like the chaff of the summer flowers, and the wind carried them away that no place was found for them, and the stone that smote the Image, become a great mountain, and filled the whole earth. This stone is Christ, to whom is given all power, as well in heaven as in earth, that he may rule with power in every place. And Daniel saith again in the 7. chapter, (where the four Monarchies are understood by four beasts) that Christ should come and bear rule in the time of the fourth Monarchy, that is, when the Romans should rule. Let us now gather by the seventy weeks in the 9 chapter, when the time should come, and how long they had to look for Messiah, and when he should begin to rule. By this revelation of Daniel, the jews are plainly and mightily convinced, that Christ according to the Prophets foretelling, is already come on thousand and five hundred years ago. For first, the angel saith in the 9 Dan. 9.24. chapter (out of which I recited the words of the prophesy before) that there were seventy weeks determined and appointed for the people of the jews, and the holy city jerusalem, after which 70. weeks, the people and priesthood of the jews should cease. And the whole state of the kingdom should be destroyed. For after that time appointed, God determined that all jerusalem should be overthrown, & that the jews should be partly blinded, and partly destroyed. The weeks of years. We must also understand that the angel speaketh not here of such weeks as consisteth on seven days. For so seventy weeks would scarce make two year. But he speaketh of such weeks, as seven year do make but one week, and so seventy weeks do make four hundredth and ninety years. For so the scripture speaketh in other places. And the same phrase and manner of speaking, is used in Leviticus. Luk. 25.8 And so also all men endued with the spirit of prophesying have hitherto continually understood it. Note diligently by the words of the prophet, how great things should happen in the days of Messiah, & how wondered the power of his kingdom should be. These are the words of the prophet. Dan. 9.24. To finish the wickedness, and to seal up the sins, and to reconcile the iniquity, and to bring in everlasting righteousness, and to seal up the vision, and prophesy. There had been Moses, and many other doctors of the law, who had taught & commanded them to do things honest, & godly, and forbidden things that were evil and wicked: but none of them all did any thing prevail. For sin once revealed by the law, The wickedness of our nature without grace. become greater and more sinful. For nature without grace, though she be never so much admonished, or instructed unto honesty and godliness, & though she be never so much moved, & pricked forward unto piety and obedience towards God, will yet for all that play her wonted pranks, and run her old race, following her fancy, & going on as she was wont. Nay thenceforth after such admonition, she becometh worse and worse, more unhappy, wicked, & more inflamed by heat of lust to offend. So then sin remained and could not be taken away, but as Paul witnesseth to the galatians, our offences afterward become greater, heavier, and more, & more without ceasing. How needful it was that Christ should come Acts. 13 38. And therefore was it needful that Messiah himself should come and mend this matter, & bring help with him: otherwise, our case had been worse & worse, and we had fallen into greater and greater evils. As Paul preached in the Acts, saying: Be it known unto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins. And from all things, from which ye could not be justified by the law of Moses, by him every one that believeth, is justified. For Christ was therefore sent from the father, & made man, that he might satisfy for the sins of all men, & obtain for us the holy ghost, and eternal life: and so endue us with perfect righteousness, faith the righteousness which is available before God. Rom. 3.21. which before God is available, (to wit) with the christian faith, of which, the law and the prophets foretold many things. And so it was meet, that the visions and prophecies should be fulfilled, that is, it was convenient, that those things should come to pass, which the Sears, or Prophets (which were inspired, and illuminated by the holy Ghost) had seen, and foretold of Messiah. For all the Prophets, Math. 11.13. and even the law itself, prophesied until john. And, the holiest of holy, or most holy, shallbe anointed at that time. This is Christ the Lord, and king of all holiness, who was sanctified by the holy Spirit far above his fellows, and was called, by God his heavenvly father in his baptism, his well beloved son. He only is to be heard as the true Preacher, Lord, & Master of all the Prophets. His word is to be embraced. To him only with tooth, and nail must we cleave. And upon him only must we believe. Seeing then Christ was to be looked for within seventy weeks, that is, within 490. years, at which time he should begin his kingdom: We must here search where, and when, these seventy weeks should begin, and then we may certainly know the meaning of this prophecy. ¶ Anna. When then do these 70. weeks begin? ☞ Vrb. Mark diligently the words of the Angel Gabryel, he saith thus: Dan. 9.25. from the going forth of the commandment, that jerusalem should be builded again. That is, from that time that they were commanded to repair, and restore jerusalem. The Angel himself doth plainly expound it, and he beginneth at that year, wherein it was decreed, that jerusalem should be restored. Now must we search the reigns, and the successions of kings and kingdoms out of Historiographers, and out of them, the number of years will plainly appear. We will therefore take these 70. years, to begin at the second year of king Darius, which was called Long-hand. For that year the Lord spoke by the Prophets Haggeus, and Zacharyas, and commanded that Zerobabel should build the Temple: as we read in the first chapter of both the prophets. The same commandment also, 1. Esdr. 6.28. did this king Daryus give, (that we spoke of,) and then went forth also his Edict for the re-edifying of the Temple. And the account doth well, and justly agreed, if we begin our computation there. For from that time, in which that prophecy was uttered by Haggeus, unto the baptism of Christ, when he took upon him his ministry, and began the regiment of his kingdom, or new Testament, (for this Angel here describeth him to be a king, whose youth, and childhood being past, and now already come to man's state, might, as a king, take into his own hands the rule of his kingdom,) from that time, I say, unto Christ's baptism, were almost 483. years. Out of which years, we may make 69. of these yearly weeks, and every one of them shall contain 7. years, of which Gabryel here speaketh, saying: Until our Lord Christ come there are seven weeks, and 62. weeks, that is, 69. weeks. Thus therefore, must we reckon. From the 2. year of king Darius, unto Alexander the great, are 145. years, by that account of Metastenes. From Alexander the great, unto the nativity of Christ, are 311. Luke. 3.23. years. From the birth of Christ, unto his baptism were 30. years. These years by addition gathered up make these 486. year, which are contained in 69. weeks. ¶ Anna. As far now as I understand this reckoning, and accounted: there are three years remaining, which I pray you, tell me how they must be accounted? Do not these years make your account unperfect? ☞ Vrb. In such kind of reckoning, every day, and hour cannot be so exactly numbered. It cannot be, but that in such computations, there will be some odd days, more, or les. For, it happeneth oftentimes in histories, that half a year is taken for a whole year. The time (therefore) which remaineth, is to be included in the other years: & yet no inconvenience shall happen in our prophesy of Messiah, seeing that we have so sure testimonies, & good ground of scripture for the principal matter. Some men count these 70. weeks, from the 20, and last year of Cambyses, father unto Daryus, who suffered Nehemias to come to jerusalem to reedefy the City. Nehe. 2.6. And, there was two years between the 20. of Cambyses, and the 2. of Darius. For, when any great, or worthy thing is done in three years, or is a good long time in doing, we use often to contain, and set it forth, as done in one of the three years, or at one time, saying, such a thing was done this, or that time. And so must we say here. God commanded, the second year of Daryus, that jerusalem should be reedefyed: that is, at, or about those times, when Nehemias was sent back by Cambyses, and began to reedefy jerusalem. For, it was a worthy work, nay, a wonderful worthy work, and many there were which began it: yea, the Angels themselves urged, and furthered the work. But they did not all begin it at one time, and hour. Zach. 1.12. The Angel Gabryell divided these 70. weeks into three parts, in every one of which three, was some notable thing done. In the first seven weeks (saith Gabryel) that is, in 49, years the walls, and streets of jerusalem shallbe builded, but in a troublesome time. For, the Samaritans, Saneballat, Tobias, and others there abouts stayed, and hindered the building all they could. Whereupon, the jews were put to great trouble, and care, and brought in great danger, and distress. You know how the jews said unto Christ in john: Forty six years was this temple a building, john. 2.20. and wilt thou rear it up in three days? Then Danyel saith, after 62. weeks shall Messiah, or Christ, suffer death. Plainly giving us to understand what should happen when these 69. weeks were ended, and when Christ had begun his reign: to wit, a great, and wondered thing shall then chance. Christ shall then be crucified: as it came to pass in deed, in the 4. year after the 69. weeks, and after he began to preach. Wherefore, jerusalem shall at last come to nought, and be wasted, and utterly destroyed, and the people of the jews shallbe cut of. These things were all fulfilled 40. years after the ascension of Christ, when Titus the Roman Emperor, Son to Vespasyan, after long besieging jerusalem, at the last overcame it, and miserably destroyed it. As Christ had told them before with bitter tears, weeping for the miserable, and horrible calamity, and overthrow, which he saw hung over the City, because she knew not the time of her visitation. For, Luk. 19.42 Christ saith in Luke: the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall make thee even with the ground, and thy children which are in thee, and they shall not leave in thee a stone upon a stone, because thou knewest not the time of thy visitation. And, Titus did this same which Christ foretold: as we read in josephus, which saw all the doings with his eyes. For Titus besieged the City so that no jew could escape. The circuit of the wall was thirty, and nine furlongs: and when he had entrenched them, he handled them so miserably, that with hunger they were constrained to eat beasts dung dried, girdles, shoes, and skincovering of shields: yea, they sought their food in jakeses: And one woman roasted, and eat her own child for extreem hunger. Many also in that City flew, and butchered one another. The destruction of jerusalem. Besides this, the plague also was so hot amongst them, that lodgings, houses, and all the streets, were filled with dead bodies. To be short, this unthankful City tasted so much of God's wrath, for their forsaking of Christ our saviour, that we have no example like it. Those that died, and those that were murdered in the City, in that war, were ten hundredth thousand: beside seventy thousand more, which were sent bondslaves into Egypt, there to moil all their lives in intolerable toil like beasts. They which were under sixteen years old, were sold more cheap than dogs: and as Egesippus witnesseth, thirty Iewes were sold for a penny. Titus burned the Temple, and sacked the City, and laid it even with the ground. Thus were the jews driven out of their country, and scattered abroad in the world, in which (as vagabonds) they have wandered up and down these 1576. years, hardened in heart, and strooken with blindness, a most miserable people, having neither kingdom, nor priesthood. And all because they neglected, and utterly despised the time of grace, wherein Christ visited them. Wherefore, now they look in vain for the former coming of Christ, since the which coming, there is already past a thousand, and five hundred years, and more, as it was promised to our fathers from the beginning of the world: their Temple also, and sacrifice were utterly abolished, and taken away: because Messiah himself, is come in his own person, and all the figures are fulfilled. Chrisostome saith in his second oration against the jews, that they went about to reedefy the Temple, and to do sacrifice as before. First, under Hadryan, then, under Constantine, who cut of their ears, and last of all, under julian the Apostata, which reprobate, in despite of the Christian Religion, nourished, and helped the jews, & gave them great store of money (that they might after the fatal destruction of the Temple, build it again) and procured for them workmen, and money. But when the workmen digged to lay the foundation, great flames of fire burst forth amongst the labourers as they were a digging, Fire out of the ground burned the jews. which destroyed them, and made them leave of their work. For, the word of God must needs continued inviolable, and true. God foretold, that both jerusalem, and the temple should be destroyed: and that the sacrifice should cease, and that ever after, all things there, should be a desert, and wilderness. All which every man may see, is come to pass. And yet for all this the blind jews cannot abide to see, and acknowledge their error. ¶ Anna. But whether will you refer the last week of the years? ☞ Vrb. That last week, or those last seven years, is that time, which followeth after those 69. weeks, in which, as I said before, Christ should be slain. And it came so to pass. The Angel saith, he shall confirm the covenant with many for one week. The gospel of Christ was preached boldly, and freely, with great success all those 7 years: And Christ himself preached the gospel with great power, and wrought miracles unto the 4. year. And so also after him, did the Apostles by the power of the holy Ghost, preach the same Gospel, and taught that everlasting covenant of God's grace, (the new covenant, and promise' which God made, to wit, that for Christ's sake he would be merciful, and fatherly unto us, love us, and acknowledge us for his dear children, and quite blot out all our sins out of his remembrance) and in the midst of the last week, which was the fourth year after Christ's baptism, he was cut of, or slain. For the jews had denied, and clean forsaken him saying unto pilate, we have no king but Cesar. When therefore, that true sacrifice, that true oblation Christ, (of whom Moses, and the Prophets had spoken before, whom also the figures of the Law did point out) was now come himself, and had once by one Sacrifice, wiped away the sins of the whole world, and purified us from all our sins by his own precious blood, as Paul saith to the hebrews: then was it meet that that figurative, and shadowlike oblation of the jews, together with the corporal worship of God in juda, should have an end: seeing that he himself was come, of whom all those had been but figures. ¶ Anna. What meaneth Danyel, where he saith, the abominations of desolation shall stand at the wings? ☞ Vrb. All Interpreters do not yet expound these words alike: and yet so, that the prophecy is not hurt, strained, or damaged. Some by the wings, understand the Cherubin in the Church, where the Images should stand: othersome take it to be the chief, or honourablest place, and top of the church: and they say that Pylat set the Eagle, which is the Ensign, or Banner of the Emperors of Rome, upon the pinnacle of the Church. But the jews abhorred that Ensign of the romans, who they called profane Gentiles, and they very opprobriously, called it an abomination. Now, abomination is such a thing as we detest, and abhor as a dead, putrefied, and foul stinking carrion. ¶ Anna. Is it that, which they call Gilul, Schikutz Scheketz? ☞ Vrb. It is it in deed. For, as often as the jews see an Image, they spit at it saying: Scheketz. ¶ Anna. What the word jew signifieth. The poor wretches might spit at themselves, for they are abominably deceived. They are called jews, that is, Confessors, and yet they will not confess the truth. For, they might fall to considering with themselves, and think what should be the cause, that they have wandered in banishment, now more than a thousand, & five hundred years, and that God hath clean deprived them of his word. For, though they read never so much, yet understand they nothing, because the vail is over their hearts, 2. Cor. 3.15. as Paul saith. ☞ Vrb. This prophecy, in deed, proveth that the jews are marvelously blinded, and indurated. For, they might by this prophecy have learned the time of Christ his first coming. The Angel here plainly showeth that Messiah should come between the captivity of Babylon, and the last destruction of jerusalem. For, he reckoneth plainly, how long jerusalem, and the temple, should from that time forth continue, and stand: And he saith, that 490. years were determined, and he telleth us in express words, that then, almost in the end of those years, after 62. weeks, to wit, in the midst of that yearly week Messiah should come in his own person, and be cut of, and killed, and that the Sacrifice should then cease, and desolation come, and abide for ever upon them. Now, the jews plainly know, that the captivity of Babylon was to be ended before two thousand years were passed: and they also know, that both the Temple, and the City of jerusalem was wasted, and destroyed by Titus the Roman Emperor, and that they could never since yet be restored, and repaired. They must therefore, confess, will they, nil they, (seeing that these 70. weeks are fully passed, and seeing they may with their eyes view, and behold the desolation, and destruction of their City, which now hath continued above fifteen hundred years, sacked, and desolate,) that Messiah is already come. Neither can they allege any thing (that hath any face of truth) of any other man that was killed, or slain, in that last yearly week, but only of jesus of Nazareth, the true Messiah, our only Lord, and God. And therefore they have nothing at all but their obstinate perverse blindness, malice, and hardness of heart to allege, whereupon they may say, they aught yet to look for the former coming of Christ. ¶ Anna. I pray you what answer made Isaac Levy unto you, at Rentzburgh concerning this prophecy of Danyel, with whom I am sure you spent six hours or there about, in disputation? ☞ Vrb. He brought out of his Nezacon, a doltish, Nezacon is a book in which all the arguments of the jews against us Christians are set down and it signifieth victory and foolish computation of years, without any good ground, it was a very trifling toy, and far more fenceles, and foolish than an old wives tale. For, the jews understand no histories: nay, they be further to seek, and more ignorant in them then children. He could therefore, allege nothing, that had any face of any thing, but showed himself a very Ass. Verily (to speak a truth) though he be counted a great doctor with the jews, I found nothing at all in him. In deed, I saw there in him, what a horrible plague it is, when God striketh his enemies with blindness. And, who so ever are so blinded, are in a most dark night, and thick, and horrible cloud. And then easily, without help of an interpreter, I understood the words of Paul to the Romans, where he writeth thus of the incredulity, and blindness of the jews What then? Israel hath not obtained that he sought: Rom. 11.7. but the election hath obtained it, and the rest have been hardened, according as it is written: God hath given them the Spirit of slumber: eyes, that they should not see, and ears, that they should not hear, unto this day. ¶ Anna. God grant that their eyes may be opened, that with us, they may acknowledge, and confess our Lord Christ. ☞ Vrb. Amen. For, I trust that before the last day many jews shall be converted. For, this saying of Paul to the Romans, Rom. 11.25 The jews shall become christians. is of some importance: Partly obstinacy is come to Israel, until the fullness of the Gentiles be come in, and so all Israel shall be saved, as it is written: The deliverer shall come out of Zion, and shall turn away the ungodliness from jacob. And this is my covenant to them, when I shall take away their sins. ¶ Anna. This prophecy of Danyell sticketh still in my mind. And I cannot forget that last yearly week. For, When the fullness of time was. Gala. 4.4. it is in deed that most gladsome, and happy time wherein God sent us his only begotten Son into this world. But I pray you, doth Paul call this week, the fullness of time? ☞ Vrb. Paul doth call it so in deed. For, this last week may rightly, and truly be called the fullness, or fulfilling of time, which God hath appointed for the gracious visitation of the world, into which he sent his only begotten Son, made of a woman, and made under the law, or subject to the law, Gala. 4.4. that he might redeem them which were under the law, that we might receive the adoption of the sons: or, that by adoption we might become children. Those seventy weeks may also be numbered, and gathered by the time of the high Priests regiment in jerusalem, unto the preaching of Christ, and the Apostles. And we must begin (if we accounted thus) at the first year of the high Priest jehoscua, when he was disinist of Assuerus, and came out of captivity into the land of juda. For, Gabryell saith in the prophesy of Danyel: that after Danyell began to pray, the word went out when he prayed for the people in the first year of Daryus long hand. And, from the first year of Darius' long hand (under whom jehoscua the high Priest bore office 20. years) to the time of the Apostles (after the resurrection of Christ, when sin should have an end, and when iniquity should be blotted out) are found by computation 70. yearly weeks, that is, 490. years. And thus I gather mine account. jehoscua the high Priest, after his return out of captivity, was high Priest 20. years. His son joachim was Priest 48. years. Eliasib 21. joiadad 24. joathan 24. jaddua 10. Onias Priscus 27. Simon Priscus 13. Eliazarus 20. Manasses 27. Simon justus 28. & Onias 39 years. And after him came judas Machabeus, and ruled 5. years. Then jonathas his brother 19 Simon 8. john Hircan 26. Aristobulus 1 john Alexander 27. Alexandra his wife 9 & Hircane the last 34. years. And after him reigned Herod by the commandment, & authority of the Senate of Rome, This man thrust himself into the jewish kingdom, quite against the jews will, and he ruled 37. years. And in the 30. year of the reign of this Herod, Christ lived 33. years, & a half here upon earth. was Christ our saviour borne, who lived in this earth 33. years, and a half. Now gather these years together, and add to them 3. or 4. years more in which the Apostles preached the gospel of jesus Christ, after they had received the holy Ghost on whitsunday, and then shall you find these 70. yearly weeks, to wit, those 490. years: Of which Daniel speaketh in his 9 chapter. But now if you find seven or eight years overplus: yet is there no cause why you should doubt. For it happeneth oftentimes that in registering the years of kings, some time one year is taken for two, or two for one. For we see often that the last year of one king is the first of the next king following. And so it cometh to pass, that in gathering up of years, they call & make one year two. ¶ Anna. Now I understand the words of S. Peter, 1. Pet. 1.10 where he saith: Of which salvation the Prophets have inquired and searched, which prophesied of the grace that should come unto you, searching when, or what time the spirit which testified before of Christ, which was in them should declare the sufferings that should come unto Christ, and the glory that should follow. ☞ Vrb. Peter in deed speaketh especially of Daniel, who not only prophesied of Christ as other prophets did, but hath above all other particularly pointed him out, because he numbereth the days and years, & showeth and setteth down the very time of his coming, prophesying how far he was of, or how long it should be before he came. He also manifestly and clearly describeth what should be the state of the world at that day, and who should be head ruler in the world, or where the monarchy should remain, (to wit) that the Greeks and Persians kingdom should then be ended, and the kingdom, which was the last should begin to flourish, so that Christ should come in the time of the Romans rule, even when they most flourished. This divine and plain prophesy of Christ doth wonderfully confirm our true, and catholic faith: and marvelously, and sound comforteth our consciences, because we see presently in the world before our eyes those things finished, which in this prophesy were so plainly, clearly, and orderly many years ago declared. ¶ Anna. Are there any more texts in the other prophets, which foreshow the humility, lowly conversation, and former coming of Christ into the world? I pray you if there be, recite them, for I long to hear them. ☞ Vrb. There are many testimonies thereof, both in the Psalms, and Prophets. But seeing we have to speak of it in other places, as in the article of the death and passion of Christ, and else where, I will defer it until such time as we shall handle those matters. ¶ Anna. Go to then (I pray you) tell me what the prophets have said of the two fold nativity of Christ: (to wit) of his eternal, and temporal birth, and also of his divine nature. ¶ Of the twofold birth of Christ, the one of the father eternal, and of his true divine nature: and the other temporal, and of his mother Mary, a perpetual pure virgin. Vrbanus. I Doubt not but that you remember the prophesy of Michea concerning the temporal and eternal nativity of Messiah, which we fully declared before. And therefore I think it needless here to repeat it again. There you heard that Christ is not only a true man, but also very God, and that the divine and humane nature in Christ are united in unity of person. Of the which unity of person, the godly man Athanasius in his Creed, which he drew out of the holy scripture, writeth very godly, and well: And as he confesseth in his Creed, so with him the whole Catholic church doth now think, and believe. ¶ Anna. I pray you recite Athanasius words touching the person of Christ. That I may confirm my belief in this weighty article of my faith, and therein think and believe godly and rightly. ☞ Vrb. These be Athanasius words of the son in his godhead, Christ is God. according to his divine nature & substance. There is one person (saith he) of the father, an other of the son, and another of the holy ghost: but the godhead of the father, of the son, and of the holy ghost is all one, the glory equal, the majesty coeternal. The father uncreate, the son uncreate, and the holy ghost uncreate. The father incomprehensible, the son incomprehensible, and the holy ghost incomprehensible. The father eternal, the son eternal, and the holy ghost eternal, yet they are not three eternals, but one eternal. As also there be not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible. So likewise the father is almighty, the son almighty, and the holy ghost almighty: and yet they are not three almighty's, but one almighty. So the father is God, the son is God, and the holy ghost is God: and yet are they not three Gods, but one God. So likewise the father is lord, the son is lord, and the holy ghost is lord: and yet not three lords, but one lord. For like as we be compelled by christian verity to acknowledge every person by himself to be God and Lord: so are we forbidden by the Catholic religion, to say there be three gods, or three lords. The father is made of none, neither created, nor begotten. The son is of the father alone, not made, nor created, but begotten. The holy ghost is of the father, and of the son, neither made, nor created, nor begotten, but proceeding. So there is one father, not three fathers: one son, not three sons: one holy ghost, not three holy ghosts. And in this trinity none is afore, or after other: none is greater nor less than other. But the three persons: be coeternal together, and coequal. So that in all things (as is aforesaid) the unity in Trinity, and the Trinity in unity is to be worshipped. He therefore that will be saved, must thus think of the Trinity. Furthermore, it is necessary to everlasting salvation, that he also believe rightly in the incarnation of our lord jesus Christ. For the right faith is, that we believe and confess, that our lord jesus Christ the son of God, is God and man. God of the substance of the father begotten before all worlds, and man of the substance of his mother borne in the world, perfect God and perfect man, of a reasonable soul, & humane flesh subsisting. Equal to the father as touching his Godhead, and inferior to his father as touching his manhood. Who although he be God and man, yet he is not two, but one Christ. One not by conversion of the godhead into flesh, but by taking of the manhood unto God. One altogether not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man: so God and man is one Christ. You must thus understand this. These two natures, God and man in their own substance do not perish, decay, or change: but both of them continued whole and perfect in Christ, which is but one person and not two. So you hear that Christ the natural son of God is always continuing in the father, with the father, and begotten from everlasting of the father, whose eternal generation can neither be comprehended with reason, nor expressed with words, but is incomprehensible, and cannot with man's tongue be uttered, as the Prophet Esay saith: Who shall declare his age? Esay. 53.8. Which words the old and godly doctors (as Cyrillus and other more) understood to be spoken of the eternal nativity of Christ. And the Nicene and Constantinopolitane counsel taught us out of the scriptures to think & believe of Christ after the same manner, saying. We believe in one lord jesus Christ, the only begotten son of God (that is, of the substance of the father) begotten of his father before all worlds, God of God, light of light, very God of very God, begotten, not made, being of one substance with the father, by whom all things were made, who for us men & for our salvation came down from heaven, and was incarnate by the holy ghost of the virgin Mary, and was made man. Now mark what the perpetual and firm foundation, and undoubted truth of holy Scripture saith, concerning the everlasting nativity of Christ. Solomon in his Proverbs saith thus of Christ's nativity. The Lord hath possessed me in the beginning of his way: Prou. 8.22. I was before his works of old. I was set up from everlasting, from the beginning, and before the earth. When there was no depth, was I begotten, when there were no fountains abounding with water, before the mountains were settled, and before the hills was I begotten. He had not yet made the earth, nor the open places, nor the height of the dust in the world. When he prepared the heavens, I was there, when he set the compass upon the deep, when he established the clouds above, when he confirmed the fountains of the depth, when he gave his decree to the sea, that the waters should not pass his commandment, when he appointed the foundation of the earth: then was I with him as a nourisher, and I was always his delight, rejoicing always before him, and took my solace in the compass of his earth: and my delight is with the children of men. Cyril. lib. 1. cap. 15. Cypri. against the jews, li. 2. cap. 2. The old and sound writers, as Cyril, and Cyprian understood this of Christ: saying, that Christ was the everlasting word, and the pure wisdom of God the father, by which he made all things both in heaven and earth. Like as S. Augustine saith in his exposition upon this Psalm. Psal. 104.24. 1. Cor. 1.30 Col. 1.16. Heb. 1.2. O Lord how manifold are thy works, in wisdom hast thou made them all. And Paul calleth Christ the righteousness and wisdom of God. And saith: that by Christ all things were created, & that God by the son made the world. Whereupon the Hebrew tongue called him Amon, because he was, and wrought with his father as a most witty, and excellent workman in framing the heavens and earth: and by this eternal wisdom the father created all things. But this wisdom was neither made, nor created: because it is not a creature, but the creator himself, and yet begotten of the father from everlasting. And he greatly delighteth to be with men. Which thing he plainly declared in that great work of his saving and holy humanity, which he took upon him for us. This wonderful great grace and salvation S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Tit. 3.4. Love towards man, because the son of God (although he stood no need of us) loveth us with such an ardent zeal, that for our sake he vouchsafed to become man, and was like to us in all things, except sin, from which he was pure. He truly took upon him our nature, that he might be in us, and we have everlasting life in him. But I need not bring many proofs and testimonies for the confirming of the everlasting nativity of Christ. For where so ever the Scripture entreateth of Christ's true Godhead, there doth it also firmly, and without question prove his nativity to have been without beginning. For if he be God, and yet not the father (as the scriptures do plainly, Christ's eternity. notablely, and distinctly make difference of the persons by their properties in Deity, then is he another person, and not God the father, and yet no new, nor strange God. For, seeing that there is but one eternal God, it cannot be said, that God the Son is younger than God the Father, as naturally it is amongst creatures, that the begetter should be before the thing begotten. God cannot be comprehended in time, but is everlasting, and immutable: and therefore the son in eternity, must be like the father. So that, it cannot be said, there was a time in which the son lived not, and was afterward made. It may be thus said of creatures, but not of the eternal word, which was before all beginning, and was with God, and the same word was God, joh. 1.3. and all things were made by it. Therefore, Christ is the only begotten son of God, as God begotten before all time, the natural son of God, because he hath the same nature, which the father hath, who begot him, as Hilary saith. We may make similes, not agreeing in deed in every point to so great a mystery, yet such, as whereby we may, after a sort, understand these great mysteries as far forth as man's mind can conceive of them. Well then, to make a simile to express Christ's eternity with the father: If this visible and corporal sun in the firmament, had been without beginning, than the bright and beautiful light of the sun, or the sun beam, which cometh and issueth out of the sun into the whole world, had likewise also been without beginning as well as the sun, and yet the sun should not proceed from the beam, but the beam from the sun, and the sun never the more should not have been before the beam, but both together at one instant, and from everlasting. ¶ Anna. I pray you give me some testimonies out of the Scriptures for the godhead of Christ? ☞ Vrb. When Moses that worthy prophet, by the holy spirit beginneth his book, and speaketh of the creation of all things, he maketh mention of the son of God, and calleth him the word. Gen. 1.1. The godhead of Christ. In the beginning (saith he) God created heaven and earth. And God said, let there be light, and there was light, and God saw the light that it was good. In these words we may first see the person of the father, where Moses saith: God created, God spoke. And afterward we may also see the person of the son. For he is not only God, but he speaketh the word, which word was with God in the beginning, and is the second person in the godhead. And seeing that God by that speaking or word, created all things: it followeth necessarily, that the word which he spoke was before all creatures, & that it was also God. And the word could not be a creature, seeing God by the word in the beginning made, and created all things. In as much then, as the word was not a creature, and seeing it was with God the father before all time, and all creatures, when as yet there was no creature made, it followeth of necessity, that the word is eternal, and true God. For what thing so ever is neither creature, nor contained in time, nor hath beginning, that must needs be true God: seeing that between God the creator, and the creature there is no mean: but what so ever hath any being, is either uncreated, or created, either the creator, or creature: If therefore, the word which God spoke be no creature (for by the word all creatures were made, & so the word was the maker of all things made) it followeth that this word must needs be true, and eternal God. joh. 1.14. And this word is the son of God, which in time become man as john saith: The word was made flesh, that is, true and natural man. And the evangelist john beginneth his gospel which this text of Moses, where he saith thus of the blessed deity of jesus Christ. joh. 1.1. In the beginning was the word, and the word was with God, and that word was God. The same was in the beginning with God, all things were made by it, and without it was made nothing that was made. This testimony proveth evidently and strongly, that Christ is true, and natural God: for that word is very Christ which in time was made flesh. ¶ Anna. I pray you husband do so much as expound these words more plainly, for they far exceed my simple wit and capacity. ☞ Vrb. Nay, not this article only, but all the articles of our christian faith far pass, and exceed man's wit and reason. But if you can subdue your reason to faith, you shall easily perceive, The difference of the belief in heavenly and worldly things. and understand them all. For it is not in this respect in spiritual things, as in worldly matters we first perceive & know a thing in our own reason before we believe it: But in the mysteries of the sacred word, the understanding of these articles proceed of faith, & we must believe before we see the reason: According to that of Esay, Esay. 7.9. If ye believe not, surely ye shall not be established. But let us interpret and expound these words, In the beginning, that is, when the creatures which before were nothing, took their beginning to be something. For before that beginning of the creatures, there was no beginning. For as then there was nothing but god alone, who had no beginning, but was from everlasting. The word was in the beginning. Do thou mark? The godhead of Christ. He saith not the word begun in the beginning, but he saith, when all things did begin, the word was already before with God. The substance, or essence of the word took not then his beginning, or began not when other creatures began, but it was then there present when all things were made, & all things had their beginning by the word. And the word was with God, without god there was nothing: therefore of necessity it must needs follow that the word was with God. Note diligently, that john saith well and plainly, The word was with God. For he doth there plainly and distinctly separate the person of the word, or of God the son, from the person of God the father. If any thing was with god before the beginning of creatures, Christ the second person in godhead. than was he not alone. But what I pray you was with God? the word was with God, but something to be with God, is not God to be alone. Therefore of necessity must that word be another person, than that God is, with whom it was in the beginning. It followeth: And God was the word. You know that God saith thus in Deut. Hear O Israel, Deut. 6.4. the Lord our God is Lord only, or is one God. If therefore he be one God, it followeth, that God himself is essentially that same word which was in the beginning before all creatures: whereby you see that this word in essence, is God himself, or that God himself is the word. And and thus you see here the true and natural godhead of Christ. joh. 1.14. For Christ is the word. And again in the 8. of john, where the jews said unto Christ, who art thou? He answered, saying: Verily even the same that I said unto you from the beginning: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. joh. 8.25. This was in the beginning with God, Do you not here see how that in the beginning the word was with God, & God was that word? These words do plainly and clearly prove, that there is one only nature of god's essence: But not one only person, & yet nevertheless that person is true God without beginning, & without ending. joh. 1.3. Christ is God without beginning uncreated. All things were made by it. These words do sufficiently prove, that the same word Christ is God, and the maker of all things which are both in heaven & in earth. If all creatures were made by him, then without all doubt he himself was not made, neither is to be accounted in the number of things made, all which had their beginning, and substance of the word. It followeth. Without it was nothing made that was made, as Hierom readeth this text. If then without him nothing was made, how could he be created or made, without whom nothing was made? By all these it is plain & manifest, that this word is true God: & yet not of himself, but, of the father: and yet not in time, but before all time from everlasting, & for evermore without all other creatures. Seeing therefore that this eternal word the true & natural son of God took upon him man's nature, and the same is jesus Christ of Nazareth: then Christ is true God. These (out of all doubt) are most strong, sound, & invincible arguments, and undoubted proofs of Christ's divinity against Sabellius, Arrius, Eunomius, Martion, Manicheus, Valentinus, Eutiches, Nestorius, Appolinares, & other blinded & bewitched heretics which are authors of horrible heresies: who while they will open, entreat, or speak of such great & high matters (which far pass man's capacity) not by the ground, Reason is to be abandoned in divinity. & certainty of God his word, but by the fantastical, foolish, & erroneous speculations, and opinions of their own brains, have fallen into horrible & detestable errors & heresies. It is therefore necessary that we in no wise admit, & take reason for our guide or ground in this matter, but only follow the word of God, & with tooth and nail stick to it by faith, & fully persuade ourselves that that is most true: and by it speak, & judge all we judge. But if we will refuse & neglect the word, & take upon us by the sharpness of our own wit & reason to understand these articles, and by our senses perceive, comprehend, & measure them: then shall we fall from error to error, until we be quite gone from the truth. Well, let us hear more testimonies concerning the godhead of Christ. The 45. Psal. 45.6. psalm describeth the divinity, humanity, & spiritual kingdom of Christ, & his promise made to his spouse the Church, notably in these words. Thy throne, O God (or thy seat) is for ever and ever. The sceptre of thy kingdom is a sceptre of righteousness, thou lovest righteousness, & hatest wickedness, because God, even thy God hath anointed thee with oil of gladness above thy fellows. Hebr. 1.8. The prophet here calleth Christ true God. And this verse doth S. Paul recite to the Hebrues, where he proveth the godhead of Christ. You hear also that jesus is man, whom God anointed more plenteously than his fellows, (that is) endued him with his holy spirit, & blessed him with many more & richer blessings than his fellows, to wit, than the believers in Christ. This must be understood of his manhood: for he was anointed according to his manhood, unto the everlasting kingdom & priesthood by the holy ghost. Christ according to his humanity hath fellows, whom in the psal. he calleth brethren. Psal. 22.22. Rom. 8.29 And Paul to the Rom. calleth Christ the first borne amongst many brethren. But he hath no fellow according to his godhead, but is the only begotten & eternal son of God. Christ's rod or sceptre. His rod or sceptre is the gospel, with it he reigneth & ruleth, that is, with the rod of direction, & straight sceptre of eternal & true righteousness, which cometh by the gospel, that is, faith in Christ: by which also we receive the holy spirit, which bringeth us the right way, not by the biewais, and wrong paths of man's doctrine, but by the strait compendious, and most faithful path unto life, true felicity, and God himself. ¶ Anna. May not the jews here object, that the godhead of Christ can not be fully & sufficiently proved by this psalm? seeing that this word Elohim according to the Analogy of that holy tongue doth not only signify God, Psal. 8. 1. King. 2. but may be attributed also to Angels & judges? ☞ Vrb. I confess that this word Eloha may sometimes be attributed unto creatures: but in this psalm all the circumstances do truly & manifestly prove, that Elohim betokeneth here, Esa. 42.8. only the true, natural, & eternal God, because he saith, Lord thy seat or throne, or thy kingly seat. Do you mark how he speaketh here of a seat? This everlasting kingdom or empire, or this kingly seat cannot belong unto any creature, but only unto the true God, who in many places of the scripture saith: I am the Lord The godhead of Christ. Therefore Elohim here doth signify that true & everlasting God which hath an eternal seat. And in this place the godhead of Christ is most evidently & truly proved against those stiff-necked jews, who are compelled, will they, nill they, to confess that this psalm speaketh of Christ. Paul also proveth the godhead of Christ by the 2. psal. Where the father saith unto the son. Thou art my son, this day have I begotten thee. And although all the godly be called in the scriptures sons of God: yet Christ in this place is the son of God after an other sort. We are the sons of God by grace, Tit. 3.5. & by the washing of the new birth, or the laver of regeneration: but Christ is the true & natural son of God, begotten of the substance of the father before all worlds, from eternity. And Paul speaking of this prerogative saith: Heb. 1.5. Unto which of the Angels said he at any time, thou art my son? If he speak not these words unto any Angels, much less spoke he them to any man. God created the Angels, & he created us also, and by his word and spirit he hath begot us a new, & by this new birth we are become the children of grace: but unto Christ he saith, this day have I begotten thee. Saint Augustine in his commentaries upon the 2. psal. saith, that this word this day doth signify & declare the everlasting birth of the son. And although this day set down there in the prophesy, may be thought to signify the time when Christ was borne according to his manhood: yet because this day signifieth a presence (for in eternity nothing is so past as though now it were not, neither is any thing to come, as though it had not already been: For what so ever is from everlasting, is always: it is understood divinely, according to this saying, this day have I begotten thee: whereby our true and catholic faith setteth forth unto us the everlasting generation of the power & wisdom of God, which is the only begotten son of God. And divers other godly & holy doctors, as Arnobius, Hillarius, Cyrillus, Chrysostomus, and many more understand this verse thus. Heb. 1.2. Kin. 7.14 or of Samuel. S. Paul also to the Hebr. reciteth the words which are in the 2. book of the Kings, where God the father saith thus of Christ, I will be his father, & he shallbe my son. This cannot be properly spoke of Solomon, because God had promised David a son or seed which should spring out of his own loins. And the circumstances of the places do plainly prove that this was spoken of Christ. But Paul by these words goeth about to prove that Christ is a son far above, & differing from other sons, & that God said this to no angel, much less to Solomon. How then can this otherwise be, but that Christ must needs be the natural son of God? For the adoption & calling of us children which believe in Christ, is only given us by grace, as john saith: joh. 1.12. Psal. 97.7 As many as received him, that is Christ, to them he gave power to be the sons of God (to wit) to such as believed in his name. Hebr. 6. And Paul also citeth this verse: worship him all you gods, or angels out of the psalms. These are his words: And again when he (that is his father) bringeth in his first begotten son into the world, he saith, & let all the angels of God honour him. This verse speaketh of the kingdom of Christ, which is above all things both in heaven and earth, which kingdom is prepared by the gospel, by which Christ is made known to the world, & the world is become his inheritance, which heritage the father promised to give him in the 2. psalm. And although the condition of angels amongst all creatures, is of all other most noble, yet are they commanded to adore this king Christ. But to be adored, is that honour which is only due unto God, & not unto any other. For seek the scriptures, & you shall found that the angels never adored any but God alone. Paul also to the Hebr. reve. 19.10 proveth the godhead of Christ out of the 10. psal. saying: And thou lord in the beginning hast established the earth, Hebr. 1.10. Psal. 10. and the heavens are the works of thine hands. They shall perish, but thou dost remain, and they shall wax old as doth a garment, and as a vesture shalt thou change, or fold them up, & they shall be changed, but thou art the same, and thy years shall not fail. The holy ghost teacheth us here (as you may see by his minister Paul) that this psalm in this place speaketh of Christ (as may be gathered both out of the argument, and whole tract of the psalm) to wit, how that king whom the apostles had preached through all the world, should be feared of all kings & kingdoms of the world, and that he is God himself, who framed, & founded both heaven and earth. And although the creatures change and perish, yet this God abideth still in himself, and is immutable and eternal, but we shall find all these things in Christ. And therefore undoubtedly he is that true God which is both preached, and feared thorough the whole world. The names also of God, by which the Scriptures speak of God, give us (if we mark them well) a most firm, and strong argument to prove the divinity of Christ. X. names of God. S. Hierom unto Marcelia hath noted names by which the scriptures call God. The first is El, that is, mighty: the 2. Elohim: the 3. Elohe, that is, God: the 4. Zebaoth, which the 70. interpreters translated into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the learned doctor Rabbi Aquila doth translate it of Hosts. The scripture useth always to add this majestical name jehova, Edonai, that is, lord or God. Edonai Zebaoth, the lord of hosts. 5, Elion, that is, the most high: 6. Eheieh Escher, Eheieh, Exodi, that is, I am that I am: the 7. Edonai, that is, lord. 8. jah: 9 jehovah. These two last names do only signify God in his holy, eternal, & unchangeable essence. The x. name is Schaddai, that is, strong by himself, or of himself sufficient, & able to do all things as s. Hierom expoundeth it. Gen. 17.1 And God calleth himself so in Gen. saying: Eni, El, Schaddai, which S. Hierome translated into latin thus, I the lord all sufficient: But the 70. interpreters use for Schaddai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, god. And this translation is true, though Schaddai in deed signifieth almighty, Esay. 42.8. & not properly god, yet seeing none is almighty, but only god, their translation is good. Now mark what god saith in Esa. I am (saith he) the lord, or jehovah, this is my name, and my glory I will not give to another, that is, I am the true god. This name and honour is only due to me, this doth belong to me alone & to no creature. But if now this excellent & high name jehovah may be proved by the prophets to be given properly to Christ, then by an infallible argument & good consequent is Christ proved to be true God. For it is sure & manifest, that this name jehovah is the proper, & essential name of god, & signifieth nothing but one true God in his holy essence & majesty, which none of the other x. names doth, but only this name jehovah and jah, which jah in my judgement, signifieth the same that jehovah doth, for they spring both out of one root. ¶ Anna. I pray you what is the root of this word jehovah? whence hath it this wondered signification? Vrb. jehovah cometh of this word Hoiah, or Hovah, The etymology of jehovah. & Hoveh, which words in the Hebrew tongue hath the same signification that our is hath in english, & is spoken of nothing unless it have a substance, or be something. You know that when god would sand Moses into Egypt to bring the children of Israel out of Egypt into the land of Canaan. Moses speaketh unto god, saying: Exod. 3.13 Behold, when I shall come unto the children of Israel, & shall say to them, the God of your fathers hath sent me unto you. If they say unto me what is his name: there god answered unto Moses, saying: Eheieh, Escher, Eheieh, that is, I am that I am, and he said, thus shalt thou say to the children of Israel, Eheieh sent me unto you, that is, I am, hath sent me unto you. Here you see whence this name jehovah is derived, to wit: from Eheieh. And it is in the Hebrew tongue Tetragramaton, which is a word of 4. letters after the writing of the Hebrew, to wit, these, Iod, ho, vau, ho, and it signifieth being, or he which is. For god alone (if you speak properly) is such that he hath, or borroweth his being of none other. All creatures are something, & have a substance, but they have it not of themselves, but of God the almighty creator, & Eheieh. He giveth all creatures, and things their beings, & he nourisheth, feedeth, comforteth and keepeth all things. And therefore, Rabbi David Renchi saith: the scripture calleth almighty God jah, because he is the maker of the world, and the cause of the worlds being. But I will now recite certain places where the scripture calleth Christ jehovah, that is god: and then you shall know why Christ said in joh. to the jews. Verily, verily, I say unto you, before Abraham was, I am. Here he calleth himself by that name Eheieh, by which God called himself, when he talked with Moses in the 3. of Exodus. David in the 23. psal, calleth Christ the lord of Zeaboth, in Hebrew it is jehova Zeaboth, that is, the God of hosts, or almighty. As s. Hierom writeth upon the 2. of Zach. That the 70. interpreters translated it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, almighty. And the church doubteth not that the 24. psal. was made of Christ, & that Christ is there called the lord of Zebaoth. If therefore this name be given to the alone, true, & natural God, & to none other: then is this testimony undoubted & most true, that Christ is true and natural God. Neither can the jews though they be never so stiff-necked, & hard hearted, allege any thing here to the contrary. Christ saith in the 2. of Zach. jehovah Zebaoth, the Lord of hosts hath sent me unto the nations. Here Christ himself (whom God the father sent into the world, that he should not only call the jews, but also the Gentiles by the gospel, unto his everlasting kingdom, & give them everlasting salvation) speaketh & calleth himself jehovah Zebaoth, which words signify almighty God alone. And again Zach. saith: and the lord my God or jehovah shall come, Zach. 14.5 & all the saints with him or with thee. This also is spoken of Christ, & of his latter coming to judgement, as s. Hierom saith. And the church understandeth this place so unto this day, to wit, that Christ our lord jehovah shall come with his angels, Mat. 25.31 as it is written in Math. in these words. When the son of man shall come in his glory, & all the holy angels with him, then shall he sit upon the throne of his glory. Zach. saith: and who so will not come up of all the families of the earth, unto jerusalem to worship the king, Zach. 14.17 the lord of hosts, even upon them shall come no rain. The Prophet speaketh this of them that will not believe in Christ, nor acknowledge & worship him in the church, for their king, lord, & God. And he saith, that he will punish them with a heavy and horrible plague, to wit, he will take away from them the dew of his holy word, which happened to the jews, that so they might whither, decay, and perish. When I see a jew, & hear him opening & expounding the scriptures, O good God what misery, & what horrible ignorance do I hear & see? surely man's tongue can not utter the miserable darkness that their hearts are wrapped in, & the uncurable hardness of heart, & lamentable captivity of their errors, in which Satan mightily holdeth them. You have in this prophet divers places more, in which Christ is called true God by the name of jehovah. David also speaketh thus of the ascension of Christ. Psal. 46.5 God is gone up with triumph, even the lord or jehovah, with the sound of the trumpet. Are not these most plain & sure testimonies of the godhead of Christ? Psal. 68.4. And again he saith, Prepare the way for him that rideth upon the heavens, as it were upon an horse, his name is the lord, or jah, & rejoice ye before him, or exalt him that rideth upon the heavens in his name jah, & rejoice before him. In this psalm David speaketh again of Christ, which place the holy ghost by s. Paul to the Ephes. expoundeth of Christ. Eph. 4.8. And here again is the essential name of God set down in this psalm For the Hebrew words are these. Solu, jorocheb, Baeraboth be jah, Schmo. And here (as you see) is set down the right name of God jah, which hath the same signification that jehovah hath, that is God. Esa. 33.21. And Esay saith: The lord or king jehovah is our judge, jehovah is our law giver, jehovah the lord is our king, he will save us. Here Christ is three times called God, which is not so plain in the common translation. For in the common translation jehovah is translated lord, which word is general, & common to all those which have power & rule or government of any others. But jehovah is the proper name of God alone, neither is it general or common to others, as this word dominus is with the Latins. The prophet prophesied of the state & condition of the christian church, to wit, how it should have great peace, & tranquillity & quietness, under our lord Christ. And he addeth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the church shall have god himself to be her judge, law giver & king, who also will be our help & aid. He is our judge not to condemn us, but help us, & save us from the ungodly, whose judge he also is after another sort. Psal. 2.12. As is described in the 2. psal. saying: Lay hold on discipline (or kiss the son) lest he be angry, & ye perish in the way when his wrath shall suddenly burn. Then shall his judgement & wrath wax hot only against the unbelieving & ungodly, but when he speaketh of us, that believe in Christ, he saith: Blessed are all they that trust in him. He is our law giver, but far differing from Moses. Who gave the law of god to the jews in tables of stone, but could not make his people by the law righteous. For he could not give power & strength to do & perform the law. But our law giver both teacheth us what is right & holy, Eze. 36.26. & also giveth us a new heart, & his holy spirit, as he promiseth by Ezec. The finger of god writeth his law in our hearts, 2. Cor. 3.3 jer. 31.33. that we may with joy and pleasure do the will of the lord. He is also our king, for he ruleth us in spirit & truth, & defendeth us. And his holy spirit comforteth us, as Esa. saith: Fear not, for thou shalt not be ashamed, neither shalt thou be confounded. For thou shalt not be put to shame. Esa. 54.4. For he that made thee is thy husband, whose name is the lord of hosts, & thy redeemer, the holy one of Israel shall be called the God of the whole world. He speaketh this of Christ & his church. Paul saith to the Ephes. Christ is the husband of the church. And here again he calleth him jehovah Zebaoth, Eph. 5.23. (that is) God almighty. And afterward he calleth him by another of the names of God, Elohe, which also signifieth god. And this prophecy is fulfilled even from the apostles time unto this day, & is now also daily in fulfilling. For all the godly believers in Christ jesus, do in one spirit & faith confess through the whole world, that jesus of Nazareth is our lord Christ, & very true God to be lauded and praised for ever. Amen. The scripture is full of these testimonies of that name of jehovah. Let us therefore hear more. Esay saith: This is our God, Esa. 25.9. we have waited for him, & he will save us, this is the lord jehovah, we have waited for him, we will rejoice and be joyful in his salvation. This prophecy doth properly appertain to Messiah. He shall destroy death for ever: & then shall the church in the time of the new testament say, jesus of Nazareth is our God, who only will bring us health & salvation. For now this doctrine or preaching, to wit: that Christ jesus came into the world to save sinners, is spread abroad through the whole world. 1. Tim. 1.15 And Pet. saith: We believe through the grace of the lord jesus Christ to be saved, Act. 15.11 even as our fathers did believe. And Esa. saith: Be ye strong, fear not, behold your God cometh with vengeance, Esa. 35.4 even God with a recompense, he will come and save you. Cypr. 2. li. cap. 6 This prophesy speaketh also of Christ. Whereupon Cypr. citeth it against the jues. For the prophet by & by reciteth those miracles which Messiah should work here upon earth. Who be the poor in spirit. And the holy ghost here commandeth all the preachers to comfort the poor in spirit, to wit, all those which truly repent & are heartily sorry for their sins, & which are amazed & stricken down, & quake at the wrath & judgement of God. And he biddeth them preach unto them diligently the gospel, the glad tidings of the lord: saying, that god himself doth come to take vengeance of his enemies, & to deliver us from the tyranny of our sins. As it came to pass in the fullness of time, when the only begotten son of god came into this earth unto us in his own person, & took upon him man's nature, & suffered death for our sins upon the cross, & rose again from death, and thereby satisfied for our trespasses, & delivered us from our sins & death. This was done by none other but by jesus Christ of Nazareth the true son of God, who at the time appointed become man, & therefore he is called by this most worthy & comfortable name, Mat. 1.25. by which the prophets called him long before. And the angel in Math. nameth him jeschuah or jesus. It is also worthy noting, & full of comfort, that where these prophets speak of the help, by which we are delivered from our sins, there they use the very root or Schoresch, from whence this most comfortable name jesus is derived. As Esa. in the 25. saith, the prophet joschienu, and in the 35. he saith, joschaechem. And these words come of joscha and Hoschia, which is, delivered, to help, to redeem. jer. 23. jere. forespeaketh of Christ's kingdom, & calleth him the true branch of David. And he addeth, he shall be called jehovah of our righteousness, that is the name by which they call him our just God. The doctors of the jews themselves, as Rabbi Kimchi & other confess, that the prophet speaketh here of Christ, & of his kingdom. And Thargum saith: Akemle David Meschiah de Zadika jam, that is, I will raise up or bring forth a Messiah for David, which is Christ the righteous. Here God promised to David long after the death of David a stock or branch of righteousness, which should set up true righteousness. This branch, is Christ. And there he telleth what his name should be, & he calleth him by the name of god. For he setteth down that holy name jehovah. This testimony doth convince the wicked jews & damned Arrians of a devilish heresy: And it sound declareth, that Christ is not only true man borne of the stock of David after the flesh, but also the only true and natural god. ¶ An. I remember that you were wont oftentimes to say, that amongst the brief & short sentences of the holy scripture, you never had more ready & perfect help, & comfort by any then by these words. Our righteous God, or Christ the God of our righteousness. You say that this sentence is your most precious jewel, which ye would not change with many millions of worlds, if there were so many worlds. For you say it is the pith of the whole gospel. Wherefore I pray you good husband expound and open me the same with all diligence, that I may also be partaker of that rich treasure and precious jewel. For all things aught to be common between us, seeing that which is yours, is also mine. ☞ Vrb. Phil. 3.7. Why might I not say with Paul Those things that were vantage unto me, the same I counted loss for Christ's sake, yea doubtless I think all things but loss, for the excellent knowledge sake of Christ jesus my lord. Note that Paul here flieth to the faith, & refuseth his own righteousness & merits. For who I have accounted all things loss, and do judge them to be dung, that I might win Christ, & might be found in him, that is not, having mine own righteousness which is of the law, but that which is thorough the faith of Christ, even the righteousness which is of God thorough faith, that I may know him & the virtue of his resurrection. I have had no affliction, no grief, no wound of heart, though it were very bitter, in which this saying of jer. did, & could not comfort & refresh me. For what storm of temptation soever assaileth me, Christ the God of our righteousness, is a comfortable jewel. what tempest of affliction soever riseth & rageth upon me, when my sins vex me, when the horrors of death shake me, and when the pains of the everlasting lake be present before me, & appear in my mind: by & by I run hither, & in this jewel I found that only heroical helper, which both will & can deliver me from all perils & dangers. For he is that true God jehovah. Learn here what to do in temptation, and the danger of desperation. He become also true man, that he might bear my offences, die for my sins, & give himself & all that ever he had for me. When my conscience beginneth to despair, & saith, how wilt thou stand before God? & how wilt thou escape everlasting death? thou art a sinner, & the stipend & wages of a sinner is nothing else but wrath, ire, affliction & torment, both in this life, & in the life to come? When I am thus I say, shaken with these forcible & violent temptations, I run to this saying, my jewel & sacredanker. This saying, is my sword, my complete harness, my chief armour, & my strong tower of defence, & then I burst forth into these words, & say, I confess it is true (ah alas) it is to to true, that I am a miserable sinner as far as belongeth to myself & my own person, & therefore have I deserved very sharp punishment, but God promised to sand us sinners a bud of righteousness, but of the stock of David, Christ our righteousness. & that he should be God and also our righteousness. And he hath long since performed this his promise made unto sinners, in that he gave and sent his son to us, that he might be our righteousness, 1. Cor. 1.30 which words Paul useth respecting only this posy. Wherefore although I know myself most guilty of many divers heinous & heavy sins, yet will I not discourage myself or despair. For in sacred baptism I have put on Christ our salvation given of god, by whom he hath both promised and given unto us everlasting life. That Christ out of all doubt is holy enough. And seeing he is mine, although I be never so laden with sin: yet for all that, in as much as I have repented, & do repent me heartily of my sin, and seeing that I do lament that ever I sinned, I have sufficient to answer my sins, to wit, that everlasting righteousness, even Christ himself with his passion & resurrection, which is freely given me of God. Christ our propitiatory Him may I set forth to answer the heavy and grievous wrath of God, & behind him as a true propitiatory, may I hide, and shroud myself, and so be & remain untouched either of sin, death, or Satan. For the innocency & righteousness of Christ is infinite, everlasting, invincible: yea it is more mighty than all the sin of man: and able to answer for all sin if there were a thousand more worlds of sin. His life was such, so proper, & so passing forcible and mighty, that it got the victory over death, sin and hell. To be brief, no tongue can tell, nor heart think, what treasure, what riches, & what wealth it is to us, that Christ the true & natural son of God is become our righteousness. If he had been righteous and holy for himself alone, then had it profited us nothing. But now seeing he needed not be righteous for himself, but is become righteous for us: who I pray you, if we believe this faithfully, & if we persuade ourselves herein certainly, can hurt us? who can make us afraid? or what can make us despair? nay, may not we with Paul holily triumph, glory, & say. If God be with us, Rom. 8.31. or on our side, who can be against us? who spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? who shall lay any thing to the charge of gods chosen? it is God that justifieth, who shall condenn? it is Christ which is dead (for us) yea, or rather which is risen again, who is also at the right hand of God, and maketh request also for us? Who shall separate us from the love of Christ? Behold how full of heart, how proud in holiness, and how courageous this sentence made s. Paul? Lo what strength, & what stomach it ministereth unto him, in so much, that he feared himself nothing, but stood stoutly undiscouraged with any evil or temptation? may not we then likewise recreate & solace ourselves therein? If Christ be our righteousness (as he is in deed) then must needs all our sins be forgiven us, & then God himself accounteth us righteous, for Christ's sake. For before this righteousness of his, can no sin remain, but must needs be quenched out, even as a little spark of fire is put out in the great sea. The death of the godly is but a sleep. And if our sins be blotted out, then is death also so choked, that the death of the godly is but a sleep, & a ready way unto immortality: & then hath Satan no more power over us, but we being clothed with the righteousness of Christ, are become the sons of God, and shall with Christ inherit everlasting life. Chrisostome saith upon john. 2. Who so ever hath Christ, hath all wealth and treasure. For he hath perfect holiness, which he may set against the law & judgement of God, true life to set against death, & everlasting salvation against damnation: As Paul saith. Christ is the end or fulfilling of the law for righteousness unto every one that believeth: Rom. 20.4 who so believeth in him is righteous. Paul took such a holy pride, and trust in these words of jere. that he was not afraid to jest at death, sin, & the devil, 1. Cor. 15.55. saying: O death where is thy sting? O grave (or hell) where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be unto God which hath given us victory through our Lord jesus Christ. Lo, Christ as you see is our righteousness, & his righteousness and victory over sin, death, and hell, is given unto us, that it may be our own, & that we may challenge it by right for our own. O would to God that all which do profess the name of Christ did thoroughly understand and believe this. ¶ Anna. O how happy were we, if these so excellent and precious words of God were so deeply printed in our minds, that we could surely ground them in our hearts. This saying hereafter shall also be my jewel. And God grant me faith, that I may ever keep it in my heart. Amen. jer. 23.6. But why do you translate these words Edonai zid kennu, the lord of our righteousness, or the lord our righteousness, and not rather our righteous God as the common translation hath it? ☞ Vrb. Some do read it, our righteous God, but seeing S. Hierom readeth it out of the Hebrew, the God of our righteousness, I had rather follow him. For so is it fuller, & hath more force to make us know Christ, and to comfort us. And so hath the holy ghost by s. Paul translated it, saying: 1. Cor. 1.30 Christ of God is made unto us wisdom & righteousness, and sanctification, & redemption: He that rejoiceth, let him rejoice in the Lord Christ is also called God in other places, as in Esay: where the prophet calleth Christ El, whereof cometh Emanuel, or Immanuel. Esa. 9.6. Esa. 7.14. Mat. 1.23. Esa. 7. & 9 Which words the holy ghost expoundeth in Math. God with us. For El signifieth God, & although it doth properly signify strong, yet in Esa. it signifieth the true & natural God, who of himself is strongest of all, yea, very strength itself. The 70. interpreters translated it, the mighty God. Christ is also called God, in Zach. who saith: And he showed me jehovah the high priest, standing before the angel of the lord, and Satan stood at his right hand to resist him. And the lord said unto Satan, the Lord reprove thee. This angel and jehovah, or God, Christ called an angel Esa. 9 is the only begotten son of God, who appeared to the prophet in the form of an angel, & is often called an angel, as Esa. The angel of the great counsel. (For he was sent into the world by the everlasting counsel of the holy trinity.) This angel Christ is here called by the proper name of our true & natural God, that is, Edonais or jehovah. And thus you see by these plain and manifest words, that Christ is very true and natural God. I might bring more places out of holy scripture like unto these, where Christ is plainly and simply called God: but you shall find them in reading yourself. There are also many testimonies by which the godhead of Christ is plainly declared, although this name God be not always expressly set down. For the circumstances, do mightily prove that even he, of whom the scripture in that place speaketh, is true God, as God saith in Esay. Esa. 43.11 I, even I am the Lord, and beside me there is no saviour. Here God himself saith, that there is none other Moschiam, deliverer, or saviour, but only he. And this name Saviour, both in the old & new testament, is always attributed only unto Christ. It followeth therefore, that Christ is true God, or jehovah. And this testimony proveth the godhead of Christ, as well as if in plain & manifest words he had been called God. For when we writ or speak of the prince of any country or province, than it is all one whether we say here standeth the right lord, heir, & governor of this country, or here standeth he to whom this land or province belongeth, or to whom this region is subject by the commandment of God. If therefore the whole country or dukedom belong to none other but to the ruler thereof only, then is the meaning of both the sentences one. If there be none other saviour but only God, and yet Christ is our alone saviour (as the scripture saith he is) then must it needs follow that Christ is God. jer. 17.5. Rom. 9.33. The scripture also saith in jeremy. Cursed be the man that trusteth in man. And Paul saith: He that believeth in him (that is, Christ) shall not be ashamed, or confounded. And john saith, joh. 3.18. He that believeth in Christ shall not be condemned. All the whole Gospel requireth faith in Christ. Faith is a work of the first commandment, which is due to none, but only to the sole & true God. If therefore we must believe in Christ, as we daily say when we repeat the christian creed (I believe in Christ our lord, etc.) It followeth that he is true God. For if he had not been true God, the scripture would never have commanded us to honour him as God: But seeing that the scripture commandeth us to honour him as god, it must needs be that he is God. joh. 5.21. As joh. saith: The father hath committed all judgement unto the son, because that all men should honour the son, as they honour the father. But the father is honoured in faith, love, fear, hope, and invocation. For we believe in him, love him, fear him, put our whole trust in him, & call upon him, and such like. This is the honour due to God only. But the son must be honoured after the same manner, and therefore he is very God. Many such reasons may be gathered, as we read in Hilary, Ambrose, & Augustine, but specially in Cyril. in those 14. famous books which he entitled, the treasure against the Arrians. There is also a testimony of Christ's godhead, Esa. 11.10. in the 11. of Esay, where the Hebrew text is thus. The nations shall seek unto it, or shall make inquisition after it, that is, Christ. The 70. interpreters have thus translated it, the Gentiles shall trust in him (that is, in Christ.) He speaketh here of the root Isai or jesse (that is, Christ) which thing must needs be confessed, because none can deny it. If then the Gentiles must put their trust in him: and yet must we trust in none but the true God, because none but he can, or will save us, it followeth by a consequent, that Christ is very God. The Evangelist S. john is full of such arguments, whereby the godhead of Christ may be proved by his divine works. joh. 5.21. Like as the father raiseth up the dead and quickeneth them, so the son quickeneth whom he wil Whereby it is plain, that the son is God. For to raise up the dead to life, is a work of an infinite power, which none can do unless he be true God. But seeing that Christ raiseth up the dead to life, by his own power, as well as the father, it followeth that he is true God. It is also said in john: joh. 5.19. What so ever thing the father doth, the same doth the son also. Whereby is proved that the father & the son, are both of one essence, nature, and power. Therefore the son is true God, and doth as well created as the father. And in the same chap. As the father hath life in himself, so likewise hath he given to the son to have life in himself. We creatures have life, but not of ourselves. For it is given us of God by grace. But the heavenly father hath life in himself, so that he himself is essentially life itself, neither hath he taken it of another, neither gave he life so unto the son, as he giveth it unto creatures, as though he had not had it before, or as though he had been without it, and afterward received it of his father as other creatures do, nay, there was no such giving. For the son in his godhead hath not his life after that sort, but the father begot him from everlasting of his own substance & essence. And thus the father borrowed his substance of none. And whatsoever the son is, or hath, the same he is, & hath of the father. The father who is very life in himself, begot the son, who also in like manner is very life in himself, as s. August. saith: And Christ is the very son of God, john. 11.25 therefore true God. And so saith Christ in joh. I am the resurrection and the life. Whereby it followeth, that Christ is true God. For he is life in deed, and maketh the dead to live: which thing is not the work of a creature, but only of God. And Christ saith in the x. of john: john. 10.18 I have power to lay down my life, and have power to take it again. Which thing he did on Easter day, when by his own proper power and might, he rose from the dead. This is the work of God, and he attributeth and taketh it to himself. For he saith: I have power, etc. We also shall rise again, but we have no power to raise up ourselves, as Christ raiseth himself: but he through his own proper strength and virtue, doth raise us up. Christ also is omnipotent, but none but God is omnipotent, therefore Christ is God. Paul proveth his almighty power to the Phil. where he saith: Christ shall change our vile body, Phil. 3.21. that it may be fashioned like unto his glorious body, according to the working: whereby he is able even to subdue all things to himself. Zach. 12 10. Therefore must he needs be almighty, & so of necessity true God. God saith in Zachary: I will pour upon the house of David, and upon the inhabitants of jerusalem the spirit of grace, and of compassion, and they shall look upon me whom they have pierced. Here God speaketh. For to give the holy ghost, is the very office of God. And the same only Lord God saith: He was nailed on the cross, and pierced through the side. And did not the very same happen unto Christ hanging upon the cross? john saith: One of the soldiers with a spear pierced his side, john. 19.34 & forthwith came there out blood and water. Seeing that God and man is one person in Christ: therefore doth the Scripture, because of the unity of person, use this phrase or manner of speaking, 1. Cor. 2.8. as Paul saith to the Corinthians. They would not have crucified Christ, the Lord of glory. Whole christ suffered. For the person of Christ is not to be divided, or sundered. We must not say, man Christ suffered for us, man Christ was slain for us, but God, and man, that one person, the Lord of glory, and majesty, was crucified, and died for us. The Godhead or divinity of Christ is every foot in the new Testament proved and confirmed out of the ground of the old Testament. Paul in the Acts saith: Take heed therefore unto yourselves, Act. 20.28. and to all the flock, whereof the holy ghost hath made you overseers, to feed the church of God which he hath purchased with his own blood. Bede saith in his Commentaries on these words: Paul is not afraid to call it, the blood of God, for the unity which is in the two natures of our Lord jesus Christ. Wherefore he is called also, the son of man which is in heaven. Let therefore that Nestorian heretic cease to separate the son of man from the son of god, and let him not make to himself two Christ's. john Baptist saith thus concerning Christ. john 1.34. I saw and bore record, that he is the son of God. Let us note here that which Cyrill noteth upon john, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the Greek article doth declare the person Christ to be the very son of God, after a peculiar sort. We are the children of God adopted by grace: but Christ is the only true and natural son of God, begotten of the substance of the father, who was prefigured and set down in the types of Moses' law, who also was prophesied of by the Prophets. God so loved the world, that he hath given his only begotten son, that whosoever believeth in him, john. 3.16. should not perish, but have everlasting life. Saint Cyril saith upon these words. He giveth forth in these words, that he is true God by nature. For it must needs be, that the only begotten son of God, being like to the father must also be God, who hath not only the external honour of childhood, as we have, but is in deed the very same which he is said to be. Christ also in joh. said unto the jews: john. 10.29 None is able to take them (my sheep) out of my father's hands: I, and my father are one: for which saying, the jews being about to stone him, said: Thou being a man, makest thyself a God. Here the jews plainly understood, that when Christ called God, his father: and when he said, I, & the father are one, that then he called himself true God, and the natural son of God, who is like to his father, as s. Augustine saith upon these words. joh. 20.28 And Thomas simply calleth Christ God, saying: Thou art my lord and my God. Here again s. Cyril admonisheth us to note these words well, as they were written in the Greek tongue, in which the new testament was written. The Greek is thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both the words lord and God, have their proper articles. Whereupon it may easily be gathered & understood, that Christ is not called lord or God, as the angels, and men in office & authority are called gods, but after another proper & peculiar sort: for he is the true and natural God. But it would be long to repeat all that is in john concerning this matter. And this I tell you, that all the gospel of john, almost every chap and verse is nothing else, but a testimony of Christ's Godhead. Wherefore my council is, that you highly esteem joh. gospel, that you heartily love it, and that with all diligence you read it, and read it again. Rom. 1.2 Paul saith, that god had promised his gospel afore by his prophets in the holy scriptures, concerning his son jesus Christ our lord And here after a peculiar sort, he calleth Christ the son of God, Rom. 9.5. even his natural son. And he saith, that Christ concerning the flesh, came of the ancient fathers, who is God over all, Tit. 2.13. blessed for ever, Amen. We look for that blessed hope, & appearing of the glory of the mighty God, and of our saviour jesus Christ. And to the Phil. he saith: Phil. 2.6. Christ being in the form of God, thought it no robbery to be equal with god, but he made himself of no reputation, & took unto him the form of a servant, and was made like unto men, Col. 2.9. and was found in shape as a man. And to the Col. In Christ dwelleth the fullness of the godhead bodily. That is, as Theophilact expoundeth it substantially, or essentially: so that God and man are one person, and not two sons of god, but one son of God, one Christ. ●. joh. 2.20. And joh. saith, We are in him that is true, that is, in his son jesus Christ. This same is very God & eternal life. There are many more testimonies of Christ's true godhead. But seeing it would be great trouble, and also ask long time, to speak of them all, I pray you at this time be content with these. ¶ Anna. You have alleged sufficient testimonies concerning Christ's divinity, & I have oftentimes heard you in many and long sermons thoroughly ground and prove it: but you have never done, you make no end, if you once begin, and have occasion and opportunity to speak of this doctrine and article. ☞ Vrb. Some men (little conversant in heavenvly things) perhaps will think that I have spoken many needle's words, & laboured long about a little. But take you good heed (my wife) that you have no such cogitation, think not this a light matter, & hear it not so, that it go in at the one ear, and run out at the other: but learn it perfectly, & digest it inwardly. For the godhead of Christ jesus, is the most high & necessariest article to be known in all divinity, which the devil (the wicked spirit, the father of lies) hath gone about in his members to take from us, & to destroy ever since the apostles time. He assayed it by that wicked & ungodly heretic Cerinthus, in john the Evangelists days, and afterward by other of his ministers, the bewitched & blind enemies of piety, as Arrius, Euzoius, Achilla, Eunomius, & Paulus Samosaten: & he doth now assail it by that foolish and fanatical sect of Anabaptists. Mark therefore & observe diligently this, A necessary point of faith. that no man can be justified & saved, unless he believe that God himself become man, & that the everlasting word which was with God his natural son, took man's nature upon him at the time appointed, and is not a creature, but true God, the almighty creator. He which doth not believe this, must needs die, & perish in his sins eternally. For he hath not the true life, to wit, this everlasting word, the son of God, without which there is no true life. For in him only is life. If jesus Christ were only man, and not God, so that the manhood of Christ were only a person of himself without God, them could he not deliver us from sin, death, & hell, though he himself were never so holy & free from sin: neither had the prophecies been fulfilled, which witness (though in hidden mysteries, and figures, yet in sure, unfallible, proper, fit, plain, & manifest words) that God himself should become man. But behold here (I pray you) the crafty subtleties and deceits of that wicked and devilish seducer Satan: Satan goeth chief about to deceive us in the unity of Christ's person. He that seeketh God without Christ, findeth him not in mercy. who (because he knew, that God could not be found without this humanity of Christ, but only in the humain nature of Christ, & else not) goeth about to seduce and wrap men in this error, that they should not believe Christ to be true God, to the end that poor sinners should seek God without Christ, and so never find. He which is in this error, and is seduced by this misbelief, thinking Christ to be only man, and not true God, he hath no Christ, he hath no saviour, he hath no deliverer, no redeemer, no life, and to be brief, no God. For he feigneth to himself a Christ, which is no Christ, who can neither help him, nor deliver him: & he seeketh god without Christ, where he will not be found. Whereupon it followeth, that such a man which thus seeketh God, The devils chief desire. cannot escape everlasting damnation. And this Satan chief travaileth, this he endeavoureth, & at this mark doth he altogether shoot, that by that means he may cast us into everlasting perdition, and destroy us. Look therefore unto yourself, the world draweth to an end: these be the last days, the dissolution of all things is even at hand, and Satan seeth that his judgement & condemnation is very nigh, & therefore he bestirreth him, he findeth all means he may, he deviseth all ways he can, and he useth all the force he hath, to hurt Christ and Christians: yea, he goeth about by his force & erroneous doctrine, to seduce all that are baptised in Christ, and to entice them from Christ, & to bring them into utter danger of their souls. Of all things he cannot abide the sound and pure doctrine of Christ. And therefore it standeth us upon to watch, and daily and hourly to exercise prayer, and reading of the holy scriptures. ¶ Anna. All laud & glory be unto God for ever. Now I see by the grace and goodness of God, how much it availeth us well & thoroughly to know this article, and to print it in our hearts, & I will do my diligence to make our children perfect therein. O good God, how much lieth upon this article? and what a jewel is it truly to believe the godhead of Christ? It were better to forswear and deny all the creatures in heaven & earth: yea, it were better to die a 1000▪ deaths, than once to doubt but even one jot of the godhead of Christ. But go to and prove that other nativity of Christ which was temporal, in that he was true man, and borne of Mary, who remained a pure virgin after his birth? ☞ Vrb. You have already before heard somewhat of Christ's temporal nativity, Christ's second nativity. where we spoke of the tribe of which Christ should come, and of Mary the blessed mother of God. And I expounded the 17. chap. of Esay, where it is said, that jesus the son of Mary, should be called Immanuel, that is, God with us: as also the prophesy of Mich. Now we have more of this nativity in the 9 of Esa. The words are these. For unto us a child is borne, and unto us a son is given, and the government is upon his shoulder, and he shall call his name wonderful, counsellor, the mighty God, the everlasting father, the prince of peace, the increase of his government, and peace shall have none end: he shall fit upon the throne of David, and upon his kingdom to order it, and to establish it with judgement, and with justice, from hence forth even for ever: the zeal of the lord of hosts will perform this. In this prophecy of Christ is set forth both his temporal nativity, ministry, kingdom, and also the order of the whole government of his kingdom. First he saith: unto us a child is borne, and unto us a son is given, that we may know that this birth of Christ, That Christ and all that Christ is ours. with all that Christ is, hath, or doth, (through the fatherly good will of God) is ours, and done for the health, commodity, salvation, and use of us poor sinners, which are borne in this world of the flesh, sinful, and ungodly, children of wrath, and miserable offenders, even from our mother's womb, and therefore most worthy of everlasting damnation. But here is borne such a son, whose nativity is holy, and pure, full of blessedness, and salvation, and he is borne for our sakes, (to wit) that he may help us, and bring us health, and all true happiness, and that by him we may be cleansed, new borne, justified, and preserved from the spots and filthy stains, which we had in our first nativity of Adam. Like as the church in Germany, hath now a great while song on Christmas day. Ein kindelein so lobelich ist uns geborn heute, von eyner junckfrawen seuberlich zu trost uns armen leuten, were uns das kindelein night geborn, The christmas carol at Geneva. so weren wir alzumal for lorn, das heil ist unser all. Eia du sysser jesus Christ, das du mensch geborn bist, behijt uns fijt der hell, etc. That is, a child most highly to be praised, & yet never as he deserveth, is this day borne of an unspotted virgin, for the comfort of us miserable men: where as if this child had not been borne for us, we had all utterly perished, for he was borne for the help, health, and deliverance of us all. Wherefore most sweet jesus Christ our child most comfortable, (which for our sakes humbled thyself, & vouchsafed to be made man) we beseech thee to deliver and defend us from the tyranny of the devil. This is the meaning of this Germans song, which I here recite, because it containeth & expresseth the effect of this prophesy, in full, grave, and plain words, & because it showeth the piety of our forefathers, and their true faith in Christ. First, here the holy church saith, that a child was borne for a special comfort for all mortal men. And furthermore it saith, that for us and for our sakes, he was borne. For he had no need, neither was there any cause why he should be born for himself. For what need standeth god of any creature? Secondly, the church here declareth & setteth forth the fruit & use of Christ's nativity, to wit, our salvation. For unless this child had been borne for us, we had abidden still in our sins, neither could we have delivered ourselves, but had all died eternally. Thirdly, the church confesseth, that this saviour or salvation happened to all: which thing Simeon confesseth in Luke, Luke. 2.30. saying: Mine eyes have seen thy salvation, which thou hast prepared before the face of all people: 1. Tim. 2.6. to be a light to lighten the Gentiles, & to be the glory of thy people Israel. And Paul saith: Christ jesus gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ransom for all men. Fourthly, the church, speaking of the kingdom and power of Christ, confesseth the true manhood, and godhead of the child jesus, beseeching him and desiring him for his name's sake (which is jesus, that is our saviour, or deliverer) that he would preserve and keep us from eternal death. By which song the church confesseth, this child to be king, and most mighty lord over sin, death, and hell. Which seeing it is true, it must needs follow, that he is true God, and that our health and salvation is in his hand and power, and that he only can and will save, & deliver us from hell fire. ¶ Anna. What meaneth this which this prophet Esay saith, his government or kingdom is on his shoulders? ☞ Vrb. Did you never see the image of the child jesus painted, as if he went down from heaven unto Mary, bearing the cross upon his shoulders? ¶ Anna. I have seen it often, but that signifieth his passion. What other thing did he bear in his cross, but us miserable and wretched sinners, 1. Pet. 2.14 joh. 1.29. & the heavy burden of our sins. john saith: This is the lamb of God which taketh away the sins of the world. He is the good shepherd, which sought the lost and wandering sheep, Luk. 15.4. and having found it, carried it home upon his shoulders. We also are the kingdom or principality of Christ. For Peter calleth us a royal priesthood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 2.9. that is, a people redeemed, or peculiar unto Christ. Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 2.42. Psal. 118.22. the chief corner stone (or to be placed in the chief corner) upon whom all the other stones, the spiritual building, to wit, the whole church standeth, & leaneth. For the church is builded on Christ, Eph. 2.20. as on a most sound and sure rock. The Called text is in this place of Esay thus: He (that is, this child) shall take upon him the law that he may fulfil and keep it. This text out of doubt hath in it notable comfort. For our corrupt and sinful nature, Rom. 8.3. could not with all her strength keep the law of God. For it is a law that commandeth such high & great things as homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the natural man cannot perform. And therefore God sent his dearly beloved son Christ jesus, that he might fulfil the law, & be the fulfilling thereof to all that truly believe in him, who, although they should be most miserable sinners, yet for Christ's sake, should they be accounted as righteous before God, as if they themselves by their own righteousness had fulfilled it, and that he might deserve for us, and give us the holy ghost, which might heal, reform, & restore our wounded, decayed, and corrupted nature, so that even our nature also might by the spirit of Christ keep the law, without which it could never have done it. 6. comfortable names of Christ. 1. Pele, that is wondered. Now followeth vi. most notable, & worthy names, or titles of the child jesus used in this prophesy. First he is called Peel, that is admirable, wonderful, marvelous, or doing marvelous things: & he is in deed marvelous in his person, marvelous in his doings, and his kingdom is marvelous, and he defendeth, and governeth it marvelously: His person is marvelous, because he is true man, and yet nevertheless holy, & everlasting God, borne after a strange manner, to wit, of that virgin, without man's seed: all his works are marvelous, for being a child of xii. years old, he disputed with the learned and great doctors in the temple at jerusalem. But after when he came to man's state, he wrought such wonders, & strange things, as no other man could ever do, as Nichodemus witnesseth in the iij. of john. He gave sight to the blind, and made the deaf to hear: he drove wicked spirits out of the possessed: he cleansed the leprous, he healed all manner of sickness and diseases: he raised the dead to life: he fed many thousands with a few loves: he commanded the sea to be quiet, and strait way it waxed calm: he forgave sins: he restored men both body and soul to life and health: and when of his own free will, he had for our sakes suffered death, he by his own power rose again from death. But look I pray you, A strange way of our deliverance. by how strange a way it pleased him to deliver us from Satan, and to bring us into his kingdom? When he would deliver man from death, & give him everlasting life, he become man himself, he yielded himself to death, and was buried, and tarried in the grave, unto the third day. Was not this a very marvelous thing? what can be more marvelous? it is he through whom we shall have everlasting life, whereunto the Prophets, and the Gospel bear witness: And Paul calleth the Gospel, 1. Tim. 1. the promise of life in Christ. Now consider with yourself, how wonderful all things be, & whether it is marvelous or not, that our King, about to erect his kingdom, redeem his servants & deliver us from all evil, casteth himself into extreme misery, yieldeth himself to be crossed, afflicted, reviled, and opprobriously killed. He becometh poor to enrich us, he becometh shameful, ignominious, and suffereth upon the cross, to exalt us to honour & glory. And he promiseth to give us power and strength against our enemies, where he himself used no power, nor force against his foes, but was of them taken, bound, whipped, crowned with thorns, crucified, and killed: To be brief, he promised to help us, when he himself upon the cross, calling for help, crieth (as one helpless,) My God, my God, why hast thou forsaken me? And where as he had said, that who so believed in him, should not see death for ever: yet he himself both suffered death, and was buried in the sepulchre. Here if we were led by human reason, we should with Cleophas and his companion say: We hoped that he had been the redeemer of Israel, which should have saved us all, but now he himself is dead? How shall a dead man save us? and how can he which is slain have an everlasting kingdom? You see how this name Pele, was not without special cause given to this child whom it doth by that name of saviour represent. For so he is in deed the true saviour & redeemer, which delivereth us from all our sins and miseries. And so it pleased him by his poverty to bless us with spiritual riches, by the taunts and checks which he suffered to deliver us from everlasting shame, by his cross to bring us to eternal honour and glory, by his weakness to give us eternal strength, and by his death to give us a flourishing life, and to abolish our death by dying himself. All these he hath done, and daily doth in us, when he maketh us like himself: that is to say, weak in body, but strong in spirit, base, low, and contemptible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very offscourings before the world, but the vessels and instruments of glory in the sight of GOD. And thus he suffereth us to die, that the Infidels may think there is no difference between a Christian and no Christian, as Turk or Jew. But yet our death is precious in the sight of the lord, neither doth he suffer us to abide in death. All these things are great, marvelous, wondered, and far passing our reason, and understanding, yea, far exceeding all the strength, power, effect, & working of our nature. 2. joetz, that is counsel. another name is joetz, that is council. For though this Peel doth lead and govern us thus wonderfully, & by his cross & ignominy maketh us glorious: yet are we ignorant, rude, fainthearted, & fearful, and therefore is it necessary that he marvelously provide for, counsel, and help us. For it is not in our power and strength to endure and stand in trouble, and persecution. But what counsel giveth he? verily clean contrary to the world. The world willeth us, Christ counseleth contrary to the world. to beware, fly, and eschew the cross & affliction, & to revenge ourselves: But Christ casteth his servants into trouble and vexations: and therein trieth them, as gold is tried in the fire & furnace: But yet so that he comforteth them always most lovingly, as it appeareth in joh. where he saith unto the Apostles. Be of good cheer, john. 16.33. I have overcome the world. And a little before he saith. You shall weep and lament, & the world shall rejoice: ye shall sorrow, but your sorrow shallbe turned to joy, and your joy shall no man take from you. What else, That is a pothecaries shop. I pray you is the whole sacred scripture, but a plentiful and rich Pharmacopole, whence we may fetch present help, and most fruitful and sound comfort, for all sickness, calamities, and evils: as Paul witnesseth saying: Rom. 15.4 what soever things be written afore time, are written for our learning, that we through patience and comfort of the scriptures might have hope. For he which speaketh in the scriptures, is almighty, and both can & will help us always. His word is not spoke in vain, but all things are done which he hath promised. Yea the holy ghost himself, which is the spirit of truth, is our comfort and help. For thus we read in the book of wisdom: Wisd. 16.12 O Lord, neither herb, nor plaster healed them: but thy word which healeth all things, hath made us safe. And jonathas the high priest saith unto the Spartans: 1. Mach. 12 9 We jews stand no need of the society and friendship of the Gentiles, having the holy books, which are in our hands, for our comfort. And now, I pray you, what trouble, what affliction, what calamity, or what danger in all this world, can be so great (how great so ever it be) against which the word of god, that most wholesome and holy gospel cannot minister, & give most wholesome, plentiful, perfect, & sound consolation and comfort: seeing that it promiseth, not only corporal, but heavenly help. And the promises thereof are by Christ confirmed, established, and sure, yea, and Amen. If you read, & better read all the works of the Heathen philosophers, you shall found nothing in them (and yet their whole study & travel was to found some comfort against death) wherein you may take true comfort. All their art, all their knowledge, all their wisdom, and all the remedies that ever they found, are nothing if they be compared, but with these two comfortable sentences in Mat. The first is, Mat. 10.28 1. Comfort against death. Fear not them which kill the body, but are not able to kill the soul. Here you see the immortality of the soul, of which the ethnics speak, even as blind men of colours. But the words following (which is the second) are not uttered by any philosopher, but by Christ himself, 2. Comfort against death. the everlasting truth, and very true life. Every one (saith he) that believeth in the son of God, hath everlasting life, and I will raise him up in the last day. joh. 6.40. Here you have the resurrection or rising again of the flesh, of which the Gentiles, and the whole world, with all their wisdom had no knowledge. Go to then, if any be in the agony of death, or assailed with the tempests of persecution & affliction, either else vexed & pinched with the bitter dolours & terrors of conscience for his sins: as soon as he shall lay hold on these two sentences by faith, & lay them up in his heart, he shall found comfort & have true and plenteous consolation. For he hath forgiveness of his sins, & sure hope of everlasting life: nay rather, he hath life already, because he is in Christ, & Christ in him. This in deed is true counsel. For all men's counsels & consolations are vain, momentany, & cannot help & deliver us in extremity, peril, & danger: but the counsel of the lord doth abide & continued for ever. God the father commands us to hear this counsellor, saying: Hear him. The 70. interpreters have expounded this word joetz, the angel of the great counsel, Mat. 17.5. beautifying Christ with the notable and apt epitheton, giving him the proper title. For Christ is the legate & angel of the great counsel, of the triple unity and most holy trinity, and is also the eternal wisdom of the father. The third epitheton or name of the child, is El, & it signifieth strength, fortitude, 3. name is El, strength or God: as the 70. interpreters have translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the mighty god. This name containeth a singular comfort. For it telleth us, that Christ doth not only provide for us by the word of his gospel, but also is present with us, & doth mightily help us, & faithfully perform to us those things which in his word he hath promised us. For he giveth us the holy ghost, who giveth us faith & confirmeth us with his word, that we may depend upon him & constantly cleave to him, as to a most strong rock, & so in all adversities & calamities, stand steadfast & unmovable, against the assaults & injuries of our enemies, so the at the last we may overcome them, & vanquish them, & with the Psalmist rejoice & say: the lord our God is my strength. Psal. 18.6. Phil. 4.13. And with Paul to the Phil. I am able to do all things through the help of Christ which strengtheneth me. 4. is Gibbor that is Giant. The fourth name is Gibbor, that is, the lord, or giant. In the former names we are taught, what manner and mean Christ useth, and how he handleth us when he will bring us to his kingdom. First of all he handleth us straightly, & mortifieth our old Adam, which seemeth unpleasant to the flesh, & worketh all things so by contrarieties, that our reason is confounded, and knoweth not how to unwynd itself. Secondly, he comforteth us by his gospel. Thirdly, he is present with us in all his might and strength, & delivereth us out of all extremities and peril. But this 4. name telleth us how Christ useth and handleth his and our enemies. Christ is called in the scriptures Gibbor, that is, lord, or giant, for his invincible might and power. For seeing he is king, and will govern his kingdom peaceably, he must needs suppress, and vanquish the enemies of his kingdom, that christians may live safely without fear and hurt: but he cannot beaten down and break the force of his enemies without great power, seeing Satan with the world and sin, with death are most horrible, ugly, strong, and outrageous enemies. Death is stronger than the whole world. job 4.24.25. And Satan as job witnesseth, is of such might & strength, that all men in the world are not to be compared to him. He is the prince of all the children of pride and disdain. And he is that strong man armed, that keepeth his palace, Luk. 11.21. so that all that he possesseth, is in peace. But Christ is much stronger, who overcometh the evil spirit, Col. 1.13. Psal. 19.5. and delivereth us from all power of darkness, whereof David saith. He rejoiceth like a mighty man or giant, to run his course. Christ hath overcome death & the devil, & now alone the lord of all things is with great triumph rightly honoured by these titles. He is lord to whom every knee doth bow, Phil. 2.10. Rom. 24.9. joh. 3.8. Collos. 2.15. and lord over the quick and the dead. And john saith: Christ the son of God appeared that he might loose the works of the devil. And Paul to the Col. saith: He hath spoiled the principalities & power, & hath made a show of them openly, and hath triumphed over them in the same cross. He is called in Esay Maher schalal, that is, make haste to pray. As if one should say a quick spoiler? & Hashbaz, that is, Rom. 7.14. make haste to spoil, or a speedy spoil. We were the miserable servants of the devil, sold under sin, 2. Timo. 2.26. and he held us under his tyranny, & molested us at his pleasure & william. Then came the mighty giant our lord Christ, a lion of the tribe of juda, & fought with that prince of darkness (which had rule over death) & got the victory, and by his death destroyed the power of the enemy, & set us (being delivered out of his tyranny) at liberty, according to that of john. If the son shall make you free, joh. 8.36. you shallbe free in deed. The 5. name is Abiad, that is, a father for ever, 5. name is Abiad father. or always, and evermore a father world without end. By this name we feel and perceive, the mercy, clemency, pity, & grace of this child toward us. Because he will not be such a king amongst us his poor people, as at whose majesty the godly should be amazed, fear, quake, & tremble: but he loveth us fatherly, he embraceth us lovingly, & he will nourish, defend, & cherish us singularly. And as a godly & loving father, In Christ nothing but love: is by the instinct of nature well affected to his well-beloved son, & as he is careful over his child, always thinking how to provide for him honestly, how to bring him up virtuously, & how to instruct, frame, tech, chasten, govern, rule & defend him fatherly, & make him apt & fit for his heritage: So doth Christ in his kingdom with us. Here is nothing but natural love & fatherly affection toward us, nothing but a vehement love, nothing but a care and desire to do us good, & nothing but infinite benevolence towards us. But in this simile, there is great difference between a worldly father, & Christ our father. For we have much greater, better, and fatherly gifts of Christ, them any beloved son hath of his earthly father, though he be a most loving entreater of his children. The earthly father which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in deed loveth his children, careth for them, fostereth them, cherisheth them, feedeth them, and bringeth them well up: yet this care, regard, good will, and diligence of earthly parents is temporal, and cannot continued, & abide for ever. And it happeneth oftentimes, that when the children stand most need of their parents help or counsel, then are their fathers constrained to leave them and die. But Christ is always our perpetual, everlasting, & eternal father: for he suffered once for us his children, & now he suffereth no more. And he neither can nor will leave us without help, he both can & will maintain, feed, care for, keep, and defend us here, & for ever. God prepareth us here for his own inheritance, that after this temporal life, we may live with him for ever. And hereunto accordeth very well the translation of the 70. interpreters, who call this word Abiad, father of the world to come, or of the life that shall be, to the end they may thereby signify the mystical resurrection into life everlasting of all that believe in Christ. At which time shallbe plainly opened and revealed, in what honour and dignity the godly shallbe, and how dearly Christ hath loved them, how he hath embraced them, Abiad, a comfort in the hour of death. and what care he had over them. Let therefore every godly man keep this title of Christ in his mind, when death approacheth, & he shall found thereby a singular comfort. For than he knoweth that Christ is not only here, but shallbe for ever a most loving father. Which thing Paul knew very well, and was thereof thoroughly persuaded, yea he had so grounded it in his heart, that even in death he was of good courage, saying: Christ is to me life and death, Phil. 1.21. is to me advantage, I desire to be loosed, and to be with Christ. Why then do we not desire to be dissolved? why then are we not desirous to die? how happeneth it that we fear death? truly because we do not firmly and constantly believe the scriptures, & because our faith is weak, & little. And because we let not this heavenly and divine comfort of God's lively word (where Christ is called a father for ever) so deeply and thoroughly sink into our hearts, and because we do not meditate so of it, & do not so well understand it, nor so steadfastly believe it as Paul did. For our hearts would not so fail us as they do, if we believed, and certainly knew what a God, what a King, what a life, and what a father Christ is unto all those that faithfully believe. The 6 name is Sarscholam name is Sarscholam, that is, a prince of peace. Christ hath a kingdom wherein is peace, security, safety, & freedom from death, Satan, and all other dangers. But here is all the labour and travel, to come unto, & to attain to dwell in that everlasting kingdom. If we be once there, then are we safe without gun-shot, then are we sure, & then are we in a most happy state. If sin prick us in our consciences, Christ is by & by at hand, & defendeth us. He took our sins upon him, and satisfied for them, and become our righteousness. He put out (as Paul saith) the hand writing of ordinances that was against us, which was contrary to us: Collos. 2.14 he even took it out of the way, and fastened it upon the cross. Of this true & heavenly peace, the scripture speaketh in many places. As to the Rom. where Paul saith: Rom. 5.1. We have peace toward God, through our lord jesus Christ. Sin had made us the enemies of God, as Paul calleth us in the same place. But Christ himself wiped away our sins, and reconciled us unto God, so that now he is not an enemy or judge unto us, but a well-beloved father. For if when we were his enemies, Rom. 5.10 we were reconciled unto God by the death of his son, much more (being reconciled) we shallbe saved by his life. And not only so, but also rejoicing in god through our lord jesus Christ, by whom we have received the atonement. And now in Christ jesus we which once were far of, Eph. 2.13. are made near by the blood of Christ, for he is our peace This therefore is true peace, when we have peace with God through our mediator, & peacemaker Christ. For what would the peace and friendship of all the world, and worldly creatures avail, & profit us, if God were our enemy and angry with us: but if God (who taketh more care for us, and loveth us better than any father doth his children) fight for us: if we be at one with him: if he wish us well, and if he profit us, what can now hurt us? how can the earth with all the creatures therein, even once touch us? Thus you hear that when we believe in Christ we have this peace with God through Christ, so that we may now say: Rom. 8.31. Psal. 121.4 If God be on our side, who can be against us: and he that keepeth Israel, will neither slumber nor sleep. Wherefore, although we have affliction in this world, john. 16.33 yet have we perfect peace in Christ our peacemaker, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Sarscholam, that is, the prince of peace or peacemaker. He obtained & merited peace for us with God the father, & giveth us his spirit, the spirit of peace, that we may also have peace with our neighbour. joh. 14.27 He wisheth us this peace saying: Peace I leave with you, my peace I give you, not as the world giveth it, etc. He also preserveth us that we be not hurt of our enemies, & that we may be safe from all dangers. By these epithetons & names of Christ, many mysteries are to be noted, as that he is true God, & that he should die, because he was borne a man: but that he should not abide in death, because he was to reign eternally. Whereby is plainly & truly proved, that both Christ & we shall rise again. For we which believe in Christ both are his members, inheritance, and kingdom, & shallbe for ever. The son hath prayed for us, & his prayers are heard. The father hath given us his son, & with him shall we dwell for ever. Our mansion house, our lodging, & our abiding place is already prepared. And Christ saith in joh. Father I will that they which thou hast given me, joh. 17.24 be with me, even where I am. In the words following, the prophet Esay prophesieth of the everlasting kingdom of Christ, how it should be great (seeing he was to be king not only of the jews, but even of the Gentiles also dispersed through the whole world) & how he should daily increase and enlarge his dominion even to the last day: and how he should execute, confirm, establish, and for ever preserve and govern the same by justice and judgement: but of this part of the prophesy I will speak more by God's grace, in the title of the kingdom of Christ. You have heard before where I expounded the 5. of Micheas, and the 2. of Luke where, and how the child Christ should be borne. Well then, Christ was borne at Bethelem juda, in December, in the midst of Winter, and was swaddled & laid in a manger. For joseph and Mary could not be lodged in any Inn, for there was no room for them. The holy prophet foretold this sacred and blessed birth of Christ, as you have heard. And the angels from heaven afterward did declare it unto the shepherds in Luke, where the angel saith: Be not afraid, for behold, Luk. 2.10. I bring you tidings of great joy, that shallbe to all the people, that is, that unto you is borne this day a saviour in the city of David, which is Christ the lord. And strait way there was with the Angel a multitude of heavenly soldiers praising God, and saying, glory be to God in the heavens, and peace in earth, & towards men good wil The shepherds which saw this birth of Christ, published, and showed it abroad. The star also in the East, and the wisemen which came thence unto Bethelem were witnesses of the birth of Christ. Simeon also & Anna in the temple saw this child, who was the promised author of our salvation, and they bore witness that Messiah was present. And this doth the whole church of Christ believe, confess, preach, and declare through all the world, and the name of God is preached, and praised in every place. And these glad tidings (to wit) that jesus Christ our salvation is borne in Bethelem, is preached in every place. And jerusalem, that is, the catholic church doth rejoice and skip for joy: for this nativity bringeth unto us all felicity, salvation, and consolation. ❧ Of Christ's flying into Egypt. ¶ Anna. WHat say the Prophets of Christ's flying into Egypt? ☞ Vrb. Matthew saith in his 2. chap. when the wise men of the East returned from India, they returned into their own country an other way, and went not to Herode. After their departure, the angel of the lord appeared unto joseph in a dream, saying: arise, and take the babe & his mother & fly into Egypt, & there lie until I bring thee word, for Herod will seek to destroy him. So joseph rose, & took the babe, and his mother by night, and departed into Egypt, & was there unto the death of Herode, that it might be fulfilled which was spoken of the lord by his prophet, saying: Out of Egypt have I called my son. This prophesy is thus set down in Hosea. Hos. 11.1. When Israel was a child, than I loved him, and called my son out of Egypt. Here the prophet speaketh of Israel, that is, the jews, and of his son jesus Christ. He saith, that God loved the Israelites. Which thing he sufficiently declared by many and wonderful benefits. He brought them up, nourished them, & always cared for them, even as a father careth for his child. He made them a great, mighty, & famous people. And although their unkindness deserved far otherwise: yet notwithstanding he faithfully performed always the promises which he had made unto them. All these things were done for Christ's sake that most blessed seed, which he had promised unto Abraham. This Christ, this seed, according to the flesh, was to be borne of the tribe of juda. And therefore he brought his people Israel by Moses & josua out of Egypt, the house of bondage into the land of Canaan with a strong hand & mightypower. For it was his good pleasure, that of this people Christ the saviour of the whole world should be born as he promised before by his prophets. But now after that, when Christ our saviour in the fullness of time was borne, & had for a time by flying into Egypt shrouded himself from the wrath of Herode, who had commanded all the infants to be slain, God brought him thence again into the land of Israel. Mat. 2.19. Of which Math. sayeth: But when Herod was dead, behold, the angel of the lord appeared in a dream to joseph in Egypt, saying: arise, & take the babe, & his mother, and go into the land of Israel, for they are dead which sought the babes life. Then he arose & took the babe & his mother, & came into the land of Israel. But when he heard that Archelaus did reign in juda in stead of his father Herod, he was afraid to go thither: yet after he was warned of God in a dream, he turned aside into the parties of Galilee, & went and dwelled in a city called Nazareth, that it might be fulfilled, which was spoken by the prophet, which was, that he should be called a Nazarite. ¶ Anna. What speaketh the prophets of the ministry of Christ? Of the ministry of Christ, how he should be a king, a priest, a doctor, a peacemaker, a mediator, a shepherd, our redeemer, and judge of the world. Vrbanus. THe prophet's witness that Christ is our king, priest, teacher, master, peacemaker, redeemer, mediator, & high judge. God saith by David: Psal. 6.7. I will declare the decree, that is, the Lord hath said unto me thou art my son, this day have I begotten thee, ask of me, and I shall give thee the heathen for thine inheritance, & the ends of the earth for thy possession. Here god the father saith, that he had ordained his son Christ to be king in Zion, that is, in the whole catholic church. For Zion was a hill in jerusalem, whereon king David's palace stood. It is also a figure of the whole catholic church through out the world. The son maketh mention of his preaching & doctrine, saying, that he would preach & declare himself to be the son of god unto the whole world, and that he had all power given him not only to be Lord, and king over the jews, but also over the gentiles, that is of all the Christians in the world, & that all they which believed his preaching should be his peculiar people, over whom he would reign for ever. And again David saith: give thy judgements unto the king O Lord, Psal. 72.1. and thy righteousness to the kings son: yea, all kings shall honour him, and all nations shall serve him. This Psalm speaketh of the true Solomon Christ, that he should be the greatest, and most mighty in the earth, before whom all other kings should do homage. So Christ also is called a king in the 89. Psalm. But we will speak more of these in the title of Christ's kingdom. Psal, 89.27 Esa. 33.22. I will make him my first borne higher than the kings of the earth. Esa. saith: The Lord is our judge, the lord is our lawgiver, Ezec. 37.24 Eze. 14.16 john. 2.23. Christ the doctor. the lord is our king, he will save us. We read the like in Eze. & Zach. And joel also saith: Be glad than ye children of Zion, & rejoice in the lord our God, for he hath given you a reign or teacher of righteousness. This reign or teacher is Christ jesus our only master & doctor, as it is said in Math. One is your doctor, to wit, Christ, Math. 23.8 and all ye are brethren. He is not such a teacher, or such a master as Moses or we are. For he preacheth not the gospel to the outward ear only: but he giveth us by the holy ghost, the true holiness in our hearts spiritually, which before god is available, to wit, faith in him. Which Paul calleth, Rom. 3.22. the righteousness of God. For faith in Christ is the work and gift of god in us, which is imputed to us for righteousness. Rom. 4.3 Gen. 15.6. Again David saith, our instructor shall be adorned with many blessings. This instructor is Christ, who in deed is truly blessed. For all that believe his doctrine, by him are delivered from the curse, & are made the children of god for ever. He washeth us with the gracious wellsprings of his gifts, & teacheth us in our hearts that we may be taught of god, & know the father by the son in whom consist true blessings, and everlasting life. You have heard before out of the 61. of Esay, that Christ was sent by the father to preach the gospel to the poor afflicted. As he confesseth in Luke, Luk. 4.43. saying: that he should preach the kingdom of God to other cities, for therefore was he sent. Wherefore Esay calleth him the light of the Gentiles, & the gospel the light of the world, because he illuminateth us which sit in the deep darkness of folly & ignorance, with true knowledge & the holy ghost. For naturally of our own strength, we neither know god nor ourselves. The woman of Samaria saith in joh. joh. 4.25 I know well that Messiah shall come, which is called Christ, when he is come he will tell us all things. Deu. 18.15 And therefore Moses calleth him a prophet, because he should teach the word of God unto his people. Esa. 49.2. Christ also saith in Esay. He hath made my mouth like a sharp sword, that is, I will execute my ministry by the word, which shallbe effectual, & pierce like a sharp sword. joh. 18.37. And he saith to Pilate, that for this cause he was borne, and for this cause he came into this world, that he should bear witness unto the truth. And he addeth: Zach. 9.10. every one that is of the truth, heareth my voice. He will speak peace unto the heathen. To be brief, all the gospel of joh. witnesseth, that Christ came to teach us the truth. And therefore he sendeth the holy ghost to teach us the pure verity, whereby we might be delivered from our sins, & be redeemed from the kingdom of Satan. You have heard before in the prophet Esa. that Christ should be called joetz, Esa. 9.6. that is, a counsellor. For he teacheth us which be rude & ignorant: & so provideth for us by his doctrine, that we may overcome our enemies, & eschew the that is evil. God himself commendeth this teacher and master unto us by his word from heaven, Christ we true shepherd. Math. 17.5 Psal. 110.4 and commandeth us to hear him. For he taught (as Mat saith) as one having authority. And the Psalmist saith: The Lord swore & will not repent, thou art a priest for ever after the order of Melchisedech. All the priests with their sacrifices in the old testament, did foreshow the true Christ & everlasting priest. And Paul to the Hebr. doth with a plentiful spirit explicate & handle this: saying, that it is spoken of the priesthood of Christ. And he declareth with what faithfulness and diligence Christ executeth the office of priesthood for us, to wit, he prayeth & maketh intercession for us to God the father, he is our mediator, & reconciler, he teacheth us the way of truth, & giveth himself a sacrifice & oblation for us, & blesseth us. Albina with functions, & offices of the priesthood were lively, prefigured by the Levitical priesthood in the law, and by Moses, and by that wonderful priesthood of Melchisedech. Wherefore in all things it become Christ to be made like his brethren, Heb. 2.17. that he might be a merciful and a faithful high priest in things concerning God, that he might make reconciliation for the sins of the people: for in that he suffered and was tempted, Hebr. 4.14. he is able to secure them that are tempted. Seeing then that we have a great high priest, which is entered into heaven, even jesus the son of God, let us hold fast our profession: for we have not an high priest which cannot be touched with the feeling of our infirmities: but was in all things tempted in like sort, yet without sin. Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. Christ took not to himself this honour to be made the high priest: but he that said to him, thou art my son, this day begat I thee, gave it him. As he also in an other place speaketh. Hebr. 5.6. Thou art a priest for ever, after the order of Melchisedech, which in the days of his flesh did offer up prayers and supplications with strong cries, & tears unto him, that was able to save him from death, and was also heard in that which he feared. And though he were the son, yet learned he obedience by the things which he suffered, & being consecrated, was made the author of eternal salvation unto all them that obey him, and is called of God an high priest, after the order of Melchisedech. joh. 17.9 In the 17. of john. Christ prayeth earnestly for the whole church. Read the whole chap. and you shall see how faithful a priest Christ is. And Paul to the Hebr. showeth the difference between the priests of the law, Hebr. 7.23. & Christ our heavenly priest, saying: Among them many were made priests, because they were not suffered to endure by the reason of death: but this man because he endureth ever, hath an everlasting priesthood: wherefore he is able also perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest it become us to have, which is holy, harmless, undefiled, separated from sins, & made higher than the heavens, which needeth not daily, as those high priest to offer up sacrifice first for his own sins, and then for the people. For that did he once when he offered up himself. For the law maketh men high priests, which have infirmities: but the word of the oath that was since the law maketh the son, who is consecrated for evermore. And in the 8. chap. he saith: We have such an high priest that sitteth at the right hand of the throne of the majesty in the heavens. Hebr. 9.15. And in the 9 chap. he saith: Christ being come an high priest of good things to come by a greater & more perfit tabernacle, not made with hands, that is, not of this building, neither by the blood of goats & calves: but by his own blood entered once into the holy place, and obtained eternal redemption for us. And in the same place he calleth him a mediator of the new testament. Heb. 9.1. Also in the 10. to the Hebr. Paul saith, every priest appeareth daily ministering, and oftentimes offereth one manner of offering, which can never take away sin: but this man after he had offered one sacrifice for sins sitteth for ever at the right hand of God, and from henceforth tarrieth till his enemies be made his footstool. For with one offering hath he consecrated for ever them that are sanctified. ¶ An. If he must be an everlasting king, & if the father hath confirmed it with an oath, them can he not abide in death, but must needs rise again & live everlastingly. For how could he otherwise deliver us & bless us eternally. This might have comforted Cleophas, & his companion if they had understood the scriptures. ☞ Vrb. Truly we have a plentiful and unspeakable comfort laid up for us in the high priesthood of Christ. Christ on high priest that pleaseth God. For if the son of God be our priest, & if he make intercession for us, sitting at the right hand of God, then are we happy, & in good case. For this priest out of doubt pleaseth God the father. For the father himself consecrated him, & installed him in this priestly dignity. And Christ hath offered up for our sins a sacrifice, such, & so great, as had been sufficient for the deliverance of many thousand worlds, & he obtained & purchased all things necessary for our salvation, & he teacheth us by his spirit. What hurt than I pray you can sin do us? seeing it is purged, & wiped away. That satisfaction of his is ours, if we believe in Christ, & acknowledge him for our priest, & sacrifice for sin. What hath death to do with us? & how can it hurt us? this priest hath by his sacrifice broken & beaten to powder the cruel & horrible sting of death. Besides all this, Christ is our eternal king, who in all dangers can deliver us. Both these two offices, to wit, of priest and king belong duly to him, the true and first begotten son of god the father, and the blessed virgin Mary. We also by faith in him are made priests (as Pet. witnesseth) that by faith we may be bold to go to the father, & as children ask those things of the father which we desire. And the apostles out of this ground of the 110. Psalms, as is before said, borrowed their doctrine of Christ, as that he bringeth us unto God, reconcileth us unto God, & as a Mediator maketh intercession for us unto God, that we may with a sure trust & joy of heart, make our prayers unto the father in the name of our eternal high priest Christ. As Paul saith. For there is one God, 1. Tim. 2.5. & one mediator between God & man, which is the man Christ jesus, who gave himself a ransom for all men. 1. joh. 2.1. And john saith: My babes, these things writ I unto you, that you sin not, & if any man sin, we have an advocate with the father jesus Christ the just, he is the reconciliation for our sins, & not for ours only, but also for the sins of the whole world. And Paul saith: Eph. 2.8. Eph. 3.12. Through Christ we both have an entrance to the father by one spirit. And again: by whom we have boldness, & entrance with confidence by faith in him. Christ also saith: Verily, verily, joh. 16.23. I say unto you whatsoever you shall ask the father in my name, he will give it you. So Paul maketh his prayer through Christ, as our high priest, by whom, & for whom, only we, & our prayers are acceptable unto God the father. As it is said to the Hebr. Hebr. 13.75 By jesus Christ we offer the sacrifice of praise always to God, that is, the fruit of the lips which confess his name. Furthermore, it is worthy marking, that where the prophets do promise to the people of God deliverance from sin, death, & all other evils, that there jesus Christ is promised. For we see this is the purpose of God, that he will not help any, deliver any, nor be gracious to any, but only for jesus Christ's sake. As Peter saith in the Acts. Acts. 4.12. We have salvation in none but in jesus Christ: For among men there is given none other name under heaven, whereby we must be saved. Now look on the prophesy. Christ our saviour. For both the name & work of Christ is lively described in it. He is called jehoschua or jeschua, that is, a saviour, who must deliver, help, & save. Which word we found written in the prophets, sometime with more, sometime with fewer letters, but yet significatively, & plainly set down. Psal. 98.3. Psa. 119.81 David saith: All the ends of the earth have have seen (jescuah) the salvation or saviour of our god. And in the 119. he calleth him often Teschuatecha, that is, a deliverer, or a saviour. It followeth. My soul fainteth for thy salvation. In all these places the prophet showeth how heartily he desireth Christ, & how earnestly he looketh for Christ's coming: as S. Augustine saith upon this Psal. And here you see that Christ the only saviour was ever even from the beginning of the world, Christ was the hope of the Prophets. the only hope & trust as well of the fathers, & elected (in Christ) in the old testament, as he is now our god, our hope, & our comfort in the new testament. For no man can attain salvation, unless he believe in Christ, and be a christian. Esa. saith: My righteous one, Esay. 51.5. or my righteousness is near, my salvation goeth forth. My salvation shall be for ever, & my righteousness shall not be abolished. Here this name jeschua, or jesus is often repeated: for the prophet speaketh in this text of Christ. Esa. 52.10. And again he saith: The lord hath made bore his holy arm in the sight of all the Gentiles, & all the ends of the earth shall see the salvation of our god. And again: I, Esay. 43.11 even I am the lord, & beside me there is no (moschia, that is) saviour. There be many such testimonies as these, in Esay 33.46.66. & in many other places. He is called in the 54. of Esa. a redeemer. For he that made thee is thine husband, or he shall rule over thee which was thy maker. Esa. 54.5. His name is the lord of hosts or jehovah, Zebaoth. And thy redeemer, the holy one of Israel shall be called God of the whole earth. Here this word Goel is used, which signifieth a saviour or deliverer, which epitheton in the scriptures, is always attributed unto Christ. And Es. saith: Esay. 59.22 The redeemer shall come unto Zion, & unto them that turn from iniquity in jacob saith the Lord Rom. 11.26 S. Paul to the Rom. citeth this text of Christ our only deliverer in Zion. And therefore Ose saith thus. Ose. 13.14. I will redeem them from the power of the grave, I will deliver them from death? O death I will be thy death, O grave I will be thy destruction. Death where is thy sting, & hell where is thy victory? But we will speak more hereof in another place. And yet mark here by the way, that this word Goel or redeemer in the prophets, signifieth not only man but also very God. And therefore is he much more mighty than sin, death, and hell, and he both will & can save, & deliver us. And thus upon such a sure and sound foundation, as you see, is our catholic faith grounded. Now note the doctrine of the Apostles grounded and stayed upon these testimonies of scripture in the new testament. Paul saith, Christ is our redemption. 1. Col. 1.30 Gal. 1.4. Eph. 1.7. Col. 1 1. thes. 1.10. Tit. 2.13 Luk. 2.11. Christ our sheepehed. Psal. 95.7. Christ gave himself for our sins that he might deliver us from this present evil world. We have redemption by the blood of Christ. Christ delivereth us from the wrath to come. We look for that blessed hope, & appearing of the glory of the mighty god, & of our saviour jesus Christ. Unto you is born this day in the city of David a saviour which is Christ the lord. The new testament is full of such sentences. Again the Psalmist witnesseth that Christ is our shepherd, & that we be his sheep, & that he carefully keepeth & preserveth us, & feedeth us in his pleasant pastures, unto everlasting life. And he speaks only of Christ, saying: Psal. 95.6 Come let us worship and fall down, and kneel before the lord our maker. For he is our God, & we are the people of his pasture, & the sheep of his hand. And the 100 Psa. saith thus. Know ye that even the lord is god, Psal. 100.3 he hath made us and not we ourselves, we are his people, and sheep of his pasture. Esa. saith: He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, Esay 40.11. & shall guide them with young. And Christ in joh. calleth himself that good shepherd, which giveth his life for the sheep, & he promiseth them eternal life, saying: No man shall pluck them out of my hand. And Luke saith: john. 10.28. Luk. 15.4. Heir. 31.10 He is a faithful shepherd which seeketh the lost sheep, & when he findeth it, he layeth it on his shoulders with joy, & bringeth it home. jere. saith: He that scattered Israel will gather him, & will keep him as a shepherd doth his flock. For the lord hath redeemed jacob, and ransomed him from the hand of him that is stronger than he. This is not to be understood of the carnal, Zach. 13.7. but even of the spiritual Israel whether they be jews, or Gentiles. And Zach. saith: Arise O sword upon my shepherd, & upon the man that is my fellow, saith the lord of hosts, smite the shepherd, Mat. 26.13 and the sheep shallbe scattered. Christ himself expoundeth this prophesy in Math. calling himself the shepherd: and saith, All you shallbe offended by me this night, for it is written, I will smite the shepherd and the sheep of the flock shallbe scattered: but after I am risen again, I will go before you into Galilee. Ezechiel inveighing against the unfaithful, and false prophets in Israel, whith taught not the word of God sincerely and uprightly, but preached man's doctrine for the word of God, Ezech. 34.11, and fed themselves, but not the sheep, saith: Behold I will search my sheep, and seek them out as a shepherd searcheth out his flock, when he hath been amongst his sheep that are scattered: so will I seek out my sheep, & will deliver them out of all places where they have been scattered in the cloudy and dark day. I will feed thy sheep saith the Lord. etc. Christ teacheth us in john who is the true shepherd to whom the sheep of duty belongeth, who also will keep, and defend them from all dangers. Wherefore he saith not simply, I am a shepherd but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the Greek is more effectual, that is, I am even that good shepherd. As if he had said, the prophets have spoken of a good shepherd which should be so faithful, and so mighty, that he both would and could deliver his sheep from all peril. That good shepherd is now here himself. I am even the good shepherd. There are many other shepherds but they are hirelings, for they are not careful over their sheep: they are not faithful & diligent in their cures: but I am that good shepherd, & I give my life for my sheep. God the father speaketh more in that place of the prophet, Eze. 34.23. concerning this shepherd, saying: I will set up a shepherd over them, and he shall feed them, even my servant David, he shall feed them, and he shall be their shepherd. This is not spoken of king David the son of Isa● (for he was dead long before the time of Ezech.) but it is spoken of Christ the true David, of whom David was but a figure, & of whose lineal descent it was prophesied that Christ should come. Again, God saith: Ezec. 37.23 They shall be my people, & I will be their god, and David my servant shallbe king over them, & they all shall have one shepherd. This is spoken of Christ whose servants we all are in the ministry of preaching: but he is that true shepherd with whom we shall found a safe place of refuge, succour, help, health, & pleasant pastures, with all other things necessary for this life, & for the life to come. Paul speaketh thus of this shepherd to the Hebr. Hebr. 13.20 The God of peace that brought again from the dead, our lord jesus the great shepherd of the sheep, through the blood of the everlasting covenant. And Pet. 1. Pet. 5.4. saith: When the chief shepherd shall appear, ye shall receive an incorruptible crown of glory. ¶ An. But where do the prophets witness that Christ should be the judge of the world, both of jews and Gentiles? Christ a judge. ☞ Vrb. The new testament is an exposition and interpretation, & a clear light of the old testament. Christ saith in joh. The father judgeth no man, john. 5.22. but hath committed all judgement unto the son, because that all men should honour the son, as they honour the father. The father also hath given him power to judge, because he is the son of man. The church always understood these words to be of the last judgement, when the dead shall rise again, & the judge shall give to every one as he hath deserved. 2. Cor. 5.10 Paul saith: We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body according to that he hath done, whether it be good or evil. Christ therefore died, and rose again, Rom. 14.9. & revived, that he might be lord both of the dead and the quick. And is ordained of God a judge of quick and dead. Act. 10.42. Now look on the prophets, what, Christ the judge. & after what sort they speak of that judge, who shall justly judge the whole world. And you shall easily perceive that it is none other, but our Lord jesus Christ. And this is most true. This is most infallible, john 5.22. Act. 10.42. For joh. saith. The father hath committed all judgement to him. And Peter saith that god ordained him to this end. And so doth the new testament expound and understand the Prophets in all places where they writ of Christ: neither need we be moved with this, that the scriptures do give judgement only unto God. For this is no matter, this repugneth not our saying, for Christ is that true god. And in as much as he is God he receiveth now nothing which he had not before, seeing that he is of one essence, power and majesty with God the Father for ever. But in as much as he is man he receiveth power from the father to judge all things as Cyril saith. Now then let us see what the prophets foretell of this mighty judge. David saith. Psal. 9.7. The Lord hath prepared his throne (in heaven) for judgement, for he shall judge the world in righteousness, and shall judge the people with equity. We easily understand this text by the 17. chap. of the Acts. where Paul preaching to the Atheniences saith, God admonished all men to repent because he hath appointed a day in the which he will judge the world with righteousness by that man whom he hath appointed. Psal. 50.1. Again David saith. The God of gods even the Lord hath spoken and called the earth from the rising up of the sun unto the going down thereof: out of Zion which is the perfection of beauty hath God shined. Our God shall come and shall not keep silence, a fire shall devour before him and a mighty tempest shall be moved round about him. He shall call the heaven above and the earth to judge his people. The 70 interpreters have translated it thus. God shall come (openly, even our god) and shall not keep silence (any longer.) The Church taketh this to be spoken of the latter coming of Christ: For he will not then come to judge the world in a base form or habit hiding his godhead: but at the last day he will come with great power. Thus saith Austin. Furthermore that shining beam or beautiful brightness of God is Christ jesus, & he bursts forth, and shineth out of Zion, that is out of the tribe of juda the house of David, Mat. 25.31 and will come openly in great power and majesty accompanied with all the Angels. At his first coming he came secretly & humbly, without any great ado: for it was his will to be judged and slain for our sakes, even as a sheep appointed to the slaughter. Esa. 53.7. 1. Thes. 4.17. But in the last day he shall come with great power & magnificence, and shall descend from heaven (as the most mighty & high God, & judge of all) with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with the voice of the Archangel, and with the trump of God. And again: Such a shout as sailors make. He shall be revealed from heaven with his mighty angels in a flaming fire, rendering vengeance unto them that do not know god, & which obey not unto the Gospel of our Lord jesus Christ. And in Matthew it is said: Mat. 25.31 He shall sit upon the throne of his glory, & before him shallbe gathered all nations, & he shall separate them one from another, as the shepherd separateth the sheep from the goats, and he shall set the sheep upon his right hand, and the goats on his left: then shall the king say to them on his right hand, come ye blessed of my father inherit ye the kingdom prepared for you from the foundations of the world: but then shall he say unto them on his left hand, departed from me ye cursed into everlasting fire which is prepared for the devil and his angels. And again David saith. give thy judgement to thy king O god, & thy righteousness to the king's son, Psal. 72.1. then shall he judge thy people in righteousness and thy power with equity. This king's son is Christ he judgeth the that world here by the word, and the spirit, he punisheth the wicked and defendeth the godly. But in the last day he will execute that just judgement and punish them everlastingly which refused the gospel, and would not acknowledge him to be their king: and again David saith. Psal. 97.1. The Lord reigneth, let the earth rejoice let the multitude of the Isles be glad, clouds, and darkness are round about him, righteousness, and judgement are the foundations of his throne there shall go a fire before him and burn up his enemies round about, his lightnings gave light unto the world, the earth saw it, and was afraid, the mountains melted like wax at the presence of the lord, Psal. 96.13 at the presence of the lord of the whole earth. And again he saith: The Lord cometh to judge the earth, he will judge the world with righteousness and the people in his truth. Esa. saith: Esa. 66.15 Behold the Lord will come with fire, and his chariots like a whirlwind, that he may recompense his anger with wrath, and his indignation with the flame of fire. For the lord will judge with fire & with his sword, all flesh. And Zach. saith: The lord shall go forth & fight against those nations, Zach. 14.3 as when he fought in the day of battle, & his feet shall stand in this day upon the mount of Olives, which is before jerusalem on the East side. And the mount of Olives shall cleave in the midst thereof, toward the East, & toward the West: there shallbe a very great valley, & half of the mountain shall remove toward the North, and half of the mountain toward the South. And ye shall fly unto the valley of the mountains. For the valley of the mountains shall reach unto Azal, yea, ye shall fly like as ye fled from the earthquake in the days of Vzzia king of judah, and the lord my God shall come, and all the saints with them. Here Zachary prophesieth of the second coming of Christ at the last day, how that he shall come as a captain or Emperor to assail and destroy his enemies, Christ is a judge but of the wickod. and that his last coming shall be so fearful, that every one if they could would be glad to fly. It will be fearful in deed unto the wicked & unbelieving, who then shall be no longer able to withstand Christ. Then shall their rage, and insolency against the Godly with their tyranny, and savage bitterness, and cruelty, which they have used against the members of Christ have an end. For there is ordained for them an everlasting prison, even continual torment in hell fire for their wickedness. Then all their might, all their force, all their pride, all their cruelty, all their contumacy, & all their threats, shall cease, neither shall they afterward be able to persecute, or in any wise hurt Christ or his servants as before that last day they had done. They shall then suddenly unwares be cast down from the face of God, and the glory of his fortitude, into everlasting destruction. For that is the day of redemption in which Christ (as Paul saith) shallbe glorified in his saints, 2. thes. 1.10. & be made marvelous in all them that believe. The scripture useth such similitudes as these in describing Christ's coming to judgement, 1. thes. 1.16. as in Paul to the Thes. For when Christ shall come to judgement, our enemies shall be slain, and put to flight. The wicked world and Satan shall in the turning of a hand, even in one moment become very firebrands of hell, & so continued for ever. Then shall death be swallowed up in victory, then shall all the Godly be taken up in clouds to meet the Lord God in the air, 1. these. 4.17 and so shall we ever be with the Lord ¶ Anna. We may easily perceive, and gather by these prophecies of the everlasting kingdom, and priesthood of Christ, that he should be both a mediator to pacify God & turn away his wrath from us, and a shepherd and redeemer, which always in all places, might feed us and save us, & at the end justly judge the world. Moreover there was no doubt but Israel was truly redeemed, seeing Christ had suffered. For in as much as God in Christ had promised such a blessing to the world: it was not possible that Christ should abide in death, but then truly in deed live for ever. But these two disciples understood not those things which the prophets had written of Christ, (as Christ objecteth unto them) and therefore they were not sad without cause. But now I pray you let me hear what the prophets have written of Christ's miracles? ¶ Of Christ's miracles. Vrbanus. THe prophet Esay prophesieth thus of Christ: Esa. 35.4. God cometh with vengeance, even god with a recompense he will come & save you, then shall the eyes of the blind be lightened, & the ears of the deaf be opened, then shall the lame man leap as an heart, & the dumb man's tongue shall sing. This prophesy was fulfilled 1576. years ago, Mat. 4.23. when jesus Christ true God & man, went about healing all diseases & griefs of the people, in the country of Galilee. And Christ himself saith in Math. unto john's disciples. Go & show john what things you have heard and seen: the blind receive sight, & the halt go, Mat. 11.4. the leprous are cleansed, & the deaf hear, the dead are raised up, and the poor receive the gospel. You see also in the history of the gospel, how this prophesy is fulfilled in the 8. of Mat. Christ cleansed the leprous, Math. 8.3 he healeth the Centurians servant, & restoreth the sick of the palsy. He delivered Peter's wives mother being sick of a fever. Math. 9.6. In the 9 He healed an other sick of the palsy. He restored the dead to life again: he healed the woman of the bloody issue: he gave sight unto the two blind men. And in the 12. of Math. he made a poor man see: he made the dumb speak, the deaf here: he cast forth a spirit, and restored the dry hand: and in the 15. of Math. he healed the Canaanites daughter which was troubled with a devil: he restored the lame, the blind, the deaf, the dumb, the maimed, & many other diseased, to their former health. And so by these his mighty acts & strange marvels, he showeth that he was the true Messiah, Esa. 25.8. Mat. 9.25 Luk. 7.25. joh. 11.44 of whom Esay writeth thus: He will destroy death for ever, or he devoured it, or swallowed it up: For he called the dead to life again: As the princes of the synagogue's daughter, the widows daughter, and Lazarus which had lain in the grave 4. days and did stink. The raising of these to life, was a foreshowing, certification, confirmation, & sure argument of his true resurrection from the dead. Of which we in the last day also shallbe partakers when the lord shall summon all the dead raised out of their grave before his tribunal seat, in the twinkling of an eye. We may find his other miracles & wonders which he wrought, est down in the evangelists, so that it is not needful here to speak any more of them. ¶ Anna. Now I know why you still apply and include those miracles that Christ did in the gospel (as his restoring of the sick to health, and the dead to life) in the article of the resurrection of the dead, to wit, that we may more surely aod deeply by these miracles, imprint and ground in our hearts the high mystery of the last rising again of the body, and that we may thereby confirm and keep the faith, & hope of our resurrection. But now explicat & prove out of the prophets, the other articles of Messiah, to wit, of his passion, descending into hell, resurrection, & of his kingdom. ¶ Of the death, descending into hell, and the glorious resurrection of Christ, of the causes and infinite commodities, of his passion, resurrection, and of his everlasting kingdom. Vrbanus. THese in deed were the chief articles which Christ taught Cleophas & his companion, as they went to Emaus. And seeing the holy prophets prophesy of these ministries of Christ in one place, & annex them together: we will also speak of them together, & as it were knit them up in one, and open them severally or jointly as the prophecies give occasion. And first of all let us hear the worthy prophet David in the 8. Psalms, where he saith: Psal. 8.4 What is man that thou art (so) mindful of him? and the son of man that thou visitest him? for thou hast made him little lower than God, & crowned him with glory & worship, thou hast made him to have dominion in the works of thine hands: Thou hast put all things under his feet: all sheep & oxen, yea, and the beasts of the field, the fowls of the air, & the fish of the sea, and that which passeth through the paths of the seas. O lord our lord, how excellent is thy name in all the world? This psalm (which the new testament doth sound open unto us) prophesieth of Messiah, saying: that it should come to pass, that for a time Christ should be humbled, debased, and as it were forsaken of God the father. And that time was the space of 3. days, when he was taken & delivered to the jews and Gentiles, and when they beaten him with whips, crowned him with thorns, crucified him, killed him, and buried him. The hebrews text is thus: Vathechasrehu meat meeloim, that is, for a time thou suffered'st him to be without God, or thou shalt suffer him a while to be forsaken of God. For it seemed that God had forsaken him all the time of his passion, even unto the third day, because he suffered him to be slain, and buried. And the jews thought that Christ had been dead in deed, and utterly destroyed. Neither did they understand that comfortable decree of the Lord, how that therefore he sent his son that he might by his cross reconcile his father to us, and that Christ suffered not of constraint, but was willingly and gladly obedient unto his father, even unto the death, the death of the cross. The Greek text is thus. As Paul also citeth it to the hebrews in the 2. chap. where this Psalm also is applied to Christ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Psal. 8.5 Thou hast made him a little inferior to the Angels. The Chaldee Bible hath in that place, mi maleachia, that is, from the Angels. As our Lord said unto Peter, when he had cut of the ear of the high priests servants, Mat. 26.23 and so thought to help Christ, Thinkest thou that I can not now pray to my father, and he will give me more than 12. legions of angels, how then should the scriptures be fulfilled, which say it must be so? Christ would here stand great need of help, that thereby he might succour us. For, for our sakes he came into the earth & humbled himself: and suffered himself to be forsaken, & to want all help, so that no angel could help, Heb. 2.8. or deliver him. Paul unto the Hebr. expoundeth these words of the Psal. & applieth them unto Christ, saying: For in that he hath put all things in subjection under him: he left nothing that should not be subject unto him: but yet we see not all things subdued unto him, but we see jesus crowned with glory & honour, which was made a little inferior to the angels through the suffering of death, that by god's grace he might taste death for all men: for it become him, for whom are all things, & by whom are all things, seeing he brought many children unto glory, that he should consecrated the prince of our salvation through afflictions, for he which sanctifieth, & they which are sanctified are all of one. And so the prophet marveleth that this true man, & son of man was for the little time of his preaching and passion here upon earth forsaken, contemned, humbled, or abased: but after a little, that is, after 3. days highly glorified, honoured, crowned, & made lord of all creatures in heaven & earth: And that afterward his name become renomned, famous, and admirable, through the whole world. As Paul out of this Psal. teacheth at large to the Ephes. where he saith: Eph. 1.17. That the god of our Lord jesus Christ the father of glory might give unto you the spirit of wisdom & revelation, through the knowledge of him, that the eyes of your understanding may be lightened, that ye may know what the hope is of gods calling, & what the riches of his glorious inheritance is in his saints, & what is the exceeding greatness of his power towards us, which believe according to the working of his mighty power, which he wrought in Christ, when he raised him up from the dead, & set him at his right hand in the heavenly places, far above all principality & power, & might, & dominion, and every name that is named not in this world only, but also in that that is to come: & hath made all things subject under his feet, & hath appointed him over all things, to be the head to the church which is his body, even the fullness of him that filleth all in all things. Many mysteries of our faith are contained in this Psalm, to wit, Christ's passion, resurrection, and dominion which he hath over all creatures, both in heaven, & earth, and what the fruit of Christ's works, to wit, of his passion is. For he was by his passion to deserve, and give us infinite benefits, that all which believe the gospel might be delivered from Satan's kingdom, & have place with God in heaven and be ruled, and saved by Christ for ever. But yet here in this world by faith under the cross: but after this frail and miserable life openly in glory. The kings of this world, Christ's strange government. do get, govern, keep & establish their kingdoms by the sword, & force of arms, overcoming & vanquishing their enemies: but this king after a new, strange, proper, and clean contrary manner beginneth, governeth, and fortifieth his kingdom: to wit, by suffering, & dying on the cross. For in that he was killed, he killeth & overcometh his enemies. This passing and exceeding great submission and lowly humbling of himself even to the death of the cross doth, & prevaileth more than the force, sufferings, strength & might of all creatures could have done. For it overcame Satan, it swallowed up death, & obtained worthy honour & glory. As Paul saith to the Phil. Phil. 2.8. Christ humbled himself and become obedient unto death, even the death of the cross, wherefore God hath also highly exalted him, & given him a name above every name, that at the name of jesus should every knee bow, both of things in heaven, and things in earth, and things under earth, and that every tongue should confess that jesus Christ is the lord, unto the glory of god the father. ¶ Anna. Seeing the scriptures set down so many mysteries of our faith, briefly and in one place, (for now I hear in this 8. Psal. the passion, resurrection, ascension and kingdom of Christ all in one, & the self same place comprehended, and fully touched) I would have you expound and teach the use of the death and resurrection of Christ, & what his kingdom is, briefly. And thus in reciting the prophecies concerning these articles, as they offer themselves, you shall found an indifferent easy way, so that you need not over labour and weary yourself, as of late you have done. The fruit of Christ's death and resurrection ☞ Vrb. The fruit and commodity of this most precious death and glorious resurrection of Christ, is the redemption of mankind from all evils, and calamities, and man's victory over death, the devil, & damnation. So that now by Christ's infinite and great merits, & by his deserts, and not by ours, we obtain forgiveness of our sins grace, peace with God, perfect holiness, the holy ghost with his gifts, and that blessed adoption, by which we are the children of god, and he our father: and that after this short life we look for the resurrection of our flesh, in which we shall receive both in body and soul and immortal, & incorruptible inheritance: an inheritance that shall not fade, even life everlasting, and the eternal kingdom of Christ which was promised us in the law and prophets. But all this we receive only in jesus Christ the seed of Abraham and David, according to the flesh, who purchased and deserved all these things for us. This is daily preached to us in the gospel, and all men are called unto this grace, none is excluded, none refused. The Evangelists and Apostles, as the true expounders of the Prophets, do worthily in all places of the new testament, preach and declare out of the prophets this fruit of Christ's passion. Paul to the Rom. saith: Christ was delivered to death for our sins, Rom. 4.25. and is risen again for our justification. And again in the same epistle: Rom. 5.8. God setteth out his love toward us: seeing, that while we were yet sinners, Christ died for us. Much more than being now justified by his blood, we shall be saved from wrath through him. For if, when we were his enemies, we were reconciled to God by the death of his son, much more being reconciled, we shallbe saved by his life. And to the Cor. he saith: 1. Cor. 1.30 Christ is made of God unto us, wisdom, and righteousness, and sanctification, and redemption. In these few words, he openeth and declareth all those things which Moses and the prophets wrote before of the offerings, sacrifices & oblations which were offered for the people's sins, and offences. These sacrifices & oblations could reconcile none unto GOD, neither cleanse any man from sin, but were only figures of that most precious sacrifice the blood of Christ. It was he that should reconcile his father to us, and by his precious blood cleanse us from all our sins. 2. Cor. 5.15 Paul to the Corrinthians sayeth: Christ died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again. God made him which knew no sin, to be sin for us, that we might be made the righteousness of God in him. And to the Gallathians he saith: Gal. 1.4. Christ jesus our Lord gave himself for our sins, that he might deliver us from this present evil world, according to the will of God even our father, to whom be glory for ever and ever. Amen. And again. Christ hath redeemed us from the curse of the law, while he was made a curse for us: for it is written, Gal. 3.13. Cursed is every one that hangeth on tree. And to the Ephesians he sayeth: Eph. 1.7. By Christ we have redemption through his blood, even the forgiveness of sins, according to his rich grace. And again he saith: But now in Christ jesus, ye, which once were far of, are made near by the blood of Christ: Eph. 2.13. for he is our peace which reconciled both unto god in one body by his cross. And again: Christ hath loved us, Eph. 5.2. and hath given himself for us, to be an offering and a sacrifice of a sweet smelling savour to God. And to the Collos. he saith: Col. 1.20. God by Christ reconcileth all things to himself, and setteth at peace through the blood of his cross, both the things in heaven, and the things in earth. And again: God raised Christ from the dead, Colos. 2. 1●. and you which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving us all our trespasses, and putting out the hand writing of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the cross, triumphing in himself over all principalities and powers in the same cross. And to the Thessaly. he saith: 1. these. 4.13 I would not brethren have you ignorant concerning them which are a sleep, that ye sorrow not even as they which have no hope: For if we believe that jesus is dead, and risen (again) even so them which sleep in jesus, will God bring with him. And to Tim. he saith: 1. Tim. 1 15 1. Tim. 2.5. Christ came into this world to save sinners. And again: There is one God, and one mediator between GOD and man, which is the man jesus Christ, who gave himself for a ransom for all men. And again: 2. Tim. 1.9 God saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, God's purpose and grace, not our works the cause of our salvation. Tit. 2.11. which was given us through Christ jesus before the world was, but is now made manifest by the appearing of our saviour jesus Christ, who hath abolished death, and hath brought life and immortality unto light, through the gospel. And to Titus he saith: For the grace of God that bringeth salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness & worldly lusts, that we should live soberly, and righteously, and godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God, & of our saviour jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. And to the Hebr. he sayeth: Heb. 2.14. Forasmuch then as the children were partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, (that is, the devil) and that he might deliver all them which for fear of death, were all their life time subject to bondage. For he in no sort took the angels, but he took the seed of Abraham. Wherefore in all things it become him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, that he might make reconciliation for the sins of the people. For in that he suffered and was tempted, he is able to secure (all) them that be tempted. In the same place the Apostle saith: that Christ by the grace of God tasted of death for all men. Hebr. 2.9. Read the whole epistle to the Hebr. but especially the 5. 7. 8. 9 10. chap. concerning Christ's priesthood and sacrifice: for it is in deed a most worthy and precious treasure. 1. Pet. 1.3. Peter saith: Blessed be God even the father of our lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead. And it followeth: You are not redeemed with corruptible things, as with silver and gold, from your vain conversation received by the traditions of the fathers: but with the precious blood of Christ, as of a lamb undefiled, and without spot, which was lord before the foundation of the world, but was declared in the last times for your sakes, which by his means do believe in God that raised him from the dead, and gave him glory, that your faith & hope might be in God. And again: 1. Pet. 2.24 1. Pet. 3.18 Christ himself bore our sins in his body on the tree, that we being delivered from sin, should live in righteousness. Christ also hath once suffered for sins, the just for the unjust, 1. joh. 1.7. 1. joh. 2.1. that he might bring us to god. And joh. saith: The blood of jesus Christ the son (of God) cleanseth us from all sin. And again: We have an advocate with the father jesus Christ the just, and he is the reconciliation for our sins▪ and not for ours only, but also for the sins of the whole world. 1. joh. 3.8. It followeth: Your sins are forgiven you for his name's sake. And again: For this purpose appeared the son of God, that he might loose the works of the devil. 1. joh. 4.9 And again: In this appeared the love of God toward us, because God sent his only begotten son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his son to be a reconciliation for our sins. To be brief, this is the pith of all the Apostles preaching. And this is the sum of their doctrine, that we obtain forgiveness of all our sins, and everlasting life, by none other but only by jesus Christ, and by no other work, but by his most precious death and victorious resurrection. Therefore Peter with great boldness instructing the jews concerning Christ, Act. 4.10. comprehendeth all the whole matter briefly in few words, in the 4. chap. of the Acts, where he saith: You have crucified Christ, whom God raised from the dead. This is the stone which was cast aside of you builders, which is become the head of the corner, neither is there salvation in any other. For among men there is given none other name under heaven whereby we must be saved. 1. Cor. 15.3. And Paul to the Cor. saith: Christ died for our sins according to the scripture, and was buried and rose (again) the third day according to the scriptures. And if Christ be not raised again, then is our preaching vain, and your faith vain. You are yet in your sins, and so they which are a sleep in Christ are perished. If in this life only we have hope in Christ, we are of all men the most miserable. But now is Christ risen from the dead, and was made the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. S. Augustine hath a learned and worthy saying: namely, Lib. 4. de trinit. lib. 3 Man's resurrection twofold. that one resurrection of jesus Christ (saith he) hath given us two resurrections, to wit, one spiritual from our sins, and the other corporal. For when as Christ raiseth us up from the spiritual death of sin, by his holy Gospel, and lighteneth our hearts with the knowledge of God's grace and our sins: When he pardoneth our sins, and when he giveth us the holy ghost, then do we rise from our wickedness, and are counted righteous in the sight of God. This resurrection is here in earth by faith in Christ, which we receive when we hear his word in the holy gospel. As Christ saith in john: joh. 5.28 Verily, verily I say unto you, the hour shall come and now is, when the dead shall hear the voice of the son of God, and they that hear shall live. Which words are spoken of the rising from our sins, as S. Augustine expoundeth them. The other resurrection which Christ hath deserved, wrought, or obtained for us by his resurrection, is that resurrection of the body which shallbe in the last day. joh. 5.28. Of which john saith thus. The hour shall come, in the which, all that are in the graves shall hear his voice: And they shall come forth that have done good unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation. And Paul saith to the Thes. If we believe that jesus is dead & is risen, 1. these. 4.14 even so them which sleep in jesus, will God bring with him. For this say we unto you by the word of the Lord, that we which live and are remaining in the coming of the Lord, shall not prevent them which sleep. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, & with the trump of God, & the dead in Christ shall rise first. Then shall we which live and remain, be caught up with them all in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord, wherefore comfort yourselves one another with these words. An. I have oftentimes been tempted about our resurrection, & these cogitations grievously vex me. Christ did rise in his own power & strength as true God, but how shall we poor wretches rise, which cannot remove or drive away from us even the jest sickness that happeneth to us: wherefore I beseech you tell me how Christ's resurrection maketh us to rise. Vrb. Whose sins were they which Christ did bear? An. It is manifest & certain, that he bore our sins. Vrb. What manner of nature was it which Christ took upon him? An. It was our nature. For we believe that he took upon him our very humane nature. Vrb. Wherefore did the son of God take upon him our nature in the union of his divine & everlasting person? why did he take upon him our sins? An. He become true man for our sakes, & took upon him our sins, that he might be a true oblation and sacrifice for them on the cross, and wipe them away, and reconcile God the father unto us. Vrb. I hear you say that our sins were the cause of Christ's death: but what hurt did sin unto us men? An. It brought upon us an horrible destruction & decay of all man's strength, as well of body as soul, together with everlasting death and condemnation. Christ's resurrection raiseth us. Vrb. Seeing then that Christ by his death satisfied for our sins, and suffered death for them, that he might put them away: it is not to be doubted, but that he also abolished and destroyed death, which had rule & dominion over us. But if he destroyed death in us (as I say he did,) it followeth well, that we shall rise again to life. For he did not these most worthy works (to wit) that he suffered, that he died, that he rose again, for himself, or for his own cause (for he is innocent & free from all sin, so that he had no need to do any of all these for himself: nay, there was no cause why he should do these things in respect of himself, or in his own behalf) but for us. Yea, whatsoever he did or suffered, he did it & suffered it all for our sakes & profit, & he gave us that his victory over death. This therefore is a good consequent. Christ died for our sins, & rose again for our justification. Therefore shall we also rise in our flesh: otherwise should we deny the virtue & operation of Christ's passion & resurrection in our nature, and be worse and more wicked than Turks or ethnics which deny Christ. An. Now you bring into my remembrance the 15. cha. of the first to the Corrinthians, which you do so highly and often commend unto me: wherein you say that Paul hath so coupled and joined Christ's and our resurrection together, that they can in no wise be separated. ☞ Vrb. That chap. hath such and so much sweet and sound comfort in it, that I wish all christians in the world would well & faithfully remember it. Paul in that cha. reasoneth thus. Christ is risen from the dead, therefore shall we also rise again from the dead, because he died and rose again only for our sakes, & for our salvation. If we should still abide in death, than the death and resurrection of Christ had nothing profited us, neither had they wrought any alteration in our nature: but we had still been (& should so have continued) in death even as in our earthly father Adam we were borne to die. But god forbidden it were so, our hope is sure. For as it is certain that Christ rose from death, & sitteth at the right hand of God, so certain is it that we shall rise again, because Christ is our head, our bridegroom, our redeemer & our life. And therefore wheresoever Christ remaineth and is, there must needs we also be & abide for ever. There is no cause why you should doubt, left Christ our head should leave us his beloved members & spiritual body here behind him in earth. Mark what Paul teacheth us in the 5. to the Eph. Note how he bindeth us & tieth us to Christ. We are (saith he) the members of his body, Eph. 5.30. of his flesh, and of his bones. ¶ Anna. Blessed be God our loving, favourable, and heavenly father for ever, & ever, for these infinite riches of his grace. These words of Paul do greatly comfort & joy us, for if we be the members of Christ & of his flesh, surely there is no doubt, but as Christ did rise again in his own body, even so shall we also rise again in our bodies unto everlasting life, by the power of the glorious resurrection of Christ. Vrb. This is as certain as you see now yourself, and hear yourself speak. ¶ Anna. But the condition & state of our bodies shall not then be such as they be now: for now our bodies eat, drink, sleep, & are subject to weariness. We eat, digest and wax hungry, and they that do not eat and drink, must needs decay and die. But though we do eat and drink, yet can not these earthly meats or drinks maintain our life here for ever. For when we be old and sickly, and when our stomachs lose their natural heat and disgesture, then can neither meat nor drink help, preserve, or prolong our life: But when the natural health & strength is gone, we end our days and die. It must needs therefore be a strange kind of meat, which we shall eat in the world to come, which maketh us live for ever. And the condition and state of our body which shallbe then, must needs be far differing from this, and much better & more excellent & happy, and blessed, than either heart can think or we desire. ☞ Vrb. Paul hath taught this evidently, plainly, & manifestly in his epistle to the Phil. where he saith: Phil. 3.21. Our state after the resurrection. 1. Cor. 15. Christ in the last day shall change our vile body, that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself. Lo both in this place, & to the Cor. he saith: the our bodies in the last resurrection, shallbe pure, clear, and unspotted, & like the stars of the firmament, and like the sun & moon. And among other things he saith: that this body of ours is as a grain of corn sown in the earth in corruption, and is raised in incorruption: it is sown in dishonour and raised in glory: it is sown in weakness, and is raised in power: it is sown a natural body, & is raised a spiritual body (that is to say) our body here is a natural body, and to the fustentation thereof, The dishonour which sin bringeth neither have the godly any other after this life but only this. we must (if we will live) eat, drink, sleep, digest, & purge. And the same body is wearied, and in the end corrupteth and fadeth. And therefore as soon as that soul departeth from the body, the corpse beginneth to smell & putrefy, so that no man can abide the stink thereof. This is the dishonour which for sin is laid upon the body. But in the last day the lord will transfigure our body into such brightness, & make it so beautiful, that it shallbe like the sun, & so shall always abide & continued a firm, sound, & immortal body, without bodily meat, fed of god for ever. And therefore saith Paul, pointing as it were to his body with his finger, this corruptible body wherein I now stand, sit, walk, & speak, this same body I say, must put on incorruption, & this mortal must put on immortality. When this corruptible body hath put on incorruption, & this mortal hath put on immortality, then shall be brought to pass the saying that is written: Death is swallowed up into victory, ¶ Anna. Now I have heard the fruit of Christ's passion & resurrection, which I take to be this: That what Satan in Adam, & our nature by sin had corrupted, & destroyed, the Christ by his death & resurrection, hath recovered & restored, to wit, he hath destroyed sin & overcome death, & given life, that we which believe in Christ, may be delivered from our sins, freed from the tyranny of death & the devil, & be made heirs of everlasting life. Now show me what manner of kingdom Christ's kingdom is, which is so magnifically set forth & promised unto us in the law, prophets, and evangelists? ☞ Vrb. The kingdom of Christ, which is promised in the prophets, Christ's kingdom. is a spiritual kingdom, & not of this world, it is a kingdom of everlasting blessedness, mercy, truth, righteousness, peace, life, wisdom, light, joy, security, liberty, & everlasting salvation: in which Christ the king of glory being taken up into heaven, & exalted at the right hand of god doth by the gospel, & the holy ghost in faith reign, & invisibly govern, & defend all that believe in him, even in the midst of their cruel & deadly enemies, to wit, the world, Satan, heretics, persecutors of the church, sin, & death. Moreover, he is our intercessor in heaven to god the father: he forgiveth us our sins: he sendeth his holy spirit into our hearts: he reneweth & repaireth our corrupted, depraved, & decayed nature, and he restoreth in us the most beautiful image of god, which through sin was blotted out, & destroyed in us. To be brief, he sanctifieth us, defendeth us, & preserveth us in all dangers, & evils: and so he in this life even unto the day of judgement gathereth up into his kingdom (which is the true catholic church of the godly) the children of God dispersed throughout the whole world. He overcometh in them sin, death, & the prince of this world: & by this means he prepareth, & maketh them ready for that great & glorious day of our full & perfect redemption. And although the godly die in the mortal body, yet will he raise them all again at the last day, and they shall live with Christ for ever. But until the day both the evil and the good, the godly & the ungodly shallbe mixed, & dwell together, and the ungodly will colourably seek to bear a face and outward show of godliness, An hypocrite. & will also be taken in place for godly: nay they will be the chief in this earth, and sit as magistrates, & vaunt themselves to be the heads of the church, as Annas, and Caiphas did in Christ's time: yea they will root out, curse, and vehemently persecute the true godly to the uttermost. For in deed the true church is so hidden in this world, the some times in great temptations, it cannot for a space see itself. ¶ Anna. What meaneth the miserable people the Anabaptists? what madness moveth them to seek to congregate a church hear in this world, which should be pure, unspotted, undefiled, and without all blot, and where in they will have no sinner? seeing that even the godly offend, & fall in many things, & the greatest part of those which are called christians, are mere hypocrites, & very wicked men. ☞ Vrb. These miserable men understand not the scriptures. And therefore they know not what is the true church, what manner of church it is, or what the state of the true church is in this world. Christ only is he which at the last day shall purge the chaff (that is the ungodly) from the good wheat (which is the godly christians.) In the mean time that godly are compelled here to dwell, & live among the ungodly. And yet shall they not have any discommonditie, or loss thereby, if they learn not at them to live, & be ungodly. The godly may bear public offices, & have such politic functions, as the civil magistrate doth ordain, so long as they be not commanded, & compelled to do that that is contrary to the commandment of God, and his holy word: yea they both may with a safe conscience, & also aught (as far as belongeth to the body & temporal goods) use all human & public ordinances, and contracts which make for that maintenance of this life & society. If so be they may be suffered to keep, & retain the true doctrine of the saving gospel, & live as it commandeth. ¶ Anna. seeing you have already described the kingdom of Christ, I pray you discover me the kingdom of Satan. Satan's kingdom. ☞ Vrb. Satan's kingdom is quite contrary unto the kingdom of Christ: it is a kingdom of everlasting perdition, of lies, of death, of sin, of ignorance, of blindness, of darkness, of heaviness, of affliction, of sorrow, and of continual captivity, and damnation. And this kingdom of condemnation beginneth in this world, and hath in it all the ungodly, which will not believe, and obey the Gospel, in whom the evil spirit worketh, Eph. 2.1. and is effectual. joh. 14 30 And thereupon is called in john, the prince of this world, & the god of this world. This spirit blindeth the minds of that unbelievers, so that they see not the most clear light of the gospel, of the clearness of jesus Christ, 2. Cor. 4.4. which is the image and character of God. ¶ Anna. How doth Satan reign in this world? ☞ Vrb Luk. 11.21 2. Tim. 22.6. He is the strong man armed in his house, of whom Luke speaketh, who keepeth the wicked in his hand, and hath them in his power, & driveth them whether he will at his pleasure. Paul saith he bindeth them, & holdeth them in strong lies, errors, & darkness, & bewitcheth their hearts, and casteth them headlong into all wickedness, filthiness, & uncleanness, and moveth and inflameth them to all ungodliness. Satan is always an enemy, and an adversary unto true christians in all their godly enterprises & proceedings. He stirreth up false teachers, and draweth many into horrible heresies. He always maketh & moveth sedition, bloodshed, war, strife, brawling, grudging, debate, & hatred. He never sleepeth, he is always watching, & he daily traveleth & laboureth very sedulously, and all to this end, that he may hurt man & bring him into some misery & destruction of body, soul, name, & goods. He stirreth up most cruel persecutions & sharp storms and poisonful hatred against the godly. To be short, what evil, calamity, wickedness, abominations, & devilishness is done in all the earth: he is the causer thereof: and to speak at a word, he hindereth as much as in him lieth, the gospel & kingdom of Christ, and laboureth both day & night, with all his might, with hand and foot, with tooth & nail, that the territories thereof be not augmented & enlarged. Christ defendeth his church. But all his force, studies, and practices shall be frustrate. For we have on our side with us the angels, the good spirits of god, which repugn and resist Satan. Yea we have Christ himself with us, who is a fiery & brazen wall about all that faithful, that the evil spirits do them no harm nor injury, but that they may be in safety and with out danger. Satan is an horrible enemy, & in deed so forcible, that unless god by his holy angels hindered and destroyed his devices, & withstood and resisted his assaults, there should be no family in the whole world, in which he should not every day cause & work wickedness, slaughter, calamity, tumults, sorrow, debates, mourning, & all kind of mischief: nay rather, he would disturb, destroy, dissolve, overthrow, and make a confusion & havoc of the whole world: he is an everlasting, irreconcilible, bloody, deadly, & sworn enemy to all the godly. And he maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellum, continual war without any truce upon the godly, even to the last day. And therefore we must both morning & evening, & every day give thanks to God because that of his fatherly mercy towards us, he doth so wondrously, so mightily, and so gloriously defend and keep us from so cruel, horrible, mischievous, mighty, and noisome enemies. ¶ Anna. We aught so to do in deed. And I will do it with all my heart, & with all diligence as my duty is. For we are bound to be thankful to our good father, God almighty, because he hath in such great dangers so carefully provided for us, & preserved us from all enemies and evils. For we have often seen how these wicked spirits lay wait for us, and seek by all means to endamage, undo, and destroy us. But God hath openly frustrated all their assaults. And now I pray you recite & expound the prophecies of the mystery of our faith, to wit, of the death, resurrection, and kingdom of Christ, which we have now in hand. ☞ Vrb. I will first begin to recite the testimonies of the Psalms, as I have done before. For of all the prophets David is the flower: for he prophesieth much, plainly & evidently of Christ, (who should be born of his family or tribe, according to his humanity) Christ's kingdom. & of all his works & mysteries. You have heard before how the kingdom of Christ was described in the 2. Psal. where God the father did not only constitute his son king over the jews: but also gave him the Gentiles of the whole world for his inheritance. Whereupon it followeth that Christ should not abide in death, although he died as true man of the seed of David. For it was requisite that according to the decree and statute of God the father, he should be king over the whole world. Which thing could not have been in any corporal & worldly manner, as the jews dreamt that Messiah should rule & have in this world a great & corporal kingdom. And therefore it was necessary that the state and condition of Christ's kingdom should be altogether of another sort then the kingdoms of this brickle & frail life are. Christ's kingdom was to be everlasting, & he which is in that kingdom, shall for ever have everlasting righteousness, peace, safety, life, felicity, & eternal salvation. And therefore he endeth the psal. with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (conclusive exclamation) Blessed are all they which trust in the lord. But he speaketh not of a temporal blessing here in this world. For the king himself, and his chief nobles, his well-beloved prophets, and apostles had no great plenty here of worldly wealth, and pleasure of this life, but were miserably afflicted, and always subject to many grievous perils & calamities. In the 3. Psal. David saith, I take my rest and sleep, & I rise again, for the lord sustaineth me. The old church a thousand years ago, understood this prophesy of the true death and resurrection of Christ, as appeareth by Arnobius. Psal. 14.7. And again David saith: O give salvation unto Israel out of Zion when the lord turneth the captivity of his people, than jacob shall rejoice, and Israel shallbe glad. Here David in spirit desireth, and godly, and fervently prayeth Messiah, who only is called in the holy scriptures the true saviour and redeemer, seeing both the jews and Gentiles by him are delivered from all evils and perils, that they may through him, and in him enjoy everlasting blessedness. S. Augustine also taketh these words to be meant of Christ. And take this (wife) for an infallible rule for you in the scripture, that in so much as there is but one only deliverer given of God unto men, by whom they may be justified and saved, that Christ is truly, properly, & certainly meant, signified, and understood in all those and such places, where there is mention made either of salvation, saviour, redeemer, or deliverer, whether it be spoken in figures, or plain and manifest words. For seeing Israel and jacob, that is, the catholic church being congregated of the jews & Gentiles, should be glad & rejoice in Christ, they must live in peace and security. That cannot be, unless such troubles be taken away, & the conscience be comforted, & death abolished. These words therefore import, and plainly show, that our redeemer out of Zion (or as it is in Thargum, our redemption & salvation which is Christ himself) shall take away & destroy all those things that trouble & afflict that godly, to wit, an evil conscience, tribulation, sin, persecution, and all kind of vexation, & death itself, etc. For of necessity he must lead captivity, captive, that is, he must overcome Satan, who hath us in captivity, and he must deliver us from his tyranny. Christ in the Psalms saith: My flesh also doth rest in hope: For thou wilt not leave my soul in hell, Psal. 16.10 or in (the grave) neither wilt thou suffer thine holy one to see corrupton. Thou wilt show me the path of life. In thy presence is the fullness of joy, & at thy right hand there are pleasures for evermore. We can have no surer nor better expounders of the prophets, than the Apostles and Evangelists. And Peter and Paul have expounded this prophesy to be meant of Christ, saying: Act. 2.31. that he should die and be buried, but not corrupt and rot, as our sinful flesh doth: and that his blessed & divine soul should not be cast in hell or grave, but be united again to the body, & that he should rise again from death, & sit at the right hand of God, & give us everlasting life. It was meet, that he should be the first fruits of them which were dead, that by his glorious resurrection, he might open us the true gate unto life, and make the way for us, 1. Cor. 15.20. by which we also must go to him. But Peter and john, & the other Apostles, joh. 20.5. before Christ's rising again understood not this, although they had heard it oftentimes until they saw the lord alive again. Wherefore it is no wonder though Cleophas and his companion understood it not. David saith: O lord my God I cried unto thee, Psal. 30.2. and thou hast restored me: O lord thou hast brought up my soul out of the grave: Thou hast revived me from them that go down into the pit. Arnobius, and Augustine understand this prophesy of the death and resurrection of Christ. And again he saith: God shall deliver my soul from the power of the grave: for he will receive me. Selah. Psal. 49.15. The church understandeth these words also, to be meant of the death, descending into hell, and rising again of jesus Christ. And in another place he sayeth: Psal. 71.20. Thou hast showed me great troubles and adversities, but thou wilt return & revive me: And will come again & take me up from the depth of the earth. These words also doth Arnobius expound of the death of Christ, of his descending into hell, and of his resurrection. And again in the 86. Psal. Christ saith to God the father: Psal. 86.13 Thou hast delivered my soul from the lowest grave. S. Augustine, and with him the whole church of Africa understand this to be undoubtedly meant of the descending of Christ into hell, & of his rising again. The 22. psalm doth more fully and plainly then any other, describe the passion, resurrection, and everlasting kingdom of Christ. And there are the very same words in which Christ in his great agony, & his extreme necessity, called unto his father upon the cross. And that psalm describeth Christ his passion, & also setteth forth the fruit of his death & resurrection, saying: Psal. 22.1 My God, my God, why hast thou forsaken me. All they which see me, have me in derision, they make a more, & nod their head, saying: He trusted in the lord, let him deliver him, let him save him, seeing he loveth him. They pierced my hands and my feet, I may tell all my bones, yet they behold and look upon me. They part my garments among them, and cast lots upon my vesture. Behold, how exactly, how lively, how truly, and how excellently the holy ghost foretold Christ's passion, using the very same words which the jews used, when they mocked Christ hanging on the cross. And the Evangelists are witnesses that all these things happened in his passion, which were foretold of it. And they recite the very same words to the end they may prove, that it was the good will, both of God the father and the son, that Christ suffered, seeing the holy ghost prophesied many years before, that all these things should happen unto Christ. Yea the spirit foreshowed also, that Christ by this his passion should enter into his glory, & be lord over all things. As before ye have heard in the 8. psalm. But in this 22. Psa. 22.22. psal. he saith. I will declare thy name unto my brethren, and in the midst of the congregation will I praise thee. Do you see? he shall first suffer his passion, but he shall not bide in his passion, and death. For even then shall he magnify his father's name, and make it famous and well known through the whole world, by this glorious and famous preaching of God's mercies, in that he spared not his own only son, but gave him for our sakes to the death of the cross, that we might thereby obtain the benefit of everlasting life. For so it followeth in the psalm, The poor shall eat and be satisfied: they that seek after the lord shall praise him, & their hearts shall live for ever. This eating and satisfying of the poor, is a spiritual satisfying, when the poor sinners eat the true bread of heaven, that is, when they hear the gospel of Christ's humanity, passion, A spiritual eating. and resurrection, and keep it in their hearts by faith. For then are they fed by it unto everlasting life, according to that of john. joh. 6.51 I am the living bread which came down from heaven, if any man eat of this bread, he shall live for ever. Neither can man's conscience be otherwise satisfied, and set at quiet, that it be not vexed and troubled by any other thing, but only by Christ apprehended, by faith. It followeth. All the ends of the world shall remember themselves, Psal. 22.27 and turn to the Lord, and all the kindreds of the nations shall worship before thee. For the kingdom is the lords, and he ruleth among the nations. This is, when men by the preaching and doctrine of the Gospel, are put in mind of gods great benefits, and are constrained to acknowledge, worship, confess, glorify, and call upon Christ their lord, who is appointed of God the father to be the head of all things, and king over all nations of the whole world. Here have ye the kingdom of Christ, which is the holy catholic church spread over the face of the whole earth. And now in all things and places, where that evil spirit the devil before ruled by lying, (having seduced all people, and led them into all kinds of errors and idolatry, Eph. 2. that they might be (as Paul saith) without Christ, without the word, without hope, and without God in the world) there I say, in those parts shall Christ now be heard. It followeth, their seed shall serve him, Psal 22.30 and the lord shallbe preached from age to age. But if Christ shall have seed, that is to say, spiritual children borne by the gospel, as well of the jews as Gentiles (as you see by this text, he must) then can he not be overcome by death, nor abide in the grave. For how could he then regenerate and congregate the Gentiles together into the catholic faith, and rule such an empire which should fill the whole world, whose dominion should not extend through one piece of the earth only, but through the whole circuit of the wide world, and so continue for ever world without end? For whosoever believeth in Christ shallbe partaker of everlasting life. Wheresoever therefore the prophets set down the kingdom of Christ, saying, that it shall have continual peace, health, and felicity, there is set down, and in deed declared, the death and resurrection of Christ, and all christian men. For if Christ shallbe a king, and set up and have an heavenly and everlasting kingdom, it must needs follow, that he should leave this temporal & mortal life by death, and ascend into that everlasting and glorious kingdom of heaven, and so could not be kept in death. He must also of necessity have some people over whom he might be Lord and king, and whom he might rule & govern. Wherefore his people also can not abide in death, but must with their eternal king live for ever. I would have you make much of this Psalm. Psal. 22. For I tell you this is a notable Psalm, and most comfortable of all other psalms. Again in the 69. psalm, the prophet doth plainly and manifestly speak of Christ's passion, & the fruit thereof, Psal. 69.4. saying thus in the person of Christ: They have hated me without a cause. I restored that which I took not. The rebukes of them that rebuked thee, are fallen upon me. They gave me gall in my meat, and in my thirst they gave me vinegar to drink. Christ our surely. Here is set down the end of Christ's passion and cause, why he would suffer, to wit, that he might pay our debts, and bear our sins upon the cross. He was our pledge and surety, and when we could not perform, and pay that which we aught, he paid our debts for us. If we should have paid our debts ourselves (that is) if we should have borne our own sins, we should all have been cast down into the deep pit of hell, and perished everlastingly. You hear it also in this place foretold, how the tormentors should crucify and handle him, and how they should give him gall and vinegar to hasten his death, or rather to increase his pain and torments. Which thing plainly appeareth in the Gospel in Matthew, Mat. 27. Mar. 15. Luk. 23. john. 19 Psa. 41.9. john. 13.28. Mark, Luke, and john. And David prophesieth in the 41. psalm, how judas should betray Christ, saying: My familiar friend whom I trusted, which did eat of my bread, hath lifted up his heel against me. And john citeth this prophesy, where he speaketh of judas his treason. And in the same psalm, hard after, Christ requireth of his heavenly father, that he might rise again, and ascend into heaven, and that after his resurrection, he might be exalted unto the right hand of his father, saying: Psal. 41.10 Therefore lord have mercy upon me, and raise me up, so shall I reward them. Place me in thy sight for ever. And in the 40. Psalm, David prophesieth of the destroying, and abrogating of the jews sacrifice, and he speaketh of the true sacrifice of Christ: by which he reconciled God unto us, and fulfilled all his father's will, and satisfied the law. These are the words of the prophet in Christ's person: Psal. 40.6 Sacrifices and burnt offerings thou didst not desire: (for thou hast prepared mine ears) burned offerings, and sin offerings hast thou not required. Then said I (that is Christ) Lo I come. For in the roll of the book (that is, in Moses and the prophets) It is written of me, I desired to do thy good will O my God. Yea thy law is within my heart. I have declared thy righteousness in the great congregation. And afterward he prayeth his father, that he would not forsake him in his cross & affliction, saying: Withdraw not thou thy tender mercy from me (O Lord) let thy mercy and thy truth always preserve me: for innumerable troubles have compassed me. Our sins Christ's sins. And a little after he calleth our sins, his sins. Not for that he did ever sin, but because he took our offences upon him, that he might purge them, and suffer for them, even as if they had been his own. And this verily is a wonderful and unspeakable kind of mercy and goodness. These are his words: My sins have taken such hold me, that I am not able to look up, yea, they are more in number, than the hears of my head. Therefore my heart hath failed me. O GOD, let it please thee to deliver me, O Lord make haste to help me. And in the 118. Psalm, David prophesieth excellently and notably of Christ, telling us how the Jews should reject him, and especially those amongst them, which would be counted most learned and holy (to wit) the Scribes and pharisees. And yet nevertheless should he attain to excellent honour, and gather together both the jews and Gentiles, into one spiritual building of the catholic church. Psa. 118.22 These be the words: The stone which the builders refused, is the head of the corner. This was the lords doing, and it is marvelous in our eyes, this is the day which the Lord hath made, let us rejoice, and be glad in it. The Apostles and Evangelists do diligently expound this prophesy, and they cite it of Christ in many places, Act. 4.11. 1. Pet. 2.4 Mat. 21. Eph. 2.20. saying: that Christ alone is the rock and corner stone, on whom, when we are builded by faith, we may strongly stand against all evils, storms and tempests that rise against us. The jews when they had sealed up the grave stone, thought that Christ had been utterly extinguished: and the two disciples also which went to Emaus, doubted the same: but Peter thinketh and preacheth far otherwise, Acts. 2.36. saying: Let therefore the whole house of Israel know for a surety, that God hath made him both Lord & Christ. This jesus I say, whom you have crucified. Acts. 5.30, Again he saith to these foolish builders: The God of our fathers hath raised up jesus whom ye slew and hanged on a tree: him hath God lift up with his right hand to be a prince and a saviour. etc. But now ye shall hear what worthy and notable things David prophesieth of Christ's glory in the 18. Psalm, Psal. 18.43. where Christ saith: Thou hast delivered me from the contentions of the people. Thou hast made me the head of the heathen. The calling of us Gentiles. A people whom I have not known, shall serve me. Out of all doubt the spirit of God speaketh here especially of Christ, against whom his own proper people did kick, in that they would not have him to be their king. And therefore are they forsaken, and Christ is made the king and head of all nations in the world. Which came to pass after the resurrection & ascension of Christ, where he was, by the preaching & teaching of the gospel, published and preached through the whole world: and become famous, and was acknowledged for a king. David in the 21. psalm speaketh of the eternal and spiritual kingdom of Christ, and of his great & princely honour, & telleth how miserably his enemies should end, saying: Psal. 21.1. The king shall rejoice in thy strength O Lord: yea, how greatly shall he rejoice in thy salvation? Thou hast given him his hearts desire, and hast not denied him the request of his lips. Selah. For thou didst prevent him with liberal blessings, and didst set a crown of pure gold on his head. He asked life of thee and thou gavest him a long life, for ever, and ever. His glory is great in thy salvation, dignity and honour hast thou laid upon him. For thou hast set him as blessings for ever. Thou hast made him glad with the joy of thy countenance, because the king trusted in the Lord, & in the mercy of the most high, he shall not slide. Thy hands shall find out all thine enemies, and thy right hand shall find out them that hate thee. Thou shalt make them like a fiery oven in time of thine anger. The lord shall destroy them in his wrath: and the fire shall devour them. Here again we see that Christ after he had humbled and debased himself, should be exalted above all things, as the true king of eternal blessedness and felicity: and that the enemies both of Christ, and Christians, should perish eternally. Wherefore it is something strange, that those two disciples were so offended at Christ's suffering. ¶ Anna. It is a strange thing in deed that they understood not their own prophets. For seeing they were Iewes borne, they should not have been ignorant of any of those things. But peradventure the carelessness and slothfulness of the churchmen or priests was the cause that the jews had so little knowledge of Messiah, and his kingdom. I remember I have heard you say, that when Christ came into the synagogue, the Scribes and pharisees had laid aside the holy Scriptures, and taught and urged the doctrine and traditions of men. What marvel them, if the rude & unlearned people knew not the Scriptures, seeing they which boasted themselves to be the rulers of the church were blinded, and understood them not. Mat. 15.14 ☞ Vrban. It is as you say: for you see in Matthew how at that time those blind guides set aside, and despised the commandments of God, and preferred the doctrine and traditions of men before the word of god. Satan hath always his false prophets among the children of God, and he soweth & spreadeth his errors in all places. ¶ Anna. God the father keep us, and destroy the devices and assaults of that enemy. But now go on, and open the prophecies which be in the psalms. ☞ Vrb David prophesieth in the 24. Psalm, that Christ should be a most mighty and puissant prince in all the world. And there he commandeth that all worldly princes & potentates should open the gates & doors of glory, unto this most majestical king, and that they should on each side go out of his way, that he might have a wide & large way to walk in. For he saith, he is the almighty God, that most mighty & puissant lord, strong in battle. Psal. 24.7. These are the prophet's words. Lift up your heads you gates, and be ye lift up, ye everlasting doers, and the king of glory shall come in. Who is the king of glory? The lord strong and mighty, even the Lord strong in battle. Lift up your heads ye gates, and lift up yourselves ye everlasting doors, and the king of glory shall come in. Who is the king of glory? The Lord of hosts he is the king of glory Selah. Psal. 29.10 And again he saith: The lord doth remain king for ever. The lord shall give strength unto his people: the lord shall bless his people with peace. This god shall rule for ever, jesus Christ, and no other, whose kingdom only shall remain for ever. Esay. 9.7. Neither is his kingdom an earthly kingdom, wherein Israel according to the flesh, reigneth in the land of Canaan, as the jews dreamt, but it is an heavenly kingdom. For David saith not here, that the lord will give his people cities, fields, grounds, meadows, vineyards, wealth, & riches: but he saith, he will give them strength, fortitude, and power (to wit) the power of the holy ghost, which is the spirit of strength and fortitude. He saith that he will bless his children with peace, and he blesseth them in deed with that true and eternal peace, and enricheth, and increaseth them in all heavenly gifts. The 72. Psalm also doth excellently prophesy of this heavenly kingdom of Christ, showing what kind of kingdom it should be, to wit, a kingdom of righteousness: a kingdom in which should be perfect true holiness without hypocrisy: a kingdom of true peace, wherein nothing is done contrary to law and equity: a kingdom whereas no man hath wrong, but all things be wrought and done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by true justice, equality, equity, and clemency: a kingdom where all peace, quietness, humanity and just dealing flourish: and a kingdom where the poor afflicted, oppressed, contemptible and wretched, found present help, comfort, and consolation. And further he saith, that this kingdom, wherein true life dwelleth, is so wide, that it extendeth itself, not over juda only, but over the whole world. For thus saith Solomon: Give thy judgements to the King, O GOD, Psa. 72.1. and thy righteousness to the kings son. Then shall he judge thy people in righteousness, and thy power with equity. The mountains and the hills shall bring peace to the people. By justice he shall judge the poor of the people, he shall save the children of the needy, and shall subdue the oppressor. They shall fear thee, as long as the sun & the Moon endureth from generation to generation. He shall come down like the rain upon the mown grass, and as the showers that water the earth. In his days shall the righteous flourish, and abundance of peace shall be so long as the Moon endureth. His dominion shall be from sea to sea, and from the river unto the ends of the land. They that devil in the wilderness, shall kneel before him, and his enemies shall lick the dust. The kings of Tharses, and of the Isles shall bring presents. The kings of Sheba and Seba shall bring gifts, yea, all kings shall worship him, all nations shall serve him. For he shall deliver the poor when he crieth, the needy also, and him that hath no helper. He shall be merciful to the poor and needy, and shall preserve the souls of the poor: he shall preserve and redeem the souls from deceit and violence, and dear shall their blood be in his sight, yea, he shall live, and unto him shall they give of the gold of Sheba (or Arabia) they shall also pray for him continually, & daily bless him. His name shall be for ever. His name shall endure as long as the son: all nations shall bless him, and be blessed in him. It was needful that Christ should rise from death, that this prophesy might be fulfilled, that he might begin, enlarge, establish, & preserve this his most ample and wide kingdom for ever and ever. And the holy ghost in the 45. Psalm also setteth forth Christ and his kingdom with wonderful glorious words, calling Christ true God. Which testimony Paul also citeth to the Hebrues, saying: Hebr. 1.8. O God thy throne is for ever and ever. The sceptre of thy kingdom, is a sceptre of righteousness, thou hast loved righteousness, and hated iniquity. Wherefore god even thy God hath anointed thee with the oil of gladness above thy fellows. Read the whole Psalm, for it doth excellently set forth Christ and his spiritual kingdom, in which both sin, death, and Satan, yea, & else whatsoever afflicteth, and troubleth the godly, are extinguished, destroyed, and overcome, & in their places is given everlasting life. Also in the 47. Psalm, the holy ghost very sweetly and comfortably setteth forth Christ's ascension, Psal. 47.1. glorification, and ample kingdom, saying thus: All people clap your hands, sing loud unto God with a joyful voice, for the lord is high and terrible, a great king over all the earth. God is gone up with triumph, even the Lord with the sounds of the trumpet. Sing praises to God, sing praises, sing praises to our king, sing praises. For god is the king of all the earth. Sing praises every one that hath understanding. God reigneth over the heathen: God sitteth upon his holy throne. In this Psalm all nations are stirred up to laud and praise the Lord, who in Christ reigneth now over all the world. If then all these things aught to be accomplished through the whole earth: it could not be that Christ should continued in death, especially seeing it was prophesied that Christ should deliver the world out of the bands of death, & himself be exalted, & placed in the highest type of honour, & glory. The prophet David also speaketh of the battle & victory of Christ in the 68 psal. telling how he overcame death and Satan, and by his mighty & divine power, delivered all them from Satan's tyranny, which were his captives, & ascended into heaven. And this psal. Eph. 4.8 Paul citeth to the Ephes. saying: He ascended up on high, he led captivity captive. S. Augustine here understandeth by captivity, captive, even death itself which held all the children of Adam, as sinners in captivity, and mightily ruled over them: yea even over good christians, which lay bound and captive under the yoke and captivity of Satan, but by Christ's death and resurrection are delivered and redeemed. David saith: Psal. 93.1. The lord reigneth and is clothed with majesty, the lord is clothed, and girded with power. The world also shallbe established, that it cannot be moved. Thy throne is established of old, thou art from everlasting: the floods have lifted up O lord, the floods have lifted up their voice, the floods have lifted up their waves. The waves of the sea are marvelous through the noise of many waters, yet the lord on high is more mighty. Thy testimonies are very sure, holiness becometh thy house O lord for ever. Here God the holy ghost prophesieth of the kingdom of Christ, to wit, how Christ the king of all glory so wonderfully keepeth, surely establisheth, & strongly fortifieth his kingdom, that it cannot fall and be overthrown, although the sea of this world by violence and huge storms invade it, set upon it, and seek clean to subvert it. The jews did all they could upon good Friday, quite to extinguish this king. And now that he is risen again from the dead, both jews, Gentiles, Turks, heretics, and false christians, with the world, and Satan, & all their power resist him and his kingdom. They forge most impudent and shameful lies against him: they lay snares by subtleties to entrap him: they fill all places with slaughter of him: they assay every way to hurt him: and they do the worst they can, both by force and cunning against him. But though they try every thing, they shall prevail nothing. Albina their devices shallbe frustrate: all their travail shall not prevail: yea all their power shall not profit them: for he died once, and henceforth dieth no more. Now he sitteth at the right hand of God above the heavens: and is the everlasting and eternal God himself, whose throne is builded, and standeth on so sure a foundation and ground work, that it cannot be moved or overthrown. Yea the very gates of hell cannot prevail against the poor church, in as much it only dependeth upon this head Christ, that glorious king of heaven, that most sure and unmovable rock. Mat. 21.44 He which falleth on this stone, shallbe broken, but on whomsoever it shall fall, it will grinned him to powder. Seeing then the habitation of this king shall endure for ever, it must needs follow, that he shall both live for ever, and also give everlasting life unto us. Psal 99.1. Again David saith: The lord reigneth, let the people tremble, he sitteth between the Cherubins, let the earth be moved. The Lord is great in Zion, and he is high above all people. They shall praise thy great and fearful name, for it is holy, and the king's power that loveth judgement, for thou hast prepared equity, thou hast executed judgement and justice in jacob, exalt the lord our God, and fall down before his footstool, for he is holy. This king is Christ, who ruleth the church which is the spiritual Zion through the whole world: He hath placed his throne in a high place, even in the very heavens, and all the earth is his footstool, and he ruleth for ever. But Satan and the world being set on evil, cannot abide this. And when they are not able to throw down Christ from the seat of his majesty, they fret and fume against the godly, and cruelly persecute them. But for all that, they cannot take away their salvation, although they endeavour it never so much. For where this king is, there shall all those be also which believe in him. The ungodly cannot hurt the godly. Therefore the ungodly cannot hurt the righteous, so as may truly be called hurting. For when they kill them, and take their lives from them, which to the world seemeth the greatest hurt that can be, then do they most profit them. For death is unto them the gate and ready way to life, but the enemies of Christ and his church, shall in the end be thrown under foot, trodden down, and be more vile and filthy, than any rubbish, dirt, or dung. Psal. 102.15. And again David saith: Thou wilt arise, and have mercy upon Zion, for the time to have mercy thereon, for the appointed time is come. For thy servants delight in the stones thereof, and have pity on the dust thereof. Then the heathen shall fear the name of the Lord, and all the kings of the earth thy glory, when the Lord shall build up Zion, and shall appear in his glory, and shall turn unto the prayer of the desolate, and not despise their prayer. This shall be written for the generation to come, and the people, which shall be created, shall praise the Lord, for he hath looked down from the height of his sanctuary: out of the heaven did the lord behold the earth, that he might hear the mourning of the prisoner, and deliver the children of death. In this Psalm we see how earnestly the godly Christians, which were before Christ's nativity, did in fervency of prayers look for his kingdom, wherein only, or else not, sins are pardoned, and death is vanquished. These true Christians desire and pray, that Zion, that is the church, may be builded every where, and the glory of Christ seen and propagated through all the world, as did David, Samuel, and the rest of the Prophets, who with spiritual eyes saw long before, that Messiah should first be debased, but afterward exalted and glorified through the whole world. Neither were they offended at the humility & passion of Christ, which of his own free will he would suffer, because they understood the purpose of God's works, to wit, that he would make Christ the Lord, and head of the church, and that he would with great admiration build up Zion the holy church through all the world. They desired to see such a king, and his great kingdom revealed unto them by the spirit: yea, to see him even with their corporal eyes, as Christ witnesseth in Luke where he saith: Blessed are those eyes which see that ye see. For I tell you that many Prophets and Kings, Luk. 10.23. have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. And again David saith: Psal. 110.1 The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies, thy footstool. The Lord shall send the rod of thy power out of Zion, thou ruler in the midst of thine enemies. He shall drink of the brook in the way, & therefore shall he lift up his head. In this Psalm is a most comfortable prophesy of Christ, how he must be placed at God's right hand, that is, that he shall be exalted unto most high glory, honour, dignity, & power. But yet so, that before he must drink of that brook, that is, of the cup of his passion, & so by it pass into his glory. Wife, look you have this psalm in great price, & love it dearly, for it setteth forth unto us two special things: wherein true, and sound consolation, & all our salvation doth consist, What it is to sit at the right hand of God. to wit, the everlasting kingdom, & divine power of jesus Christ. He sitteth at the right hand of God: that is, he hath all power, he is most mighty, all things are in his hands, he is, (and that even according to his blessed & glorified humanity) lord, & king of all things both in heaven and earth, & all things are in his subjection. Therefore it well followeth, that he is able to deliver us from all necessities, & calamities, both temporal and eternal: neither can any creature do us harm, if we be in the kingdom of Christ by true faith. God sweareth. Hebr. 5. Moreover, God the father assuredly promised by an oath, that he would give us Christ to be an eternal priest. Here is Christ upon God's oath appointed to be our priest, and he is touched with the feeling of our calamities no less, then if they were his own. He hath purged and taken away our sins by his own sacrifice upon the cross, and hath reconciled us unto the father, yea, he doth still make intercession for us with his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing, and he teacheth & giveth us by his word and holy spirit, all things which are necessary, for the obtaining of everlasting health and salvation. Wherefore although Christ according to his humanity, was the son of David, that is, his son by flesh & blood: Christ David's lord, & yet his son. yet nevertheless David saith, that Christ is his lord, not only according to his divine nature, as he is the creator and lord of all things, but also (as saint Augustine saith) according to that his humane nature, glorified, in which he sitteth at the right hand of God. For he is the everlasting king of Israel, which truly erected, and for ever established, and confirmed the kingdom of David. Christ the true Melchizedech. Moreover he is a true priest, & the true Melchisedech, who only could, and aught to give that everlasting blessing, for that he is that blessed seed of Abraham, in which only we are blessed, that is, we are delivered from sin, & death, and are justified, & saved. Christ in Math. Mat. 22.43 putteth forth this question to the pharisees which were puffed up with an opinion of their own learning, saying: Why did David call Christ his Lord, who was his son, that is to say, of his stock? But although they seemed learned unto themselves, & although they swelled with the pride of their own knowledge, yet they were ignorant of this, which they aught especially to have known. Again David saith: Psa. 103.29 The lord hath prepared his throne in heaven, and his kingdom ruleth over all. And again: Thy lord shall reign for ever, O Zion: Psal. 146.10. Thy God endureth from generation to generation. He saith: Thy lord O Zion shall rule for ever. He speaketh not here of any earthly kingdom in earthly Zion, but of that everlasting jerusalem. And in the 103. Psalm he witnesseth the same, where he saith thus: Psa. 103.29 The lord hath prepared his throne, not in Canaan, but in heaven. And again: All thy works praise thee O Lord, Psa. 145.10 & thy saints bless thee, they show the glory of thy kingdom, & speak of thy power, to 'cause his power to be known to the sons of men, & the glorious renown of his kingdom. Thy kingdom is an everlasting kingdom, & thy dominion endureth throughout all ages. All these things are spoken of Christ & his kingdom. In the 89. Psal. the kingdom of Christ is called an heavenvly kingdom, where the prophet speaketh of the promise made by God unto king David in the 2. of the kings, 2. Kin. 7.12 where God promiseth that he will give a son to David, which shallbe a peculiar, notable, worthy, & excellent king, a king of all kings, whose kingdom shall never decay: and wherein is forgiveness of sins, & everlasting mercy, and therefore both life and health. For where sins are forgiven, there is the tyranny of death quite abolished, & destroyed. And here we have true health promised for this king's sake, borne of the seed of David, according to the flesh, in whom that eternal covenant of grace is made & established. The words of the Psalm be these: Psal. 89.1. I will sing the mercies of the Lord for ever, with my mouth will I declare thy truth from generation to generation. For I said thy mercy shall be set up for ever, thy truth shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn to David my servant. Thy seed will I establish for ever, & set up thy throne from generation to generation. Selah. Righteousness and equity are the establishment of thy throne, mercy & truth goeth before thy face, blessed are the people, that can rejoice in thee, they shall walk in the light of thy countenance O Lord, they shall rejoice continually in thy name, and in thy righteousness shall they exalt themselves for thou art the glory of their strength, and by thy favour our horns shallbe exalted. For our shield appertaineth to the Lord, and our King to the holy one of Israel. I have found David my servant, with my holy oil have I anointed him. Therefore my hand shall be established with him, and my arm shall strengthen him. The enemy shall not oppress him, neither shall the wicked hurt him. But I will destroy his foes before his face, and plague them that hate him. My truth also and my mercy shall be with him, and in my name shall his horn be exalted. I will set his hand also in the sea, and his right hand in the floods. He shall cry unto me, thou art my father, my God, and the rock of my salvation. Also I will make him my first borne, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne, as the days of heaven. But if his children forsake my law, and walk not in my judgements: If they break my statutes, and keep not my commandments, then will I visit their transgression with the rod, and their iniquity with strokes, yet my loving kindness will I not take from him, neither will I falsify my truth. My covenant will I not break, nor altar the thing that is gone out of my lips. I have sworn once by mine holiness, that I will not fail David (saying) his seed shall endure for ever, & his throne shall be as the sun before me: he shallbe established for evermore, as the Moon, and as a faithful witness in the heaven. Behold how certain and sure gods grace is to us in Christ, Though we sin often, yet will not god destroy us, but fatherly correct us. and for Christ jesus our king. Although we sin very often and much, yet shall not sin condemn us, if we bide in Christ. For what soever the Lord hath spoken, it is the very truth itself, and cannot but come to pass, and be as he hath said. For though we be most unworthy wretches of ourselves, and have no merits but sin & wickedness to the attaining of so great grace and goodness of God, yet this is our stay and comfort, that God hath promised us these worthy benefits, not for our deserts or worthiness, but only for his mercy sake in Christ. Wherefore those things which be here promised, are most sure, & certain, as also the state of our salvation is certain because it standeth and dependeth on the everlasting mercy, & truth of God's promises, of which he can never repent him, nor unsay, or recant the same. In the 111. Psalm he sayeth: He hath sent redemption to his people, Psal. 111.9 he hath commanded his covenant for ever. Here is Christ promised that he shallbe our deliverer, 1. Cor. 1.3 or redeemer, neither is there any other saviour but jesus Christ alone. Exod. 15.1. This Psalm was song in juda for a thanksgiving on Easter-Day, The Paschall lamb a figure of Christ. when they eat the Paschall lamb, because God had delivered them out of the captivity of Egypt. But that temporal or corporal deliverance, and the lamb was nothing else, but a figure of the true and everlasting deliverance, and of our true lamb jesus Christ, by whose blood we are delivered, and brought out of hell and everlasting captivity, into our heavenly country. In the 113. Psalm he prophesieth of the glory & honour of Christ's kingdom, telling what a one, & how great it shall be throughout all the world: For he saith: From the rising of the sun, to the going down of the same, the name of God is glorified. Which thing can not otherwise be, but by the catholic faith, that is, that the Gentiles should hear the gospel of Christ, & thereby acknowledge and set forth his grace and goodness, which is, the sacrifice of praises which the Christians offer. The words of the Psalms are these: Praise the Lord O ye his servants, praise the name of the Lord, blessed be the name of the Lord from henceforth, & for ever. The name of the Lord is ever praised, from the rising of the sun to the going down of the same. The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord our God that hath his dwelling on high, who abaseth himself to behold things in heaven, & in earth. Likewise the 117. Psalm saith, that the whole world, both jews & Gentiles shall magnify Christ jesus, & honour and acknowledge him for their true God in his kingdom: in which is is all felicity, mere grace, mercy, forgiveness of all sins, true righteousness, true peace, true comfort, & true joy, & everlasting life. The words be these: Psal. 147.1 All nations praise ye the lord, all ye people praise him: for his loving kindness is great towards us, and the truth of the Lord endureth for ever. And the 130. psalm also setteth forth to us the grace of God in Christ, which God hath promised us in him our true propitiatory, & reconciler. Psal. 103.7 David saith in that Psal. Let Israel wait on the Lord, for with the lord is mercy, and with him is great redemption, and he shall redeem Israel from all his iniquities. All this must be understood of Christ: for the new testament is the kernel, the perfect and full interpretation of the old. And the new testament witnesseth in every place, that there is no other deliverer, saviour, or reconciler, but jesus Christ: and it teacheth us that our reconciliation & redemption cometh only, by Christ, who is the alone sacrifice & satisfaction for the sins of the whole world. Wherefore take this for a sure rule in scripture which never faileth, that wheresoever deliverance, reconciliation, redemption, remission of sins, or the grace of God is promised in the prophets, there always (though the name of Messiah or Christ be not expressed) must we needs understand Christ, and his death, and bloudsheding, & absolute sacrifice. For these great things, to wit, forgiveness of sins, reconciliation etc. are prepared, gotten, & obtained by no other means, but only by the sacrifice and death of jesus Christ. And these are almost the chief prophecies which David hath concerning Christ. Anna. Whac hath Esay prophesied of Christ, and of his passion, resurrection, and everlasting kingdom? Vrb. False prophesy of Christ and his passion, etc. After David, 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 catholic church, saying: that it shallbe ample & glorious through all the world among the Gentiles, by the preaching of the gospel, by which men do acknowledge the grace of God in Christ, and be converted, and do willingly, and joyfully serve, and worship the Lord. His words be these. Esa. 2.2 It shall be in the last days, that the mountain of the house of the Lord shallbe prepared in the top of the mountains, and shallbe exalted above the hills, and all nations shall flow unto it, and many people shall go and say: come, let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. For the law shall go forth of Zion, and the word of the lord from jerusalem, & he shall judge amongst the nations, and reserve many people, they shall break their sword also into mattocks, and their spears into scythes, nation shall not lift up a sword against nation, neither shall they learn to fight any more. O house of jacob come ye, and let us walk in the light of the Lord ¶ Anna. The prophets use a strange kind of speaking, when they prophesy of Christ's kingdom: for they speak of some temporal or politic kingdom here in this earth. For Esay saith, that the whole world shall run together to the hill Zion in jerusalem, and there shall all the world hear the word of God, and there shallbe no more war in the earth, but true, perfect, and everlasting peace amongst all men, & yet this is impossible, and uncredible. ☞ Vrbanus. The prophets have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and peculiar manner of speaking, but when they prophesy of the kingdom of Christ, them especially they use strange and figurative words and rare speeches, which are full of figures, and similitudes, as if they should speak of corporal kingdoms on earth, and of the great & mighty potentates of this world. But I told you in the beginning of this our talk, out of the first of Peter, that the Prophets speak of a much more excellent thing, then at the first sight their words seem to import unto men, which are not well seen in scriptures, to wit, they speak of eternal salvation, and of jesus Christ the son of God, how he should come into the world, and be borne of the virgin Mary, true man, of the stock of Abraham, and David, and how he should bear the sins of the world, and by his death take away our death, with all our iniquities and sins, and how he should rise again from death, and receive all power in heaven and on earth, and give unto all faithful christians his eternal kingdom with life everlasting: which kingdom of his shall contain such glory, as eyes have not seen, ears have not heard, neither hath entered into the heart of man, as Esay saith. Esa. 64.4. In so much, that all majesty, might, magnificence, brightness, beauty, power, riches, glory, dignity, honours, worships, pleasures, joy, peace, tranquillity, comfort, fortitude, strength, and vigour, yea, life in this world. And to be short, what pleasure or happiness so ever this visible and frail world containeth, are not all so much as a shadow in comparison of the glory to come in the kingdom of Christ. Wherefore, seeing the Prophets speak of such great and marvelous things (promised us in Christ) as far pass all our understanding and capacity, and are so wonderful, that even the Angels in heaven are glad and rejoice at them: they are constrained to use similitudes and comparisons, and to speak as if they spoke of corporal states, and earthly things, of worldly kingdoms, and of corporal honour, peace, glory, and such other: that by the visible, temporal, & known things, which are set forth to our eyes and senses, they might move and draw us to consider, and with hearty prayers to desire those spiritual, invisible, and eternal things, for the possession, and enjoying of which, we together with the angels are ordained. For we must wander here a time, as strangers or pilgrims in this visible world: but at the last, we shall be made like to the angels, and be placed in the spiritual and heavenly kingdom of Christ, in the fellowship of Angels. And here, if we well consider the prophecies of the Prophets, we may easily understand and judge by the circumstances of these writings, that they speak of the spiritual and heavenly kingdom. For they attribute such great things unto the kingdom of Christ, as are not to be found in any earthly kingdom. As in that they say that the king of this kingdom shall be poor and contemned in this world, and shall teach, suffer, die, and be buried, and yet for all that by this means become a great and victorious prince over sin, death, and Satan, and reign a king for ever. But what a happy thing is it, that we have the new testament, the writings of the Apostles, and Evangelists, which are the most sure and true interpreters of the Prophets? But now when we hear in the new Testament that the kingdom of Christ is not of this world, but spiritual, heavenly, and eternal, we must needs understand the Prophets according to the exposition thereof, which if we do, we can never err nor be deceived. ¶ Anna. I pray you tell me what Esay meaneth by these his figurative words? what is that of which he speaketh? which is that house of God? whether run the Gentiles? ☞ Vrb. I need not expound it, for Paul expoundeth it to the hebrews, where he sayeth: Hebr. 12.22 Mount Zion. You are come to the mount Zion, and to the city of the living GOD, the celestial jerusalem, and to the company of innumerable Angels, and to the congregation of the first borne, which are written in heaven. Here we see that the earthly mount Zion, the house of David, and the earthly jerusalem is nothing else but a figure of the spiritual mount Zion, and the heavenly jerusalem, that is, of the catholic church of all the elect. Into this mount, and to this true jerusalem, which is the house of the living God, all nations come on heaps. The holy ghost was sent from heaven in man's sight manifestly into this earthly Zion, and jerusalem: In it also was the gospel preached, by Christ and his Apostles: There also began the church by the revelation of the new testament: & so the doctrine of Christ went out of Zion, and tarried not only there, but was published through all the whole world, that the heavenly jerusalem being spread through all nations, might be builded again, as Christ witnesseth in Luke, where he saith: It behoveth Christ to suffer, Luk. 24.7. and to rise again from the dead the third day, and that repentance, and remission of sins should be preached in his name among all nations. This should begin first at jerusalem, whether all nations come on heaps to hear the gospel preached. How far and wide did even Paul himself by preaching spread the Gospel? how many people leaving the erroneous and idolatrous race of their ungodly life, run then into the mount of the lord, that they might learn his law and gospel? For the lord judged among the nations, when by the spirit and gospel, he reprehended the world of sin, that they might acknowledge their wickedness and repent, and desire the grace of Christ, and so be made faithful christians, & by faith have inward peace with God. sword among christians are turned into shares, when they enjoy through the gospel celestial peace, when their hearts conceive true & perfect peace with God, The peace of christians and to be thus affected, is a sign of god's child. and when they live peaceably with their neighbours, and always study peace. Christ's kingdom is thus at peace. Men are humble, and submit themselves one to another, they do not brawl and strive bitterly & enviously about trifles, but are merciful towards their neighbours oppressed with calamity, and they show themselves gentle, pitiful, lowly, and humble unto all men, and ready to maintain justice, equity, and upright dealing, they know not how to feign or dissemble, but are plain, simple, and merciful dealers with all men. etc. And to be brief, they are true Israelites, in whom there is no deceit or fraud, because Christ their king blesseth and governeth them by his holy spirit, and reneweth & regenerateth them, & maketh them which were bloodthirsty and envious, very mild men and patiented sufferers of all harms that happen: so that being hurt, they hurt not again, nay, they wish well unto their enemies, they bless them that curse them, and do good to them that hurt them. Forasmuch then as appertaineth unto themselves, they need no swords, but only for the infidels and wicked, which must be ruled & restrained by the sword, and by force, lest that, the godly and good livers be oppressed, & hurt by them. As Esay saith of the kingdom of Christ. Esay. 2.4. They shall do no hurt, neither do any injury in my holy hill, because the earth shallbe filled with the knowledge of God, even as the sea with flowing waters. And Micheas prophesieth of the peace which shall be in the kingdom of Christ, saying: But they shall sit every man under his vine, Mich. 4.4. Hos. 2.18. and under his fig tree, and none shall make them afraid. And Hose saith: I will make a covenant for them in that day, (that is, when Messiah shall rule) with the wild beasts, and with the fowls of the heaven, and with that that creepeth upon the earth, and I will break the bow and the sword, and the battle out of the earth, and will make them to sleep safely. And Zachary saith: Zach. 9.10 I will cut of the chariots from Ephraim, and the horse from jerusalem, the bow of the battle shall be broken, and he shall speak peace unto the heathen. These things are not to be understood corporally and grossly, as the blinded jews, and Chiliastes did dream but spiritually of the heavenly peace, in the spiritual kingdom of Christ. If therefore the Gentiles through all the world, according to this prophesy, aught to run unto the Lord into the church or christian religion, and receive the doctrine thereof, and be partakers of that true peace: it was needful that Christ should rise again, that he might erect, restore, and establish that great kingdom which consisteth of the jews and Gentiles. For as yet the Gentiles when he died, knew not who he was. Nay, the very jews themselves could not abide this their king, whereupon the prophet warneth even the jews in the end of his prophesy, saying: O house of jacob, Esay. 2.5. come ye and let us walk in the light of the lord, that is, in his gospel, & in the faith of Christ. And Esay comforteth the people of the jews prophesying unto them, that although the jews should suffer a great destruction, and have a miserable fall, yet many of the Israelites should escape all those evils, & obtain that everlasting joy, and incomparable comfort, which God promised, saying: Esay. 4. ● In that day shall the bud of the Lord, be beautiful, and glorious, and the fruit of the earth shall be excellent and pleasant for them that are escaped of Israel. Then he that shallbe lost in Zion, and he that shall remain in jerusalem shallbe called holy, and every one shall be written among the living in jerusalem, when the Lord shall wash the filthiness of the daughter of Zion, and purge the blood of jerusalem out of the midst thereof, by the spirit of burning. In these words the prophet foretelleth how glorious and honourable this kingdom of Messiah should be. And he speaketh properly of the times of the new Testament, wherein Christ adorned his kingdom his Church, with beauty above measure, and with all the gifts of the holy ghost. Eph. 5.26. For he washeth, cleanseth, and sanctifieth his daughter Zion: that is, the church, 1. joh. 1.7. with holy baptism, by his blood. He mortifieth the old Adam by the spirit of judgement, and of fire. And seeing that the church herself must fight here in the flesh, against most wicked and vile enemies: and seeing that she is here on earth in great danger, Christ her almighty king doth promise' her, comfort, defence, aid, and help in all adversities, and calamities, that she may be safe under the protection of the most high. For he shall be a cloud for his church in the day time, and a fire lightning it in the night, as he visibly delivered his people out of the house of bondage, as we read in Exodus, where it is said: Exo. 13.21. And the Lord went before them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire to give them light, that they might go both by day, and by night, he took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Note here that the prophet calleth our Lord Christ, the bud or blossom of God, and the fruit of the earth, because Christ is the son of God naturally, and also the true son of man, to wit, of the perpetual and pure Virgin Mary, of the tribe of David. He is called the fruit of the earth, Christ the bud of the lord, and the fruit of the earth, that is God and man. Gen. 2.7. because he took his holy humanity of the daughter of Adam, which Adam was made of earth. This prophesy the jews understood both in Babylon, and afterward also of Christ. For Thargum jonathan saith: At this time the Messiah of the lord shall be our joy, and glory. ¶ Anna. Cleophas and his companion by this prophesy might easily have understood that Israel should not quite perish, because Christ died. For if it was meet that he should be the fruit of the earth, that is to say, natural man, what marvel is it then if he died. But in that he was the bud of the Lord, it was not possible that he should abide in death. For than should God himself have remained in death, which thing is unpossible. Wherefore he was able both to raise up and deliver himself and other from death. Moreover, seeing that not all which were in jerusalem and in Zion, but the remnant only should be holy, and numbered amongst the elect: it must needs be that there were some wicked men in jerusalem, and so consequently enemies to Christ. For holiness and wickedness cannot agreed. What marvel was it then, that these prophayne, and wicked bishops, and princes delivered Christ to death? But yet for all that, he was able to deliver Israel, yea death itself was the way and mean, whereby God had determined to save Israel, as the Prophets have said, and yet not by force, armour, and the sword (as the jews dreamt) but even by his holiness as it seemed good unto the Lord. But it appeareth in Luke, that those good disciples as then, Luk. 24.16 neither knew nor understood the person and ministry of Messiah, to wit, that he both could and should by death destroy death. ☞ Vrbanus. You say well, and therefore doth Christ call them fools, and slow of heart to believe and understand all things, which the prophet spoke of Messiah. But mark what Esay saith of Christ. First, Esay. 8.1. he giveth Christ this worthy warriors name, calling him Maher shallal hash baz, that is, hast thee to pray. He calleth him so because of his almighty power, which no man can withstand. And therefore if he will do any thing, he need not much time to the performance thereof, as we do which be but only men. Moreover, he is a mighty Lion, of the tribe of juda, reve. 5.5 which casteth down and destroyeth all our enemies even with his own strength, and mightily delivereth us from their tyranny. In the same chapter Esay prophesieth also that many shall be offended by Christ, saying: Sanctify the Lord of hosts, and let him be your fear, Esa. 8.13 and let him be your dread, and he shall be as a Sanctuary. But as a stumbling stone, & as a rock to fall upon, to both the houses of Israel, and as a snare, & as a net to the inhabitants of jerusalem, and many among them shall stumble, & shall fall, & shallbe broken, & shallbe snared, & shallbe taken. Here you see that although Christ be that most precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or corner stone of the spiritual building to everlasting life (& therefore came into this world that he might open our eyes & deliver us from all calamities & everlasting evils:) Yet many are hardened and blinded when Christ is taught, & many be offended & stumble at that doctrine, Christ no cause of our shall. and so cast themselves into everlasting destruction, but altogether without Christ's fault. Much like to the working of the sun, which greatly hurteth the running sore, or bleared eyes, with his beautiful & bright beams: but yet this fault is not the sun, but in their own infirmity, for to the whole & sound eyes, Math. 11.6 the light thereof bringeth pleasure & delectation. Blessed is he (saith Christ in Math.) which shall not be offended in me. But the world is offended at these things, by which it might receive help, and comfort. The world goeth about to reject Christ. But even as a vessel of clay or earth being hurled against a rock or stone is broken, so the man that kicketh against Christ is shivered and broken in pieces. As it fell forth in Israel when the doting Saducees, & the famous hypocritical pharisees were offended at Christ. And it is even so also now at this day, and shallbe until the world's end. For he shallbe a stone of offence to many, and yet he no part of the cause: as the new testament doth expound this prophesy. For in Luke, Simeon saith to Mary. Behold he is appointed for the fall, Luke. 2.34 and rising again of many in Israel, & for a sign which shallbe spoken against. These things needs not much opening: for we plainly see that many are offended at the wholesome doctrine of Christ: as these frenzy and fanatical Anabaptists, like foolish pharisees, which cursed Christ as touching his person and ministry. And it hath always been so. For the jews said in the Acts unto Paul at Rome. Acts. 28.22 As concerning this sect, we know that every where it is spoken against. Here the blinded jews call the true christian church, and the right gospel of God, a sect, even as now the Papists call it an heresy. Paul expoundeth this prophesy to the Romans, showing that Christ should be unto the jews a stumbling stone, saying: Rom. 9.31. Israel which followeth the law of righteousness could not attain to the law of righteousness: and wherefore? Were not they circumcised? Did they not sacrifice? kept they not fasting days? did not they keep holidays? and did they not the works of the law? Yes forsooth, they were altogether occupied therein. But Paul maketh answer, that therefore they obtained not true holiness, because they never sought it by faith in Christ, but as it were by the works of the law: that is, they did strive to come unto God, and to be made righteous without the help of Messiah, Rom. 9.31. which was unpossible, and so they have stumbled at the stumbling stone, as it is written: Behold, I put in Zion a stumbling stone, and a rock of offence. And every one that believeth in him shall not be ashamed. And Peter saith: 1. Pet. 2.4, You are come unto the lord, as to a living stone, disallowed of men, but chosen of God, and precious: and you as a lively stones be made a spiritual house and holypriesthood to offer up spiritual sacrifices acceptable to God by jesus Christ. Wherefore it is contained in the scripture, Behold, I put in Zion a chief corner stone elect, and precious, and he that believeth therein, shall not be ashamed. Unto you therefore which believe, it is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone to stumble at, and a rock of offence, even to them that stumble at the word, being disobedient, unto the which thing they were even ordained: of which Esay speaketh in his 28. chap. ¶ Anna. If these two disciples had known that the saviour of Israel should have been so handled, & that his kingdom and word should have been so dealt with all, they would never have been so offended at the death of Christ. ☞ Vrb. Christ is also described in the 11. of Esay, and there is foreshowed where he should be borne, according to his humanity: and he telleth what manner of king, and what manner of kingdom and people, he and his should be. The words of the prophet are these, Esay. 11.1. But there shall come a rod forth of the stock of jessa, & a graft shall grow out of his roots, and the spirit of the Lord shall rest upon him the spirit of wisdom, and understanding, the spirit of counsel, and strength the spirit of knowledge, and of the fear of the Lord, and shall make him prudent in the fear of the lord, for he shall not judge after the sight of his eyes, neither reprove by the hearing of his ears, but with righteousness shall he judge the poor, and with equity shall he reprove, for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, and justice shall be the girdle of his loins, and faithfulness the girdle of his reins. The Wolf also shall dwell with the Lambs: the Leopard shall lie with the Kid. In this prophecy, first, you have Mary and Christ her son: Because Mary was of that tribe of Isay, who was David's father. This is that king of whom mention is made. Then afterward he declareth how he should ordain, and set up so mighty and eternal a kingdom, & how he should continued it. It is a heavenly kingdom, and therefore standeth no need of corporal, and earthly armour, neither can such invention keep, and preserve it. The graces of the holy ghost. But the holy ghost by his gracious gifts ruleth this kingdom, and worketh all goodness in it: his works and gifts are wisdom, wherewithal he teacheth us to acknowledge god: & instructeth us in things that pertain to true godliness, and to a life which pleaseth god: and he teacheth us what Christ is, and what he doth for us, and how much he profiteth us. He giveth us also understanding, that we may be able to judge, what a holy life is, and what is ungodly and wicked, and what is consonant and agreeing to true religion, and what is repugnant thereunto: He also helpeth us, by his good, ready and wholesome counsel, that the godly may know how they aught to behave themselves under the cross, and suffer all things patiently, & valiantly, yea he ministereth consolation to the sorrowful, and afflicted, he giveth us also strength in tribulation, and affliction, that we may have steadfast hearts, and that we may valiantly overcome all evils, and adversities: he giveth unto every one knowledge, & wisdom that the godly man in the kingdom of God, may know how to use himself towards every man, whether he be strong, or weak in faith. He giveth us also the fear of God, which is the beginning of true wisdom. And by that we see that our god reigneth and governeth his people far otherwise, then earthly kings do. For earthly emperors cannot see the inward parts of the heart, and in the innerchamber of the breast, & those things which lie hid within, whereby it cometh oftentimes to pass, that they judge some man good and honest by the eye and ear, which is a very wicked man in heart. But Christ our king being one, which searcheth all mens hearts, judgeth truly, as the history of the gospel witnesseth in Matthew, where he hath to do with the pharisees, and in that and divers other places seeth their secret thoughts, & regardeth not that their false visor and show of godliness: But reproveth that falls show of holiness, & feigned integrity: And according to their deserts calleth them hypocrites. Mat. 23.13 But what kind of subjects I pray you hath this king and who be his people. Verily their title, The title and cognisance of Christians. & cognisance (which Christ himself did also bear in the 9 of zachary) is here upon earth, poverty, affliction, and misery. Here you see a spiritual kingdom: if it had been a worldly kingdom, them should not the king have been a poor, miserable, & wretched king, but a rich, honourable, pompous, magnificent, and cheerful king: his subjects also should have been mighty, honourable, and flowing in delights, and commodities in this world, but in this kingdom all things are spiritual, & yet shall they not always be poor, miserable, and afflicted: it is but for a time, that they shallbe here thus crossed, & follow their master Christ in suffering affliction. For as a king after his trouble, and persecution, becometh great, and ascendeth to the highest step of honour: so shall all the godly after their crosses (here) at the last day become glorious, as the children of God. But in the mean time (as Saint Paul saith) we must die unto the world, we must be afflicted, persecuted, and contemned in the world, Col. 3.4. We are crossed that our old Adam may be mortified. for our true life is hid with Christ in God. When jesus Christ which is our life, shall appear, even than we also shall appear with him in glory. We are crossed that our old Adam may be mortified. In the mean time, our old, and crooked Adam must here be chastened, and kept under by the cross of affliction. For the flesh, and old Adam shall not inherit the kingdom of Christ. Contrarily, there must be erected in us true holiness, that is, faith in Christ, seeing that God even for Christ's sake pardoneth our sins, and by grace in Christ justifieth us, and taketh us for righteous. Neither is the rod, or sceptre, of this our king, Christ's sceptre with which he ruleth. Christ's sceptre, the word, smiteth, the earth, the old Adam. earthly, but heavenly, namely, his holy, and salving word, and holy ghost: and with this rod before the last judgement, he smiteth the earth that is our old Adam, which is from the earth earthly. He rebuketh, smiteth, and punisheth our wickedness, that we being accused by the word of Christ, may hate, and fly sin, and turn to better life, and afterward live godly, and virtuously, all the days of their life. He doth by his word also hurl down, all earthly, and erroneous opinions, by which, men are seduced. He smiteth, consumeth, and killeth (as Paul saith,) Antichrist, With the spirit of his mouth. 1. Thes. 2.8 For as God's kingdom here is not of this world, even so also his armour is not worldly, but spiritual, to wit, righteousness, faith, and truth. For we fight against the power of hell, and satanical army, Faith is our righteousness. Esa. 11.6 by faith in Christ, which is our righteousness, & by prayer, proceeding of faith, which God heareth, as he hath promised. But where the prophet speaketh of wolves & lambs, that is a figurative and dark speech. For the prophet regardeth not these brute beasts: but he giveth us to understand, that the church should be congregated of sundry sorts of men: and that those which before had been at deadly fead and enmity amongst themselves, The Wolves dwelleth with the lambs. should by the gospel become so great friends, meek, and secure, that they should not one mean harm to an other. This is the fruit of the preaching of the gospel, to wit, the wild, rude, and savage Gentiles, with the cruel and swelling pharisees, and the mighty potentates of this world, are by the gospel mollified, tamed, humbled, converted, and brought into the church of Christ. It followeth in the same chapter of Esay. And in that day, Esay. 11.10 the root of Ishai, which shall stand up for a sign unto the people, the nations shall seek unto it, and his rest shallbe glorious. And in the same day shall the lord stretch out his hand again the second time, to possess the remnant of his people which shallbe left of Ashur, and of Egypt, and of Pathros, and of Ethiopia, & of Elam, and of Chimer, & of Hamath, & of the Isles of the sea. And he shall set up a sign to the nations, & assemble the dispersed of Israel, & gather the scattered of juda from the 4. corners of the world. etc. Here the prophet foretelleth how ample and large the kingdom of Christ shallbe: & he showeth us what shall be the state of the time of the new Testament, to wit, that although the root of Eshay, which is jesus Christ the son of David, be despised and refused of his own people, yet should he be so glorious, so mighty, and so famous a king, that all the people throughout the whole world should worship & honour him. For he should be set up for a sign or banner, Christ our banner, set up for us to look on in the battle of a troubled conscience. The brazen serpent. upon which all men in battle fasten & set their eyes. This is a most comfortable ensign which maketh the heart joyful, constant, and bold, and it is a sign of victory. This sign is our king jesus Christ, lifted up & exalted upon the cross, by which cross Satan is overcome, and our souls delivered. And as the jews in the desert did run unto the brazen serpent, which Moses set up, when they were deadly wounded of the serpents: even so Christ is set up before us, and unto us, that all men may fly to him, and with faith look upon him, and steadfastly behold him, and so be healed of that deadly sickness of sin, and overcome the power of darkness, through the might and power of this sign Christ crucified. But it is especially to be marked that the prophet saith: All nations shall seek unto him. The 70. translator have interpreted these words thus. Which shall rise again to be the king of the Gentiles: that is, of all people in the earth, in him shall the Gentiles trust. Like as the patriarch jacob said, according to the exposition of the 70. translator in these words. Siloh shall be the hope or expectation of the Gentiles. Gen. 49 The Gentiles called to be the people of God. Here have we a plain & evident testimony of the calling of the Gentiles to the grace of the gospel. For they shall inquire after Christ, or seek him, as their only saviour, & put all their hope & trust in him. What else is this, but that they shall acknowledge Christ to be true GOD and true man, of the stock of David. For hope in the first commandment, is the honour due only and solely unto the true and living God. And thus the kingdom of Christ according to this prophecy, shall be as wide and large, as the whole world, so that the jews shall be the lest and smallest part of Christ's kingdom. And even all the jews understand this chapter of Messiah, who should recover and restore the kingdom of Israel. And where as the Prophet saith: His rest shall be glorious: that is, his death and burial shall be glorious, for his body is neither corrupt, nor rotten. He died an innocent, whose death brought all us the children of Adam, out of eternal death and shame, into everlasting honour and glory. For Christ by this his most holy and sacred death, entered into his glorious and everlasting kingdom, and so after his death, began his reign in life. Christ's burial a glorious rest. And when as the jews supposed that he was dead in deed, and quite extinguished, & all those things which he had promised and spoken to be vain, and of none effect, as Cleophas also and his companions supposed: then being risen from death to life, came forth, and overcame, and quite destroyed and killed death, and become glorious, and was made king both of the jews and Gentiles, and reigneth for ever, throwing down his enemies with everlasting shame. First therefore in these words is contained the death of Christ, for the prophet saith, his rest. And afterward is noted his glorious & victorious resurrection. For the prophet saith, that his rest shallbe glorious: but his rest or death could not have been glory, or glorious, or honourable, if he had abiden still in death, & wrought & done nothing by it. Exo. 14.15. In Exodus it is written, that the lord stretched out his hand, and by his great miracles declared his power, that he might deliver his captive afflicted, and oppressed people out of Egypt, and bring them unto the promised land of Canaan. And here the Prophet doth again promise' such a deliverance: but a much more glorious and marvelous deliverance then that was, when he drowned Pharaoh with all his host in the read sea, and brought his people out of all danger into the land of promise, without hurt and harm. The deliverance out of Egypt, was but only a figure of this deliverance, of which the prophet speaketh here. For God will deliver the remnant of the jews and Gentiles out of the eternal captivity of Satan by jesus Christ, and gather them all together into the kingdom of heaven, where they shall never suffer either damage, detriment, or loss. And he calleth all nations throughout all the whole world. For salvation hath extended itself to all the world, that the dispersed and wandering children of god might be gathered together out of all quarters of the earth, as Christ himself saith in john: And I, if I were lift up from the earth, joh. 12.32 joh. 11.51. will draw all men unto me. And again: Christ should die for the nations, not for the nations only, but that he should gather together in one the children of God which were scattered abroad. The prophet Esay singeth a notable Psalm of this great and inexplicable benefit of the true and spiritual redemption in Christ, whereby we be delivered from everlasting damnation. And in that Psalm he marvelously setteth forth the goodness of god in Christ saying: Behold, God is my salvation, Esa. 12. I will trust and will not fear: for the lord God is my strength and song, he also is become my salvation. If Cleophas and his companion had known him to be the saviour and deliverer of Israel, as well as Esay did, they had never been in heart so heavy as they were. It followeth in the prophet Esay: Esay. 12.53 Therefore with joy shall ye draw waters out of the wells of salvation And ye shall say in that day, praise the Lord, call upon his name, declare his works among the people, make mention of them. For his name is exalted. Sing unto the Lord, for he hath done excellent things. This is known in all the world: Cry out and shout, O inhabitant of Zion, for great is the holy one of Israel, in the midst of thee. Note here how greatly and abundantly the prophet rejoiceth in spirit, or the bountiful grace of god offered in Christ our only saviour and deliverer. When the gospel of God is taught unto us, then is the holy ghost with all his graces given unto us (to wit) remission of sins, peace of conscience, & true joy. He is the true fountain & spring of the living water, of which Christ speaketh in john saying: joh. 4.14. The water that I shall give him, shall be in him a well of water springing up into everlasting life. john. 7.37 And again Christ saith: If any man thirst, let him come to me & drink: he that believeth in me (as saith the scripture) out of his belly shall flow rivers of water of life. He spoke this of the spirit, which they that believe in him, should receive. For he obtained this holy ghost by his death for us, and he mightily showed forth to us, how that by his death & the victory of his resurrection, he overcame sin, death, and Satan. The true Zion, that is, the catholic church of the faithful doth in deed, and not without good occasion rejoice & shout for joy, yea, she may well and worthily glory. For she hath gotten forgiveness of sins, righteousness, the holy ghost, peace of conscience, and everlasting salvation. For Paul saith to the Corinthians. 1. Cor. 15.57. That God hath given us a glorious victory & triumph over the law, sin, death, & hell, through our lord jesus Christ. Esay prophesieth in like manner in his 25. chapter of the victory of Christ, Esa. 25.8 saying: God (Messiah) will destroy death for ever, and the Lord God will wipe away the tears from all faces, and the rebuke of his people will he take away out of all the earth. For the lord hath spoken it. Now then, if Christ hath swallowed up death, then are we surely delivered from it. For death neither hath nor ever had power over Christ, because he was pure & free from all sin. All mankind in deed is subject to it. But Christ paid the price of all our sins, and in his own person overcame death, and so destroyed it, that henceforth it cannot utterly undo us, and devour us. Because all we which believe in Christ shall rise again, by the virtue of Christ's resurrection. This also might have comforted Cleophas and his companion, & have certified them that Christ was a spiritual king, which should not restore that corporal kingdom of Israel, but redeem the true Israelites, to wit, the children of promise through the whole world, from the kingdom of Satan, and bring them into the heavenly and spiritual kingdom of everlasting life, and immortality. Esay in his 26. chapter, hath a notable song of the kingdom of Christ, of the church of the faithful, and of the fortitude, and security thereof, where he saith: Christ, victorious walls. We have a strong city, salvation shall God set for walls, & bulwarks. That is to say, the walls, and armour of it, are the saving health and victory of Christ, which are sure and invincible fortresses. Open ye the gates, that the righteous nation, which keep the truth, may enter in. Here are the citizens of this city described, to wit, the righteous, which believe in jesus Christ. It followeth: By assured purpose wilt thou preserve perfect peace, because they trusted in thee. Perfect peace. This is spoken of the king which ruleth this heavenly city, because he doth always, and in all places, give, and maintain, true, pleasant, and perpetual peace against Satan, the world, and the flesh. This peace is in conscience through faith in jesus Christ. A little after, Esay doth prophesy of the resurrection of those dead, which shall have believed in Messiah, and are citizens of that heavenly jerusalem, saying: Thy dead men shall live, Esa. 26.19 even with my body shall they rise. Awake and sing, ye that devil in dust. For thy dew is as the dew of herbs, and the earth shall cast out the dead. Come my people, enter thou into my chambers, and shut thy doors after thee. Hid thyself for a very little while, until the indignation pass over: for lo the Lord cometh out of his place to visit the iniquity of the inhabitants of the earth upon them, and the earth shall disclose her blood, and shall no more hide her slain. Now if the righteous which yet lie in the earth, shall rise in their own bodies, then must it needs be, that Christ should rise before, who is the head & king, Our resurrection. by whom they are justified and delivered from their sins, and by whom they shall rise again. The prophet therefore undoubtedly speaketh here of the resurrection of Christ and christians, and calleth the faithful of Christ, the lords dead (that is) pertaining unto the lord, or which are the lords, of whom God will take an account, and whom he will preserve, and not leave them in death, but bring them to everlasting life. For if God be theirs, and they Gods, than out of all doubt can not they continued in death, neither hath death totally swallowed them up, Where the dead be until the last day. Mat. 22.32 and consumed them, but it hath for a short time separated their body and soul: For God is not the God of the dead, but of the living. The soul is with Christ, and the body in the ground. But at the last day the lord will purge, and purify their bodies, and adorn them with infinite, and unspeakable glory. Esay teacheth us, what manner of life we shall have after our death, Our state in the world to come. when he sayeth: Awake and sing. If the godly must sing, (and undoubtedly they shall sing that everlasting Alleluya, that is, a thanksgiving, because death is swallowed up in the victory of Christ) then out of doubt shall our life (after this temporal life) be a most happy and blessed life: and we shall have continual joys without any taste of pain, or sorrows, perpetual health without sickness, eternal, and true pleasures, delights, and comforts without any wearisomeness or molestations. After that day sicknesses shall trouble our bodies no more, neither shall old age whither our bodies, or decrease our strength, but we shall always have a continual spring, everlasting pleasure, and perpetual beauty. Therefore saith the prophet: Thy dew shall be as the dew of a green meadow. That is, after your resurrection, you shall not fade or decay, but flourish always and for ever, and be as a fair meadow, and green garden, which by her sweet dew, comfortable buds, and pleasant delectation, feedeth the eyes of all men. But before this most joyful day of the resurrection of the faithful, we must suffer much affliction and heaviness, (as Christ warneth us in john, joh. 16.33. saying: In the world ye shall have affliction,) and be made conformable unto his death. This must be suffered patiently, and moderately, that be suffering we may be made like unto Christ, and so according to our portion be partakers of glory. And so Paul saith to the Philippians. Phil. 3.7. The things which were vantage to me, the same I counted loss for Christ's sake, that I might win Christ, and that I might know him, and the virtue of his resurrection, and the fellowship of his affliction, and be made conformable unto his death, if by any means I might attain unto the resurrection of the dead. In the mean while we sit, as it were shut up, unknown to the world, in our parlour or closet of the holy church, believing the doctrine of the sacred Gospel, and confirming our faith and hearts, with the sweet promise of GOD in his word, even unto the last judgement, that the wrath of GOD may pass over, and that which aught to be judged, receive judgement. Our afflictions here are not continual, but for a short time, which compared unto eternity, is not the twinkling of an eye. And this time once finished, the Lord will come to judgement, and give unto every one according to his works. Then shall the godly and guiltless Abel rise from the dust of the earth, and then shall not the earth any longer cover the body of the righteous, but it shall give them up, that together with their souls they may be glorified. And the Prophet in his 27. chapter prophesying of Christ's kingdom, Esa. 27. 2●. and the catholic church calleth it a vinyeard, saying: In that day sing of the vinyeard (to wit, the church) of read wine. I the Lord do keep it, and will water it every moment, lest any assail it. I will keep it day and night. Hereafter jacob shall take root, Israel shall flourish and grow, and the world shall be filled with fruit. And in that day also shall the great trumpet be blown, and they shall come which perished in the land of Ashur, and they which were chased into the land of Egypt, and they shall worship the lord in the holy mount at jerusalem. This vinyeard, is the church of the faithful, The church gods vineyard. which is enclosed and hedged about with the word of God, adorned with the holy spirit, and moistened, and watered with the precious blood of Christ. Although many hurtful beasts invirone it, and go about by craft to burst into it, and utterly to destroy it: yet shall it grow and be fruitful, because the lord himself keepeth it, and is a watchman, and keeper thereof, which keepeth it with all care and diligence. And the new testament in Matthew speaketh of the church after the same sort. Mat. 20.21 Although this vineyard abide great tempests, violent assaults, and grievous storms: yet is it not torn in pieces, broken down, lessened, or cut shorter, and made straighter, but every day becometh more flourishing, greater, and greener. For the church increaseth and is dilated, and spread into the four quarters of the whole world. The Apostles which were to spring of the seed of jacob and Israel, according to the flesh, propagated, and spread the Gospel abroad through all the world. And the Lord by their planting and watering, gave such increase, that throughout the whole world there sprung up of the Gentiles, spiritual jacobites and Israelites, which have the faith of their heavenly father jacob, and by their life profess, and witness, that they are endued with the faith of the patriarchs, and are their children by faith. And thus the true jacob or Israel, that is, the true church spreadeth itself through the whole world, which before was only in judea. Math. 8.11 For many shall come from the East, and West, and shall sit down with Abraham, Isaac, and jacob in the kingdom of heaven. The great trump the Gospel. And it was convenient that the trump of the gospel should at the same time of grace be blown through the whole world, that the grace of Christ might appear and be opened, and offered to all men. And that both the jews and Gentiles might be gathered out of the whole earth, into one church, and worship the lord jesus Christ, in his holy hill jerusalem, to wit, the catholic church, which is the hill of the Lord, and the heavenly jerusalem. For the earthly jerusalem hath now his end, and lieth wasted and destroyed, and was but only a type of the heavenly jerusalem. And now that the truth itself, and the thing figured is come, and is present, there needeth not any more figures. In vain therefore, and frustrate is the expectation and hope of the jews, which understand these prophecies of the earthly jerusalem, which shall never be restored to his former state and dignity, as Daniel prophesieth in his 9 chapter. ¶ Anna. If this vineyard or catholic church, that is, The true deliverance of Israel. christian religion, should flourish through the whole world, If also the Gentiles should worship Christ, and if they should become true Israelites, and by the help and aid of Christ, flourish, and wax green: then surely was it convenient that Christ should rise from the dead, to plant, and keep the great and ample vinyeard, and so save, and deliver, not only Israel, according to the flesh, but even us Gentiles, which be the spiritual Israelites. But these two disciples considered not this. ☞ Vrb. If these prophecies be well and diligently weighed and considered, we may plainly see and gather out of every one of them, the resurrection of Christ, & true christians. This is the true deliverance of Israel, not only from the king of Assiria or Babylon, but from that great and horrible tyrant of hell, Satan, and everlasting death. Esay prophesieth in other places also of that gracious time of the new testament, wherein Christ came, and the holy ghost was sent into the Apostles, by whom the chief and true quietness, and peace of conscience was given in the kingdom of Christ. And thus he prophesieth in the 32. The palace shallbe forsaken, etc. until the spirit be powered upon us from above, Esa. 13.14. and the wilderness become a fruitful field, and the plenteous field be counted as a forest. And judgement shall dwell in the desert, & justice shall remain in the fruitful fields. And the work of justice shall be peace, even the work of justice and quietness, and assurance for ever. And my people shall devil in the tabernacle of peace, and in sure dwellings, and in safe resting places. Esay had told the jews, that both their city and kingdom should be destroyed, as it came to pass afterward by the Chaldees. And so it aught to be before the coming of Messiah (who should end all calamities) and before the holy spirit of Christ should be poured upon them from heaven, which was fulfilled in jerusalem on whitsunday, when Christ sent his spirit visibly unto his Apostles. Acts. 8.4. Then at the last was the true jerusalem builded by the Apostles on Christ the head corner stone. Then the desert, (that is) the remnant of the jews and Gentiles, shall be as a field well tilled, and they shall bring forth abundance of fruit in the faith of Christ. And the field which before flourished (to wit, the synagogue) shall be made a forest and wilderness. Then shall true righteousness devil in this kingdom of Christ, to wit, faith in Christ, which bringeth forth most pleasant and delectable fruits, namely, peace, even true peace in the lord, Rom. 5.1 peace of conscience with true, and everlasting security. He calleth the church of Christ also, the habitation of peace, the tabernacle of trust, or most sure habitation: Peace only in the church. because we can find peace and safety from the tyranny of the wicked spirit, from sin, and from death, in no other place, but only in the church of Christ. For he which keepeth and defendeth the church, is the Lord of hosts himself, which hath overcome Satan, and established Zion (that is, the church) on a strong and sure foundation, and in all places strongly defendeth it from all evils that hung over it. He only deserved and made our reconciliation. The church is his heavenly body, the church is his temple, the church is his kingdom wherein he dwelleth. And therefore there can be no true peace at all any where, but only in the church in which we have true peace with GOD through our mediator and reconciler jesus Christ. Without this dwelling place of God, is very hot indignation, wrath, and wretchedness. For in him which believeth not in Christ, dwelleth the wrath of God, therefore he must needs perish. But the true peace and security which we have here (but in faith) by the holy ghost, the earnest penny of our inheritance, shall then in deed at the last in the life to come have his beginning, when our last enemy death, shallbe utterly abolished. There is also in the 35. of Esay a comfortable prophesy of Christ, and of the kingdom of his church, of the doctrine of his Gospel, of the miracles and signs of Christ, and of our true deliverance through Christ, and of the eternal joy of faithful Christians. The words are these: The desert, and the wilderness shall rejoice, Esa. 35.1 and the waste ground shall be glad, and flourish as the rose, it shall flourish abundantly, and shall greatly rejoice also, and joy. The glory of Libanus shall be given unto it. the beauty of Carmel, and of Sharon. They shall see the glory of the Lord, and the excellency of our God. Strengthen the weak hands, and comfort the feeble knees. Say unto them that are fearful, be you strong, fear not. Behold, your GOD cometh with vengeance, even God with a recompense, he will come and save you. Then shall the eyes of the blind be lightened, and the ears of the deaf be opened. Then shall the lame man leap as an heart, and the dumb man's tongue shall sing. For in the wilderness shall waters break out, and rivers in the desert. And the dry ground shall be as a pool, and the thirsty, as springs of water, (in the habitation of dragons where they lie) shall be a place for reeds, and rushes. And there shall be a path, and a way, and the way shall be called holy. The polluted shall not pass by it, for he shall be with them, and walk in the way, & the fowls shall not err. There shall be no Lion nor doysome beasts shall ascend by it, neither shall they be found there, that the redeemed may walk. Therefore the redeemed of the Lord shall return, and come to Zion with praise, and everlasting joy shall be upon their heads. They shall obtain joy and gladness, and sorrow and mourning shall fly away. Both the jews and christians understand this chapter of the time of Messiah, when the new Testament through the whole world is preached. The prophet useth figurative speeches, under which are hidden many mysteries. Libanus, Carmell, and Sharon are places in the land of Canaan, and by them the inhabitant of the land are to be understood. And this flourishing & rejoicing, is a spiritual rejoicing, & is wrought in men's hearts, when they hear the gospel of jesus Christ. And this is the meaning of the prophet. Though the rebellious and disobedient synagogue, with the princes of juda, and the greatest part of the jews, together with their kingdom be abolished and destroyed: yet shall some remain and continued still, & the people of the lord shall flourish, and be increased. This was fulfilled in the land of juda, even in the jews in Christ's time, when he lived here on this earth. For Christ and his disciples went and coasted through over all that country. Christ was in the desert, and the Gospel was preached in the cities, streets, villages, fields, waters, and mountains, with great, and strange wonders. And although these things were done in the skorsaunt and fruitful, in as much as wellsprings of God's grace streamed, and flowed therein with great abundance: and in as much as the holy ghost by the gospel caused notable and pleasant fruit to grow where before had been, through the slender knowledge of God, great drought, thirst, and barrenness. But be not these (I pray you) to wit, faith in Christ, knowledge of our sins, and graces of God, remission of sins, with a pacified and quiet conscience in the lord, and good works coming of true charity and unfeigned faith, excellent fair fruits, and beautiful and fragrant flowers? But this grace did not remain and abide the remnant of the synagogue alone, but was by the jews (to wit) the apostles conveyed also unto the dry, great, and wild wilderness of the Gentiles, which also become very fresh and fruitful by the wellspring of the Gospel. And thus those notable and inestimable gifts of God, to wit, that we have the words of God, the law and the prophets, and the Evangelists, with the true exposition and understanding of them (which before time was only in the jewish synagogue) be now given to the church, which consisteth of the remnant of the jews and Gentiles. And the unbelieving jews have not now one of them. Is it not (I pray you) a great and singular grace, glory, and gift to see the lord, to wit, to know jesus Christ: Esay. 52.11. the knowledge and understanding of whom doth in deed justify & deliver us from our sins, from death, and from all those things, of which Satan did accuse us. ¶ Anna. What preaching and joyful gospel is that, by which such great things are wrought? ☞ Vrb. The preachers & teachers of Christ shall with sound and plentiful comfort, direct and strengthen all humble and broken hearts, which do acknowledge & confess their sins, and desire the grace of Christ. For God hath ordained and promised them, help, aid, and comfort in Christ, that they may be safe and out of all the dangers of death and Satan. ¶ Anna. What comfort and help is that? ☞ Vrb. Verily, a most sure and strong comfort, Great comfort. and help, even God himself present in his own person to deliver us. For he saith, hu iabo, he himself will come. Where then shall there be any place left for sin, death, and Satan? seeing that the Lord himself will come to to deliver us from them. They must of force fly, and vanish away at the presence and sight of our God, even as smoke. This prophesy was fulfilled in Nazareth and Bethelem, when the true and natural son of God, the everlasting word of the father in his own person, took on him man's nature in the unity of his eternal person, in the womb of the virgin Mary for our sakes, and become man, that in that his eternal, innocent, inculpable and most righteous person he might deliver mankind from misery, and restore him that was fallen and gone astray to his old honour. Which thing he performed in deed, both by his passion and resurrection. Cleophas and his companion weighed not this prophesy of Messiah diligently enough, neither did they thoroughly understand it. For if they had, they would have leapt for joy, and said: Let our Scribes and pharisees, disdain, fret, sin, and rage. And what then? Our Messiah will well enough overcome their cruelty and tyranny, though it be never so bloody. Neither can they for all their cruel rage, utterly take him from us. And where as he died once, it was his pleasure: for he willingly suffered death for us. For if he had not offered himself freely unto the hands and cruelty of the jews, they could never have touched him or hurt him a hair. But he tarrieth not in death, because he is God, who promised also unto us miserable sinners, power, help, comfort, consolation, and everlasting joy. And whatsoever he hath promised, he both can and will perform. And in that he is God, he rose by his own power from the dead, and took all power from death. First in his own person, than also in ours, which believe in him. And we verily have seen such, and so many wonderful miracles of his, that they do plainly enough testify unto us that he is the true Messiah. For he gave sight to the blind, he made the deaf hear, he healed the weak and lame, and made the dumb speak. Whereupon the prophet saith: Esay. 35.5 Then shall the eyes of the blind be lightened. By this word then, you must understand that most acceptable and joyful time of grace of the new Testament, that time of Christ, when the wellsprings of living water shall flow from place to place in the desert, where God before was not known, nor heard of, because that out of one church or congregation of the godly, the gospel shall flow and spread abroad into other places, that there they may learn to know Christ. And where the serpents before spewed out their poison of false doctrine, superstition, and idolatry, thither shall the sound doctrine of the truth now be brought, and there shall it bring forth most plentiful fruits. ¶ Anna. What way and holy path is that which is here spoken of in this prophesy by which he saith no sinner goeth? ☞ Vrbanus. What that holy way is He speaketh in this prophesy of the Gospel of Christ and of his Church. The holy way therefore, whereof he speaketh here, is faith in jesus Christ, true God and perfect man, borne here of the seed of Abraham, and David. No way to God but faith. In this way walked Abraham, Isaac, jacob, David, Mary, and the Apostles: neither is there any other way but this unto the living God, as Christ saith: I am the way and the truth, and the life, john. 14.6. no man cometh unto the father but by me. There is no other true faith, but the christian and catholic faith. Faith the holy way to God, and way but it to God. All other sects though they seem never so holy, are nothing else but errors and Satanical superstitions. No man was ever saved, unless he believed in Christ. And therefore this Christian faith is called the true, right, only, and holy way unto everlasting salvation. Even the greatest sinner that is, shall be safe if he go this way. He that walketh this way, whosoever he be, though he be a very fool in worldly matters, yea, a most simple idiot, or vilest sinner, he can not but must needs be partaker of everlasting life. But whosoever goeth any other way, although he seem to the world, learned, holy, wise, and of great experience, yet he wandereth all wide, and goeth astray, nay, he hasteth headlong unto hell. Furthermore, this way only is most sure, and safe. In this way, Lions and wild beasts can not hurt us. For neither tyrants nor false teachers can hurt them, whosoever they be that abide in this way and go not out thereof. For though they take from them both their goods and lives, yet shall they have no loss, but gain thereby. For all things happen unto their health, so long as they are kept of Christ, who hath such care over them, and so preserveth them, that he suffereth not the lest hair of their head to perish. ¶ Anna. But who are these redeemed of the Lord? ☞ Vrban. Even both jews and Gentiles, Who be the redeemed. which believe in jesus Christ, namely, all true Christians. These were once seduced by Satan, and brought into the horrible captivity of sin and death, Our state without Christ. and therein had remained for ever, if the lord had not himself come, and by his precious blood delivered them. But the Lord himself came and vanquished and spoiled Satan. And so these redeemed, turned to Zion, that is, into the holy catholic church by faith, and the sacraments, and they come with praise, joy, and exultation. For the more vile and horrible the captivity was, so much greater is the joy of the prisoners which are redeemed. But this was a most vile and horrible continual captivity, wherein we should have been for ever most miserably tormented both in body and soul, with all kind of calamities: tortures, I say, which are such, that they pass all our senses and capacity. And therefore this our joy in the Lord in Zion is, and that by right, infinite, & incomprehensble, and more than heart can conceive. The world also hath his joy, but the joy thereof is momentany and very short, for it hath his end and continueth not. The joy of christians is the true joy. But the joy of the faithful christians is eternal. It beginneth here in faith, but afterward when our last enemy death shallbe swallowed up, and Satan with the wicked and deceitful world cast down into the pit of hell, there to be tormented for ever: then at the last it shall burst forth and show itself. And all they that believed in Christ, to wit, his whole kingdom, shall from that time forth be no more afflicted with enemies. Then shall the true and everlasting joy of the faithful christians begin, heaviness, sorrow, and grief, shall then have an end. For that kingdom (when the glory thereof shall be made manifest) shall then at the last have no more sin, nor feel death, sickness, persecution, calamity, troubles or adversity, for all causes of sorrows, and sadness, are then through Christ taken away. As Christ witnesseth in john: joh. 16.22 I will see you again, and your hearts shall rejoice, and your joy shall no man take from you. Apoc. 21.4 And in the apocalypse the voice saith: That GOD shall wipe away all tears from their eyes, and there shallbe no more death, neither sorrow, neither crying, neither shall there be any more pain. ¶ Anna. Seeing that we through our Messiah should have such full and perfect redemption from all our sins, death, and damnation, and enjoy everlasting life & felicity, out of doubt he neither could nor should remain in death. And would to God we could believe this, and always rejoice in the Lord Vrban. Even the godly are often sad, & as it were without faith. Truly so we should in deed always believe and rejoice. But that evil spirit through his wicked temptations oftentimes doth so with thick clouds darcken this clear son of joy and faith in us, that sometimes we cannot see it. Yea, he maketh us sometimes so heavy, that we, either altogether forget this great, and ivestimable promise of everlasting life, or else weigh it not so diligently, nor print it so deeply in our hearts as we aught. But let us always keep in our hands the sword of the spirit, that is the gospel, and therewithal defend ourselves from the fiery darts of our enemies. We must stir up, and exercise our faith, by diligent using, reading, hearing, and handling the scripture, lest we sleep in carnal security. Yea, we must say every foot with the holy prophet David: Behold, Psal. 13.3. & hear me, O Lord my God, lighten mine eyes, that I sleep not in death, jest mine enemy say, I have prevailed against him, and they that afflict me, rejoice when I slide. Esay prophesieth again of Christ: Esay. 40.9 O Zion that bringest good tidings, get thee up into the high mountains: O jerusalem, that bringest good tidings, lift up thy voice with strength, lift it up, be not afraid, say to the Cities of juda: Behold your God, behold, the Lord God will come with power, and his arm shall rule for him. Behold his wages is with him, and his work before him. Here Zion, and jerusalem are warned, that they preach the coming, grace, & power of God, in Christ. As if he should say to other cities in juda: ye have looked long for Messiah, which was promised in the law, and prophets: now look up, now lift up your ears, and hearts, behold, here is your God, Messiah, the most mighty Lord, who hath showed his power, in that he hath redeemed you from those mighty, and cruel enemies, to wit, sin, death, and hell. What so ever thing he but even thinketh to do, he can finish, and perform the same, so as no man is able to hinder it. For he is very God himself, in, & under the shape & form of man. Esay also telleth, how he doth govern his people, Esa. 40.11 or kingdom: to wit, with great diligence, faith, and carefulness, saying: He shall feed his flock like a Shepherd, he shall gather the Lambs with his arm, and carry them in his bosom, and shall guide them with young. Iho. 10.11. We are Lambs, and Christ the Shepherd: he feedeth us with his wholesome word, which is our meat. And, although as yet we be weak, and unperfect, as concerning the flesh, yet doth he not cast us away, and thrust us from him: but he beareth us on his shoulders, and cherisheth us, even in his bosom, and lap. For the kingdom of Christ, is the kingdom of grace. And so in deed carried he these two weak sheep, Cleophas, and his companion: Wekelings. because they were very ignorant, heavy, and weak in faith. But he fed them by the word of God, and put such things in their minds, as refreshed them, and made them very joyful, so that they were able to comfort others. In the 34. of Esay, Christ saith unto his people: Esay 43.20 But thou hast made me to serve with thy sins, and wearied me with thine iniquities. I, even I am he, that putteth away thine iniquities, for mine own sake, and will not remember thy sins. Here we see what it was that caused Christ to suffer, What caused Christ to die. and die: even our sins. And Christ alone, and no other, could, and was to satisfy God for them. Our works, sufferings, and merits, were never able to have done it. Our righteousness, therefore, or salvation, lieth not in our hands, nor in our works, or sufferings: but in the actions, and passions of Christ jesus our Lord. It is he that purgeth, pardoneth, and wipeth away our sins, not for the worthiness of our deserts, but even for his own sake. Good works are not to be trusted in. Here we have the cause, and fruit of Christ's passion, & therefore these two disciples should have thought thus: He hath suffered, and yet not by constraint, but of his own free william. It was his father's will, and it was also his will to suffer. And by this only way, and mean, he would redeem true Israel, and so begin his kingdom. And a little after, Esay in his 4 4. chapter, showeth what fruits came of these tribulations, vexations, and afflictions, which Christ suffered for our sins: verily, even this, that we have the holy ghost, with all his gifts given us, by which the church, the kingdom of Christ, doth grow, and flourish, as a field that is well watered, and moistened with fruitful showers, The regenerated, and faithful are true jacobites. in the month of May. When God justifieth the wicked, then forgiveth he him, not only all his sins, but he giveth him also the holy Ghost, with all his benefits: to wit, faith, charity, hope, joy, and peace of conscience. And hereupon groweth, and cometh true jacob, and Israel. Thus therefore, saith he unto Israel: I will pour water upon the thirsty, and floods upon the dry ground. I will pour my spirit upon thy seed, Esay. 44.3. and my blessing upon thy buds, and they shall grow as among the grass, and as the willows by the rivers of waters. One shall say, I am the Lords, another shall be called by the name of jacob, and another shall subscribe with his hand unto the Lord, and name himself by the name of Israel. Here you have the calling of the Gentiles: so that even they also shallbe jacob, and Israel in spirit, and faith: and they shall both in word, and deed, profess Christ to be their Lord, and God. This therefore, is the true deliverance of Israel, that Christ doth deliver both the jews, and Gentiles from their sins, from all errors, and from everlasting death: and giveth them his holy spirit, that they may acknowledge, confess, praise, and glorify God: and at the last rise again from death, and live for ever. This is the sacred seed of Abraham, of which the kingdom of Christ groweth to greater, and greater strength. The disciples, perchance, were of this opinion, that Messiah should deliver the jews by force of arms, and edge of sword, and enrich them in the land of Canaan with continual peace, plenty, and abundance of all kind of commodities. But this was a light, and miserable kind of deliverance, in comparison of our deliverance, from that eternal captivity, and tyranny of Satan, with which we all were oppressed. And when the prophet hath now reproved, and accused Israel for their Idolatry, because they honoured not the true God aright, He saith thus: Esa. 44 12. Remember these things O jacob, and Israel, for thou art my servant. I have formed thee, thou art my servant, O Israel, forget me not. I have put away thy transgressions like a cloud, and thy sins as a mist. Turn unto me, for I have redeemed thee. Rejoice ye heathens, for the Lord hath done it. Shout ye lower parts of the earth, burst forth into praises, ye mountains, O forest, and every tree therein, for the Lord hath redeemed jacob, and will be glorified in Israel. The church understandeth this of Christ, our redeemer, and true saviour. For there is no other redeemer of mankind, but jesus Christ: neither is there any other God, which can purge, and pardon sin, but Christ alone. Every creature may well, and worthily rejoice, and praise God, for this glorious, incomparable, and inestimable deliverance. This benefit, to wit, that our only, and eternal priest Christ jesus, the king of Israel, hath blotted out our sin, destroyed hell, overcome death, and reconciled us to God: is so great, glorious, incomparable, and inestimable a benefit, that it passeth all benefits that could happen to us: nay, there is none any whit like it. Esay prophesieth again in the 49. chapter plainly, and manifestly of Christ, saying: Thus saith the Lord, the redeemer of Israel, Esa. 49.7 and his holy one, to him that is despised in soul, to a nation that is abhorred, to a servant of rulers: kings shall see, and arise, and princes shall worship, because of the Lord that is faithful: and the holy one of Israel, which hath chosen thee. Thus saith the Lord. In an acceptable time have I heard thee, and in the day of salvation have I helped thee, and I will preserve thee, and will give thee for a covenant of the people, that thou mayst raise up the earth, and obtain the inheritance of the desolate heritage's, that thou mayst say unto the prisoners, go forth: and to them that are in darkness show yourselves. They shall feed in the ways, and their pastors shall be in all the tops of the hills: they shall not be hungry, neither shall they be thirsty: neither shall the heat smite them, nor the sun. For he that hath compassion on them, shall lead them, even to the springs of waters shall he drive them. And I will make all my mountains as a way, & my paths shall be exalted. Behold, these shall come from far. And lo, these from the North, and from the West: And these from the Lord of Sinim. Rejoice O Heavens, and be joyful, O Earth: burst forth unto praise, O Mountains: for God hath comforted his people, and will have mercy upon his afflicted. But Zion, saith the Lord, hath forsaken me, and my Lord hath forgotten me. Can a woman forget her child? and not have compassion on the son of her womb? Though they should forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands. Thy walls are ever in my sight, thy builders make haste: thy destroyers, and they that made thee waste, are departed from thee. Lift up thine eyes round about, and behold, all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely put them all upon thee as a garment, and gird thyself with them like a bride: For thy desolation, and thy waste places, and thy land destroyed, shall surely be more narrow for them that shall devil in it. And they that did devour thee, shall be far away. The children of thy Barons shall say again in thine ears: The place is strait for me, give place to me, that I may devil. Then shalt thou say in thine heart: who hath begotten me these, seeing I am barren, and desolate, a captive, 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 up my hands to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and Queens shall be thy nurses. They shall worship thee with their faces towards the earth, and lick up the dust of thy feet. And thou shalt know that I am the Lord, for they shall not be ashamed that wait for me. Shall the pray be taken from the mighty? Or the just captivity delivered? But thus saith the Lord. Even the captivity of the mighty shall be taken away, and the pray of the tyrant shall be delivered. For I will contend with him, that contendeth with thee: and I will save thy children, and will feed them that spoil thee, with their own flesh: and they shallbe drunken with their own blood, as with sweet wine. And all flesh shall know that I the Lord, am thy Saviour, & Redeemer, the mighty one of jacob. This prophecy comforteth true Israel: to wit, the church, the spiritual kingdom of Christ, congregated of the jews, and Gentiles: and it teacheth us what is the state of Christ's kingdom in this world: to wit, that nothing in this world is more contemptible, and vile, than the true Israelites, or the right believers in Christ jesus. For, the king himself in this earth showed all humility, and submission, and was so far from all pride, cruelty, ostentation, and worldly pomp, that the world utterly despised, and contemned him, even as if all that ever he had done, had been nothing. For when he had continued almost 34. years, in very humble, and low state, even as a pilgrim, or stranger here on earth, at last they put him to a most shameful, and ignominious death. 1 Cor. 4.17 The godly in this life must be persecuted. And those (as S. Paul witnesseth) that believe in Christ, must be like unto their head Christ: that is, in this world they must be contemned, persecuted, afflicted, and subject to all calamities. Tertullian, in his Apology against the Gentiles, saith, that in his time, Christians, of all other, were counted unprofitable persons, and men good for nothing. And Cyprian, against Demetrian, saith, that in his days what evil so ever happened in the earth, either dearth of victual, or other evil, or misfortune, it was always imputed to the Christians. And Paul to the Rom. saith out of the 44. psalm, that Christians in this world, are accounted as sheep for the slaughter. Rom. 8.36. For, who so ever they be that be enemies to Christ, the same also go about to kill, or destroy those that truly believe in Christ, and they that kill them, think they do God service. Wherefore it is specially to be required, john. 16.2. that the godly here arm themselves, and strengthen their hearts with true consolations against all assaults, lest they be discouraged, and faint under the cros. ¶ Anna. What comfort, then, doth the holy Ghost give them in these great calamities? ☞ Vrb. First, he calleth the remnant of his people: that is, the faithful Christians, poor, and contemptible souls, which the world abhorreth: and which are constrained to be sheep ordained for the tyrants slaughter. But on the other side, he promiseth that there shall be in those enemies great change, to wit, that they shall be so clean altered, and have their disposition, manners, and nature so changed, and become such, that they will embrace, and honour the godly for God's sake: whom they shall, by the preaching of the gospel, know, and profess. And this was fulfilled, when the Roman 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 profess the name of Christ, and did highly honour the christians, and dearly, and heartily, embrace, and reverence them, as the only beloved people of God. Of this sort was Constantine the great, Theodosius, and Charles the great, and many other Emperors: whereby they which believe in Christ, have even in this world, much pleasure, and joy. But the true comfort, contained in the words following, shall at last appear. The prophet saith: I have heard them in an acceptable time etc. This acceptable time, or time of mercy, is that time of grace of the new testament, in which the Lord (the most plentiful wellspring of mercy) opened the treasure, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most precious gifts of his grace: and commanded the everlasting covenant of his mercy, to be published abroad, & preached throughout all the world, as Paul expoundeth this prophecy to the Cor. For the Lord sent Christ: and Christ performed all things, 2. Co. 6.17 which made for man's deliverance: for with his sacrifice he pacified God for sin, blotted out sin, and swallowed up death, and fulfilled the law, and conquered Satan. All which great benefits, and rich treasures, together with his royal victory, and life, God commanded should be offered, and given to the world, by his gospel. Indeed, this day of the Lord, is a most acceptable, joyful, and comfortable day. This is the day of perfect health, & help. The Lord also hath given his servants (to wit) the true believers in Christ, for a league of his people: even 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 God's promises, are found, and remain, in, & with the church. Whereas men which are without knowledge of God, being in heresies, superstition, & idolatry, exercised, and blinded, are by that evil, destroying, and disturbing spirit, dispersed, and the heritage divided. Contrarily, Christ's faithful are by the gospel, Luk. 11.24 and doctrine of the church, gathered together into the unity of faith, which justifieth. ¶ Anna. But what saith the church to them, which yet believe not? ☞ Vrb. Esay. 44. It saith that which Esay speaketh of here, saying: Go forth, and show yourselves: as if he should have said, ye sit in Satan's prison, & in darkness of unbelief: but if you abide in that prison, and darkness, you shall die for ever. And therefore arise, and come out, and fly speedily out of satans kingdom: repent, & amend yourselves, and believe the gospel: and then shall your hearts be lighted with knowledge, then shall you both learn to know yourselves, The word, the sacraments, and the holy Ghost, the wellsprings by which our thirst is quenched & you shall also receive true holiness, & be saved. In the kingdom, and dungeon of sathan, is nothing else but everlasting hunger, & penury of all things: but in the church, which is the kingdom of Christ, are most delectable, & pleasant pastures. For the gospel is a most joyful messenger, and comfortable word of life, which floweth with all delights, comforts, & joys: in which we find, and have plenty, and full store of all pleasure, & goodness: to wit, forgiveness of sins, true holiness, peace with God, joy of spirit, and peace of conscience, and life: yea true, and perfect consolation. And this is the meaning of these strange words of the prophet, where he saith. They shall feed in the ways, and their pastures shallbe in the plains, or in all the tops of hills, they shall neither be hungry, nor thirsty, and the heat of the day shall not touch them. But whence have they such delights, and pleasures? The prophet answereth, because their deliverer will rule, & govern them. They are (as you here) in the kingdom of mercy, Christ conducteth them by his word, & spirit. These three: to wit, the word, the sacraments, and the holy spirit, are the wellsprings, and floods, by which only this spiritual thirst, may in all places, and for ever be quenched. And lest this spiritual thirst should not be quenched: or these pastures of life be hid, and not easily found, the Lord will make all the mountains (into) a way: that is, there shallbe in all congregations, or companies of Christians place, that even easily, & with no trouble, men may come unto him. There shallbe a very broad, & frequented way, ready, and easy to be found, so that no man shall have need to ask which is the way, jest thereby the free access to Christ, might be hindered. For in what kind, and state of life so ever any man shallbe, so that it be not quite contrary to god's word, if he believe in Christ, doubtless he shall both have forgiveness of sins, and be inheritor of everlasting life, whether he be jew, or Gentil, master, or servant, mistress, or maid, magistrate, or subject: and they shall come from far. Before, the people of god was in the little land of Chanaan: and the church of God was straightly laced, & hemmed in: but now it shallbe let loose through the whole world: and as Christ saith in Luke, they shall come from the East, and from the West, and from the North, Lust. 13.24 and from the South, and shall sit in the kingdom of God. Then the prophet biddeth all creatures rejoice, and be glad, for all creatures which are, are in two places: to wit, in heaven, & earth: now the occasion & cause why they aught to triumph, and rejoice, is this. First, because God the father hath sent his son into this earth, & given us his gospel from heaven, which is a messsage of reconciliation betwixt God, & man: and the word of grace, & remission of sins. Secondly, because that now the people of God, faithful christians are out of all danger, and in a happy ease: for death is subdued. The godly are terrified with God's judgement, and fere hell. But he calleth the good christians poor, or afflicted: because, while they live in this earth, they are heavy, & troubled inwardly with fear, & terror of death, and gods judgement: and outwardly they are shaken with persecutions, and all kinds of calamities. But this is our consolation, that god calleth us his people: for if we be his people, & he our comforter, & protector: them may we in deed rejoice. For if God be with us, who can be against us? what hurt can the creature do us? how can it dismay us, seeing the creator himself doth comfort, & help us, the flesh is very weak, and when the tempest, Even the elected doubt sometime that God hath forsaken them & will destroy them. & thick mists of adversity, and tribulations come upon us: when we are overwhelmed with vehement crosses: & when we are something sharply assaulted with sorrows, fears, and temptations: then do these comfortable promises of gods grace and help, vanish away, and fly out of our sight, in so much, that we think God hath forsaken us, and that he is angry, and so plagueth us, because he intendeth to destroy us. For thus saith Zion, to wit, the miserable afflicted godly in their infirmities, and grievous temptations: The Lord hath forsaken me, the Lord hath forgotten me, my sins O Lord, are heinous, great, & grievous, and to heavy for me to bear. What shall become of me, O wretch that I am? what shall I do? how shall I escape everlasting death, and the wrath of God? ¶ An. The temptations of the best and godliest. Truly husband, it is oftentimes so with me, for I am many times so afflicted, and am in such heaviness, fears, and temptations, that I think God careth not for me, and that he will even in these troubles, fears, afflictions, and temptations, leave, and destroy me most miserable woman. ☞ Vrb. Our weak & fearful flesh cannot always expel such fears, & cogitations. For though the promises of God be never so plentiful, & manifold, & though god every foot help us, yea, and that so manifestly, and readily, that we may even grope, and feel him: yet when trouble, and grief come again, we are so unmindful of all the former helps which we have had, and we are so troubled, & soroful, as if the lord could forget, or forsake us, which in deed he can never do. For he hath promised both to help, & comfort us, and surely he will perform his promise, for he is true, & therefore he will do it, he is of such might, that whatsoever he saith he can perform it. Wherefore Esay addeth to this complaint of the godly which mourn under the cross, a most joyful, & comfortable consolation, by which we may help this our dastardly weakness, A comfort for us in our temptations. and desperation, and comfort our heavy hearts thus wrestling under the cross, & pressed down with adversity, & desperation. And to do it the livelier he borroweth a similitude of nature, which is commonly known amongst all men, to wit, the loving, and motherly affection of women, which of all other, are most natural to their children. We know that God hath planted in the mother such favour toward the fruit of her womb, that she will rather die, then suffer her children to take wrong or injury. But if any mother could so forget herself, as not to be touched with the feeling of her children's harms: yet aught all christians to believe that god neither will, nor can forget his love, and mercy towards us. His faith, & love surpasseth the love of all creatures, as Christ himself sufficiently showeth in matthew, by the example of the father, which giveth not a stone to his son in stead of bread which he required. Math. 7.9 If we therefore, which are evil, can give our children good things, & daily protect them, and that with all care, and diligence? how much more carefully, firmly, and constantly, shall god love us, and faithfully defend us his poor children? This is a notable, and worthy saying, but only here apprehended by faith, otherwise we understand it not. Furthermore, the prophet declareth how the lord loveth his church, where he saith, that he hath graven it on the palm of his hand, or, he holdeth it in his hand. By which he giveth us to understand, that he diligently careth, & provideth for the church: God watcheth over us to save us. that he can no more forget it, than I can forget that which I have always before mine eyes, and in my hand. And seeing the Lord always beholdeth the walls of this spiritual city, to wit, us, & that upon purpose to preserve us, care for us, watch over us, and look to us: surely none can so assault us, or besiege us, & our city, but the lord will see it, & although for a time he suffer us to be tempted, or afflicted, yet will he not see us overwhelmed, or devoured. This city hath also skilful builders, or carpenters, to wit, sincere, & godly teachers, which daily enlarge, and fortify it. And though tyrants, & heretics assail it, and go about to overthrow it, yet have they no success in their doings, but by their attempt reap perpetual shame: for it is builded upon a sure, and strong rock, against which the gates of hell shall not prevail. The prophet in the words following, saith: that a great, and infinite number of people shall come together out of all places, and shall believe the gospel, & be gathered into the church. God also sweareth by his holiness, that many, even of those which in the beginning stood against the church, shall afterward come into it, and be such ornaments to it, that it may glory in them: which came to pass in Paul, & many others. And it shallbe daily more, and more enlarged by the great multitude of people, which daily run thus unto it. At the beginning, it was but little, and had but a small company, and was like a barrayn woman, which is solitary in her house: but these faithful christians, whereof the number was at the first so small, shall wonder to see themselves made so great a multitude, and to be so increased. And they shall marvel whence such a great people can come. Unto this the holy Ghost maketh answer, and saith: I will bring them, behold, I will open, or lift up my hand, and I will hold up the sign, that is, the cross of Christ, whereunto I will make thy dispersed children assemble, and that shallbe done by a singular, and notable way of mildness, and lenity. For, the Gospel is a sweet, gentle, fair, and fatherly kind of speech, which draweth such as be children, by most comfortable, and sweet promises of help, and comfort. And by this Gospel, the most mighty potentates, and puissant kings of this world, are drawn, and alured into the Church, that they may believe the gospel, and be a help, and protection unto the Church. Yea, they shall reverence, honour, and highly esteem the church, for they shall worship it with their faces towards the earth. That is, they shall fall prostrate before the church. This is the promise of the lord, & it must needs be fulfilled: though oftentimes in the eyes of the world it seemed impossible to be brought to pass, and clean contrary to reason. But we must expect the Lords leisure, He that standeth in patience shall not fayie of help. and live in hope. For the Lord will perform what so ever he hath promised. Which when he shall do, then are we delivered, and most happy. For, whosoever believeth in the Lord, and patiently watcheth for his help, and believeth his word, shall not be confounded, but have, and see his hope fulfilled. But now if the church in her weakness, and infirmity say: O god, how shall this be that thou sayest, I shall have so many children, which shall come unto the Gospel, seeing they are so subject unto cruel tyrants, that they cannot get from them, and come unto me. For sin is a cruel tyrant, and by it they are sore blinded: yea, death, and hell also keepeth them close prisoners: and by good right, for their hearts are hardened. which thing these words following import, Sin a tyrant over us where the Prophet saith: Shall the pray be taken from the mighty? to which God maketh answer, saying: the church shall be great, ample, and famous: and those which are now in bondage, shall have their freedom, whether those tyrants will or not: for God will destroy those tyrants: and will bring forth his people, and deliver the church: and the very tyrants themselves, shall be their own destruction. And where he saith, Shall that which is in bondage by the just man be brought to freedom? this is the meaning. The law, sin, 2. Pet. 1. & death had duly brought us into bondage for in that we were bond, and captives to sin, we were servants, and bondslaves to the law, sin, and death. But there is a stronger Lord, whose name is jesus, he by good right hath made us free, and that by his most precious, & inestimable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption, to wit, he by himself hath redeemed us, so that we are not only by might, but also by right freed from the power of Satan. Esay hath excellently described the state, and condition of Christ's kingdom. Lest, afterward any man should look for an earthly kingdom of Christ as the anabaptists and jews do. Esay in his 50. Esa. 50.6. chap. doth plainly prophesy of the passion of Christ: and he speaketh thus in his person, I gave my back unto the smiters, & my cheeks unto the nippers. I hide not my face from shame, and spitting, for the Lord god will help me, therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. These two disciples thought that Christ had been clean confounded, and extinguished: but the third day they saw it happened far otherwise, to wit, Christ's enemies were subdued, and Christ himself exalted. The comfort of the Church by the examples of Abraham and And Esay in his 51. chapter doth comfort the church congregated of the jews, and Gentiles. The church in this world hath affliction, and tribulation, and therefore he comforteth it with the example of Abraham, and Sara. Abraham, and Sara were, by reason of their old age, past all hope of children, neither could it be thought that of them should come such a famous people. Notwithstanding it came so to pas, that this seed was so multiplied, that it was like the sand of the sea, according to the promise of the Lord. And so though the little flock of God's people in this world, be as a desolate, barren, and only widow, in comparison of the great number of the ungodly, yet shall it come to pass that thou shalt increase, grow, and be exceeding famous. For, although thou hast in this world many enemies, which do all they can, and employ themselves totally to subvert thee, to root thee out, and to overthrow thee, yet can they not hurt thee. Their counsels, and devices shall all be frustrate: yea, they themselves, how great soever they be, are nothing: nay, much less than nothing. For the moth shall eat them as a garment, and the worm shall consume them like a vesture: but my righteousness remaineth, and abideth for ever, from generation, to generation. Yea, and he addeth a saying that is full of comfort. The Lord shall comfort Zion, he shall comfort all her desolations, Esay. 51.3. and he shall make her desert like Eden, and her wilderness like the garden of the Lord. joy, and gladness shall be found therein: praise, and the voice of singing. Which is to say, although the church be like unto Abraham, solitary, and forsaken: yet shall she be blesssed, and flourish like as a most pleasant garden. And therefore we aught in no wise to be offended at the base estate of Christ, and his former coming: or at the homely state of the church, while she walketh in this crooked world like to a pilgrim. And a little after in the same chap. the Lord speaketh to his people: A great comfort. I, even I am he that comforteth you. This is a great, and worthy mystery, for we understand here Christ's humanity, as if he should say: my servants the prophets have much, and diversly hitherto comforted you, but yet came not that true comfort of Israel. Now therefore, will I far otherwise comfort you, and that much more lively, and in greater abundance than before. For now, even I myself will come in mine own person, and comfort Zion. This came to pass when Christ was made man, and lived among men. For he sent not a Prophet, or an Angel, but he himself at the fullness of time, came in the flesh, that he might comfort us in the flesh. Those two disciples plainly felt that comfort on Easter day, when God himself in man's nature glorified, and revived them, and cheered up their heavy hearts by the scriptures. And Esay saith further: Arise, put on thy strength, O Zion, etc. Esay. 52.1. And here again doth the prophet comfort gods people, making them promise of Christ their redeemer, as if he should say, go to Zion, thou which art so often afflicted, and troubled, thou which art now prisoner unto thy enemies, and now again set free, and yet afterward captive, and laid waist, so that thou mayst truly be called most miserable, and wretched. Now rejoice. Now be glad, and leap for joy, for thy miseries shall once have end. For I promise' thee a better, and more blessed state in time to come. Hethertowards thou hast been for a time redeemed from thy enemies, and for a time thou hadst tranquillity, and waste afterward afflicted again: But now thou shalt enjoy at last sound consolation, which shall never decay, after which, no captivity, or destruction shall follow. Wherefore put all heaviness from thy heart, be of good courage, and awake, for the time will once come wherein thou shalt truly be set at freedom. And thus the prophet speaketh of that everlasting deliverance which we have in Christ, who hath vanquished our enemies by whom we were afflicted, and vexed in captivity: and hath delivered us from them, and restored us to our old freedom: and all this he did of his own mere grace, clean without our desert, though it cost him even the best, chiefest, and most precious human thing he had. For he offered up his body for a sacrifice, and shed his most precious blood for our redemption, that thereby he might put away our sins, overcome death, and vanquish, and destroy hell. And by these works of his everlasting, and infinite person, he obtained for us everlasting redemption Zion the spiritual city is vexed, and troubled, because it is constrained to harborough, and bear the ungodly. It can in no wise patiently suffer such grief, and blasphemies against god, and his name. Therefore God by the prophet promiseth that the uncircumcised, and unclean, that is, the unbelievers, whose hearts in Christ jesus are not purified, nor cleansed, but hate the church of God, None members of Zion but believers. shall not have their habitation there. But this thing in this world is done spiritually. For, whosoever believeth not in Christ, yea though he sit in Peter's chair, or were head of the church, as Annas, and Caiphas were in the Synagogue, and other many wicked jews, which would be counted righteous, yet is he no member of true Zion, that is, of the Church, for he hath not the spirit of Christ: and how then can Christ be his head, or he his member, for such a one is without the communion of saints. But at the day of redemption, when Christ shall come to give sentence, then at the last shall all the wicked infidels, and false Christians, be even corporally separated from the faithful. Then shall Zion be most beautiful, and delectable, when all which shall devil in her, shall put on their wedding garments: then shall the Church be clean without blot or wrinkle: and then he which hath not on his wedding garment, shall with his hands, and feet fast bound, Math. 22.12. be cast into utter darkness. In the mean time Zion in outward appearance, hath a heavy countenance, because we wander yet in this flesh, and because the old man is not yet mortified, and because sathan, and the world do injury us, persecute us, and torment us, and because tyrants vex, and trouble us with the doctrine, and traditions of men. But we must not sleep in security, we must rise, and lift up ourselves and shake of slothfulness. And although with our body we cannot come unto that wished mark, and full perfection, yet in heart we must aspire, & fly up to Christ our redeemer, as Paul teacheth to the Philip. saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phi. 3.20. Our conversation is in heaven. Moreover we must still stand in our freedom, which Christ by his precious, and inestimable price wrought for us. And we must by pure, and unspotted faith, cleave closely in all we can to Christ, and cast the bonds of human traditions quite, men's traditions & laws must not trouble us. Esa. 52.4. and clean out of our consciences, that so Christ may rule in our hearts, otherwise we shall never be able to stand. And then the prophet speaketh of a twofold captivity, and transmigration. The first is corporal, when as they were most miserable captives in Egypt, and afterward amongst the Assyrians, and Chaldeans, who at that time, were more cruel, and deadly enemies to god, than the jews were, and therefore unworthy to trouble, and vex the children of God at their pleasure. But now for the second. The Lord by his prophet saith, you are yet miserably afflicted, and troubled. The pharisees and papists in this be alike. For they which rule over my people, to wit, the pharisees, and saducees, and such like, make them (by tormenting, and excruciating their consciences) so to howl, lament, and mourn, that the corporal captivity was much more easy, than this spiritual bondage of their souls. And therefore I will make an end of this butcherly tyranny which they exercised in their conscience, and I will call, Esay. 52.5. and congregate my people to myself, that they may know my name, because that I only am their justifier, and redeemer. But when shall this be? he answereth, in that day, that is, at the former coming of Christ. He goeth on therefore, saying: Lo I myself will speak. Verse 6. Here God promiseth again his humanity. For, when the son of god was made man, and lived here on this earth, it was in a strange manner, and such as before was not heard of: to wit, he was here as true man, and did speak himself, and he, who before had spoken, and talked with man by his angels, and prophets, is now even in his own person present a true teacher, who alone is to be heard of us, even as the father hath commanded in Matthew, saying: hear him. Mat. 17.5. And what this teacher speaketh he performeth in deed. ¶ Anna. What be his words? What speaketh he? He is a notable parsonage, or messenger, & therefore out of doubt his words must needs be notable, & excellent. ¶ Vrb. He came to preach (as Paul faith to the Ephesians) peace unto us, Ephe. 2.17. and to tell us that God for his sake doth forgive us our sins, and will never hereafter be angry with us, but still continued our merciful father: & this eternal peace which he speaketh of, is surely that joyful, gladsome, & desired message, Verse. 7. and most true gospel itself. And therefore he saith, O how beautiful, & amiable are the feet of those that preach the gospel, or that bring that good, and joyful message of eternal peace from heaven. Christ himself, as the minister of circumcision, preached to the jews his father's mercy, which is freely given us And he commanded his Apostles to preach this joyful message or Gospel of eternal peace, and salvation: yea he preacheth it yet by his ministers which he endueth with the holy ghost, that so they may understand the scriptures, and instruct others in them. Here you see, that the spiritual kingdom is not erected, and established by corporal armour, but by the Gospel: for the preachers do nothing else in the pulpit, but declare the grace of God, and eternal salvation in Christ jesus, saying: in times past, Satan came mightily reigning in this world, but now (O Zion) cometh a stronger, even thy God which is a king, Christ jesus, who hath overcome both Satan, and the world. He is the mightiest of all, he ruleth over all, and therefore no creatures can hurt thee: If you will bide, and be Christ's, none shall hurt you. Verse 8. to wit, us the church, so long as we abide under the protection and defence of this omnipotent prince, for this king is God himself. The Apostles were Watchmen or seers, which so exalted their voice, that the whole world was filled with their words. They also received great comfort, and rejoiced that Christ our saviour himself was come to save us, and deliver us: and it was also visibly seen and known that this king did convert Zion, and yet he used no violence or tyranny in his government in Zion. For sometime he went up to jerusalem, and sometime he came down from jerusalem, and all as a pilgrim, or stranger. But he so converted Zion, to wit, his people by the Gospel, so that they cast away all their errors, and left their sins, and led righteous and godly lives: yea the spirit, and word of Christ wrought all miracles, and that so mightily that he achieved and did that with a word that the whole world could not do with all their strength, and riches. His kingdom is amiable, and wondered: he biddeth jerusalem, that is, his people, rejoice: and with one consent gloriously set forth and boast of that so great and wondered mercies of their God. And he calleth jerusalem a desert, Verse 9 or desolate place, because the people of God was then small and of no countenance. But now the chiefest cause of their joy is this, that their comfort is now present with them, for that Lord himself comforteth his people & redeemeth them out of extreme, horrible, and everlasting calamities. He hath sent his only begotten son, Christ the arm of God. whom he calleth the arm of God, that is, his power, strength, & fortitude. And it was his pleasure to make him perfectly known to all nations by the Gospel, that all nations of the earth might see the salvation of our God, that is, jesus Christ, who was nothing known before, amongst the Gentiles. For the jews only, were the people that looked for him, & none else. ¶ Anna. What saith Esay of Christ in the 53. Chapter? which you always, call the golden chapter, and commend so greatly, that you would have all men, to have it at their finger's ends, and in their memories. ☞ Vrba. Hitherto you have heard, of the spiritual kingdom of Christ, under the cross, and therewithal, the notable, and worthy comfort, which the Church receiveth, to wit, that all believers in Christ shall in him have full deliverance, and after the end of these troubles receive everlasting joy. But Esay in this Chapter, telleth us by what means, our king Christ hath obtained for us, and given us such wonderful things to wit, full deliverance from all evil, an everlasting kingdom, continual peace, heavenly joy, and eternal salvation, and he prophesieth very plainly of the passion, resurrection, and glory of Christ, whereunto he should enter through his passion: the words of the prophesy are these. Behold my servant shall prospero, he shallbe exalted, Esa. 52.13. and 53.1. and extolled, and be very high. As many were astonished at thee (his visage was so deformed of men, and his form of the sons of men,) so shall he sprinkle many nations. The kings shall shut their mouths at him, for that which had not been told them shall they see, and that which they had not heard shall they understand. Esa. 53.1. Who will believe our report? and to whom is the arm of the Lord revealed? but he shall grow up before him as a branch, and as a root out of a dry ground, he hath neither form, nor beauty, when we shall see him there shallbe no form, that we should desire him, he is despised, and rejected of men, he is a man full of sorrows, and hath experience of infirmities, we hide as it were our faces from him, he was despised, and we esteemed him not. Surely he hath borne our infirmities, and carried our sorrows, yet we did judge him as plagued, and smitten of God, and humbled. But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes are we healed, all we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquities of us all. He was oppressed, and he was afflicted, yet did he not open his mouth, he is brought as a sheep to the slaughter, and as a sheep before her shearer is dumb, so he openeth not his mouth, he was taken out of prison, and from judgement. And who shall declare his age? for he was cut out of the land of the living, for the transgressions of my people was he plagued, and he made his grave, with the wicked, and with the rich in his death, though he had done no wickedness, neither was any deceit in his his mouth. Yet the Lord would break him, and make him subject to infirmities, when he shall make his soul an offering for sin, he shall see his seed, and shall prolong his days, and the will of the Lord shall prospero in his hands. He shall see of the travail of his soul, and shallbe satisfied, by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. Therefore will I give him a portion with the great, and he shall divide the spoil with the strong, because he hath powered out his soul unto death, and he was counted with the transgressors, and he bore the sin of many, and prayed for the trespassers. ¶ Anna. Every one may see (if they way these words well,) that this prophecy speaketh of none but of jesus of Nazareth, so plainly, and manifestly doth it set forth the passion of Christ, not differing at all from the history of the Evangelists. Vrb. You say true, the jews see it, but being bewitched of sathan, they see not that which they do see: & now they seek absurd, and divers and marvelous strange and coacted expositions, and starting holes to creep out at, lest they be forced to grant that this text speaketh only of Christ, and so be found guilty of manslaughter which they committed in their Messiah. 1576. years ago. They complain in deed, and think that their sins are more heinous, and grievous than the sins of their forefathers, because they have been captives now more than .1500. years. For their fathers were but .70. years captives in Babylon, for committing Idolatry. But when they see that this their captivity continueth now so long, they can conceive no comfort by the law, and prophets, neither have they any certain hope, that ever their bondage shall end, that they may return again into the land of Canaan, as at other times they did, when they were restored, and delivered out of captivity. And this doth Rabbye Sammuell himself confess. Yea they are so obstinate, and so clean without repentance, that when they even see, and perceive by the prophets, that jesus of Nazareth by all men's accounts is the true Messiah, yet they pass it over with silence, and conceal it, & will speak nothing of it in the synagogue before the youth, & simple people, and so hold them still in their blindness, & error. Koheleth of prague in the disputations at Ausburge, which Doctor Philip Melancton, Doctor Brentius and I had with him, would gladly have expounded this chapter of those jews, which at this day are dispersed, afflicted, and contemned in all the world, but he brought in so ill favoured, vain, foolish, and unsavoury stuff: and reasoned so baldly, that he shamed himself, and blushed before us all. The jews before they fell into this blindness, and reprobate sense for kill of Christ, (that is before the nativity of Christ while as yet they had the prophets,) understood this text of Messiah as appeareth by jonathas his Thargum which beginneth to expound this chapter thus. Haizlach Abdi Meschiho that is, behold my servant Messiah shallbe (made) fortunate. The old hebrews also, expounded this chapter thus: Messiah shallbe more exalted than Abraham, and set above Moses, and none shallbe like him in greatness, and glory, he shall excel all the angels of god in honour, and dignity. Anna. This is a horrible blindness of the jews of our time, that reading these things in their books, they will not see the truth. For as S. Paul saith even unto this day, the vale of Moses covereth their hearts, that even when they read of Messiah, yet they understand not what they read. But when they shallbe converted unto the Lord, than the vale shallbe taken away: and as soon as they shall believe the gospel, they shall plainly understand all the prophecies concerning Christ, so that they may very easily know them, although now they understand no title thereof? is not this a dark, and deep blindness, that they dream Messiah should in this earth have an earthly, & corporal kingdom? but that he should purge all men's sins, and deliver all mankind from death. Of this they are utterly ignorant, and of this they cannot abide to hear, because they understand no prophecies, but every day are more & more wrapped in blindness, until it shall please God to take mercy upon them. A yet no blindness seemeth to me more gross, than the blindness of that evil, and doting man Rabbi in hannapher, Rom. 11.32 who in the synagogue, even before your face did not let to say, that he never sought nor looked for forgiveness of his sins, or righteousness by Messiah. O horrible, execrable, and lamentable blindness. Vrba. It was my hap to hear the same filthy, and abominable error of the jews at Brunsuige in their synagogue. Paul to the These, pronounceth, a very heavy, and fearful saying, and sentence against them, to wit, Thes. 2.16. that the wrath of God is come on them to the utmost: verily they neither know, nor understand the person or ministry of Christ. But let us leave these blinded buzzards, and come again to the words of the prophet. It is sufficient for us which believe in Christ that the Evangelists, and Apostles do every where plainly, and undoubtedly expound this 53 chapter of Esai, to be meant of jesus Christ as appeareth in Math. 8. What kind of kingdom Christ is. Mar. 15. Lu. 22 joh. 12. Acts. 8. Rom. 10.4. and 15.1. Peter. 2. But first we must note, that this Chap. almost in every verse witnesseth, that the kingdom of christ is not of this world, but heavenvly: because he neither hath nor braggeth of any of this worldly beauty, glory, or magnificensy: nay he which is the king, & head of this kingdom, is mocked, scoffed, scorned, contemned, & killed of this world, and therefore it was a great & blind ignorance, and doltishness, that sum even of the believing jews did dream that he should erect, and restore again the earthly kingdom of Israel, or that he should be an earthly, or worldly king of the jews in the land of Canaan, and deliver them from the tyranny of the Gentiles. He came for greater, yea I say for far greater causes, than all the kingdoms, empires, powers, honours, wealths, Wherefore christ came. and riches of this world, to wit, to destroy the works of Satan, with the kingdom of sin, and death, and to establish his kingdom of righteousness, and everlasting life. But carnal men do carnally expound the promises of the Lord, until they receive the holy ghost, the true Doctor, and teacher of the truth. It is the spirit of God, which at the last, doth truly open the eyes of the heart, that the truth of God may be seen, perceived, and understood. The Evangelists use so to speak of the person of Christ's, as though we may take them some time to speak of the Godhead, and glory of Christ, and sometime of his humility, submission, affliction, misery, and contemptible state in the eyes of the world, even as occasion, and place serve. You have heard before how Esay prophesied, that the only begotten son of God jesus Christ, who was spoken of before by the prophets, should come into this world even in his own person. But Esay now in this 35. chap. telleth what he should do, and perform, at his coming in the flesh, to wit, that he should be our servant. And the Father calleth him his servant in respect of his office, because he is to help us, obedient to his Father even unto the death the death of the cross: and because he humbleth himself beneath all men, and is a very abject, and lowly, servant to all men, that thereby he may exalt all men. The Prophet also showeth that Christ, after this his humility, should be exalted unto the most highest state of honour, and glory. ¶ Anna. I pray you then tell me, how shall Christ obey? and how shall he rule? ☞ Vrba. Very wisely. For he will so rule, How christ ruleth. and govern the mystery which his Father committed unto him, that no man can ever sufficiently commend him. For though it may seem absurd, and foolish unto reason, that Christ should promise' to deliver other men from death, when he himself died: and to bring all that believe, into eternal glory, when he himself came to eternal shame, and ignominy, yet this was the best, and fastest way, to work such a notable work. For how can the everlasting wisdom of the Father do any thing, that should not in every respect be most excellently done. And jaskaet may be thus translated. He will give wisdom, and understanding, or, he will make men wise, and skilful. For Christian believers teach true, and perfect wisdom in the school of Christ, which wisdom no worldling can understand. The children of this world, by the wisdom of the flesh, can search after, and get nothing, but the frail, and transitory goods of this world. A note of worldlings, and good christians. But faithful Christians are much wiser, they use this world, and the treasures thereof, as the stranger useth his inery, & they after the true, & eternal treasures of their heavenly country. But we must note, that this service of Christ was not of long continuance, and that after it, should follow true, and perfect glory, with everlasting honour. And therefore saith Esay, he shallbe exalted, extolled, & highly esteemed. And this thing shallbe so, that many may wonder, and be offended at his great, and extreme humility, which thing happened in the jews, who abhor, and think it detestable, & great wickedness to say, that Messiah, which is promised in the prophets, should be constrained, to suffer a most vile, and ignominious death, whereupon they call Christ Thalui, Why the jews call christ Thalui. that is hanged up, blaspheming him most horribly, wickdly, and detestably. The cause, why they are offended at the cross of Christ, is because they seek in Messiah the corporal goods, and temporal honours, and dignities of this world. They think it wickedly, and impiously spoken, to say, that so great a king of Israel should hung among thieves, as though he himself had been a most heinous and wicked offender. But if so be that the sight of him should be so miserable, so uncomely, so vile, & so foul, that he should not seem in the eyes of the world, to be the man that could deliver others, and bring them unto honour, and glory, (and this is the cause that he is the stone of offence,) how could his kingdom be worldly? Worldly princes must so set forth their bravery, dignity, and majesty, that men may even be amazed to look on them. A worldly kingdom cannot stand, unless there be in it both power, and reverence: where the prince is poor, and despised, and oppressed by the violence, or tyranny of the enemies, and doth neither in power nor riches excel his adversaries, there must needs the kingdom come to ruin. But this our king will do more by his humility, than all the princes, and kings in this earth can do with all their pomp, power, and riches. What will he then do? The prophet saith: He will sprinkle many nations. This is an Hebrew phrase. This word jaseh, doth properly signify to disparce abroad hither, and thither, even as drops of water are sprinkled here, and there. What the sprinkling of the gentiles is. This sprinkling therefore of the Gentiles, betokeneth nothing else in this place, but to teach, and preach gods word amongst them, and this was fulfilled when the Apostles, by the holy ghost instructed the gentiles, through the holy word, & opened unto them this wellspring of God's grace in christ jesus, and dispersed the same, even as the fertile rain which falleth in May, that thereby the fruit of God's knowledge might grow, and increase in all places: & they prevailed so much, through the preaching of God's word, that even mighty Emperors, and Princes did worship, adore, and fear Christ jesus, and held their tongues, and were astonied. And among the gentiles, and other places, where before the scriptures were not known, and the gospel not heard of, there did they so teach the great mysteries of the gospel, that they were understood. Seeing then in Christ such great marvels, and wonders are wrought, to wit, that God becometh man, humbleth himself very lowly, and in his blessed, and most innocent humanity (I call his humanity, that human nature which he took upon him) suffereth so great shame, grief, and calamity, and that of his own people, whom he had blessed with so great, and infinite benefits both of body, and soul: and seeing he must by this his ignominious death be exalted unto honour, and so begin his spiritual kingdom, but must first as the king thereof, labour under his cross, and suffer all kind of calamity, and shame, and yet by the self same cross, be in deed exalted to honour, and crowned with eternal glory: seeing, I say, these wondered things, which are contrary to man's reason, are done in Christ, and his kingdom, the world will not believe them, when it shall hear them. And this thing the prophet saw in spirit, when he said: who will believe our saying? that is, our preaching, or doctrine. They are so great, & incredible, The strange working of god that reason cannot be persuaded, that such wonders either are, or could be done. How did the jews, I pray you, in the beginning receive the gospel? how absurd, and incredible seemed it to them? Did not Christ's own kindred (according to the flesh) at the first, refuse to believe him? had not john Baptist much to do, to draw his disciples from himself, and to bring them to Christ? And, when they had seen all those great miracles, and wonders, yet would they scarcely in the end, give credit unto Christ: so offended were they at his base habit, and lowly conversation. And this ran always in their heads, if he had been our true Christ, or Messiah, he would have come after a more regal, magnificent, and imperial sort, than thus. But how fell it out with Cleophas, and his companion? was not this prophecy verefyed, and fulfilled even in them? Even the Apostles staggered, & doubted whether Christ were Messiah or no. they had heard before of Christ, and they had seen his works, and great wonders. Whereupon they supposed, and judged, that he was the true deliverer of Israel: But when they saw so much humility, and weakness in him on good Friday, that he suffered himself to be slain, and buried, it offended, and troubled them very much, so that they then began to stagger, and waver, and doubt, whether he was the true Messiah, or no. It would not sink into their heads, that jesus, whom they had seen crucified, could help other, and deliver Israel, seeing that was now the third day since he himself suffered death upon the cros. And these cogitations ran in their heads: How shall he deliver Israel from all his calamities, which suffered himself to be taken, and nailed to the cross? we believed that he had been the redeemer of Israel, but our hope is frustrate. Behold how hardly the disciples believed the mysteries of the gospel, concerning the death, resurrection, and kingdom of Christ. But when the women said, that they had seen Angels at the grave: and when the disciples heard them say, that Christ was risen to life again, O, how strange was that to them? how hardly did they believe it? Christ in Luke, Luke. 13 33. told his disciples before, what things should happen unto him at jerusalem, that is to wit, how he should suffer, and rise again the third day. But Luke saith, that they understood not those things. So utterly ignorant were they of all these things. And in the last of Luke, when Christ was risen, the disciples hardly believed that he was risen, and when Christ appeared unto them, they thought they had seen some spirit, or vision, until they had seen, and handled his true body, and eaten meat with him, and therefore it is said in Esay, to whom shall the Lords arm be revealed? This arm is Christ the virtue, and power of God, who is eternal, infinite, and almighty. Reason cannot perceive, or understand it, and therefore was it needful that it should be revealed unto our hearts by the holy spirit, by which spirit only, we are able to understand, perceive, and believe these great, and wondered treasures which Christ hath given us. Paul to the Corinthians saith: The natural man neither perceiveth, nor understandeth these things. 1. Cor. 2.14 Therefore Christ himself opened his disciples hearts, and by his holy spirit lightened them, that they might both understand, and believe the scriptures. Lu. 24.45. Christ a branch. ¶ Anna. Why doth the prophet call Christ a branch, or root springing out of a dry, and barren ground? ☞ Vrb. This may be understood two ways. First of his wondered nativity. For, all mankind was a dry, and barren ground, destitute of the lively water of grace. And yet of this dry, we by nature barren ground, and unfruitful. and cursed ground of mankind was Christ borne, a most beutyful, and blessed branch, and was made man in deed, without all spot of sin. Surely, surely, this is a very strange branch, which groweth out of such a dry ground, and yet bringeth neither blot, nor blemish of that cursed ground with it. He hath the nature of Adam truly, but clean without sin. Secondly, it may be understood thus. It is wonderful that Christ, after he had put of that base habit, and humiliation, is made Lord of all things. No man would ever have thought, that such a glorious glory should come of so vile a cros. For there was no beauty then in his flesh, all was dry, vaded, feeble, flag, withered, and weak. And therefore the prophet saith very well, and to good purpose, he shall grow up, or, he ascended up before him, that is, before God, because he was before him a most beautiful branch. He was before God in the most splendent, and highest glory, although contemned of the world, and without beauty in his passion. The prophet saith, he was not beautiful: alas, what beauty could there be in him? his most blessed face was all to be torn, and defiled with blood, and spittle, and so deformed, & rend with thorns, that even Pilate the Gentle wondered at their cruel dealing, and had more compassion on him, than those envious, & blind jews. In the words following, Esay doth more at large set forth the ignominious passion of Christ, telling us, how he was miserably, and cruelly tormented. He was (saith the prophet) most despised, and least regarded of all men. There was no account made of him, and out of doubt, in deed, the jews regarded him nothing, but had him in great despite: for they made him (being the king of glory) their mocking stock, and sent him to Herod for a may game. But seeing that Esay had foretold thus much of Christ, the jews aught in no wise to have been offended at the contumelious, and shameful passion of Christ, especially, seeing these things happened by the ordinance, will, and providence of God. And seeing that Christ yielded himself into the jews hands, joh. 18.8. of his own will, not of compulsion. But now hearken what good he wrought by this his passion, and debasing of himself. He bore not his own infirmities, but ours. We had perished in everlasting shame, if he of his mere mercy, had not taken compassion upon us, and born that most heavy burden which came by our sins, and was laid upon all mankind, to wit, if he had not taken upon himself our calamities, which was due to all mankind for their sins, and born them himself, and quite discharged us of that burden, we had died eternally. And now first of all, learn here, that man's nature, Our nature is foully corrupted through sin, is most dangerously diseased, and should by eternal death have died for ever, if Christ had not helped us, and not borne our deadly disease, and great weakness. Secondly, it appeareth that our sins, and those infirmities, which proceed of sin was so great, The grievousness of sin. so heavy, and so importable a burden, that all mankind could not bear it, but had fainted under the burden, and so must needs have been drowned in hell. And therefore natural, and simply man, which being no more but man, could not make satisfaction for sins. But Messiah, who was not only true man, but also true God, only both had ability, and aught to do it. Thirdly it must needs be, both mere, and horrible blasphemy, to teach that sins can be done away by works, and penance, and therefore monasteries, Horrible blasphemy to say good works purge sin and other buildings, and else whatsoever, was founded of that intent, end, and purpose, that thereby they might put away sins, deserve forgiveness, and obtain ever lasting life. What thing soever (I say) was, or are done for this intent, they are most foul, and filthy sects, and horrible errors, & thereby the state of our salvation is greatly hazarded. And look you mark this third note well. 2. Pet. 2.1. A true comfort. Fourthly, learn here a true comfort. If Christ bear our sins, and offences, than the passion of Christ is ours, and only proper unto us, and all his deserts are ours, wherefore our sins (if the prophet be to be believed) can never condemn us. For, this was the cause why he took them upon him, that he might quite blot them all out for ever, so that afterward, they should not at any time hurt us. And thus, the passion of Christ is become our satisfaction for sins, and so we are delivered from all our sins by the death of Christ, to whom be honour, and glory for ever, Amen. ¶ Anna. Our munks, and nuns believe not this, for they boast, and brag that they deserve forgiveness of our sins, and that they bear our offences. ☞ Vrb. Monasteries to be abhorred. If monasteries, or monks believe not this prophecy, but by other works and means, then by Christ's merits and passion, seek salvation, and promise' it to other, their monasteries are very thievish dens, and butcheries of souls, and are filled full of horrible blasphemies, even from the foundation up to the roof, and are as much to be detested, and abhorred, as the gates of hell. ¶ Anna. Esay. 53.4 What meaneth Esay where he saith: we judged him as plagued, and smitten of God? ☞ Vrb. Read the history of Christ his passion, set down by the Evangelists, and then shalt thou easily see the meaning of it. The jews falsely accused Christ, saying that he was a seducer of men, a deceiver of the people, an author of sedition, and an enemy to the law, and a blasphemer of God. For, in john, they said unto Pilate: joh. 18.30 If he were not an evil doer, we would not have delivered him unto thee. And therefore he was thought to have sinned, and so to have been punished, and smitten of God for his sins, and offences committed against God. It is against all reason that there should be such a law, that he which hath not offended, should be punished, and suffer for another offender. Man's reason saith, Man's reason. let the offender suffer for his offence. But here, by the good grace, and bountiful mercy of our God, it is otherwise: We had offended, and therefore by good desert, we aught to have been eternally punished: But christ was without fault, guilty in no point, and defiled with no spot, & yet, even of his great mercy, and ardent good will, he put himself in our stead, and for our sakes, suffered that punishment which he never deserved. And here again, you have the true manhood of Christ, because you see in very deed, he suffered for us, and took our sins upon him on the cros. Therefore Esay saith, God punished him not for his own sins, but for our sins, and iniquities. It was convenient that he should be that true paschal Lamb, which is innocent itself, and without blot, but beareth the offences of others of the world, and by this prophecy, Paul taketh occasion to say to the Romans, Rom. 4.25. that Christ was delivered to death for our sins. And so that punishment which we had deserved, was laid on Christ, by the mere mercy, and goodness of God, that we might have peace. If he had not taken the punishment of our sins upon him, we had never been at one with God, nor the wrath of God had never been appeased towards us. We were deadly wounded, even to everlasting death, neither could any other heal us, but the wounds of Christ, which gushed forth of his most precious blood. No man is here excepted. For, all mankind, yea, the whole stock of mankind, was by the deadly poison of sin, miserably wounded, and infected in every part. There is none that doth good, not not one, Psal. 14.3. as the Psalm witnesseth. We had all gone from thy right way of truth, and innocency, into the troublesome, rough, rugged, and erroneous ways of falsehood, and wickedness, like wandering, and straying sheep. We all lay, even as the half dead wounded man, which fell into the thieves hands, as he went between jerusalem, and jericho. We had all of us need of the physician, deliverer, and pastor, to seek for us sheep gone astray, to bring us into the way, and to help us, and deliver us. But there was none other that either could, or should do this for us, but jesus Christ, by the merciful, and free promise, which God made to us of his son in the law, and the prophets. For he was ordained as Peter saith, 1. Pet. 1.20 Our gospel. for this end, to deliver us. And therefore saith Esay: The Lord hath laid upon him the iniquity of us al. This is our gospel, and what more joyful, and comfortable, or better news, can the wounded, and sorrowful sinner hear, then that his sins are laid on Christ? If they be laid on him, he will bear them, wipe them away, and blot them out. For, it is certain that he died, and rose again, to save us sinners. And this obedience of Christ (in that it pleased him, even as a Lamb, to be sacrificed for our sins, and in that he suffered that bitter death for us, and all even of his own good will, freely, with great patience) is so thankful, and acceptable a sacrifice to God, yea, a sacrifice of such infinite merit, & worthiness before the face of God, God cannot condemn us, if we believe. that he neither can, nor will in any wise condemn us, so we believe, and trust in Christ. And therefore God the father laid all our sins upon his only begotten Son Christ, lest they should condemn us. This love of God is so great towards us, that no heart is able to consider it: and this offering, or sacrifice for our sins is so excellent, and precious, that there can be no sin where this sacrifice is offered. But how behaved Christ himself when he suffered? he was as meek as a sheep brought to the slaughter, for the Prophet saith: He shallbe brought even as a sheep to be slain. He calleth Christ a sheep, because he was sent of his father, that he might bear our offences, and be offered up for our sakes, and sins, as sheep were offered in the law of Moses, which offering was only a figure of Christ. ¶ Anna. How was he taken out of prison, and from judgement? ☞ Vrb. Here Esay doth prophecy of that glory, into which, by his passion he entered. For, Christ did not die, How christ was in judgement. that he should remain in death, but that he might swallow up death, and rise again from death. He was for three days space in judgement, and tribulation, or prison, when he suffered himself by Pilate, to be iudgeed, and condemned to the death of the cross: but that heavy, and unspeakable pain, (that the Lord of all things, and judge both of the living, and dead) suffered himself to be judged, and condemned by sinful men, was not to continued longer than three days. After which torments he should at the last (being risen again) reign with great glory over Israel. He died once, and dieth no more. Rom. 6.9. Death henceforth hath no more power over him, but he is ruler over it for ever. Whereupon (saith the prophet) who shall declare his age, or generation? or tell of the time of his reign? When the jews supposed he had been dead, and quite destroyed, then at the last he passed from time which perisheth, into eternity which never shall have end, and he rose from death into the glory of the everlasting joy, and immortality. This is that infinite merit of Christ's passion, by which he deserved for us forgiveness of all our sins, and everlasting life. He was cut of, and taken away by his passion out of the land of the living, which live here in this transitory life. Our life verily is miserable, and short, and always carrieth death about with it, and is every moment in danger of death, and hath death following it, even as the shadow doth follow the body. But Christ then in his passion, passed from death to everlasting life, where he doth now reign our Lord, and king for ever and ever. ¶ Anna. Why saith Esay, the Lord made his sepulchre with the wicked, or, suffered him to be buried as the wicked? ☞ Vrb. The prophet speaketh of the outward, passion of Christ. Paul to the Gala. calleth him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, cursed, or maledcition, and there he saith, Gal. 3, 13. Christ become accursed for us. that for our sakes he become accursed, as though he should say: although Christ, as touching his own person, was innocent, and that blessed seed of Abraham, against whom, neither sin, nor death had any power, yet of his own free will he become in his outward man contemned, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accursed, and suffered himself to be slain upon the cross for us poor miserable sinners: this kind of death is due only to those, who for their offences, and wicked life are condemned. He suffered this most shameful death, & become for our cause the curse, that we, through him, might obtain blessedness. Thus then, suffered he on the cross for great offences, wherewithal the blinded jews did most unjustly charge him. They accused him of blasphemy, and sedition, saying: that he trespassed against God, & Cesar, & so rightly deserved that cruel death: whereas in deed he suffered willingly for our sakes that vile ignominy, & false accusation, which they falsely forged against him. For he himself never sinned, neither could offend: but so was the will of our heavenly father. He spared not his dearly beloved Son, that we (poor sinners) might by that his most shameful, and contemptuous death, (but unto us sure salvation) be delivered from all our sins. Esay teacheth in the words following, what commodity we have by this miserable, and ignominious death of Christ, and he saith: The figures or types of the sacrifices in Moses' law, are fulfilled by this only Sacrifice of Christ. These be his words, when he shall spend his life for our sin, when he shall make his soul an offering for sin, or, when he shall give his life a sacrifice for sin, then shall he have seed, his age shall be prolonged: that is, when he shall have offered himself up in Sacrifice upon the cross to his heavenly father, for our sins, then shall he have seed, or children, that is, faithful believers in him. And his years shall be so long, that the life of him, and all faithful christians, shallbe without end. It is otherwise with earthly kings for they when they die, departed from their kingdoms, & their Successors possesseth them. But this our king of glory, Christ, died another wholesome, and lively kind of death, by which he entereth into true life, and most mightily beginneth the administration of his eternal kingdom. And here again is the resurrection of Christ, and faithful Christians, foretold. For this is the right, and true ruling, governing, erection, and establishing of a kingdom, when the king erecteth such a kingdom as will never decay, in which the subjects always have continual, and perfect safety, protection, peace, surety, felicity, and all good things abundantly: and this can no earthly king do. For all earthly kings die, & their kingdoms perish, and decay with them, as we see all dominions, princely power, and kingdoms continued in this world but a while, and not for ever, but within a few ages, to come utterly to ruin. Whereupon Esay saith, that the will of the Lord is in his own hand, or his determination, or purpose by the hand of Messiah shall have prosperous success. For, what thing soever the father commanded Christ to do for us, all that hath he fully finished with perfection, yea with faithfulness, and to our great commodity: and he plainly declareth that this was done by Christ's merit, where he saith, his soul was in pain: that is, he suffered much vexation, grief, sorrow, & misery for our sake, but shall have a great reward, or worthy hire. For, after so many tribulations he shall see those things which will make him joyful, that is, the catholic church, or the true godly, who through sincere faith do openly honour Christ, glorify Christ, preach Christ, and confess the Lord Christ, and so highly esteem these his labours, miseries, and griefs, that they doubt nothing, but that by the same, they shall attain everlasting salvation, peace, rest, and consolation. And therefore they will not be afraid to suffer temporal death for the glory of Christ. For they know that true righteousness, everlasting life, eternal salvation, and abundant treasures of all goodness, and felicity are to be found in Christ jesus. Now have you heard how Christ bore our sins, and satisfied for them. In the words following, Esay teacheth us, how we may be justified, and made partakers of that most wholesome passion, and merits of christ. And he saith, his knowledge, or the understanding of Christ, is the mean whereby we receive, The knowledge and understanding of Christ the righteousness of all Christians. & attain that great treasure. Wherefore (wife) if you believe this prophecy, to wit, that jesus Christ the true son of God, God, & man, took away from you your sins, satisfied for them, and offered himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice for you, and that he become your saviour, & hath by his miserable, and innocent death reconciled you to God: These (I say) if you believe, by this faith shall you receive forgiveness of your sins, and be reputed before God both just, and holy, as the Evangelists, and Apostles, and especially S. Peter, Paul, and john, in every place witness. This is the righteousness of Christians, to acknowledge, and believe that Christ is our only Mediator, saviour, and Redeemer, whom God sent to take our sins upon him, and satisfy for them. The righteousness of faith and how we are saved. Paul calleth this righteousness, the righteousness of faith, which standeth not on our merits, but on the merits of christ. He therefore that knoweth Christ, and believeth that he is the true purger of sins, and the destroyer of death, and apprehendeth him in his heart by true faith, and taketh him for his only treasure of life, that man is justified, and saved. But he which doth not believe, is already condemned, for the Lord hath decreed this thing, and told it us by his law, prophets, and evangelists, that he will have mercy on us, for nothing, neither in heaven nor earth, but by Christ, and for Christ, for whose cause he will pardon our sins, and give us everlasting life, if we will believe in him. Act. 4.13. Rom. 3. Gal. 23. And therefore not without a cause saith the prophet, he shall bear their sins, seeing that there is no other neither in heaven, nor earth, who can bear or purge our sins, but even that Messiah: It followeth therefore undoubtedly, that no man can be justified, saved, and delivered from his sins, unless he believe in this only saviour jesus Christ. Now than you hear, that Christ is the servant of God in the work of our redemption, and that he is therefore worthily called righteous, because he only is just, & justifieth others, as S. Steven calleth him. He justifieth us in his own knowledge, and understanding, Acts. 7.52 that is, he justifieth us, when we hear in the gospel, that he only, and none other hath borne our sins: and when by sure faith we retain it, and put all our trust in him both in our life, and death: and say both with heart, & mouth, Christ only hath borne our wickedness, and died for our sins, and only is our righteousness before God: and this righteousness, (which we get thus by faith,) because it is founded, & built on Christ, standeth fast, and firm against the gates of hell, ¶ Anna. As far then as I can hear, if I should be asked, how it cometh to pass, that I being a sinner, am become righteous, thus I aught to answer: I am not righteous because I have not sinned, or because I have done many good deeds, or for that I have satisfied for my sins, but I am righteous, because Christ hath borne my sins, in whom I believe, and in whom I repose all my trust. Vrba. You answer well, and sound: and so have all the patriarchs, prophets, apostles, and true Christians, from the beginning of the world, to this day, believed: neither is there any other belief available before God. He that believeth not, as you have said, isdamned, neither can there be any way found to save him, though he were covered with all the cowls of all the monks in the world, and had all the good works, Merits of munks, and friars help not in the work of justification. merits, crosses, sufferings, and penants in himself alone, that is in the whole world. For they all cannot avail him, or help him, but he must needs be a firebrand of hell, there to burn for ever, if he do not believe as you say. Well let us hold one. The prophet furthermore speaketh here of the fruit, and reward of Christ's passion. And he saith it is an eternal triumph, or victory over sin, death, the world, and the devil. For Christ hath overcome these cruel, and bloody enemies, and hath delivered his elected from them, and so hath received through the whole world generally for his inheritance a great, and glorious people, or a most beautiful church, which is his spiritual kingdom. And this hath that the ignominious death of Christ done, because he bore our sins, and suffered himself to be hanged between ij. thieves, and prayed for transgressors, and sinners, as Paul saith to the hebrews. Hebr. 5.7. Christ in the days of his flesh did offer up prayers, and supplications, with strong crying, and tears, unto him that was able to save him from death, and was also heard in that which he feared: and though he were the son, yet learned he obedience, by the things which he suffered: and being consecrated, was made the author of eternal salvation unto all them that obey him, and is called of god an high priest, after the order of Melchisidech. ¶ Anna. What saith Esaias of Christ in the 54. chap? ☞ Vrb. In that chapter he describeth the kingdom of Christ in faith, that is to say, the catholic Church which in this word is under the cross, poor, miserable, helpless, and base to behold. But he comforteth it, promising to help it, and enrich it, so that it shall become most populous with men of all sorts, from each side presing into it, in so much that it shall bring forth an infinite multitude of Children of grace, and have many more sons, than the malapert synagogue, though she seemed never so fruitful, (and in deed she seemed fruitful, for she had the law, and many good works, and work mongers, or worketeachers, with all kind of merits,) these be the prophet's words. Rejoice thou barren that bearest not, burst out, and sing, thou that travailest not, because the desolate hath more Children than the married saith the Lord This comfort must also be well observed, lest taking offence at the small number of Christians, we be dismayed, and fall from the faith. For the days will come, when the number of the faithful shallbe great, and populus Thus was Sara barren, but our God so blessed her, that she become the mother of many Children, and a great people. To be short Abraham must needs, according to God's promise in Genesis, and according to the Etymology, Gene. 17.16 and signification of his name, be made a father of many people, & heir of the earth. For his blessed seed, with all his blessings was also promised to the gentiles. The prophet moreover useth certain similes taken of tents, which are set up, and spread in the fields so largely, that many may devil in them. Whereby he giveth us to understand, that the church should be spread all abroad, through the whole world: and that the day should come, that the Gospel should be preached in all lands, and that they should receive Christ. These be his words. Enlarge the place of thy tents, and stretch out thy cords, & make fast thy stakes for thou shalt increase on the right hand, & on the left. He promiseth moreover to the church. Gentiles for inheritance. But not so that the Church should inherit the Gentiles, after a worldly manner of inheriting, as kings of the earth inherit, and have their people in subjection. For Christ's kingdom is not of this world. It is a spiritual inheritance which the Church by the Gospel getteth: and it shall devil there where before (through ignorance, and incredulity) was a desert, and wild wilderness, as it was at Athens, where, before the Gospel came, they understood nothing of God aright But S. Paul converted many at that place, and taught them which came, and believed the Gospel the right faith. And therefore saith the prophet, thy seed shall possess the Gentiles, and devil in the desolate cities. The prophet also confirmeth that comfortable promise of Christ, signifying, that although to the carnal eye, the Church seemeth very small, and little, and as though God had forsaken it, and that it were as a forlorn, & perished thing, yet it should be great. For god shallbe her spouse. Fear not for thou shalt not be ashamed neither shalt thou be confounded, for thou shalt not be put to shame: yea thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widdowhead any more: for he that made thee is thine husband whose name is the Lord of hosts: and thy redeemer, the holy one of Israel, shall be called the God of the whole world, this is a spiritual marriage, and we may have great comfort in it. S. Paul doth famously paint out, and amplify this comfort in the epistle to the Ephesians. And he calleth it a great mystery, that God himself would in man's nature bespouse us to himself, and join us with him in the bond of marriage, whereby now we learn, that whatsoever is Gods, is ours, and what is ours, O noble and comfortable exchange. the same doth God take away, and lay them all upon himself, as they were his own. We have sins, and death, with the everlasting curse, and damnation. Christ hath righteousness, life, and salvation. So then, those evil, hurtful, & deadly things of ours doth he overcome, destroy, and take from us, & in stead thereof, he freely giveth us, all these other good treasures of his. Is not this (I pray you) an amiable, and sweet marriage? So then as an honest wife doth promise' herself all happiness of her husband's head, whom she hath ever found faithful, and loyal: and as of the other side the good husband entirely loveth, cherisheth, and delighteth in such a wife: so standeth the case between God, and us. We may therefore be of good courage, and rejoice always in the Lord, and not be dismayed in any extremity, either when sin troubleth our consciences, or when death terrifieth us. For we shall not be confounded, we shall not be ashamed. For he that defendeth us, both can, and will redeem us from all evils. And note in this place, that he saith our redeemer, (to wit Christ) shall be called the God of the whole world, or God in all the earth. Hear we see the divinity of Christ, and that men should acknowledge, and worship Christ through the whole world, as true and only God. And note this also, that the Church looketh like a forsaken, and mourning woman, whereupon we gather, that her exceeding great joy is here in hope, but after this life her glory shall be made manifest. Rom. 8.18. If then she must be sorrowful hear in the earth, Christ's kingdom is not a corporal or earthly kingdom, for he saith: But for all this the Lord hath called thee, being as a woman, forsaken & afflicted in spirit, & as a young wife when thou wast refused, saith thy God. But for all this, there is no danger, she shall not be utterly forsaken. The world counteth the church a forsaken, and miserable people: but God saith, in mine anger I hid my face from thee for a little season, but with everlasting mercy, have I had compassion on thee, saith the Lord thy redeemer. Note how friendly, and fair the Lord speaketh to the Church, comforting her, and promising that her cross, and sorrow should not continued always, Rom. 8. 2. Cor. 4, but her joy, and fame shall never have end. And so doth Paul comfort us to the romans, and Corinthians. Esay addeth also a similitude, wherein he saith that God would show his mercy upon us, and how he would do it. As he promised grace unto No, saying that he would never after drown the world with water, and he gave him the rainbow for a sign: So also will he firmly, & constantly perform to us his promised grace: these be the prophets words. For it is unto me as the waters of No, for as I have sworn that the waters of No should no more go over the earth so have I sworn, A great and notable comfort. that I would not be angry with thee, nor rebuke thee: for the mountains shall remove, and the hills shall fall down, but my mercy shall not departed from thee, neither shall the covenant of my peace, fall away saith the Lord, that hath compassion on thee. Which is thus much to say. Although thy adversaries be strong, yet shall they not be able to hurt or destroy thee. They shall fear, fall, and vanish away, but my grace, and health shall not be removed, but remain for ever. For I have made a covenant of grace with thee. O this is a comfortable word, that the Lord saith he will not be our judge, but our merciful Father. And yet the afflictions of the church, shall not only be short, but they shall serve to this end, to increase, and multiply the faithful. The more the church is afflicted, the more fruitfully it increaseth. The cause why we be tempted & troubled. For the Lord doth with it as the quarriers, or rough masons do with the rough stones of brick, which they chop, and hew with their mallet now on this side, them of that, striking of the knobbs, that they may make them square, and fit for the building: so doth the cross hue, and cut the old man with his lusts and concupiscence: and this is the cause, that god suffereth his Church to be afflicted, crossed, & persecuted, to make it by crossing it a goodly fair kingdom, all of precious stones, to wit, Christians, which are taught of God. For the Christian man's art, The Christians art. and science is the gospel, which reason hath not found, nay, it cannot conceive it. For the Gospel is not naturally engrafted in our reason, it is not borne with us as the law is, but the holy ghost, by whom it is sent from heaven unto the earth, must teach us by the preaching, or ministry of the word. In this kingdom shall be true peace with God, through faith in Christ, that the Church in all kinds of afflictions, may have wherein to comfort herself, and to pacify her conscience, seeing God himself is her forgiver. And true godly works of righteousness, in deed follow this peace, as the words following do import. O thou afflicted, tossed with tempests, that hast no comfort, behold, I will lay thy stones with the carbunckle, and lay thy foundations with Safires, The beauty of the Church. I will make thy windows of Emerauds, and thy gates shining stones, and all thy borders of pleasant stones, and all thy Children shall be taught of the Lord, and much peace shall be to thy Children. In righteousness shalt thou be established, and be far from oppression, For thou shalt not fear it and from fear, for it shall not come near thee. Behold the enemy shall gather himself, but without me whosoever shall gather himself in thee, against thee shall fall. All these things are spiritually wrought in the hearts and consciences of the godly, and shall at last be fulfilled in the day of redemption. The jews look for a jerusalem, that should be builded of pearls, jemms, and precious stones, and they expound this promise carnally, of an earthly building, but Esay speaketh in this place of a spiritual building, and spiritual stones. When we hear, and believe the Gospel, then are we by the word, and faith builded upon that our precious corner stone, & rock Christ, that we may be the holy City of God, which he himself doth build, and in in which he doth devil. He that is a stone, and Citizen of this City, he is in safety: sin, death, and Satan can not hurt him: for God himself is there the overseer, and master mason. Esay in many chapters hath plainly set down what Christ is, and what his ministry is, and saith, that Christ's Church, or kingdom is not an earthly kingdom, but a congregation of the faithful in spirit, which believe the Gospel, and hold, and depend in this life, of the word of God, and not of the visible things of this world. 2. Pet. 3.13. Apoc. 21.1. For there is an other world, and an other earth prepared for the Children of God wherein nothing dwelleth but righteousness itself. They seek a city to come because in this world they have no place of continuance. Heb. 13.14. And lest they should be offended at the cross, or faint in so great affliction, and lest in the heat of persecution, and in the tossing tempests of temptation, they should say with themselves, we shall perish and be undone: he comforteth them with most sweet and fatherly promises, saying that he will be with them in all their dangers, and readily help them in all their miseries. Seeing then the kingdom of Christ is a hidden kingdom of faith under the cross, it is needful that we lay good handfast hold of the word of God, Needful to know the word and promises. and with And therefore Esay. doth counsel, and exhort the Church of Christ, that it should diligently hear, and in heart lay up, the word of God: in which great and infinite treasures, (to wit,) everlasting righteousness, peace, joy, health, and life are offered, and freely given us, without our desert. And these be his words O every one that thirsteth come ye to the waters, Esa. 55.1. and ye that have no silver, come buy and eat: come I say buy wine, A sweet exhortation & milk without money, and silver, wherefore do you lay out silver, and not for bread, and yet labour without being satisfied. Lo hear how sweetly God allureth, and draweth us to his word, and heavenly treasures. He calleth his word water, even water of that everlasting and lively fountain of which john speaking saith, john. 4.1. that it quencheth eternal thirst, and that it refresheth, & recreateth us in all our drought, and heat of persecution, and affliction, which is the true water of comfort, and life, wherewith we repair, and refresh ourselves in all distress both of body and soul. He calleth it wine, and also milk, for that it giveth comfort, & consolation as well to the old as to the young, to the weak, as to the strong: & because it quickeneth, and refresheth the troubled conscience: and because it nourisheth us to everlasting life, and feedeth us with lively food. Here he excludeth no man, he saith: Whosoever hungereth, and thirsteth for true righteousness, only let him come, as for money, and money worth he hath no need, only let him come. This water, this wine, and this milk, are most pleasant to all the poor in spirit, as Christ saith in Matthew. The pharisees, and justiciaries cell righteousness, Math. 11. works, and spiritual comfort very dear. But here in the word of God, they are all given gratis. Whosoever seeketh peace of conscience, & righteousness, other were then in the gospel, they lay out their money, Who lay out their money for naught. where there is no bread because gods promise' is the bread, by which we live before god. It followeth in the prophet. hearken diligently unto me, and eat that which is good and let your soul delight in fatness. Incline your ears, and come unto me. Here, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David. Behold I gave him for a witness to the people, for a prince, and a Master unto the people. Behold thou shalt call a nation that thou knowest not, and a nation that knew not thee, shall run unto thee, because of the Lord thy God, and the holy one of Israel. For he hath glorified thee. In these words Esayas doth teach what great, and infinite fruit we reap of the word of God to wit, even life itself. In the word of God is contained the pleasant, consolation, meat, and drink of the soul: he that believeth it hath life, john. 8.52. and doth not taste of the eternal death. It is the word of grace, and truth, whatsoever it promiseth is firm, certain, and sure, & must needs come to pass. And that he may better stir up our minds, and strengthen us with greater comfort, he calleth it the promise of grace in Christ, and covenant with David, whereof you have heard in the Psalms. This is that new testament, the covenant of grace between God, Psal. 87.4. and all the faithful, which in true faith apprehended, and take hold of Christ the true David, from which God shall never turn his face, Even the godliest of all sometimes weak and offend. Rom. 8.1. and mercy. And although yea even the true godly themselves be hear weak, & not altogether perfect, yet for Christ's sake into whom they are engrafted in faith, there is no damnation to them. If this covenant depended upon our good works, so that only we should think God to be atone with us, so long as we are just, and without sin before him, then in deed, the whole state of our salvation were uncertain. For no man at all in this flesh doth live without sin. But our salvation hath a more sound, and firm foundation even the grace, and truth of God. Hear he promiseth forgiveness of sins of his mere grace, and what of his grace he promiseth in faithfulness he performeth. Rom. 4.16 Wherefore Paul hath a noble saying. Righteousness is by faith, that it might come by grace, and the promise might be sure to all the seed, not to that only which is of the law, but also to that which is of the faith of Abraham, who is the Father of us all. It followeth in the prophet, that he hath given the true David, even Christ the son of David for a witness. For he teacheth and preacheth the Gospel. The prophet also saith that God gave him to be a Captain, Master, & Emperor, or law giver to the gentiles, which is is as much to say, as Christ should be the Doctor, and king of the gentiles, which gentiles as the Gospel witnesseth, shall see how obstinate, rebellious, and unbelieving a kind of people the jews be, which obstinately refused their own flesh, & blood, jesus Christ the true Messiah, and utterly, and contemptiously rejected him, whom above all men they aught to have received, and honoured. Paul saith to the blinded jews, Acts. 13.46 It was necessary that the word of god should first have been spoken unto you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo we turn to the Gentiles, for so hath the Lord commanded us. etc. And again he said to the jews at Rome, Act. 28.28. that would not believe the Gospel. Be it known therefore unto you that this salvation of God is sent to the Gentiles and they shall hear it. Esaias also doth plainly promise', that Christ should be the redeemer of Zion, (that is to say, Esa. 59.20. of such of the jews as be elect:) so that all shall not be condemned, although thy be fallen into most grievous, horrible, and long blindness, and God also promiseth, that he will not take his word, & holy spirit from the Church. Math 28.20. For as Matthew saith, Christ shall tarry always with us. So also saith Esay. And the redeemer shall come to Zion, and unto them that turn from iniquity in jacob, saith the Lord. And I will make this my covenant with them saith the Lord. My spirit, which is upon thee, and my words, which I have put in thy mouth, shall not departed out of thy mouth, nor out of thy mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord from henceforth, and even for ever. ¶ Anna. Is this the prophecy, which Paul reciteth in the 11. of the Romans, where he comforteth the Iewes saying, that many of them shall be converted before the last day? The jews shall be come Christians before the last day. Rom. 11.25. ☞ Vrb. It is the same, and he speaketh mystically to the Gentiles, that they should not utterly contemn the remnant of the jews, or despair of their salvation, saying. Partly obstinacy is come to Israel, until the fullness of the Gentiles be come in, and so all Israel shallbe saved. As it is written. The deliverer shall come out of Sion, and shall turn away the ungodliness from jacob. And this is my covenant to them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes. But as touching the election, they are beloved for the Father's sake. Out of all these prophecies, might Cleophas & his fellow have drawn some comfort, and known that Christ's kingdom, was spiritual. But to go on, mark how sweetly, pleasantly, & graciously Esayas prophesieth of the kingdom of Christ saying, that it should by preaching be enlarged, & spread all abroad, & that there is no life but only in the Church, and that he which refuseth to be of this spiritual kingdom is damned. The prophets use very much figurative, and borrowed speeches. We must therefore be acquainted with their phrase of speaking. These than be his words in the 60. Chapter. Esa. 60.1. Arise O jerusalem: Be bright, for thy light is come, and the glory of the Lord is risen upon thee. This light is the gospel, the glory of God, and the gifts of the eternal treasures, as wisdom, security, health, and life. It followeth. For behold, darkness shall cover the earth, & gros darkness the people. But the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall walk in thy light. And kings at the brightness of thy rising up. Lift up thine eyes round about, and behold, all these are gathered, and come to thee. Thy sons, that is to say, the faithful in Christ, shall come from far. That is to say, in all the parts of the wide world shall the gospel be taught, and the people shall believe on Christ. And thy daughters shall be nourished at thy side. Then thou shalt see, and shine, A prophesy of Inglands' calling to the Gospel. thine heart shallbe astonied, and enlarged, because the multitude of the seas shallbe converted unto thee. That is to say, the Gentiles that inhabit the islands, and all the sea coasts. And the riches of the Gentiles shall come unto thee. This prophecy was then fulfilled, when the gentiles in Spain, France, Italy, Greece, Asia, Cilicia, Africa, Egypt, Cyprus, Crete, Rhodes, Livonia, Borus, or Pruse, Pomeriane, lower Germany about the West sea, Scotland, England, Ireland, Island, and in other countries, and places, were converted by the preaching of the gospel. The multitude of Camels shall cover thee. That is, the people of the East which abound in Camels, shall also come to the heavenly jerusalem. Esa. 60.6. The Dromedaries of Midian, and Ephah. That is, the people about the read Sea, and they of Arabia shall believe in Christ. All they of Sheba she'll come, they shall bring gold, and incense, and show forth the praises of the Lord Esa. 60.6. All the sheep of Kedar shall be gathered unto thee The Rams of Nebayoth shall serve thee. By Seba is meant the people on the right hand of the East. By Kedar, and Nebayoth, those that be on the left hand. He saith that these should serve the Church, and gather themselves together to it, and should preach, and glorify Christ as our only saviour. Esa. 60.7. They shall come up to be accepted upon mine Altar. This is fulfilled when the preachers of the word of God convert the people, so that they mortify the old man, and willingly submit themselves to the cross, and so offer up, Esa. 60.7. and sacrifice themselves to God, through Christ our Altar. And I will beutefie the house of my glory. That is, I will enrich, and beutefy my church, my spiritual Temple, Esa. 60.8. with all kind of gifts of the holy ghost. It followeth who are these that fly like a cloud? and as the doves to their windows? These words be figuratively spoken. The clouds be the Apostles, who are very fruitful For they bring the sweet showers of the word of God. And they were swift as the clouds, & as doves, for they did fly to all people in all parts of the world, that they might preach to them the gospel. Esa. 60.9. It followeth. Surely the Isles shall wait for me, and the ships of Tarshishe, as at the beginning, that they may bring thy sons from far, and their silver, and their gold with them, unto the name of the Lord thy God, and to the holy one of Israel, because he hath glorified thee. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee. That is, men shall greedily, and earnestly desire the gospel, as the only comfort of their sad, and troubled consciences. And they shall frankly lay out their substance, and goods, to help to set out, and publish abroad the name of the Lord: and to preserve, and deliver the miserable, and afflicted men. These children of strangers (or strangers) be the doctors of the gentiles in the church, such as Athanasius, Nazianzenus, Cyrillus, Chrysostomus, Augustine, Hillary, and others which builded the church by their writing, and preaching. It followeth, In my wrath I smote thee, but in my mercy I had compassion on thee. Esa. 6.10. That is, thou hast now some sins, and it is necessary thou shouldest in this life be beaten, and chastened with a fatherly rod, and suffer affliction. But this yet is a fatherly anger. For all thy affliction shall be for thy profit, A fatherly correction and health, that thou be not damned with this wicked world. Under the copy of this feigned angry countenance, lieth hid a fatherly grace, and great good will: as if he should say, I will not kill thee, but I will smite thee, and chastise thee, Esay 60.11 The church cannot be overthrown. that thou mayest live. It followeth, Therefore thy gates shall be open continually, neither day nor night shall they be shut, that men may bring unto thee the riches of the gentiles, and that their kings may be brought. For the nation, and kingdom that will not serve thee shall perish, and those nations shallbe utterly destroyed. That is, although thou be environed with many enemies, which all seek thy life, and threaten thy death: yet shalt thou be safe, and without danger, even as a fortified and well defenced city, which shutteth not her gates, and feareth not her enemy. This is our security, that we have in the spirit. Neither can all the enemies of christ (though they join hands, & lay their heads together) subvert, or destroy the church of the godly, though they never so sore afflict their bodies, and take away their goods. The church is as a city that lieth always open. For, it ever and at all times receiveth, and waiteth for all that repent, and give their names to Christ, & come into this city: for it hath this promise, that it shall increase even unto the last day. The word, and the Sacraments be and are ever to be found in the church, by which if we convert, we have remission of sins: neither be these truly found in any place, but in the church. He that is not a christian, or a citizen of this city, is flatly condemned. Esa. 60.13. It followeth in the text. The glory of Lybanus shall come to thee; the Fir tree, the Elm, and the Box tree together, to beutefie the place of my Sanctuary. For I will glorify the place of my seat. That is, in whatsoever excellent, and famous thing the synagogue of the jews hath before time excelled other nations, as in the sacred Scripture, the knowledge of god, the promise of grace, Christ, righteousness, and true hope of salvation: With all those will I now bless Christ's church. It followeth The sons also of them that afflicted thee, shall come, and bow unto thee: and all they that despise thee: Esay 60.14 shall fall down at the souls of thy feet: and they shall call thee, the City of the Lord, Zion of the holy one of Israel. Whereas thou hast been forsaken, and hated, so that no man went by thee, I will make thee an eternal glory, and a joy from generation to generation. Thou shalt also suck the milk of the gentiles, and shalt suck the breasts of kings: & thou shalt know that I the Lord am thy saviour, and thy Redeemer, the mighty one of jacob. That is: hearken my church. Those which now persecute thee, and so bitterly revile thee,, shall once be converted to the catholic faith, and shall well know that thou, even thou art the city of god, and the true Zion. And look how desolate thou wast (as forsaken for a little time) so shalt thou now be highly exalted to great glory. And where he figuratively speaketh of milk, thereby he giveth us to understand, that even as mothers do wish well to their dearly beloved babes, cherish them, softer them, and nourish them: even so shall the Gentiles show exceeding great courtesy, and kindness to the church, and by all means study to profit, & further it. Here now must you note, that though the church outwardly appear despised, and foully deformed, yet will God preserve it, and defend it, that he may highly magnify, exalt it, and glorify it. But this is chief done in spirit, and this Spiritual glory of the church doth very far excel all the beauty of the world. Furthermore, those shallbe highly honoured, which in this world were despised, & persecuted. Were not the Apostles, and Martyrs (I pray you) utterly contemned? and yet the remembrance of them is now yearly celebrated with all solemnity and joy. And they are called (as in deed they are) the dear friends of God, and most holy, and happy souls. And whence have we this estimation? verily because God himself, is our saviour, & that strong & almighty one, our redeemer. How now can we miscarry, Esa. 60.17. having this saviour, & redeemer always with us, & on our side? It followeth, For bras will I bring gold, and for Iron, will I bring silver, and for wood, bras, & for stones Iron. I will also make thy government peace, and thine exactors, righteousness. Violence shall no more be heard of in thy land, neither desolation, nor destruction within thy borders, but thou shalt call salvation thy wales, and praise thy gates. Thou shalt have no more son to shine by day, neither shall the brightness of the Moon shine unto thee. For the Lord shallbe thine everlasting light, & thy god, thy glory. Thy son shall never go down, neither shall thy moon be hid. For the Lord shall be thy everlasting light, and the days of thy sorrow shall be ended. Thy people also, shall be all righteous. They shall possess the land for ever. The graff of my planting shall be the work of my hands, that I may be glorified. A little one shall become as a thousand, and a small one as a strong nation, I the Lord will hasten it in due time. That is to say. give ear (my church,) if for my sake thou loose any thing, or be despised, it shall be manifoldely, and abundantly restored thee, and thou shalt be recompensed with heavenly treasures. Thou shalt become mighty, and glorious, thou shalt have faithful bishops, and doctors, which shall godly, and diligently teach, both spiritual and temporal peace, so that the godly may live, and be at rest, and peace, both inwardly in their hearts with God; and outwardly with their neighbours. The Lord shall so marvelously defend thee, that thy Inhabitants, and Citizens, may for ever sit secure, and safe. But this must be understood in this life, of the spiritual security, and peace. Thou shalt call thy walls salvation, Seeing thou hast within thee this so sure, and certain an aid, and defence against all assaults of the enemies, a defence, I say, much surer, than the world either hath, or can give. And thou shalt call thy gates praise, because the true, and marvelous great riches of gods graces, shall be so plainly taught, and understood in thee, that by them, all christian men may be moved to laud, and praise the Lord, without ceasing, for all his gifts, both temporal, and spiritual, which this wicked, and ungodly world doth not so much as acknowledge, so far is it from giving God thanks, and praise for them. A property of the godly Only the faithful in Christ be they that do this, and they sing both in spirit, and mouth, and desire always so to sing, Psal. 84.4 as witnesseth the Psalmist, saying: Blessed are they that dwell in thine house (O Lord,) for they will ever praise thee. Selah. And lest we should look for a corporal City, and an earthly kingdom at Christ's hands, as do the blinded jews, and foolish Cheliasts, the prophet saith in the words following, that this corporal, and visible sun shall not make the gates, and walls of this City visibly to be seen with bodily eyes, in the brightness, and light of the son. There must be a much clearer light for the beholding of this City. God himself shall shine in this city, as the visible sun, and shall lighten our hearts with the gospel. And by this light may we see all those great things, and excellent benefits, which God hath promised to his church. Hereby also know we, that the catholic church, and the kingdom of Christ is not a visible kingdom. For these worldly kingdoms, dominions, or politic powers, may be beholden in all their regal pomp, with corporal eyes: But the church, and the beauty thereof cannot be seen, but with spiritual eyes for an other kind of sun must shine in it, then doth in this world. But now mark what excellent, and comfortable promises we have in Christ. The sun of Christ's kingdom shall not go down. This visible sun on the day time having run his course, doth every day go down, and bides himself till the next morning. But our sun, and our moon tarry with us for ever. For Christ the sun of righteousness riseth, and shineth to us by his gospel, and shall never go down from his elected. For though never so great a cloud of temptation darken this sun, yet shall it not utterly go from us, Christ forsaketh not his utterly. but at the last day of redemption, it shall appear, and shine unto us most clear, where neither cloud of affliction, ignorance, or incredulity can cover, hinder, or blemish his brightness. Then at the last shall be seen the fulfilling of the great promises of the peace, health, and joy of the church. Our state in heaven. When Christ our everlasting light, shallbe made many fist, then shall we see him face to face, then shall our afflictions end, and then shall the day of eternal glory appear to the children of God. Note also here, that in the church, or kingdom of Christ, there shall be none but just men. Here in the world, godly, & ungodly dwell, and are mixed together, but in the true church, the congregation of Christians in the spirit is such, that there is not one ungodly person. For in the last day, the ungodly faithless, shall be even corporally separated for ever from the godly. The fantastical, and mad rabble of Anabaptists, suppose that they can gather together all the godly into some one earthly city, and that they should so corporally fulfil this promise. But their conate shall be frustrate, they shall labour in vain, it cannot be so in this earth, while this life lasteth. At the last day the tars shall be separated from the Wheat. But here in this church, the ungodly (as thieves, and robbers in a kingdom, which abuse all Creatures, and with violence, and injury, possess, and cease all things into their hands,) are mixed with the godly until the last day. But the godly shall reign with Christ, Rom. 8 in heaven, and earth. God shall excellently, and bravely burnish the earth, and visible creature, and shall give it a new shape, and marvelously beutefy it, that the children of God may enjoy it. And thus shall the godly inherit, and possess a new heaven, and a new earth, 2. Pet. 2, 13. in which righteousness shall devil, as Peter saith. But how shall they come to so great, a glory? And why shall they have it? Why, and how we shall be glorified. Even therefore shall they have it, as Esay saith, because they are the bud, or bows, or young plant, which the lord himself hath planted with his own hand, because he hath renewed in us the Image of God by his word, and his spirit, and hath made us new men, and a new creature in Christ. In the end of this chap. Esay promiseth it shall come to pass, that though the church be small, and rare, yet shall it so increase, that an innumerable, and infinite number of people shall receive the faith of Christ. And lest (when we see the true godly persecuted, and slain on heaps, and the world swarm with a great multitude of ungodly, and worldlings, and the church, in comparison of the world, but little, and strait) we should something doubt how this should come to pass. In his conclusion he saith, that it is not man's deed, thus gloriously to exalt the kingdom of Christ, but God himself shall do it in his due time. For to see the gospel taught, men believe such hidden mysteries, & believers of God's promises, to relinquish, and contemn this world, and valiantly by death to confess Christ, passeth all man's reason, wisdom, and worldly power. These must needs be the works of the mighty God, which by his power, and spirit doth work them, preserve them, and increase them in us. Again, you may gather out of this prophecy, that the kingdom of Christ is spiritual, and eternal, and that it behoved him to rise again from death, if he should be the son, and everlasting light of the godly, & that we also shall rise again, that we may in the life to come receive, and for ever enjoy all these great promises made in the prophets. Whosoever believeth this, sorroweth not as did Cleophas, & his companion. For he knoweth that Christ shall come to deliver Israel, and advance 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 have it in eternal, and perfect possession. Now shall you hear what Esay prophesieth, of the church, of us christians, and of Christ the saviour of the church, how that he shall come in Zion, and justify the gentiles: How even the very gentiles shall receive Messiah how he shall give this church: faithful bishops and pastors, and how he shall gloriously beutefy it, and diligently conserve it, as his only beloved spouse. Whereby all men may plainly see, that though the church be here crossed, to the end it may be made like her Lord, Esay 92. 1● & king, yet is she not forsaken of God. And thus he saith in the 62. chapter. For Zion's sake, I will not hold my tongue, and for hierusalem's sake, I will not rest, until the righteousness thereof break forth as the light, and the salvation thereof as a burning lamp. And the gentiles shall see thy righteousness, and all kings thy glory, and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory, in the hand of the Lord, and a royal diaden in the hand of thy God. It shall no more be said unto thee, forsaken, neither shall it be said any more to thy land, desolate, 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 have a husband. For as a young man marrieth a virgin, so shall thy sons marry thee: and as a bridegroom is glad of the bride, so shall thy God rejoice over thee. Here the prophet saith, a great part of men regard neither God, nor Christ, and yet shall the elect, seek for the spiritual, and true Zion, and weight for Christ their only Saviour. But seeing the Church lieth open to Satan's persecutions, and of him is afflicted, and wasted, it hath great need to be comforted. Therefore he saith, I will not keep silence, but I will teach Christ continually, until he come. For Christ as Paul witnesseth, is the only righteousness of Zion, or of the spiritual Jerusalem. 1. Cor. 1.30 And he is the only salvation of the Church, Psal. 37, 39 as the Evangelists, and apostles teach in every place. Esay therefore teacheth of none but Christ jesus, whom God sent us to be our Saviour, that both jews, and Gentiles might enjoy, and be partakers of this his benefit: as it hath been fulfilled in all places, The new name. ever since th'apostles time. And this new name here spoken of, is nothing else, but that God's people is now called the Church of the son of God, and the true, and heavenly Jerusalem, which is the mother of all the elected saints. And hear behold how precious, and dear a darling, the Church is to God, our good and faithful father. For the prophet calleth it a crown of glory, the world counted the godly, as ungodly, as fools, as doultes, as outcasts, and as offscourings of all things, & every man, did scoff, mock, scorn, and injury them at their pleasure. But the Church hath here an other manner of name, for it is called a beloved, precious, Comfort under the cros. & glorious crown, my delight is in her, and a people that hath a god, that will not forget them. These be most comfortable promises, when we be under the cross: But they must be steadfastly believed, or else they little availed. For it is most certain (although in this world we be contemned, and afflicted) that God yet loveth us so dearly, and well, that all the creatures of the world are compelled to serve, & help us, even then, when the world supposeth they must torment us. Yea the Angels in heaven care for, cherish, and defend us, and God himself beareth us in his arms, as doth the loving Father his only beloved child. But now consider this great work of the love of God, I mean the passion of Christ, and that God become man for us. All these things he did for the Church to the end, that having delivered them by this means from all evils he might bring them to health, & life everlasting. How could he declare, and show a more fatherly love, and good will to his Church, them he hath done in delivering, his only begotten son up unto death for it, that he might deliver it, when as yet it was his enemy. Though this infirmity, sore temptation, and cross of ours in this world, appear outwardly, horrible, Rom. 5.10, and detestable, yet in deed thy are nothing else, but a Fatherly rod, wherewith he correcteth, amendeth, and reformeth his dearly beloved children. As for the glory, which in the day of redemption shall be revealed unto us, I will now say nothing of it, but then it shall appear, how dearly God loveth his church. And then shall it be seen, that this temporal trouble, which we Christians have hear, is a certain sign of God's great good will, and true fatherly love towards us. Esay his words seem to sound, as though he spoke of that earthly jerusalem in the land of Canaan. Trouble and vexation a sign that we be gods children. And the prophet beholding the Church with spiritual eyes, is compelled to speak as if he spoke of these earthly things because they were figures of the true, and heavenvly jerusalem, and land of righteousness As Peter, and Paul, do sufficiently witness, prescribing us a sure rule, how to understand the prophets aright, when they speak of Christ, and his kingdom the church. Note also that Esay calleth the church such a crown, as is in the hand of the Lord, or which is carried in the lords hand. Which is as much to say, as the Church is a spiritual kingdom, which God himself doth govern, and rule. It is also a crown of glory, or a glorious crown in the hand of the Lord, because it doth not appear glorious in the eyes of the world. And whereas the prophet taketh his similitude of a marriage, and of faith given between man, & wife, that is very comfortable. For hereby we learn how dearly, tenderly, and inwardly God loveth us, & what infinite treasures we shall receive of him. For we know that the bridegroom makes his bride partaker of all he hath: It followeth. I have set watch men upon thy walls O jerusalem, Esa. 62.6. which all the day, and all the night continually shall not cease. You that are mindful of the Lord keep ye silence, & give him no rest, till he repair, and set up Jerusalem, the praise of the world. The watchmen are the faithful preachers of God's word, which watch and take pains in the Church, in prayer, & doctrine, lest Satan that deadly enemy by his false prophets should deceive, & overcome them. And these preachers always preach true repentance, and the grace of God in Christ: and they diligently by their exhortations, and sermons teach us the knowledge of god, and ourselves, and to give God thanks for all his unspeakable benefits. Esa. 62.8. It followeth. The Lord hath sworn by his right hand, and by his strong arm, surely I will no more give thy corn to be meat to thine enemies: and surely the sons of the strangers shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it, and praise the Lord, and the gatherers thereof shall drink it in the courts of my sanctuary. This is spoken and meant of the spiritual corn, and wine. And this is the meaning thereof. It cannot be but the word, which these preachers teach, should take place, & after it shall follow and rise the fruit of faith, which appeareth not at all in the ungodly These courts that he speaketh of is the congregation or Church of Christians, or the godly, amongst whom the gospel is purely taught, where men's consciences were pacified, quieted, merry, and pleasant in the Lord when the inward man feeleth peace, tranquillity, The ungodly men have no part of god's peace. quietness, security, felicity: & perfect pleasure in the word of God. None of the ungodly either feel or have taste of this pleasure. And lest we should any thing doubt of this promise, he bindeth it with an oath that we shall have those things, which he promiseth. It followeth in the text. Go through, go through the gates, prepare you the way for the people. Cast up, cast up the way, and gather out the stones, and set up a standard for the people. Esa. 62.10. Behold the Lord hath proclaimed unto the ends of the world. Tell the daughter Zion, Behold thy Saviour cometh. Behold his wagiss is with him, and his work is before him and they shall call them the holy people, the redeemer of the Lord: And thou shalt be named a City sought out, and not forsaken. In these words the prophet commandeth, that the word of the Gospel should be diligently, painfully, and continually taught in all places, where men be to hear it. The gates of the Church do stand always open, all things are now ready, there lacketh nothing, but that you diligently urge, and believe the doctrine of the word: and that ye remove, take up, and sweep away all things whatsoever hinder the cross, and increase of the Gospel, that it may have better success. Preach you Christ crucified, and he shall by his spirit gather, and draw all men unto him. To be short, the Gospel aught to be published, and preached through all the world. Tell the daughter Zion. that is, you must declare to all the elect both jews, and Gentiles, that their Saviour Christ jesus is at hand, and whatsoever he promiseth or enterpriseth for the saving of his people (that is to say) the spiritual Zion, the same he mightily performeth. For the captivity wherein he was, and the passion which he suffered is our redemption, and salvation, and his death is our life. And though Zion that is the Church be counted but base, and vile in the eyes of the world, yet shall it be glorious, famous, & of great dignity before God, and it shall have this worthy name, and title, to be called the holy people of God, whom God himself in man's nature, which he took upon him, hath redeemed. And although the world supposeth that God hath rejected, The catholic church. and forsaken the church, and that God himself is sore displeased with it, because they see it in misery, calamity, and under the cross, yet nevertheless, shall it both be called, and in deed be found that perfect city of God, which God in no case can forsake. And here you see the articles of the creed I believe the holy Catholic church, the communion of saints. For, he that believeth in Christ, is a citizen in this City, and a saint in Christ, which forgiveth our sins, and sanctifieth the church by his word, and holy spirit. Now then, if you will not have this work of Christ our Saviour to be fruitless, it is necessary, that the gospel should be preached in all the world, and that there should be in all places faithful believers in Christ, and that the same believers be delivered from death, to the end the church may be made this beautiful city, & fair dwelling, or house of god, which he cannot forsake. Here also, it is evident, that it behoved Christ to rise again from death, to the end this city might be builded in all the world, and that the faithful in Christ may be delivered from all their calamities, sin, death, and damnation. This did not Cleophas, and his companion, while they were on their way to Emaus, understand, and that was the cause that they were so sad. But let us now go to the 63. chapter of Esay, in which the magnifical, and glorious triumph of Christ is describe, to wit, how by his cross, & bloudsheding, he marvelously overcame his, and the church's enemies, namely, sin, death, Satan, and the synagogue of the unbelieving jews, and valiantly vanquished them by his own strength, and virtue. Esay in this chapter also useth (after his manner) a figurative speech, saying: Who is this that cometh from Edom with read garments from Bosrah? He is glorious in his apparel, and walketh in his great strength. Here the prophet wondering at the passion of christ, useth an interrogative speech. Edom signifieth read, Edom. ruddy, or redly coloured. Bosrah signifieth a vine branch from whence the clusters of grapes be gathered, which are trodden, and priest in the wine pres. He calleth the Synagogue of the jews Edom, or read, because they all bestayned, and defiled themselves with the blood of the prophets, and Christ, when they said, his blood be upon us, and our children. The prophet therefore, Christ's blood upon the jews. saw in the spirit, how that bloody Synagogue tormented, & afflicted Christ, & all be slubbered, and berayd him in blood, as we see the grape treders are besprinkled, & bestaind with the wine in the vintage. He saw also, in the same place, by the spirit, what Christ by his blodsheding hath wrought, and done: to wit, how he hath by his own strength, and virtue, without the help and aid of any other, overcome, and vanquished his enemies, & admirably triumphed, as a most fortunate, and worthy warryar, in his triumphs, conquest, and signs of victory, worthy to be beholden of all men. For when the jews thought verily he had been dispatched, and deead in deed, than rose he again from death, and began his kingdom, and declared himself to be a valiant vanquisher of sin, death, and all the kingdom of darkness, and punished (with the horrible plague of captivity, hardness of heart, and apostasy) the jews in all the world wheresoever they be, for this horrible, and cruel fact of shedding of innocent blood. Unto this interrogation of the prophet, doth the Messiah answer: saying: I speak in righteousness, and am mighty to save. That is to say, why marvelest thou what I am? I am he whom God hath sent to teach righteousness, nay even to help, that is to say, justify, and save of mine own ability. But by and by the prophet addeth another interrogation. If thou be the true saviour, which shalt help, and give life in deed, wherefore then is thy apparel read, and thy garments like his that treadeth in the wine pres? How doth this agreed, and stand with thy promises, wherein thou takest upon thee to help, and save us? To this Christ answereth. I have trodden the wine pres alone, and of all people there was none with me, for I will tread them in mine anger, and tread them under foot in my wrath, and their blood shallbe sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of my redeemed is come, and I looked, and there was none to help, and I wondered that there was none to uphold. Therefore mine own harm helped me, and my wrath itself sustained me. Therefore I will tread down the people in my wrath, and make them drunken in mine indignation, and will bring down their strength to the earth. In this answer of Christ, we see how he would by his passion enter into his glory, and thoroughly deliver us for ever. He saith, thou shalt not marvel to see my raiment read. For this is the true, and readiest way, and means to save the world, & God hath so ordained it. I have trodden the wine pres alone, Christ alone trod the wine pres. that is to say: I alone have born the sins of the world upon the cross. No man else was able to satisfy God for the sins of the world, but I alone. It was my blood only, that both could, and aught to do it, and nothing else. There was no other means, nor way to save you from your sins. And in that my infirmity I showed great strength, and I have trodden down the hugest, and most deadly enemies of man, I have overcome them, and destroyed them, and I have vanquished Satan, with all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his false deceit, malice, and trouble, which he hath brought into the world, for the destroying of man. And whereas the unbelieving synagogue rejected me, and could not abide to acknowledge me for their Lord, I have overcome Satan which blinded the jews. And I am placed in heaven, Lord of all creatures in heaven, and in earth, to take just vengeance upon those that will not believe. And now have I won unto me the Gentiles to be mine own peculiar people. This have I done only by mine own strength, and power, as Paul witnesseth to the Colossyans. And in mine anger have I duly punished mine enemies, Collos. 2. because I have with zeal taken upon me, and fulfilled the ministry, which my father hath committed unto me, and have so confounded the jews, that they have lost all the dignity, privilege, and prerogative, that before they had. This day of revenge, and deliverance, is the time when Christ suffered the jews to be blinded, and dispersed: and received the gentiles to favour in their place, by the doctrine of the gospel, whereby he broke the head of the old serpent, Mat. 12.21. and bestowed the victory that he had gotten upon the gentiles, and took away from the synagogue, all the knowledge, and understanding of the scriptures. Now he holdeth on to speak of his passion, and agony which he suffered for our sakes, saying: I looked about me, to wit, in the time of his passion, and weakness, and there was none to help me, there was not one that either would, or could help me. I had none on my side, no man helped me, yet I helped myself. Not man's strength could do me good but mine own. I held me by mine own arm. In mine own zeal did I preserve, deliver, and raise up myself, & now I am king, and now do I punish them that despised me, and I take from them their strength, & ability, and else whatsoever I had given them, as the scriptures, and every other excellent, and great gift, wherein they excelled other nations. This prophecy is now manifestly fulfilled in our sight. Behold, the jews in these our days, how ignorant they are of the scriptures, and how far from the undrstanding of the law, and promises in Christ. They understand the law carnally, and they presume (but in vain) that they are able without the help of Christ to fulfil the law, not knowing, like blind men as they be, that they cannot do it without the help of Christ's spirit. They see not that the promises of Christ speak of the spiritual kingdom, and that the Law is but a schoolmaster unto Christ, in whom we are only blessed, justified, and the law fulfilled. Thus these two disciples, Cleophas, and his companion, should in this case have thought with themselves. It pleased Messiah once willingly to die, and to suffer the synagogue to kill him, for so is God's ordinance, and Christ's will, and the prophets foretold it, and Christ also to his disciples long before his death, how he determined to deliver his children from death, by this kind of death, and he also told them, that he would rise again the third day from death. But now let us see what shall become of the pharisees, The punishment of those christ-killers. and proud prelate's, and let us see how this their detestable deed shall in them be punished. Their joy shall not continued long, not not three days. For, after three days Christ shall rise again to life, and shake of death, and in his fury tread down, overthrow, and destroy these bloodsuckers, and spoil them of their victory, which they thought (but falsely) they had gotten of him. And when they count themselves sure, and think themselves conquerors, then without any hope of recovery, shall they utterly loose all they have, both law, prophets, lands, city, & temple, and they shall be punished with continual calamity, horrible destruction, and utter subversion of all their judaisme, and so pay for the bloody coat of Christ. The pharisees, and Christ's killers have good cause to sorrow, seeing they have brought upon their own heads such horrible punishment, and grievous wrath, and yet have done Christ no harm. But we, in so much as he is risen again, may well rejoice, be glad, sing, and comfort ourselves in his resurrection. For, Christ hath by his death destroyed death, and redeemed Israel. But the natural man doth not understand these supernatural things. The spirit of Christ must in these matters be our Master, and Instructor. Esay 65.11. Esay also in his 65. chapter prophesieth of the receiving of the Gentiles, and of the backsliding, and refusing of the jews. The same prophecy doth S. Paul recite in the tenth to the Rom. And thus doth Christ speak in that prophecy. Esay 65.1 I have been sought of them which asked not, I was found of them which sought me not. I said, Behold me, behold me, unto a nation that calleth not upon my name. I have spread out my hands all the day, unto a rebellious people, which walked in away that was not good, even after their own imaginations. But lest any should think now, when he had threatened unto the jews their destruction, and punishment, which should come upon them, that Christ had utterly cast them of, so that not one of them should ever obtain mercy. He promised that he would be gracious unto some of that huge multitude, Esay. 65.8. which he would take again to mercy, for thus he saith. As the wine is found in the cluster, and one saith destroy it not, for a blessing is in it: so will I do for my servants sake, that I may not destroy them whole. But I will bring a seed out of jacob, and a root of juda, that shall inherit my mountain, and mine elect shall inherit it, and my servants shall dwell there. This was fulfilled in the Apostles, and in them of the jews which believed the Apostles. These are the kernel of juda, the elected seed, and the children of promise which the father drew, that they might come to Christ, & these be they that possess the mountains, to wit, the spiritual Zion of the church. ¶ Anna. Cleophas, & his companion, might in this prophecy also have seen, that at Christ's coming, the jews religion should come to an end, and the gentiles should believe, and that the jews through their incredulity should perish, and fall away from their Messyas, though yet some of them should be saved, and delivered. Undoubtedly this is the spiritual deliverance of Israel. And here must we mark, that not all Israel, according to the flesh, should embrace Christ, and that this promised deliverance of Israel by messyas, which the prophet spoke of, should not so come to pass, that all the twelve tribes of Israel should be delivered bodily from the violence, & injuries of the gentiles, and so have (under Messyas, in the land of Canaan) an earthly kingdom, in which, according to the flesh, they should live at liberty, peace, pleasure, plenty, and security: But it is to be understood, that their deliverance should be spiritual, so that many of them should (nevertheless) by the gospel in Christ be justified, and saved, though a great part of them, were to fall away from Christ, and to repugn, & set themselves against Christ, and his church, as at this day we see, they do. ☞ Vrb. It is in deed as you say. For they did not understand the prophets, nay, when Christ came unto the synagogue, it was so stuffed, and overwhelmed with man's traditions, that their very doctors themselves understood not the scriptures, as they were with us in the time of popery. Now if the doctors were so ignorant, alas, what could the rude people know? The prophets out of doubt are plain, and manifest enough & they evidently declare, that at the coming of Messiah, Goim, that is to say the Gentiles shall in deed be leave, receive, and acknowledge Messiah to be their Lord, and that the most part of the jews, should rebelliously revolt from him, and but only a remnant of them be converted to him, to whom the Gentiles should be gathered, and joined: and of them both should be made one spiritual Israel: And to this end, were those comfortable promises of the kingdom of Christ, made both to the Gentiles, and the remnant of the jews. As Esaias saith in the words that follow. Esay 65, 13 Therefore thus saith the Lord. Behold, my servants shall eat, and ye shall be hungry. Behold my servants shall rejoice, and ye shall be ashamed. Behold my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind, and ye shall leave your name as a curse unto my chosen, for the Lord God shall slay you, and call his servants by an other name. He that shall bless in the earth, shall bless himself in the true God: and he that sweareth in the earth shall swear by the true God. For the former troubles are forgotten, and shall surely hide themselves from mine eyes. ¶ Anna. Doth the prophet here speak of corporal meat, and drink as that miserable, & blinded rabble of the circumsised jews do judge? ☞ Vrb. 1. Tim. 4.8 Paul saith in the first of Timo. that those that believe in Christ have the promise made them both of this life, and of the life to come: And therefore is it most true, that those christians which believe in Christ shall enjoy even such things as are necessary for this life. But without all doubt the prophet saw here a greater and more excellent thing, and he meaneth rather a spiritual sustenance than a corporal. As for the meat and drink, which nourisheth the body, the prophets greatly regard it not: about such things they greatly trouble not themselves: it is the health of the soul that they chief regard, that is their chief care that especially did they think themselves bound to teach, that so they might search out, and promise' everlasting health, with joyful life, and immortality, to the believers in Christ For their promises contain the very true Gospel of Christ jesus. And the Gospel is the promise of true righteousness, life itself, eternal salvation, and the spiritual, and everlasting kingdom of Christ. And this is the cause that the prophets use by temporal blessings (as their words import) to prophecy of true & heavenly happiness. And to this end doth all the doctrine of the gospel tend, & to this it draweth us: joh. 6.27. The true bread, and food. Luk. 22.24 as witnesseth Christ in the sixth of joh. saying. labour not for the meat that perisheth, but for meat that endureth unto everlasting life. I am the living the bread, which came down from heaven, if any man eat of this bread he shall live for ever. And in Luke he saith, Therefore I appoint unto you a kingdom, as my Father hath appointed unto me, that you may eat, and drink, at my table, in my kingdom: Such promises made he to his disciples which continued with him in his afflictions, at what time he had neither kingdom, countenace, glory, nor estimation in this world. And Paul to the romans saith. Rom. 14.17 The kingdom of God is not meat, nor drink, but righteousness, and peace, and joy in the holy ghost. This true joy, and continual gladness shall the faithful in Christ enjoy: Rom. 2.8. but the heritage of the ungodly shall be wrath, indignation, punishment, vexation, and anguish of soul. The joy of the Christian believers, in the midst of their afflictions beginneth here in earth, in faith, and hope, when God the holy Ghost doth witness within us, that we are the children, and heirs of God, and already saved: but as yet only in hope. But in the great day of the Lord we shall then at the last begin to enjoy for ever that great gladness, pleasures, & delights of life everlasting. ¶ Anna. What name is it by which Gods children fweare? Vrb. Esay saith, it shall come to pass that the name of a jew (by reason of their apostasy, and for that they denied Christ) shall be odious, and contemptible in all lands. The name of a jew odious. So that when men will wish ill to one or curse one, they shall wish the same to fall upon him which fell upon the jews. But gods servants (that is to say, the true jews) spiritual Israelites, which believe in Christ shall be called by an other name to wit Christians of Christ the Lord their God. Acts 11, 25. And we see it is so come now to pass in deed, and all those blessings in which the jews before did excel be now at this day translated to us gentiles, the faithful christians. For we only now have the true, and sound understanding of the scriptures, the true Messiah, and true faith which giveth life: we have the true righteousness, true works, true sacrifice, and true oblation, and the right high priest, the right altar, and the right propitiatory, temple, and service of God. And this name Christian shall be so honourable, and famous, that the valiant, & godliest Martyrs of Christ shall not be ashamed for the professing of Christ, to suffer most grievous punishment. Who as Eusebius witnesseth, constantly, and courageously professing their Lord, have said even to the most bloody tyrants' teeth, I am a Christian: yea though they certainly knew they should presently, both be terribly tormented, and hazard their lives for it. There is no God but Christ jesus our saviour and he for our salvation died, fear not therefore condemnation. We also bless ourselves in the name of jesus christ, the true God, neither is there any other God but Christ jesus. There is but one God only, and he being true god in the person of the son, was made true man of the seed of David. This is fulfilled: For seeing christian believers know that all God's graces, help, health, comfort, life, and liberty, are only in Christ, and through Christ they fly in all peril, and trouble, to this name jesus for help, and as soon as they do it, and once name it, straightway it ministereth strength, comfort, and consolation to the heavy heart. ¶ Anna. Why doth the prophet say, that their former troubles are forgot, & put out of sight, and hide from them? seeing that in the kingdom of Christ, that as in the Church there is nevertheless outwardly nothing but affliction, vexation, and tribulation in this life: insomuch that even the most holy men many times fall into such trouble of mind, that they need the comfort of other men. ☞ Vrb. You must acquaint yourself with the prophet's phrase of speech. How our former troubles are forgot. The prophets speak of the kingdom of Christ, as if we were now already delivered out of these troubles: and as if the glory of his kingdom, which is yet to come, had now already appeared: nay, as if the everlasting life, which is yet to come were already begun, where as yet it is but only in faith. And so it behoved them to speak of it. For if they should paint forth the kingdom of Christ in his proper colours, and set it forth aright as it aught to be, they must not look upon that base, and homely outward appearance, in which here upon earth it lieth covertly hid under the cross: but they must behold the glory also in which it shall flourish in the day of our perfect regeneration, when all kinds of evils, incommodities & stumbling blocks shall be removed out of the kingdom of Christ, and when we shall be free from all kind of crosses, and calamities. In as much as we being justified be faith in Christ, are freed, and delivered from our sins, and in as much as we bear Christ by faith in our hearts, and are now made the sons of God, and have our life hid and preserved with Christ in God, and have the holy spirit the earnest penny of our inheritance, and so spiritually are risen again from the death of sin, and have nothing else to look for, but that this mortal body should die, and rise again: the prophets I say, because of these so excellent things, & because we are saved in hope, Our comfort and blessing and first fruits of the spirit. used sometimes (in that they knew what faith in Christ could do, and should do) to speak of the kingdom of Christ, as if now already we were translated out of this frail and corruptible life, and out of these troubles, cares, calamities, and afflictions into that life that continueth for ever. And this certainly is our sure, & plentiful comfort, & consolation, nay, it is our spiritual blessing, wherewith we now are already blessed. And these first fruits of the spirit are such heavenly treasures, that no tongue can utter the excellency, and dignity thereof. And this is the cause that when we be endued with these heavenvly treasures, we bear the heavy cross of persecution, & trouble more patiently. Before this we were in the kingdom of the devil, the kingdom of the everlasting curse but now we are in the kingdom of eternal blessing, in which only, and else not at all, we find, and enjoy the grace of God, righteousness, health, and everlasting life. Esay 65.17 It followeth in the prophet: For lo I will created new heavens, and a new earth, and the former shall not be remembered, nor come into mind. But, the Lord saith, be you glad, and rejoice for ever in the thing that I shall created. For behold, I will created jerusalem, as a rejoicing, and her people as a joy. And I will rejoice in jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her, nor the voice of crying. Behold here how exceeding glorious the kingdom of Christ shall be after this life. God for his children's sake, his faithful, which be heirs of all things in Christ, will wake a new heaven, and a new earth. And then all things shall rejoice with the Children of God: all affliction, and trouble, which we suffered here in this earth shall then be forgot. For heaviness hath then his end, and eternal joy beginneth. Now it is called the earth, The earth a vale of misery. and so it is in deed even a vale of misery, and a sea of sorrow. For which way soever a man turneth his eye, there is nothing here to be seen, but danger, and affliction. The water drowneth us, the fire burneth us, and the air with tempest, storms, thunder, lightning, & hail, molesteth us. In the earth we see our graves, and the burying places of the dead, & dens of thieves, and here the torture, and there the rack to torment us. To be short, there is no place, but that of misery, and mischief it is a place. For as yet Satan with this his world swelleth, rageth, turneth, & tosseth every thing upside down, and bringeth in all kind of calamity, and mischief upon us: but when he with his incredulous and wicked world, shall be hurled headlong down to hell, when our God shall renew the earth, & when the true Christians shall only appear in all places, and nothing but true justice inhabit the land: then shall the memory of that former earth, the vale of misery (in which was nothing but present peril, sickness, sorrow, affliction, and death,) be utterly extinguished, and forgot: then at the last shall the true heavenly jerusalem be builded, where shall be nothing but sure, pure, and unspeakable joy, and there we shall rejoice in the Lord for ever and ever, and God shall be to us all in all. And whereas the jews, and Chelieasts draw, and wrest this text to the land of juda, they are foolishly, and doultishly deceived. For all judaisme with their temple, jerusalem, priesthood, and principality had their limits, and time appointed, and aught to continued but only till jesus Christ should come, and fulfil the scriptures, who together with his Church was by the law, priest, sacrifice, temple, and jerusalem prefigured, and signified. For Esay a little after in the 66. chapter, prophesieth of the jews ceremonies that they shall have an end, & that after for ever in the Church of the faithful in Christ, there shall be month after month, and Saboth after Saboth, that is to say, in this church shall be a perpetual, and continual Saboth, Saboth after Saboth, still one upon one, whereas the Saboths' of the jews were numbered, and known. In this last of Esay also we have a notable, & worthy prophecy of the kingdom of Christ, or of the church of the faithful. The words of it be these. 1 Cor. 15.28 Rejoice ye with jerusalem, and be glad with her all ye that love her: rejoice for joy with her, all ye that morn for her, that you may suck, and be satisfied with the breasts of her consolation, and that ye may milk out, and be delighted with the brightness of her glory. For thus saith the Lord, Behold I will extend peace over her like a flood, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be born upon her sides, and be joyful upon her knees. As one whom his mother comforteth, so will I comfort you, and ye shall be comforted in jerusalem. And when ye see this, your hearts shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known among his servants and his indignation against his enemies. You hear in this prophecy that jerusalem groans under her cross, because she is so miserably, and hotly persecuted, and troubled here in the earth. But God promiseth that there shall be such plentiful comfort in the heavenly jerusalem, that the faithful believers shall not remember their former griefs. He useth a figurative speech, saying, like as a hungry sucking infant greedily draweth his mother's breasts with pleasure, and thinketh nothing sweeter than his mother's milk: so shall there be breasts of all comfort in the church by which the faithful shall take most pleasant repast, and pleasure. For the Church in this life, hath the most pleasant, and honey sweet milk of God's promises which the children of God suck, and with which they are nourished, and battned in faith, and by which they are unspeakably, and uncredibly comforted in the spirit, which doth inwardly illuminate, and teach them the mysteries of the gospel. And though the Church here upon earth, be afflicted, tormented, and tossed with troubles, and hath no resting place, yet doth god promise' it great, plenteous, and eternal peace, which as a flowing river, whose course is never stayed, shall never be dried. For the kingdom of Christ is a kingdom of eternal peace, which we have with God through Christ. And as the tender mothers nourish and bear their young infants in their laps & arms: so do the pastors in the kingdom of Christ bear the faithful Christians, and they faithfully minister, and truly break to them the pure, and sound food of the word of God, and give to every one, as well weak as strong according to their need. Neither was there ever yet upon this earth any parents (though they were most pampering, and fond of their children) that could so sweetly entreat, so delicately nurse, or so dearly love, & so faithfully, carefully, & watchfully look to their children as God doth to us. And therefore though the Church of the faithful lie open to every cross, & calamity after her Christ's example: yet is the force of these heavenvly promises such in the midst of these troubles, that doubtedly all the joys, pleasures, & consolations of this world are nothing in respect of them. For, 2. Cor. 1.5. (as Paul witnesseth to the Cor.) As the sufferings of Christ abound in us, so our consolation aboundeth through Christ. In the psalms also it is written: in the multitude of my thoughts in my heart, Psal 94.19 thy comforts have rejoiced my soul, and Christ told his disciples, & us before hand, joh. 16.20. that they should weep and morn in this world: but the world should laugh, and rejoice. But immediately after, he greatly comforteth them, and us with a comfortable promise of eternal joy, saying your sorrow shall be turned into joy which no man shall be able to take from you for ever. Hath not a godly man passing surmounting joy here upon earth, when he remembreth this heavenly jerusalem, and beholdeth with spiritual eyes this glorious city of God? and when he remembreth that all Gods dear children in all the wide world which are innumerable shall have one father, one king, one teacher, one faith, one mind, one hope, and one everlasting inheritance together with them that are already departed in the Lord, and which we shall see at the last day in a glorified body with these eyes? O what an exceeding joy will it be to behold that Christ the head of all Saints, and holy Mary the blessed mother of God with all the patriarchs, prophets, Christian's joys. Apostles, virgins, martyrs, infants, & angels in heaven? Verily man's heart in this mortal flesh can not think or with sense conceive any part or parcel of this so great excessive, & everlasting treasures, and joys. For it far, & very far passeth our capacity as Paul witnesseth out of Esay saying: Eye hath not seen, 1. Cor. 2.9. Esa. 64.4. neither ear hath hard, neither came into man's heart the things which god hath prepared (in his heavenly jerusalem) for them that love him. Besides this, our bones shall flourish and bud: This is not to be understood, only of the recreation, refection, and joy that we have here by the word of God, Our resurrection and state after this life. but (as the Church hath hitherto ever expounded it,) of that glorious resurrection of our bodies in the last day, when our dry bones (be they never so ill favoured broken, and parched, wheresoever they be, either by water or by land) shall bud, and flourish (that is) shall be restored, and repaired, at the sound of the archangel and the body itself shall be endued with eternal health, and prosperity: by this means our bones may bud for ever, seeing our bodies though now they be weak, feeble, and frail shall (contrary to Porpherye) live also for ever. For the Lord hath said it. Thus then in that heavenly jerusalem after domes day shall be no sickness, no old age, no death: but continual health of body, and always a fresh, merry, flourishing, and lively youth. To be short, as Saint Augustine saith, There shall be an everlasting perpetuity of a most happy, De civitate Dei. 2. ca 12. blessed, merry, and joyful life. The children of God here in their life time, be but weak, feeble, despised, and subject to the mocks, and persecutions, of the ungodly, who kill them, and butcher them even as Sheep prepared for the shambles. contrarily, the world flourisheth in power, honour, pleasure, and prosperity, and flourisheth so in all dainty delicates, that there seems to be no such calamities, and miserable man as the true godly believer in Christ, but at the last day when this heavenly jerusalem shall be builded for altogether: then shall God's hand or power be known, with which he will deliver his servants, the true godly, those that believe in Christ. Then shall they not be either weak, feeble, miserable, or contemptuous: but they shall be strong, & beautiful, and sit on christes right hand. in glorified bodies like to Christ and being in high, and infinite glory, and adorned with inestimable ornaments, and delivered from death, and all misery. They shall for joy sing and triumph, & then shall they sit in their majesty, and mock, and point with the finger at death, and Satan, saying, death where is now thy sting? hell where is now thy victory? death is for ever swallowed up in the victory of Christ. And though the children of this world, which would not believe the gospel, for a time here upon earth have had some wealth, and wallowed in pleasure, as if god had most favoured, and loved them: yet at the last day they shall well find, that they were God's enemies, and then shall they to their smart feel how hot, heavy, and horrible the wrath of God is against them, that be now against Christ. For than shall God without mercy, and pity throw them with Satan, and all his ministers headlong down to hell, there to be damned for ever. Esay in the end of his prophecy foretelleth of the calling of the Gentiles to the gospel, through all the world, how the Apostles should gather together, by the preaching of the gospel, all such of the gentiles as be elect, and should bring them into heavenly jerusalem the catholic church, as a sacrifice, and oblation unto the Lord. These be his words: For it shall come that I will gather all nations, and tongues, and they shall come, Esay 66.18 and see my glory, and I will set a sign among them, and will sand those that escape of them, unto the nations of Tarshish, Pul, and Lud, and to them that draw the bow. To Tubal, and javan, Iles a far of, that have not heard my fame, neither have seen my glory: and they shall declare my glory among the gentiles, and they shall bring all your brethren for an offering unto the Lord out of all nations, upon horses, and in chariots, & in horselitters, and upon mules, and swift beasts to jerusalem my holy mountain, saith the Lord, as the children of Israel offer in a clean vessel in the house of the Lord Do you hear? God by the preaching of the gospel, will judge all the works, both of the jews, and the gentiles, and will gather them together, that they may see the glory of God, how that all our ability, and strength is nothing, but that only his grace obtained by Christ is all in al. This Christ only forgiveth our sins, justifieth us, & saveth us: and he only destroyeth, and overcometh death, and the devil, and delivereth all his out of all misery, and calamity. And this deliverance doth he declare by the preaching of the gospel in all parts of the world: and he calleth certain parts of the earth which lie East, and West, North, and South, & which lie to the four parts of the world. And that rennant of jews which he speaketh of here, which escape and are delivered out of blindness, are the Apostles, Mar. 16, 15. & them doth he sand to all the world. Wherefore you may well see, that there he doth not speak of a worldly kingdom. jesus Christ crucified is the sign, he is preached to be the only saviour of the world, and the true glory of God, Christ our sign or banner. which glory, that is to say, truth, mercy, & power, which God hath given us in Christ, shall be preached, and showed to the Gentiles, and by that preaching shall the Gentiles be brought to God, as it were a gift, or oblation purified, and made acceptable by the gospel, as Paul witnesseth to the Rom. saying: I put you in remembrance through the grace that is given me of God, Rom. 15.15. that I should be the minister of jesus Christ, towards the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, ministering the gospel of god, that the offering up of the gentiles might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oblation acceptable being sanctified by the holy ghost. You see then that the jews sacrifice should have an end, and that lively men, not bruit beasts, must be offered unto the Lord in all lands. The true deliverance of Israel by Messiah, is this, that he saveth all his that be in the world, The heavenvly jerusalem. as well jews as Gentiles, which are converted, and illuminated by the word, and his holy spirit, and maketh them partakers of eternal life. And these, thus delivered, and saved by Christ, are that heavenly jerusalem, the holy mountain, and the congregation of the faithful in Christ, into the which there is every day some brought out of all places, and offered unto the Lord, as a pure oblation. By these horses, chariots, horselitters, and such other that the prophet here speaketh of, must be understood, that sweet, fair, gentle, mild, and pleasant preaching of the gospel, De civita Dei. ca 12. in which the consciences of men be carried very easily. And by these things, as S. Augustine saith may be understood all the help we have either by God himself, or by his angels, or men, whereby the brethren of the elected israelites be drawn into the church, as brethren into the catholic faith. And thus do you hear, how that the spiritual kingdom of Christ, the church consisteth both of the jews and gentiles: and how that in all parts of the world she is governed by the preaching of the gospel, and is subject in this life to the cross, that she may be made like to Christ her king: and yet notwithstanding, she hath passing fair, great, and comfortable promises, in which she reposeth her hope, and hath her comfort, and consolation, till such time as Christ the king of glory appear from heaven in his majesty, with the angels of his power, that he may be glorified in his saints, and praised in all his faithful. Then at that day shall it well appear, how great, excellent, and infinite, the glory of the eternal king, and of his kingdom, and the holy church is, whereof the prophets have spoken even from the beginning. ¶ Anna. What prophesieth jeremy of Christ, and his church? ☞ Vrb. jeremy in his 11. chap. prophesieth of the willing readiness of Christ in suffering his passion, jere. 11.18. he saith thus. The Lord hath taught me, and I know it, even than thou showedst me their practices, but I was like a lamb, or a bullock that is brought to the slaughter, and I knew not that they had devised this against me, saying, let us destroy the tree with the fruit thereof, and cut him out of the land of the living, that his name may be no more in memory. But O Lord of hosts, that judgest righteously, and triest the reins, and the heart, let me see thy vengeance on them, for unto thee have I opened my cause. Here, in this prophecy jeremy is a figure of Christ, and the church hath 1000 years, and more so expounded this text, to wit, that God the father doth here reveal to his son Christ the wicked counsels, hatred, despite, and bitterness of the jews, and how that they would kill him as a sheep, and lamb. By the which name Esay also calleth Christ. For it was very requisite that he should be that lamb without spot, which by his only sacrifice should purge the sins of the whole world, even as the figures in Moses' law foreshowed. ¶ Anna. Why doth Christ here say, that he perceived not, or knew not their wicked, and malicious pretences seeing he himself told his disciples long before his passion, that he must suffer at jerusalem, and knew every thing the jews meant, and devised against him? ☞ Vrb. S. Hieron taketh the meaning of this text thus, that Christ saw in himself no sin, or knew himself to be guilty of no sin, as Esay saith. Esay. 53.6. But although this may be so read, and understood, yet do I take it to be meant of jeremy himself, against whom the jews at Anathoth took such devilish, deadly, and privy counsel, as he had not understood of, if God had not revealed it to him. It is sufficient that jeremy be a figure of Christ in the chief point, that is to say, in his passion: for it is not needful that he should in every word bear the figure of Christ, and his sayings. The jews pretence was, that they might utterly extinguish Christ, and put him out of remembrauce. As for example, when we abhor any kind of fruit, we grub up, and destroy the tree, root, bull, branches, fruit and all, so that it never bud, or blossom again. S. Jerome hath it thus. Let us throw wood upon his bread. Which words in the church, were ever yet to this day, thus expounded, let us lay a cross upon his body, and crucify him. And Christ calleth his flesh meat, and bread of life. joh. 16.55. And afterward, Christ speaketh after the property, and condition of man's nature, which for us he took upon him, and saith: thou Lord art just, thou knowest they do me wrong, to thee I commit my cause. And so he prayed in the garden at the mount Olivet, thy will be done, O Father. And his prayer was heard, and he was obedient unto his father, and redeemed us. For though they crucified him in his infirmity, 2. Cor. 13.4 which willingly in the time of his stuardship, he took upon him for our sakes, yet by the power of his Godhead, he doth live, and sit at the right hand of God, being Lord both of jews, and Gentiles: and he beholdeth the dispersed, and straying jews (which know not how to repent) wandering now above 1570 years, as confounded, distracted, and blinded vagabonds, so that they be more odious, and vile than dogs. jeremy in the 16. chapter, prophesieth of the calling of the gentiles, jer. 16.19. how they should believe in Christ. These be his words. O Lord thou art my sort, and my strength, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the world, and shall say: surely our fathers have inheryted lies, and vanities, wherein there was no profit. Before, he said that Christ should call the Gentiles, and should make them his spiritual kingdom: these were his words: Behold, I will sand many Fishers (saith the Lord) and they shall fish them. This was fulfilled in the Apostles, amongst whom, jer. 16.16. the most part were fishers of fishes, but afterward were made fishers of men, as we read in Matthew, where Christ calleth them, saying: Fellow me, and I will make you fishers of men. Mat. 4.19. Here it appeareth that he went not about to erect a worldly kingdom, for that requireth other manner of men than fishers. In the 32. of jer. there is an excellent comfortable prophecy of Christ, foretelling what kind of king, & kingdom, he, and his should be, and how he should rule it. In that place he chiefly threateneth to punish the false prophets, which did not preach the word of God purely, and faithfully to the people, saying: jer. 20.1. Woe be unto the pastors that destroy, and scatter the sheep of my pasture, saith the Lord: therefore thus saith the Lord God of Israel, unto the pastors that feed my people: you have scattered my flock, and thrust them out, and have not visited them, behold, I will visit you for the wickedness of your work, saith the Lord: and I will gather the remnant of my sheep out of all countries, whether I had driven them, and will bring them again to their folds, and they shall grow, and increase, and I will set up shepherds over them, which shall feed them, and they shall dread no more, nor be afraid, neither shall any of them be lacking, saith the Lord ¶ Anna. What pastors be these, that the prophet here threateneth? ☞ Vrb. Ungodly kings, that deal not well with his people, and false prophets, and wicked teachers, such as the scribes, and pharisees. Here you see what negligent, and unfaithful stewards were in the house of the Lord, and how miserably, & dangerously they neglected, and seduced the poor people. And yet nevertheless, God calleth even that people (though they were few, scattered, thrust out, and not looked to) the flock of his pasture. So in the time of papistry God had a little flock, over which though the wicked shavelings had little regard, and care, yet nevertheless, God preserved his flock, and his sheep, and hath given them good pastors. But as for the wicked hirelings, he hath so visited them with his rod, that they are now confounded openly before the face of the world, whereas before they were taken to be good, and holy shepherds. And so did God the jews confounded the pharisees, and in their places amongst substitute the Apostles, which he stirred up to feed the people with the wholesome food of the word of God, & they gathered from all quarters, the remnant of God's flock, into the unity of the christian faith. ¶ Anna. When was this prophecy to be fulfilled? ☞ Vrb. In the time of the new testament, when the true Messiah should come of the stock of David, than did the end of the pharisaical tyranny draw on, and the true preachers, jere. 23.5. to wit, the Apostles drew near, as it is specified in the words of jeremy. It followeth, behold the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign, and prospero, and shall execute judgement, and justice in the earth. In his days judah shall be saved, and Israel shall dwell safely, and this is the name whereby they shall call him, the Lord our righteousness. Gal. 4.4. That time, or these days, wherein so great things are promised, is the fullness of the time, whereof Paul speaketh to the Gal. When Christ himself shall come, who was promised before in the law, & the prophets. jeremy in this place, calleth Christ the blossom of David, Christ the blossom of David. Reg. 6.12. meaning that he is true, and natural man, of the stock, and blood of David, like as the Lord had promised to David. This prophecy speaketh of Messiah, even as the jews themselves do testify. For jonathas saith in his Thargum. Kemle David Meschiah Deradikia, that is, I will raise up unto David that righteous Messiah: if therefore, he be true man of the stock of David, what marvel is it if first he died, and yet nevertheless he had power, and aught to deliver, and justify Israel, and to redeem them from all their miseries? The greatest, and extreemest calamity, is to lie captive in sin, and death, and therefore was it meet, that this king, the son of David, should deliver juda, and Israel, that is, the twelve tribes of the jews, with all true Israelites, that is to say, right believers from sin, and death, or else had they never been delivered. And here also it followeth, that he should rise again from death, which thing was unto him easy. For he was not only right natural man, of the stock of David, but true, and natural God: and therefore saith jeremy, his name shall be called jehovah or Adonai: that is, God himself. For the jews themselves teach, & the scripture affirmeth, that this word jehovah can be rightly given to no creature, but only to God himself, of whom all creatures have their beginning, as you have heard. Wherefore it was meet that he should be a king, far differing from those which had been before him, and reigned in the seat of David. For jeremy saith, that he shall execute justice, and judgement in the earth through the whole world, & condemn, & destroy the wicked, & make them which were unjust and sinful, very pure, & righteous. For his kingdom is a kingdom of true justice, and innocency. And juda, & Israel, that is, both those people shall have help of him: not that the x. tribes should return out of Assiria, into Samaria, and there have a king of their own, and set up a corporal kingdom, as judah had before time in jerusalem, when they lived under David, and Solomon, with peace, and quietness: but that they should have a spiritual help through Christ, who should deliver them from sin, and death, that so they might dwell boldly, and safely, that is, that they might have their consciences quieted, appeased, and merry, as men which now by faith in Christ, have their sins forgiven, & are at peace with God through Christ. So that they need not dread, nor fear death, or any other evil, because that this wise king, the most pure, and flourishing blossom of righteousness, is made the righteousness of all Christians, that all faithful believers, the spiritual Israel, consisting both of the jews, and Gentiles, may through faith, receive the holy Ghost, which testifieth in their hearts that they are the children of God, heirs of God, and coheirs with jesus Christ, and so with boldness of siprite, Rom. 8.38. say with Paul: We are persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord john. 3.14. Is not this a famous help? and a strong, and firm fortress for the godly? that they can say, we know that we are translated from death unto life? That is, the holy spirit hath taught us by the word, and heavenly unction, that Christ hath freed us both from sin, and death, and that we (by him) after death, shall rise from death, and live for ever. This is that hope of Israel which neither Gentil, nor Infidel hath. Now mark what noble, and miraculous works of divinity (which none could do but very God himself) the prophet ascribeth to this son of David. He saith: He shall execute, and set up justice, and judgement in the earth. And he shall justify others. Ergo he must not only outwardly, but also inwardly purge the heart, and forgive sin, And this is only the work of God. For it is he only that can change a wicked, and malicious heart, and it is he which can illuminate, and regenerate us, and none but he. And again, if he can forgive sins, he can also abolish death, 1. Cor. 15.56 which is the reward, or stipend of sin, and the sting of death. If then he could overcome death, and make us righteous, and give us everlasting life, he is true God, which can only in deed deliver us from our sins, and eternal death, and give, and preserve true tranquillity, and peace. If then judah, and Israel, that is, the hole church of the godly, shall be delivered from their sin, and death: then must it needs follow, that they shall live with Christ for ever. Here then in this prophecy (if we mark it well) we may see that Christ should die as the natural son of David: but not abide in death, but that he should justify, and save judah, and Israel, that is to say, his people, the godly, and faithful. And for this cause should he first rise again from death, that he might raise his Israelites, that is, his faithful from death, and that he might purchase for them, and give them eternal life, & security for ever. For if he should have given them peace but for a time, he should not truly, and in deed, have delivered them: neither were it a true tranquillity and peace. Wherefore it was necessary, that that peace and salvation, which he should give his elect, should continued for ever, and ever. Thus then in this short prophecy have we this eternal king, together with his death, resurrection, and everlasting kingdom, expressly, and sound describe. And so doth jeremy again teach us, in the 33. chapter, calling the gospel the voice of joy, jer. 33.11. which God speaketh to Israel, and juda. For the law only showeth God's wrath, and punishment: but the gospel, that new covenant, promiseth mere grace, and redemption. And then he prophesieth how the help, and redemption, which this king bringeth, shall extend itself to all people far, and near. The people of God in time past song, and spoke of the great benefits of god, how he brought them forth out of the land of Egypt, and delivered them by many marvelous miracles: Egypt a figure of hell, and Pharaoh of the devil. but when Christ that son of David shall come, then shall they gloriously triumph, and tell of far greater good gifts of God, to wit, how Christ hath brought, and delivered us out of the hellish black Egypt, and kingdom of sin, death, and everlasting damnation, and gathered not only the Israelites after the flesh, but all his elected children in all the world out of all nations into this Church of the godly, which thing hath been done ever since the Apostles time even to this day. For we which believe in Christ, have a more excellent, and notable captain, than Moses and josua. We have jesus Christ for our captain, who hath delivered us out of the bondage, and house of the spiritual Pharaoh, to wit from the captivity of Satan. This eternal redemption doth every day renew in us the remembrance of our god: so that we say the Lord liveth, who hath delivered us from sin, death, and Satan, & hath brought us from all errors to the true knowledge of the Gospel. This is a spiritual deliverance, and bringing out of Egypt, and a spiritual kingdom where in we see judaisme should once cease, & christianism by Christ our king be set up through all the world: and therefore it was convenient that he should rise again that he might erect this kingdom upon earth, and conserve it for ever. To which sense the prophet speaketh saying, Therefore behold, jer. 23.7. the day is come, saith the Lord, that they shall no more say, the Lord liveth which brought up the children of Israel, out of the land of Egypt, but the Lord liveth, which brought up, and led the seed of the house of Israel, out of the north country, and from all countries where I had scattered them, and they shall devil in their own land. Here we must note that all temporal deliverances, which the jews had here upon earth from the hands of earthly tyrants, and the gentiles, were but figures of the true and everlasting deliverance, which we have by our Messiah Christ: of which in this place to speak is not to our purpose. The prophets for most part set down such circumstances in their writings that we may well gather, they had a farther respect then only to the deliverance, out of the captivity of Babylon, & such like as appeareth in the 30. of jere. Where God saith, jere. 30.2. writ thee all the words that I have spoken to thee in a book. For lo, the day is come, saith the Lord. That I will bring again the captivity of my people Israel, and juda saith the Lord. For I will restore them into the land that I gave to their Fathers, they shall possess it. This prophecy can not be understood of the land of Canaan or of any earthly deliverance. For Osias saith that his wife bore him a daughter whose name was (Loruhamah) that is with out pity. Osia. 1.6. Whereby is meant, that God would not any more have mercy upon the x. tribes as he had mercy upon juda, & Benjamin, which two tribs he brought home out of the captivity of Babylon: but he left the x. tribes in Assiria amongst the gentiles. Wherefore without doubt jeremy prophesieth of the spiritual bondage of the remnant of the 12. tribes of juda. God will turn away this spiritual bondage, wherein they were holden captives all abroad, in error, & unbelief, under Satan, & bring them forth into the land of truth, jere. 30. chap. 5. & righteousness: as it may be gathered by jeremies' words, which here follow. For in that day saith the Lord of hosts, I will break his yoke from of thy neck, and break thy bonds, and strangers shall no more serve themselves of him, but they shall serve the Lord their God, and David their king whom I will raise up unto them. Therefore fear not O my servant jacob, saith the Lord. Neither be afraid O Israel, for lo I will deliver thee from a far country, and thy seed from the land of their captivity, and jacob shall turn again and shall be in rest, and prosperity, and none shall make him afraid: For I am with thee saith the Lord to save thee. In deed the jews were under a figure corporally delivered from the bondage, in the which Nabucadonezer held them captives: but this deliverance was but a trifell, in respect of the spiritual deliverance wherewith Christ delivered us from Satan. Here the prophet speaketh manifestly of Christ, as the jews themselves confess with us. And he calleth Christ David, the king of the jews. Christ is called Christ. Psal. 89.20 For David which was Salomons father had in the Lord departed this world long before this prophecy. But Christ many times in the scriptures is called David because he was to come of the house, and stock of David after the flesh, & to this doth the Chaldees translation agreed. For jonathan hath this text thus, Veijschthameum limschicha bar David malcehom. that is, they shall obey their king Messiah the son of David. And so did the jews understand this prophecy of Messiah in the time of the captivity of Babylon, when they had the prophets and understood the Scriptures. Zachary singeth a notable song of this deliverance under Christ the true David, where he doth plainly and notably expound this prophecy of jeremy, and other such like as be meant of the kingdom of Christ. For when he understood by the gift of the holy ghost that his son john was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore runner of Christ, after whom Christ immediately should follow, and when he saw that plentiful time of grace, and salvation in which all the promises of God, concerning the redemption of Israel, should be fulfilled he sung this most sweet, and pleasant song. Luk. 1.68. Blessed be the Lord God of Israel, for he hath visited, and redeemed his people, and hath raised the horn of salvation unto us, (to wit a most certain, and sure kingdom in which, there is true health, and happiness,) in the house of his servant David. For many which bore this true David jesus Christ, (as God before had promise to David, was of the house of David. It followeth: as he spoke by the mouth of his holy prophets which were since the world began, saying that he would sand us deliverance from our enemies, and from the hands of all that hate us that he would show mercy towards our Fathers, and rememeber his holy covenant, and the oath which he swore to our Father Abraham. Which was, that he would grant unto us that we being delivered, out of the hands of our enemies, should serve him with out fear, all the days of our life in holiness, & righteousness before him. And thou babe shalt be called the prophet of the most highest, for thou shalt go before the face of the Lord, to prepare his ways, and to give knowledge of salvation, unto his people, for the remission of their sins, through the tender mercy of our God, whereby the day spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace. Here we see Christ jesus is our king, under whom the faithful in Christ do sit sure, & safe, without fear, in fullness of heavenly gifts in the spiritual kingdom when Christ hath made them, at one with his father, & when he shall be their king, and God. Who then should they fear, and tremble? seeing the horn of salvation is in the house of David, that is, the kingdom of Christ, the kingdom of blessedness, in which neither sin, death, nor Satan, can hurt the faithful believers with whom Christ is always present, and whom he doth ever support. And this is the true redemption, and that true help, which all the true, godly, and elect, have greedily looked for from the beginning. jeremy prophesieth of Messiah at large in the 31. saying, jer. 31.1. at the same time saith the Lord, will I be the God of all the famelies of Israel, & they shall be my people. The fulfilling of this prophecy begun in the apostles time when many of the kingdoms, and generations of Israel believed in Christ, and become the people of god and it shall be fulfilled or finished when the fullness of the gentiles shall be come in, whereas those x. tribes were before this, utterly rooted out of the earth, from the face of the Lord, for your idolatry. jeremy prophesieth of the hope of the Gentiles, saying that it should so fall forth, that Israel (that is to say the remnant which the Lord had chosen) should be delivered from their captivity: and that they should come into Zion, that is, into the Catholic Church with spiritual songs: & that the Gentiles should hear it, and speak of it, and rejoice at the conversation of the jews. If this must thus come to pass, then out of doubt must they needs come to Zion, that is, the church of Christ, which is the spiritual kingdom of Christ wherein shall be great abundance, and plenteousness of all good, and precious things. We must understand by the corn, wine, and oil, and such like heavenly gifts, which Christ by his spirit bestoweth on the Church, that it may be glad and rejoice in spirit. Rom. 14.17 For the kingdom of God is not earthly meat, and drink, but righteousness, and peace, and joy in the holy ghost. The words of this prophecy be these, hear the word of the Lord, ye gentiles, and declare in the Isles a far of, jer. 31.10. and say he that scattereth Israel, will gather him, and will keep him, as a shepherd doth his flock: for the Lord hath redeemed jacob, & ransomed him, from the hand of him that was stronger than he. Therefore they shall come, & rejoice in the light of Zion, and shall run to the bountifulness of the Lord even for the wheat, and for the wine, and for the oil, and for the increase of sheep, and Bullocks, and her souls shall be as a watered garden, and they shall have no more sorrow. The jews understand not this, but suppose that it shall be carnally fulfilled. But I have often said that the prophets use to speak figuratively of Christ's kingdom, and of the great, & unspeakable goodness thereof, to wit, of the word of god, and the holy ghost with all his gifts, faith, forgiveness of sins, peace of conscience, joy in the spirit, understanding of the scriptures, and comfort, and hope out of God's holy promises of all which, both jews, and Gentills, that believe, shall be partakers. And these are the gifts of god by which, he adorneth, and maketh his kingdom, that is the faithful Christians, fruitful, even as a fertile garden, or a green orchard. In this chapter jeremy doth comfort the weak in Israel that they should not doubt of the promised Messiah but steadfastly believe, the like as he had promised a spiritual drliverance to wit forgiveness of sins for Messiah his sake: so it should come to pas that he should take some piece of Israel for his people, and that so the kingdom of Christ should continued and abide for ever. And the new testament tells us that there is an everlasting covenant of God's grace confirmed unto all faith full Christians, saying, that our sins are pardoned for Christ's sake, & the god will be our merciful father for ever. He promiseth also that he will sand the holy ghost into our heart to lighten us with the knowledge of God and to purify our hearts, by faith in Christ that so we may have the law of God not only written in papers but even engraven in our hearts. The law requireth faith, and fear of God, with hope and love towards God, and our neighbours: but the heart of man is wicked, To have a will to keep God's law and to love it is not of the flesh ergo of God and a sign of election. even from his youth up, and sustained with original sin, that he hath no understanding, no joy, no desire, no good will to walk in the law of god. But the spirit of Messiah, the finger of God, will take away, & clens all these things, & will writ that within our hearts, with lively letters which the law requireth, to wit, faith in Christ by which we have forgiveness of our snnes, and love which is the fulfilling of the law. Then shall all things happen well, and we shall be in happy, and blessed state. For there be none in the kingdom of Christ but men instructed, & blessed by the holy ghost which both know themselves, and God, and are bend, and ready to serve God, from a clean, and a pure heart, of a good conscience, and an unfeigned faith: although they be very weak, and compassed about with sin, and often times stumble, and therefore with all the Saints they make their prayer saying: O Lord forgive us our trspasses. these are the words of the prophet: Behold the day is come, jere. 31.31 saith the Lord that I will make a new covenant with the house of Israel, and with the house of juda: not according to the covenant which I made with their fathers when I took them by the hand to bring them out of the land of Egypt, the which my covenant they brak, although I was a husband unto them, saith the Lord: but this shall be the covenant, that I will make with the house of Israel. After those days saith the Lord I will put my law into their inward parts, and writ it in their hearts, and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying know the Lord, for they shall all know me, from the lest of them, unto the greatest of them, saith the Lord: for I will forgive their iniquity, and will remember there sins no more. Thus saith the Lord, which giveth the sun for a light to the day, and the courses of the moon, and of the stars for a light to the night, which breaketh the sea when the waves thereof roar: his name is the Lord of hosts. If these ordinances departed out of my sight, saith the Lord, then shall the seed of Israel cease from being a nation before me for ever. Thus saith the Lord, If the heavens can be measured, or the foundations of the earth be searched out beneath, them will I cast of all the seed of Israel, for all that they have done, saith the Lord The apostle expoundeth this prophesy unto us in the Hebrew, telling us that it was fulfilled at the former coming of Christ into this world, Heb. 8.6. when Christ the mediator of the new testament, executed his priestly office, offering up sacrifice for us, and was placed at the right hand of the throne of majesty in heaven, being the minister of the holy things, and of the true tabernacle, wrought by God, and not by man. The old testament had then continued unto the time appointed, that is, unto Messiah, who was by the priesthood, sacrifices, and ceremonies prefigured. But when the light, or candle came, it was meet that the shadow should give place. In the old testament, The law. the law was written in tables of stone, & by it the false double dealing, and curse of the people, was manifested, and reproved: but not taken away. For it was a killing letter, which told them what was just, and what was to be done, but it could not inwardly change, and renew the heart of the old carnal man, to make them gladly, and feruenly do those things which were of God: but it led men to Messiah, who should circumcise their hearts, with his spirit, take away their sins, and writ the law in their hearts. Outward circumcision and cerimones. Outward circumcision, sacrifices, the blood of beasts, the levitical priesthood, the law of Moses, and other ceremonies had no such strength, nor force, that they could help or deliver sinners. And the faithful Christians before the coming of Christ, had experience of this in themselves. They saw in deed that their deliverance from sin consisted not in ceremonies, and that those ceremonies should not always continued. For no sinner, had ever by such ceremonies obtained redemption, or help, but they knew very well, that God had promised a new testament, and forgiveness of sins, by the blood, and sacrifice of Messiah, and that the spirit of Messiah should imprint, and fulfil the law in us: so that through our faith, we might both receive a clear conscience, and acknowledge God our Father by jesus Christ, joh. 8.56. the mediator of the new testament. And therefore did they so earnestly look for him, as Christ saith. Abraham in spirit saw this day of the new testament, in which Christ should, by the Gospel, and the holy ghost, be manifested, and declared unto the world, and he was glad. The old testament was a preparative of the new testament into Christ, in which the outward letter doth not only sound into the ears, but the spirit also doth inwardly quicken, & illuminate the heart: but these things were hid, and few did know it. But in the the new testament these are plain, and manifest: 2. Cor. 3.3. whereupon Paul calleth the Corrinthians, his Epistle written not with ink, but by the spirit of the living God, not in tables of stone, but even in the fleshly tables of the heart. The jews received the law from God, who promised them temporal goods, and blessings, and they on the other side again, promised unto the Lord that they would keep it, The new league of grace is firm and ure. but they performed not their promise neither fulfilled they those things, which the Lord in his law required at their hands. For they assayed & endeavoured to keep it of themselves, without the help of Messiah, but it was unpossible. And then the Lord made a better testament, or a new covenant with his people, which dependeth not of our works or worthiness, which are uncertain, wavering, weak, unconstant, and unstable: but even of his own promise of Christ, which is most sure, and unfaileable, and without our desert. This covenant was a covenant of grace, a sure covenant, a continual, and firm covenant, for it is grounded on God's mercy in our Messiah. For the truth, and mercy of God abideth for ever, and the gifts, and calling of God are without repentance, Ro. 11.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore first he sendeth Moses to teach them the law, and to show the world their sins, and the curse dew for their sins, that so he might make them come and confess their faults, and humble themselves before god, & ask his pardon. The Lord had promised from the beginning his grace, and blessing in Messiah, the seed of Abraham, and David. This promise is the gospel or new testament, instituted, & confirmed at the fullness of time, by the blood of jesus Christ: and therefore was it needful, that Christ should come, unto whom the law sendeth, and turneth all men, that they may have grace, and truth granted by jesus Christ. ¶ Anna. Cleophas, joh. 1.17. and his companion understood not this. For if they had, they would never have been so heavy, but have thought this with themselves. The time is now come, wherein our judaisme, with our ceremonies shall have an end, and jesus of Nazareth by his wonders hath declared himself to be the true Messiah. Surely jeremy prophesieth, that the old Testament (when the fullness of time should come) should be abrogated, and the new covenant of grace should take place. And this must be confirmed by blood, but not by the blood of sheep, and calves, but by the death of Messiah, as Esay, and Danyel witness. And this covenant which God made with the people of God, shall continue for ever. This is that true deliverance of Israel. And now at the last shall the kingdom of Israel in deed be rightly restored, erected, & establisted for ever. God will not recant this, and therefore must it needs be done, because God hath spoken it. And as he hath not hitherto altered the course of the day, and night: even so will he not change this his promise. To be short, the hope of Israel shall not be frustered, but as we trust, so (according to the promise of God) shall it come to pass. For God cannot lie, neither did he make this promise upon any such condition, that our salvation should consist upon our works, and therefore it is sound, perfect, and sure. And therefore must Israel, and juda needs be saved, and Christ arise again from the dead, that he might preach, and publish the new covenant. ☞ Vrb. You say well. And seeing that the circumcision, and other rites were to be abrogated, they might easily have conjectured, that the kingdom of Israel could no more stand, or tarry, than the external priesthood with his outward, and figurative ceremonies. Whereupon it may well follow, that the Gentiles also, should have access unto Messiah, & be received into his spiritual kingdom. For, seeing the external circumcision, with the priesthood, sacrifices, and genealogies, which were drawn from Abraham, did cease, and were no more esteemed, and neither aught, nor could do any thing to the justifying of sinners, but the hearts were to be circumcised, and the law of God by the holy Ghost to be written in men's minds, what differences, I pray you, is there now between the justification of the jews, No difference between the salvation of the jews and Gentiles. and Gentiles? Anna. None in deed at all, but as Peter saith, God ordained from the beginninning, that the gospel should be preached even to the gentiles, and that they should become as faithful christians, as Abraham, Isaac, jacob, and the patriarchs, & Apostles were. For, God promised that he would receive them into his kingdom, for he bestowed on them the holy Ghost, as well as on the jews. Neither did he after make any difference between the jews, and Gentiles. The stop of the partision wall is broken down, and the Lord hath cleansed the hearts of the gentiles through faith: so that now Christians, or the church of the faithful, are only the people of God, without any further difference, and they are (as Christ saith) faithful only saved. Neither can any man be saved any other way, but only by the grace of our Lord jesus Christ. ☞ Vrb. This is the foundation of our faith. And whereas jeremy promised afterward, that all from the lest unto the greatest, should know the Lord in his new testament: you must understand it of all the israelites, which are the children of promise. For to them the Lord giveth the catholic faith, and the holy spirit by his gospel: and he draweth them, that they may come unto Christ, and that his spirit may teach them, and they know the voice of their shepherd, and follow not any strange teacher. Now hearken how Ezechiel prophesieth of the time of the office, and of the kingdom of Messiah, in his 11. chapter, where he hath these words: Eze. 11.17. Thus saith the lord God, I will gather you again from the people, and assemble you out of the countries where you have been scattered, and I will give you the land of Israel, and they shall come thither, and they shall take away all the Idols thereof, and all the abominations thereof from thence. And I will give them one heart, and will put a new spirit within their bowels, and I will take the stony heart out of their bodies, and will give them a heart of flesh, that they may walk in my statutes, and keep my judgements, and execute them, and they shall be my people, and I will be their God. Ezechiel, when the Lord had raised him up to prophesy of these things, doth comfort the jews being prisoners in Babylon by this prophecy. And he promised them that the Lord would deliver them out of the bondage that they were in, and bring them safely into their own country to jerusalem: which things came so to pass in deed in the days of Zerubabel, jehoschua, Esdras and Neemias when they should no more commit Idolatry with Babel and other Idols, as before they had done. But this deliverance out of the captivity in Babylon was but only a sign of our true deliverance by Christ, whereby all prisoners, and such as remain captains are at the last truly delivered, and saved, Captivity of Babylon. as soon as they cast away their ungodliness and Idolatry, and embrace the true Christian faith. This prophecy hath respect unto that time of Messiah, when he gave his spirit unto his people & circumcised their hearts & purified their own blind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unpenytent hearts, and put in place thereof a new heart which fervently, If the heart desire to observe & keep God's law, it is a merry heart, and it is a sign the thou art regenerated. and ardently desireth to observe and keep the commandments of God. For Christ is the only alone Physician of our heavy, sick, and deadly wounded nature. He alone regenerateth us with his spirit, he healeth us, and he restoreth us again, and he only is our intercessor, who putteth away and removeth from us the wrath of God, and reconcileth us unto the Father: so that with a fatherly heart and affection he embraceth us and maketh us his children, because Christ hath both purified our heart, pardoned our sins, and brought us into favour with the father again. Moses' by his law could do none of these for us. Moses law He can only show us the curse of the Lord & prophesy of the blessed seed of Abraham: and this was all that he could do. But to take away sins, and to work our justification, was a work which none could do but only Messiah. This is the way and mean by which Christ planteth and preserveth his spiritual kingdom, when of sinners he maketh godly and righteous persons, and giveth them new hearts, and lighteneth them by his word and holy spirit, and reneweth them, that they may be in the inward man inclined with a ready delight and alacrity to do the will and pleasure of God. Deu. 10.16. This is the meaning of Moses in Deutrinomy when he commandeth that they should circumcise the fore skin of their heart, that is, their evil thoughts concupiscences, and fleshly desires. Deu. 50.6. And he promiseth unto his people a spiritual circumcision, saying the Lord thy God will circumcise thine heart and the heart of thy seed, that thou mayst love the Lord thy God with all thy heart and with all thy soul that thou mayest live. Earthly Kings maintain external justice, and restrain vices & wickedness by the sword, but they have no power to restrain and bridle the heart. For the heart for all that they can do, will abound in concupiscens of all kind of evils, yea it would burst forth into deeds (if it were lawful to do them) and satisfy his own appetite and wallow in all filthy flagitiousnes. And this is the 'cause that earthly kings defend and maintain their dominions by the galouses, torments, wheels, swords, halters, and other punishments: and yet notwithstanding all such executions, and torments, the wickedness, and rash boldness of louse livers can scarcely be bridled. For so soon as the heart perceiveth that it hath got licence, and time, A description of the godly. by and by it turneth to the old habit, and committeth what lewdness it listeth. But Christ goeth to work after another, and better sort. For he changeth, and cleanseth the heart from evil to good, which when he hath once purified, and changed, there followeth by and by, honesty, holiness, and integrity of life in outward conversation. And thus doth he renew those which are endued with true innocency, and through faith are drawn cheerfully by a hearty desire, to work all kind of virtue. And thus doth this our king reign spiritually, and by his word, and spirit, prevaileth more than all kings, and Caesers in this world can do by compulsion, and all kind of torments, though they be never so cruel, Ezechiel also hath a prophecy, and promise' of this day of salvation, and new league of grace, Ezec. 36.25. in his thirty six chapter, in plain words saying. Then will I power clean water upon you, and ye shall be clean, (yea) from all your filthiness, and from all your Idols will I cleanse you. Here the prophet promiseth the sacrament of baptism, The sacrament of baptism. which is most pure and clean water, because of the word of God, of which it dependeth, and hath his excellency. And therefore it is called in Titus, Titus. 3. The laver of regeneration, and the holy Ghost, which God, in baptism, by Christ our saviour, poureth plentifully upon us, that we by his grace (being justified) may through hope, be made heirs of everlasting salvation. This was then fulfilled, when the disciples baptized the people, and forgave sins in the name of our Lord jesus Christ and when the cleansed, and godly congregation of the faithful Christians was first erected, who first rightly found forth the Lord God, and were daily more, and more increased? as we read in the Acts, that the spiritual kingdom of Christ by his word, did daily more, & more increase, though in their bodies they suffered great persecutions, and dangers, And this was the way, and manner, by which Christ would govern his kingdom. But the blinded jews thought that all these things should carnally be fulfilled, & that Messiah would rule his kingdom in worldly pomp, and power. God in the 34. chapter of Eze. promiseth his people a true shepherd, which hath good and wholesome pastures, & which will keep his sheep faithfully, & defend then carefully. Which things the pharysies, & faithless shepherds in juda did not, Ease. 34.23. but fed and fatted themselves. The prophet's words be these. And I will set up a shepherd over them, and he shall feed them, even my servant David, he shall feed them, and he shall be their shepherd, and I the Lord will be their God, and my servant David shallbe the prince among them. I the Lord have spoken it. And I will make with them a covenant of peace, and will 'cause the evil beasts to cease out of the land, and they shall dwell safely in the wilderness, and sleep in the woods. And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the reproach of the heathen any more. Thus shall they understand, that I the Lord their God am with them, & that they, even the house of Israel, are my people, saith the Lord God. Christ our shepherd. And ye my sheep, the sheep of my pasture, or men, & I am your God, saith the Lord God. This shepherd is that Messiah, whom Ezechiell calleth David, because he should be borne of David's stock. And the jews themselves agreed with us in this point. For David the son of jesse, was dead long be fore the time. Ezechiel spoke this prophecy in the time of the captivity of Babylon, unto which from David the son of jesse his time, were 14, generations, as S. Augustine saith in the 11. chapter de ovibus, where he expoundeth this prophecy. Now you hear that this prince, or king shall not rule corporally, or after the manner of this world, but that he shall feed his people, that is, he shall govern, feed, and preserve them by his word, as Christ himself plainly expoundeth this prophecy in john. This league shallbe a league of peace, 1. joh. 20. and security, that the Israelites may live boldly in peace, and safety. God will never be angry with them, any more to destroy them: but they shall enjoy quietness in their consciences, neither can any man harm them under this shepherd David. For the true faithful christian is so safe in his faith, that none can hurt him. All creatures are forced to help him. And they shall know (saith he) or they shall see, that I the Lord their God am with them, and admonish them. Was not this plainly, and truly fulfilled, when Christ the true David, true God, and true man, fed his people himself, and pardoned them their sins, pacified the troublesome sea, healed their sickness, and raised the dead to life again? But Cleophas, and his companion could not understand all these things, until they heard the Lord himself, and till their eyes were opened. Ezechiel also prophesieth of Christ, and his kingdom, and of the general resurrection, which shall be in the last day, in his 37 chapter. And how the jews should be truly delivered by jesus Christ: saying. jere. 31.31. Eze. 37.1. The general resurrection. The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the field which was full of bones. And he led me round about by them, and behold, they were very many in the open field, and lo, they were very dry. And he said unto me. Son of man, can these bones live? And I answered, O Lord God thou knowest. Again he said unto me, prophesy upon these bones, and say unto them. O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones. Behold, I will 'cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and make flesh grow upon you, and cover you with skin, and put breath in you, that you may live, and you shall know that I am the Lord So I prophesied as I was commanded, and as I prophesied, there was a noise, and behold, there was a shaking, and the bones came together bone to his bone. When I beheld the sinwes, and the flesh grow upon them, and above the skin covered them, but there was no breath in them, Then said he unto me: prophesy unto the wind, prophesy thou son of man, and say to the wind. Thus saith the Lord God. Come from the four winds, O breath, and breath upon these same that they may live. So I prophesied as he had commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the hole house of Israel, behold, they say our bones are dry, and our hope is gone, and we are clean cut of. Therefore prophesy, and say to them: thus saith the Lord God. Behold my people, I will open your graves, and 'cause you to come out of your sepulchres, and bring you into the land of Israel. And ye shall know that I am the Lord. When I have opened your graves O my people, & brought you out of your sepulchres: And shall put my spirit in you, and you shall live. And I shall place you in your own land. And then ye shall know that I the Lord have spoken it, & performed it, saith the Lord ¶ Anna Doth the prophet here speak unto the jews, that they should not, in the captivity of Babylon, be discouraged, as though God were forgetful of his promise, and would not deliver them out of that bondage, or would hold back the kingdom promised to David's son? Verily they were heavy, and much troubled, and they doubted, so as if they should have said with Cleophas, and his companion, our hope is quite frustrate. ☞ Vrb. Yea forsooth. For he comforteth here the captive jews, that they should not despair, or doubt of their return into the land of Canaan, though they were vexed with heavy, and great calamities. For, it seemed as unpossible unto the captive jews that they should return to jerusalem, and re-edify the temple & set up the service of God, and be restored to their former state again, as that those dry, and broken bones should be revived, and live again. But here Ezechiel seeth a comfortable vision, in that God raiseth the dry bones to life again, and giveth them as great beauty, and strength, as ever they had, that so the people of the jews might thereby learn the omnipotent power of God, and nothing doubt, but that he both would, and could perform those things which he had promised of Messiah the son of David, and of his glorious, and everlasting kingdom, and deliver them, that all things might be accomplished, and fulfilled in the land of Canaan, which he had promised them before by his prophets. And that, that captivity of 70. years should not hinder their return, and the promise concerning Messiah. For God would show, and declare his power in his people, that so his deed might answer to his word. It followeth in the prophecy. And say unto them, thus saith the Lord God behold I will take the children of Israel from among the heathen whether they be gone, Eze. 37.21. & will gather them on every side, and bring them into their own lands: and I will make them over people in the land, upon the mountains of Israel, and one king, shall be king to them all, and they shall be no more to the people, neither be divided any more henceforth into two kingdoms, neither shall they be polluted any more with these Idols, nor with their abominations, nor with any of these transgressions, but I will save them out of all their dwelling places, wherein thy have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them, and all they shall have one shepherd, they shall also walk in my judgements, and observe my statutes, and do them and they shall devil in the land that I have given unto jacob my servant, where your Fathers have dwelled, and these shall devil therein, (even) they, and their sons, and their sons sons for ever, and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them: it shall be an everlasting covenant with them, and I will place them, and multiply them, and I will set my sanctuary among them for ever more. Thy tabernacle also shall be with them, yea I will be their God, and they shall be my people. Thus the heathen shall know that I the lord do sanctify Israel, when my sanctuary shall be among them for evermore. This prophecy was corporally fulfilled after they had been captives 70. years, when the jews returned into their country, and assembled themselves together, and multiplied, until the coming of Christ which was to come .490. years after that captivity: then in deed had they one king. But this prophesy was truly fulfilled, in the last week spoken of by Daniel, at the former coming of Christ, when both he and his disciples converted them in the land of Chanaan, and else where, where they were dispersed: and gathered them by the gospel, into that only spiritual shepfold the Church of Christ before times. judah & Benjamin had a king of their own, and the ten tribes which fell from the house of David under Roboham had another king of their own: but when Christ the true David came, all the jews were made one people, under one true king Christ. In this kingdom, shall not the question be curiously asked, whether you are of the tribe of Reuben, Levy, Isachar, Zebulon, Dan, Gad, or Ashur etc.: but it shall be asked, art thou a Christian? dost thou acknowledge, and confess jesus of Nazareth to be the true Messiah, whom the patriarchs, prophets, and all the tribes of Israel did look for? They even unto this time, carefully looked for Christ. But when Christ himself came the true shepherd, and king of Israel, then was that everlasting covenant of grace, betwixt God and man ratified, and then that true throne of grace, wherein all fullness of the Godhead corporally dwelleth, that is jesus Christ, true God, and true man was conversant here himself in earth amongst men. That old Caporeth, and their material temple, Christians the temple of God. and levitical priesthood was then no more to be regarded: for all types, and figures then ceased, & the truth itself appeared. Christly fidelians, 1. Cor. 3.16. who laid hold of Christ in their hearts by true faith, were then made the lively temple, and sanctuary of God. As Paul well, and learnedly expoundeth such figures, saying, 1. Cor. 1.30. Know ye not: (saith he) that you are the temple of God, and that the spirit of God dwelleth in you for the temple of God is holy which ye are. And to the Corrinthians, Eze. 37.26. he teacheth what is true holiness and the fulfilling of all figures, to wit, Christ himself, Who (saith he) was given us of the Father to be our wisdom, holiness, righteousness, sanctification, and redemption. And as the Lord himself saith a little after, in Ezech. My righteousness, that is, my sanctuary or habitation shall be for ever among them. Eze. 37.26 This is the circumstance, and prophet's drift in the prophesy afore said, to persuade, and prove this congregation of the Israelites, to be an everlasting, and spiritual kingdom, under their own king christ. For the land of Canaan, jerusalem, and the temple were brittle, and but for a time even as this visible world is. Therefore that habitation could not continue for ever: wherefore the prophet speaketh here of spiritual, and eternal things which cannot by continuance of time decay, & die, but must stand for ever. These things which are earthly, and of this world, vanish, & decay: but the king Messiah, & his habitation, the house of jacob, and his kingdom abideth for ever. Wherefore, they are not earthly, nor carnal, but everlasting, and spiritual. ¶ Anna. If according to this prophesy, the house of jacob, or the kingdom of Messiah should be the sanctuary of God for ever: and this spiritual David be the king of the faithful Christians, or Israelites for ever, then must it needs follow that he should rise again, and gather the dispersed Israelites, or children of god together, that he might erect an everlasting kingdom, and raise his people from death, and give them life, and salvation in everlasting peace. This is that true holiness, and full deliverance of Israel from all all evils, temporal, and eternal. If Cleophas, and his companion had understood and believed this prophecy they would never have said: We thought that it had been he that should have redeemed Israel: but they would have said, we hope, and believe, that it is he that hath, and shall redeem Israel, although he hath now suffered death. For the promise of the Lord is sure, and certain, and can never deceive us. furthermore in as much, as Messiah is called David, because he was born of David's stock: and in as much as he is true man, what marvel is it, if he be subject to death, and died? But in that he should keep, and govern Israel for ever he could not abide in death, but must needs rise again, thereby to fulfil this, and other prophecies concerning his everlasting kingdom. But there is one thing in this prophesy, which moveth a doubt: you said yesterday, that Ezechiell in this chap. did prophesy of that general, and universal resurrection which should be at the last day. The house of Israel which is a figure of the house of Israel. Wherefore then doth the prophet say that these dry bones were the house of Israel, which was in captivity at Babylon? how can you here by prove the universal resurrection of the dead? Vrba. I confess in deed that Ezechiel in this chap. doth speak of the deliverance, and restitution of Israel, and that he prophesieth also of their return, and as it were by law, recover their land lost in their absence. But judge you, seeing God by this similitude would comfort his people, that they should not doubt of their deliverance, whether our resurrection, may not hear be gathered of this place, as a certain, and undoubted truth, or no. For if our resurrection were uncertain, and doubtful, he could not by it have proved, or ministered unto them any sound, and sure comfort. For than they would have said, look how slender and small hope there is that these bones should live again, even so small hope is there, that we should be redeemed, out of the captivity of Babylon. But here the prophet bringeth in, and allegeth the resurrection of their bones, as a thing most sure, of which no good nor godly man may doubt: even as if he had said, look how certain, and sure it is, that these bodies shall rise, and live again, by the power of God, even so sure also it is that you shall be delivered out of the captivity of Babylon, and restored to your own country again. Moreover we know, that the catholic Church both in the east, and west, hath hitherto without all controversy, by the instinct & light of thy holy ghost expounded this prophecy of the resurrection of the flesh. Of which thing the holy Bishops, and Doctors are plentiful witnesses, as Ireneus, Turtulian, Cyprian Hillary, Ambrose, Gregory, Nazianzenus, and Gregory the great, in his book against Valent. Turtulian in his treatise of the resurrection of the flesh. Cyprian in his third book to Quirinus. Hilary upon the 52. Psalm. Ambros in his book of faith and resurrection, and in his third book of the holy ghost. Gregory Nazianzene in his funeral sermon of Basill. Gregory the great in his xx. homely upon Ezechell. And the Prophet Ezechel chapter. 40. describeth a wondered & marvelous city and temple of jerusalem. But all these things are to be understood spiritually of the heavenly jerusalem the eternal City of God. But let us see now what Daniel saith of Christ: And as for those things which I opened a little while a go out of the 2. and 9 thap. it shall not be needful now to repeat them again. But in his 7, chapter, he prophesieth most sweetly of the kingdom of Christ & of his saints, to wit, how his kingdom should be everlasting, propagated, and spread abroad throughout all the world: & he saith, Dan. 7.13. As I beheld in visions by night behold one like the son of man, came in the clouds of heaven, and approached unto the ancient of days, and they brought, him before him. And he gave him dominion, & honour, and a kingdom, that all people, nations and language should serve him: His dominion is an everlasting dominion which shall never be taken away, and his kingdom shall never be destroyed. And a little after he addeth: and they shall take the kingdom of the Saints of the most high and possess the kingdom for ever, even for ever, and ever. You know this to be a general rule, A good rule. and necessary for the understanding of the prophets whereas any thing is spoken in the Prophets of the eternal kingdom of Christ, of Christifidelians, and of everlasting life, that there we both may, and aught to ground the resurrection of Christ, & faithful Christians. For if they shall live and reign for ever, then must they needs rise again which thing Daniel prophesieth in his 12. chapter as plainly, and evidently as if some of the Evangelists had written it. This prophecy is to be referred unto the last day wherein this world shall have an end. And these be the words of the prophet. And at that time thy people shall be delivered, every one shall be found written in the book. And many of them that sleep in the dust of the earth, shall awake, some to everlasting life, Dan. 12.1. and some to shame, & perpetual contempt: & they that be wise, shall shine as the brightness of the firmament: and they that turn many to righteousness, shall shine as the stars for ever and ever. Do you not here see the indowted resurrection of all men, as well good, as evil. But you may see also here, that there shall be great difference amongst them which shall rise. For they which are the people of God, to wit, christifidelians, which are written in the book of life, shallbe delivered from the wrath of God which shall come upon the unbelieving, and wicked world, that is, they shall be delivered from the everlasting punishment of hell, and be brought into everlasting life. But the wicked, which have not in their life time believed the gospel, shall not be saved, but the wrath of God shall abide on them for ever: for they have denied to receive the true life Christ jesus, and therefore shall they be confounded, and perish for ever. Dani. also here describeth the glory which Gods children shall have after the resurrection, saying, The state of the elect in the world to come. that they shall be as bright as the sun, & stars of the firmament for ever world without end. And this out of doubt, is the true, and last deliverance of Israel, that is of the children of god, which we do with firm faith and hope look for. For as verily as all other things, which in the prophets are promised, are perfectly finished: as the birth of Christ, with his passion, resurrection, & ascension, & calling of the Gentiles: so also at the last day shall this be fulfilled, to wit, the resurrection of dead with the true deliverance of all faithful Christians. These and such like promises are our gospel, and the ground work, and foundation of our faith. ¶ Anna. What saith Hose concerning Christ? ☞ Vrb. Hose is one of the small prophets, but yet he hath many noble prophecies of the mysteries of the gospel, The small prophets. as of the calling of the gentiles unto the gospel. And though the jews should have a grievous fall, yet he promiseth unto them the grace of God, The contents of the prophet Hosea. and that at the length, they shall believe, and reeeave Christ, and acknowledge him to be their Lord, and king, whom before they had rejected. He prophesieth also, of the great, and glorious kingdom of Christ, that is, of the catholic church of faithful christians, and of that spiritual marriage between Christ, and all Christifidelians, and of the victory of Christ, how he should overcome, and abolish sin, and death, and of the resurrection of Christ, and of our rising again. He reproveth also, the ten tribes of Israel for their Idolatry, threatening them everlasting captivity under the Assyrians: but he promiseth grace, and help to juda, that is, to those two tribes juda, and Benjamin, which fell not away from the house of David. In the first chapter he threateneth Samaria with the captivity of Asiria, saying: Ose. 1.6. I will no more have pity upon the house of Israel, but I will utterly take them away. Yet I will have mercy upon the house of juda, and will save them by the Lord their God. And will not save them by the bow, nor sword, nor by battle, by horses, nor by horsemen Cleophas, and his companion might here have learned, that the kingdom of Christ is not an earthly kingdom, seeing that Hoseas threatened unto the greatest part of the jews such captivity, that they should never return to their wonted state, or dignity of kingdom, as when they had a king of their own in Samaria, or Israel. If therefore, the 12. tribes of Israel should under Messiah have had such a kingdom, wherein they might corporally have ruled over the gentiles, and have abounded in all pleasures, and worldly felicity (which carnal opinion all the jews had of Messiah) then consequently had it been necessary, that they should all have been delivered, and redeemed out of Assiria. But here you hear how it should come to pass, that the very remembrance of Israel should be blotted out. Which thing is signified by Lorichamoh the prophet's daughter. Which name, by interpretation, signifieth without mercy. But seeing the deliverance of Israel was nevertheless promised by all the prophets, it must needs of necessity be true. For the word of God cannot lie, or deceive us. Seeing therefore, their deliverance by which they should be delivered from the Assyrian king, and be restored into that land, whence they were removed, should not be corporal, nor earthly: it must needs follow, that it should be spiritual. For there is no mean, nor other way, by which they could be delivered. Which thing the words following prove, where he promised such help unto the tribe of juda, as cold not be wrought by corporal, and earthly armour, as bows, swords, and such like, but even by the Lord their God. What other thing is this, but that God would after another way, and mean, bless, and help juda, that is, David's kingdom, and all other Israelites, and confessors of God, then worldly princes use to help their subjects? Hose 1.7. The Lord will have mercy on them. That is, will pardon them, justify them, and save them: and so bring and deliver them out of Satan's kingdom, of which the Psalmist speaketh thus. The Lord will redeem Israel from all his iniquities. Psa. 130.8. This is the sole hope, and redemption of Israel from his iniquity, and consequently from all his evils, which cursed sin had brought upon man, and all mankind, that is, from that horrible death, Eph. 1.7. and captivity, wherein the faithless, revolting, murdering, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frauduler spirit did hold us as Paul briefly expoundeth this prophecy to the Eph. saying: we have in jesus Christ the son of God, redemption through his blood, even the forgiveness of sins, according to his rich grace. And although we understand that temporal help, by which God delivered juda from Senachari●, and brought the jews from Babylon to jerusalem: yet was that temporal deliverance angore of the true, and everlasting salvation, by which Christ hath delivered all true jews, that is, his elect from sin, death, and the tyranny of hell, by his cross, without all external force. But now see how the lord will at the last, forsake, and abolish judaisme, all their earthly, and figurative priesthood. The priest's wife brought out a son, whom the Lord called Loam, that is, not my people, and he addeth the cause. Because, said he, you are not my children, neither will I be your God: Hereby might the jews have seen, that there was a notable change to come. And they aught thus seriously to have reasoned the matter with themselves. How shall we, I pray you, understand the word of God? He promiseth unto Israel, and juda, great, and infinite treasures, in all the prophets, he saith he will be their king, and they shall be his people, and that he will have mercy on them, and give them on everlasting kingdom, and he made an eternal covenant of grace with them. How then agreed these things with this prophecy? wherein it is prophesied that Israel shall be captive, & God will forget them, and never after have compassion upon them. Are we the true Israelites or no? truly it is like, and must needs be meant of us. And in the 6. chapter the Lord saith. For I desired mercy, Hose. ●6. 6. and not sacrifice, and the knowledge in God, more than burnt offerings. By these words of Hose, they might easily have understood, that the foundation of true religion consisted not of ceremonies, but that God required faith that worketh by love, and is ready to do good, for which Abraham, Isaac, and jacob, were commended, and called the servants of God, rather than for their corporal circumsition. Here might the jews have seen, what was the matter, and cause, that the Lord denied them to be his people. Anna. I would hear the cause, and see this question answered. For I doubt not, but as all things are come upon the unbelieving jews, which God threatened: so all things shall be performed which he promised. I pray you confer these places, and reconcile them. ☞ Vrb. God saith in deed, in the psalms, Psa. 94.24. Rom. 11.2. Psal. 98.3 that he will not reject, or cast of his people, and forsake his inheritance. And Paul saith: That God hath not cast away his people. And the Psalmist saith: The Lord hath remembered his mercy, and his truth toward the house of Israel. Like as also Mary the blessed mother of Christ saith in her psalm of thanksgiving. And zachary saith, that God will not forget his mercy, which he promised to his people Israel. Know you therefore, that God is true, and constant in all his promises, and that he performed unto the jews all things which he promised them. But the manner of God's promises must be marked, for they are of two sorts. Some of them are temporal, or corporal, The manner of gods promises must be marked. and are of 2. sorts. and are made upon condition. As when God promised that the land of Canaan, and the material temple should continue, and such like. These promises pertain to judaisme, and have this condition annexed. If the jews would keep the law of God, as it was to be kept, than that promise should be fulfilled: 1. kind of promises. but they kept not the law, and yet notwithstanding being blindly bewitched, they looked for the fulfilling of those promises. The Lord in deed performed those promises rightly, as they were to be performed. But figures aught of right to give place, when the truth cometh. God sent also his son, the Messiah, unto them, that he might be born a jew, of the jewish family of Abraham, & David. And for this his sons sake, he brought them out of the land of Egypt, and gave them the land of Cannon for their inheritance: and he separated them from all the people of the world by an earthly kingdom, by an outward priesthood, by an holy worship, and by a proper form in religion, to be a people unto himself: and he preserved, and defended them afterward, by great, & wonderful miracles: yea, he brought them out of the captivity of Babylon. To be brief, he preserved their law, religion, temple, city, and political government, by a singular care, and marvelous zeal, even until the promised Messiah, the true, and eternal king of Israel was come of them. Whereby in deed they received a great glory, and prerogative above all the world, and many of them, by Messiah, were delivered from sin, death, and damnation, and so at the last, were brought into that true jerusalem, and Zion. And these are called in the prophet, the remnant of his people, the remnant of jacob, and Israel: whom God, amongst others, had chosen to himself, and predestinated to salvation in Christ, of which sort there be many. But if they be compared to the great number of the unbelievers, 2. kind are free promises. they are but a few. There are other free promises of the mere grace, and mercy of God, without all man's desert, and worthiness. These do appertain to the new testament, and consist in the merits, and worthiness of Messiah. These have a firm, sound, and unshaken foundation, to wit, the great, and wonderful mercy of God, and his fatherly goodness, and truth: and they depend not of our worthiness at all. Wherefore they are firm, and certain, and cannot be called back again. And they are promises of the spiritual, and everlasting treasures, to wit, of the victory, by which sin, death, and Satan, were extinguished, of the forgiveness of sins, of the true, and everlasting righteousness, and of life, and salvation in Christ. These kind of promises do not only appertain to Israelites, judaisme, and the jews according to the flesh, but (all respect set aside, without difference, not regarding whether they be jews or Gentiles) to the true jews, & Israelites, according to the spirit, which are the elect in Christ, the children of promise, the children of the new testament, without respect. For here the carnal nativity, ganealogie, kindred, or seed, and offspring of Abraham, Isaac, and jacob, is not regarded at all: but the spiritual nativity, and inward circumcision of the heart. Luk. 3.8. Of such jews, and true Israelites, john Baptist speaketh in Luke, saying: Say not with yourselves, we have Abraham to our father, for God is able of these stones to raise up children unto Abraham. Rom. 9.6. And Paul to the Romans saith well, and boldly: All they are not Israelites, which are of Israel, neither are they all children because they are the seed of Abraham, but in Isaac shall the seed be called, saith the Lord That is, they which are the children of the flesh, are not the children of God, but the children of the promise accounted for the seed. Do you not hear see that God at the first chose his ministers, and children out of judaisme, when the gentiles were without Christ, and were alienate from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, and were without God in the world. But God always revealed in the prophets, the mystery of our communion in Christ, Ephe. 2.12. to wit, how the Gentiles also should be coheirs with Israel of the heavenly kingdom to come, and be partakers of one body, and promise' in Christ jesus. But mark I pray you, wherefore the scripture setteth forth the chief patriarches, as Abraham, and jacob, so gloriously. It doth not commend, and set forth unto us Abraham only born of flesh, and blood: but Abraham believing in Christ jesus, regenerated by faith, and born a new, and made a new man, as Paul plainly teacheth, Gal. 3.7 saying: They which are of faith, the same are children of Abraham. For the Scripture foreseeing that God, by faith, would justify the Gentiles, preached, before, the gospel unto Abraham, saying: In thee shall all the gentiles be blessed. So then they which be of faith, are blessed with faithful Abraham, who is the father unto all them which believe in Christ, whether they be jews, or Gentiles. And in like sort doth the scripture set forth unto us jacob, not simple jacob, but that jacob which wrestled with the Lord, and overcomed by faith in Christ, and thereupon obtained he the glorious name to be called Israel, (that is) a man of great might with God, who by the Christian faith in God is with God, and through god the Lord of all things. And these are the patriarchs unto whom, as unto good Christifidelians the spiritual promises were made, and not for their corporal circumsition, or for the law: for the law of Moses was given long after that promise. Note here what the true Israel is: what is the true juda: and who be the right children of the patriarchs: and then the promises that were made unto Israel, shall be more plain, and easy to be understood, and you shall better perceive who they are, which shall enjoy the kingdom of heaven, For Esay saith. For though thy people, Esay. 10.22 O Israel be as the sand of the Sea, yet shall the remnant of them return. Here you see that the promises are not understood of all the jews, or Israelites in Israel, according to the flesh, but that a certain only in the house of jacob shall be delivered by Messiah from death, to wit, (those which have believed the promises which Abraham, & jacob did believe, & so are become the true children of Abraham, and Israel through faith. But lest any, for this great defect, and incredulity of the most part in judaisme, should think that the eternal covenant of grace, made with Israel is broken: the prophets do wonderfully against this doubt comfort the people. And they look (as Hosye doth here) with spiritual eyes, into this great wide world, the spiritual jerusalem, which consisteth of the jews, and gentiles: for by and by after those words, that I recited, he saith, Hose 1. 1● Yet the number of the Children of Israel shall be as the sand of the Sea which can not be measured nor told: and in the place where it was said unto them you are not my people, it shall be said unto them, ye are the sons of the living god: then shall the children of juda and the children of Israel be gathered together and appoint themselves one head. Thou must understand the prophet thus. God in deed made a covenant with Abraham, & his seed, wherein he promiseth that he will be their god, and multiply them as the sand of the sea, and not reject them. And he did well, and magnifically perform this in the beginning amongst the jews, whom the Lord by wonderful miracles multiplied, and preserved, never utterly leaving them until jesus Christ the true seed of Abraham came into this earth, in whom all nations were blessed. For when Christ came, and was preached by the gospel through the hole world, than was the covenant of God's grace, which he had made with Abraham, and his seed, first published, and it began truly to be fulfilled, when an innumerable multitude of Abraham's children not only of the jews but even of the Gentiles through out all the world sprung up by the gospel, by which Abraham also himself was made the child of God. This therefore is the prophet's meaning. Although the Lord cast of the outward Israel, never minding to bring him again into the land of Canaan: yet nevertheless, the great worthy promises of the Lord made unto Israel shall be fulfilled, and the children of Israel shall never the later be in number as the sand of the sea, and Messiah shall build, and erect, a great famous, and princely kingdom: but this shall so be performed, that he will not raise up children to Abraham of the jews only, but even of the Gentiles through out the whole world: and they shall be the true children of Abraham, and Israel, which through faith receive that blessed seed of Abraham, jesus Christ the true, and everlasting king of Israel. This is the notable, and worthy multiplying of Abraham's seed, and the children of Israel, which thing is wrought by the gospel in faith through the whole world, and shall be in working till the last day, until all be come into the kingdom of Christ, which shall come, and are elected thereunto. This also is to be marked, that the kingdom of Israel, before the nativity of Christ, was divided, and 2. tribes only, juda, and Benjamin, tarried with the house of David, the other tribes chose for themselves a king, and the greatest part of them become Idolaters: but it shall not be so saith Hoseas, in the days of jesus Christ the true king of Israel. For juda, & Israel, (that is) the children of promise, shall be gathered together in one faith, and spirit, both out of all these tribes, and out of all nations, under the true king jesus Christ. And there shall daily more, and more christians spring out of all nations: for the kingdom of Christ must from hence forth increase, Esa. 9.7. and grow greater, and greater until the worlds end, whereas all earthly empires shall decrease, fall, and be destroyed. And Hose prophesieth again in the end of the 2. chapter of the everlasting covenant of grace between God, Hose. 2.18. and us, in a pleasant, sweet, and comfortable similitude saying: And in that day will I make covenants for them, with the wild beasts, and with the fowl of heaven, and with that that creepeth upon the earth. And I will break the bow, and the sword, and the battle out of the earth, and will make them to sleep safely. And I will marry thee unto me, for ever, yea I will marry thee unto me, in righteousness, and in judgement, and in mercy. And in compassion, I will even marry thee unto me in faithfulness, and thou shalt know the Lord He speaketh not here of earthly things, but of the heavenly peace of conscience with God, through faith in Christ, which neither tyrants in the earth, nor wicked spirits in the air can overthrow or take away. How can any thing hurt the faithful christians, seeing they be by faith dedicated, and as it were married unto Christ the Lord of zeboth? and are by this spiritual marriages, made one flesh: by which union, and conjunction we receive all these excellent promises, which by the commandment of god, the prophets, and Evangelists make unto the Church. ¶ Anna. How I pray you cometh this to pass? ☞ Vrba. Those things which are the husbands, The marriage of God with Israel his people are the wives: and so one the other side, those that are the wives, are the husbands. Those that be married together, have all things common between them. We upon our part, have sin, death, and damnation: but jesus Christ, our husband, is full of grace, life, and health. If therefore we trust in Christ, and acknowledge him for our only husband, redeemer, and Saviour, then doth that faith unite, & knit us so to Christ, that he becometh our husband, and head, and we his members. Thus Christ taketh upon him our evils, and calamities, & giveth us his graces, and felicity: thus are we made righteous, and thus are we quickened, and saved, where before we were sinners, dead, and damned. These are the unsearchable riches of God's grace given us in jesus Christ, Ephe. 3.10 of which Paul to the Ephesians doth so gloriously boast, saying, that they exceed all humane senses, & pass the capacity of all creatures. Consider then what he is able to do, and what kind of parson Christ is, to wit, an infinite parson, God & man, which can not sin, die, or be dampened, because his righteousness, life, & salvation, are invincible, everlasting, and almighty. Seeing therefore that his innocency, life, and salvation, wrestled, Christ righteousness, wrestled on the cross with our unrighteousness. and fought upon the cross with our sins, death, and damnation, which were not able to overcome him, it must needs follow, that in him our sins, death, and damnation are swallowed up, and taken away. Seeing then, that we are engrafted in christ by faith, in him, we are also, by his mere grace, and love both delivered from all our sins, and freed from Satan's tyranny, and have the everlasting righteousness, life, and health, of our husband Christ given us. Thus doth Christ adorn, and deck his well-beloved spouse the Church, that she may be glorious without spot, or wrinkell, and yet purified by the laver of water in the word of life, (that is) by the faith of the word of life, righteousness, and salvation. Now ye see how the Lord joineth true Israel in marriage to himself as his wife in faith, in righteousness, and judgement. The marriage of the elect with Christ eternal. Here also must be marked, that this marriage shall continued for ever, as the prophet saith. Whereby it followeth, that Christ must needs rise again from death and raise his bride to life, that she might live with him for ever. This is that everlasting kingdom of Christ, the kingdom of grace, out of which all sin, death, and wickedness is cast, and banished: and in which mere grace, righteousness, innocency, life, and salvation do fully devil for ever, (as the prophet saith,) Thou shalt know the Lord But to know him is eternal life. john. 17.3. And in that day I will hear saith the Lord, I will even hear the heavens, Oseas. 2.21 and they shall hear the earth, and the earth shall hear thee come, and the wine, and the oil, and they shall hear Israel; and I will sow her unto me in the earth, and I will have mercy upon her that was not pitied, and I will say to them which were not my people thou art my people, and they shall say, thou art my God. He speaketh here of that most wished, and joyful time of the new testament. For when the gospel is taught and Christ by faith received: then will not God suffer his Church to want, but will provide for her, and cherish her: and though in the mean time she gloriously wrestle, and groan under the cross, yet shall she be so provided for, that she shall not want things needful for her. For the true Israel shall by Messiah be increased, and multiplied. The Church shall become true Israel, that is, the seed of the Lord, that it may increase, and continued for ever: so merciful is the Lord unto the rest of the jews, and Gentills. The jews or Israelites were before without mercy. But in the time of Christ, the Lord took compassion upon them. The Gentills were not the people of God, but in the time of Messiah, being called through the gospel, they are made his people which acknowledge, call upon, and honour God in true faith by our only saviour, and mediator Christ. ¶ Anna. Have not the jews or the Israelites according unto the flesh, son, hope, in the scriptures, that they shall be delivered from that obstinacy, and hardness of heart, wherein they now are? Shall no jews but only the Gentills hereafter be partakers of the spiritual kingdom? ☞ Vrba. Yes, they have some hope that they shall be delivered. And I would to God they could understand the scriptures, & would learn thereby what grace yet the Lord hath left in store for them. For Hose saith: The children of Israel shall remain many days without a king, Hosee. 3.4. The jews shall become Christians. and without a prince, and without an offering, and without an Image, and without an Ephod, and without Teraphim. Afterwards, shall the children of Israel convert, and seek the Lord their God, and David their king, and shall fear the Lord, and his goodness in the latter days. You have heard before, that Paul would not have the jews despised. Rom. 11. For they have a promise of their conversion before the last day, when they shall become christians, that is, when the Israelites, according to the spirit, to wit, the elect number of the children of God among the gentiles shall be accomplished. Then shall the jews have their eyes opened, & be gathered unto the true Messiah, jesus Christ, and embrace the gospel. Paul understood this well out of Hose, who maketh here a comfortable promise unto the jews, that at the length, the Lord will take compassion upon them, and call, and convert so many amongst them, by the gospel, as appartayn to the kingdom of Christ, which knoweth who be his sheep, and his sheep shall know their shepherd. This prophecy is so plain, that it needeth no long exposition. The jews have now these 1560. john. 10.14 years since the coming of jesus of Nazareth (which time is those many days which the prophet speaketh of) been dispersed abroad throughout the whole world, and have neither king, nor prince of their own: neither yet until this day, know they Christ, the true Messiah or king. And they are constrained, as afflicted, and abjects, and miserable men, to live here, and there, under strange kings, throughout the whole world. Their temple, and altar, with their place of sacrifice are destroyed, and so continued. And they have neither priest, nor true divine service. God grant that they may shortly be plentifully converted. Amen. The word of God can not lie, or deceive us. They shall seek the true God of Abraham, Isaac, and jacob, the father of our Lord jesus Christ, by jesus of Nazareth the true Messiah. And after their long error, at the last they shall be converted, and brought into the way, and shall seek after jesus Christ the true king, promised in Moses, and the prophets, who was sent at the fullness of time, born of the house of David, and is placed at the right hand of the father, and equal with him in power. They shall also preach, and set forth with us, his bounteous grace, and liberality, which he offereth, and giveth us in the gospel. Anna. Hoseas saith, that they shall come unto David in the last day. Shall David then rise again before the last day to be king? ☞ Vrb. Ps. 39.3.20 Not forsooth. You have heard before in Ezechiel, and in the psalm, that Christ is called David, because he was born of David's stock, according to the flesh. David strong of hand. And he is in deed true David, as in this place S. Hierome noteth, that is, strong of hand. For he only by his own power, virtue, and strength, delivered his people from the captivity of the devil: and so the jews themselves understood this prophecy, to be meant of Christ the seed of David, of which thing their Thargum is witness, in which, this text is read thus. After this shall the children of Israel be converted, and seek the glory of their God, and be obedient to Messiah, the son of David, that is, to Christ their king. ¶ Anna. If the matter stand so, then truly are not the jews quite to be condemned, and rejected, seeing God hath promised that he will be so gracious unto them, and convert so great a number of them. ☞ Vrb. I often speak, and give warning of this, that christians do not with such despite upbraid, despice, or spite so proudly, and contemptuously at the jews: but let them call to mind, and weigh well the warning which S. Paul giveth to the Rom. Hose doth prophecy more of our resurrection by messias, saying: Ro. 11.4. etc. 17.18. Hosee. 5.15. Hosee. 6.1. In their affliction they will seek me diligently, saying: Come, and let us return to the Lord, for he hath spoiled, and he will heal us. He hath wounded us, and he will bind us up. After two days will he revive us, and in the third day he will raise us up, and we shall live in his sight. Then shall we have knowledge, and endeavour ourselves to know the Lord. His going forth is prepared as the morning: and he shall come unto us as the rain, and as the latter rain unto the earth, which maketh it fruitful. S. Ambrose, and other holy doctor of the church, do understand this prophecy to be meant of the resurrection of Christ, and of our rising again. For Messyas rose again from death the third day. And when we have borne our cross in this frail, and mortal life, and are fully mortified unto the world, then will he raise us up again in the day of redemption, and we shall ever be, and live with him, as Paul saith to the Thessalonians. For he is risen again, 1. The. 4.17. and hath appeared with the bright morning star, as the true son of righteousness, which doth illuminate us, and make us fruitful, with the ferrill rain of his grace, that we may bring forth the fruit of true repentance. And Hoseas in his 13. chap, prophesieth very plainly of Christ his victory, how that for our sakes, & profit he hath overcome sin, death, and hell, saying: Hosee. 13.14. I will redeem them from the power of the grave. I will deliver them from death. O death, I will be thy death. O grave, or hell, I will be thy destruction. This thing Christ fulfilled, when for our sakes he died upon the cross, and gloriously rose again the 3. day, by which he satisfied for our sins, and overcame death, which had overthrown us, & redeemed us from the damnation of hell. The sin with which man's nature was infected, even unto everlasting death was deadly or present poison: but now Christ by his death destroyeth sin, and killeth death, in which of right we should have tarried for ever. Hose also in his 14. chapter doth very comfortably prophesy of Christ, Hosee. 14.1 and his kingdom, and telleth us that in him is grace, and forgiveness of sins, in him is mere love and faith, in him are true good works and security, and in him is great good will toward us, and the bud of God in us. For jesus Christ is God in deed, and our defender, saying: O Israel return unto the Lord thy God, for thou hast fallen by thy iniquity. Take unto you words, and turn to the Lord and say unto him, take away all iniquity, and receive us graciously, so will we tender the calves of our lips. Asshur shall not save us, neither will we ride upon horses, neither will we say any more to the work of our hands, ye are our Gods: for in thee the fatherless findeth mercy. I will hear their rebellion: I will love them freely: for my anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and fasten the roots as the trees of Libanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Libanon. They that devil under his shadow shall return: they shall revive as the corn, and flourish as the vine, the sent thereof shall be as the wine of Libanon. Ephraim shall say, what have I to do any more with Idols? I have heard him, and looked upon him, I am like a green fir tree, upon me is thy fruit found. In the beginning of the 14. chapter, Hoseas month the Israelites to repentance. But seeing, that true repentance is the work of the holy ghost in us, and not of the natural man, the holy ghost, at the end, addeth these notable promises, that Israel by them might be stirred up, to believe the grace which god promised, & so receive the power of the holy ghost, that he might obey the commandments, and word of God. Is not this promise full of comfort, where he saith: I will heal Israel's backsliding, (that is) he will pardon all their offences, and never be angry with them any more for their sins? In which promise Christ, the throne of grace, is included, and comprehended. For these determinations of God is, that he will forgive sin to no man, that he will love no man, and that he will receive none unto grace by any other means, but by his dearly beloved son: who is become our only redeemer, mediator, reconciler, bishop, priest, propitiatory, or throne of grace, as Paul affirmeth saying, Ephe. 1.6. We are accepted in his beloved, by whom we have redemption, through his blood, even the forgiveness of sins, according to his rich grace. It is manifest therefore by the firm foundation of the apostles doctrine, that Hoseas here speaketh of Christ, although he name him not: seeing that there is no other reconciler, which can turn the wrath of God from us, but only jesus Christ. Wherefore I have often said, that where the Lord promiseth his grace, redemption, forgiveness of sins, righteousness, life, and health, that there is jesus Christ promised: by whose death, and precious blood, we are reconciled to God the father, and receive forgiveness, remission of our sins, true righteousness, and life everlasting. There followeth in the text more promises, but expressed in figurative words. For he taketh a similitude of the dew of roses of Libanon, and of the olive tree: which words import nothing else but the great felicity of Israel, or christifidelians, after that they believe, and are received in the grace of God, and obtain forgiveness of their sins. Is it not an exceeding great felicity, to obtain forgiveness of our sins, to be counted righteous, before God, and to receive the holy ghost, with all his gifts, and by the same to be healed up in faith: Which is the receiving of that great, precious, and heavenly earnest penny (that is) the spirit of God the father, and the son, which doth assure us, that we be the children of God, and so his heirs, and coheir with jesus Christ? what I pray you, can he want which hath the Lord for his inheritance? This prophecy chiefly taketh place in the time of Christ, when the gospel brought forth fruit throughout the whole world, and Christ's heavenvly kingdom was builded in every place, that Christ the king of glory, be embraced for our God, and saviour through faith, by which we are made the children of God, and shall praise him for ever, together with his holy angels, to whom we shall be like in the world to come, in the resurrection of the dead, the glory whereof exceedeth all that the hearts of earthly creatures can conceive: but it is now hid. For we are as yet but blessed in hope, but when our king, the prince of glory, shall come in his majesty to judgement, then shall our felicity be made manifest. Rom. 8.24. To be short, the Lord shall be the defence, bulwark, comfort, help, solace, and sound felicity of Israel. But the Prophet speaketh of a greater defence, comfort, help, and benefit, them this world hath, or can understand. The kingdom therefore of Christ, is a kingdom of blessing, wherein we enjoy abundance of all goodness. The prophets prophesied, that this deliverance, help comfort, and kingdom should be a continual, and spiritual, & not a temporal kingdom, which aboundeth in frail, vain, and transitory wealth of this world, as the carnal Iewes dream, and imagine. ¶ Anna. What I pray you, doth johel the prophet prophecy of Christ? ☞ Vrba. joel in his 2. chapter prophesieth that the kingdom of Christ, shall be illuminated, and beautified with the rich knowledge of God: and that it shall receive the holy ghost, with all his gifts: and that especially in the mount Zion, (to wit) in the catholic church, where shall be true deliverance, help, and redemption from sin, and death: and that afterward, there shall be no more respect of persons, between the jews, and Gentiles: but whosoever shall call, upon the name of the Lord Messiah, shall be freely delivered from all his sins. These are the words of the prophesy: joel. 2.27 You shall also know. that I am in the midst of Israel, and that I am the Lord, your God, and none other, and my people, shall never be ashamed. And afterward, as Peter cited this prophecy on whitsunday in his sermon at jerusalem, In those days, that is, in the time of Messiah. I will power out my spirit upon all flesh. And your sons, and daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions: and also upon the servants, and upon the maidens in those days will I pour my spirit: and I will show wonders, in the heavens, and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come. But who so ever shall call upon the name of the Lord shall be saved. For in mount Zion, and in jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. This prophecy took place in Christ's time: for Israel had then experience in deed, that god was with them in man's flesh. And the holy ghost was then much more gloriously, royally, and abundantly given them, them before the nativity, passion, & resurrection of Messiah. For before they were but few, which had the spirit of prophesying: but when jesus Christ, was ascended unto the right hand of his father, than the holy ghost withal his gifts was wonderfully, and richly given unto many, as the hebrew word Eschpoch declareth, which signifieth to pour out. The holy ghost, was visibly poured upon faithful Christians, when they were baptized, and the Church in all places had his teachers who had the spirit of prophesying. And the knowledge of Christ, is now spread abroad, and dispersed throughout the whole world. But where the prophet speaketh of Zion, and jerusalem it must be understood, of the church of faithful Christians, wherein Christ hath his habitation, as in his own kingdom. Who so ever will be saved from sin, death, and tyranny of Satan, he must believe in Christ, call upon Christ, and be brought into the church of christ: for without that Church, is neither health nor forgiveness of sins. Neither is there any cause, why any sinner, should respect this or the city, above other as the jews did earthly Zion, & jerusalem, seeing joel saith that, the Lord would pour out his spirit upon all flesh, not only upon the jews in jerusalem, or in the land of Canaan, but every where through the whole world where the Gospel is believed. It followeth therefore that whosoever shall call upon the name of god shall be safe, and not the jews only, which served, and called upon God at jerusalem, for then, was that time come: john. 4.23 of which Christ saith in john, that the heavenly father requireth true worshippers, which worship, and call upon him in spirit, and truth. Behold, the kingdom of Christ hath not any bond, or limits prescribed to it. The gates of heavenly jerusalem are so broad, that every one that will may easily enter in. There is no need now, that any should be circumsised, that is, that any should come to jerusalem, to offer up the blood of beasts. Neither is it necessary, that he should be of the stock of Abraham, after the flesh: only let him believe the gospel of the power, and grace of Christ, and let him call upon Christ, in all places, & so may he have entrance unto the true Zion. This is the most ready, compendious, and only way, and door unto Zion: where the true health, and salvation, of God's grace is found. This is the notable, and large way of deliverance, not only of the israelites, according to the flesh, but of all men believing, and calling upon Christ wheresoever they be. Thus you read in the acts when the keeper of the prison in Philippe, Acts. 16.30 asked Paul, and Silas what he should do to obtain salvation, than Paul answered: believe in the Lord jesus Christ, and thou shalt be saved, thou, and thine household: They command him not, to go to the Temple in jerusalem, or Zion. For, the Spiritual jerusalem, was then begun to be spread abroad among the Gentiles, throughout the whole world. And wheresoever any believe the gospel, and call upon Christ, the same are saved, and are in the spiritual jerusalem (that is) in the Church of the faithful, and have one true God, one saviour, one teacher, one spirit, one faith, and one hope, with all the saints, in the world. joel in his 3. chapter also amongst other things, prophesieth of the true, and spiritual jerusalem, (to wit,) of the Church of the faithful, saying thus. jer. 3.16. The Lord will be the hope of his people, and the strength of the Children of Israel. So shall ye know that I am the Lord, your God, dwelling in Zion, my holy mountain, then shall jerusalem be holy, and there shall no strangers go through her any more. And strait way followeth, But juda shall devil for ever, and jerusalem from generation to generation. For I will cleanse their blood, that I have not cleansed, and the Lord will devil in Zion. Here we see, that though the Church of Christ, be persecuted with many, and bloody enemies, yet shall that continue for ever, and that those which hurt the christians, but even lightly, shall not escape scotfree, but Christ will punish them, and himself abide in Zion. This prophecy, to wit, that God himself will always devil in Zion, (that is,) the Church of Christ, is often times repeated of the prophets, and it hath more comfort, and consolation in it, than heart can think. Saint Paul, alleged this promise as an unvincible fortress, for a comfort for himself, and for the church in all afflictions, saying. If God be on our side, who can be against us. Rom. 8.31. As if he should say, the kingdom of Christ, the spiritual jerusalem is strong enough, and sufficiently well fenced it need not fear any foe, for the Lord himself dwelleth in it, and who then can overcome it? What is this whole world? what are all the devils in hell? what are all the tyrants in the earth? what are all creatures in the world in respect of God? surely nothing but weak worms, flies, and gnats. ¶ Anna. Now followeth Amos. What doth he prophecy of Christ, and his kingdom? ☞ Vrb. He prophesieth of Christ in his 9 chapter, and he calleth him the Tabernacle of David. Because Christ was born of the stock of David: and he calleth him a fallen tabernacle: for he speaketh according to the opinion of the jews. For while the jews were now, and then captives, and dispersed, & afflicted: and while the promise of Messiah, which was that he should come of the stock of David, was in their opinion, protracted, and long delayed, they greatly regarded it not, but for the most part, despised it, as though God would not perform it. Yea, after the captivity of Babylon, when Christ his coming drew near, and those seventy weeks of years, which Danyell speaketh of, drew towards their end: the family of David fell in decay, and was clean without power, and honour. So that then it was neither esteemed, nor regarded, and all men thought that Messiah, that great king of Israel, could not rise of that stock. For the parents of Christ, dwelled not in Bethelem in juda, in the city of David, or at jerusalem in Zion: but in Nazareth, a city of Galiley: David's rumours tabernacle restored by Christ. so that the house of David, and Messiah, who was promised to come of David, seemed unto the jews a ruinous tabernacle quite fallen down. When therefore it came to pass, that Christ was born in Bethelem, the city of David, the tabernacle of David was restored: and that kingdom which was promised should rise of his seed, was then perfectly erected: and that which before seemed fallen, ruinous, and destroyed, was then at the last repaired, and amended: and that promise' which was made to David, to wit, that his seed should reign, and rule in his throne, was then mightily fulfilled. And the Thargum saith, that Christ, & his kingdom is promised by this tabernacle of David: and doubt ye not, but that this exposition of jonathas is good and true. These are his words, Akin jath malcuta debeth David, (that is,) I will raise up the kingdom of David's house, that is the kingdom of Christ. But mark this, although David's kingdom before was mighty, so that he ruled not only over the 12. tribes of Israel, but also over the Idumites, Syrians, Moabites, Philistines, and other nations more: yet was all that his government, but a ripe of the true David Christ jesus, and his everlasting kingdom: nay being compared unto Christ's kingdom, all his kingdom was but as decayed, broken, and shaken, ruinous, and torn tabernacle. But when Christ came, then was the horn or kingdom of Salvation erected in the house of David, and that kingly throne of David was then given to the true king. For Christ by the gospel, calleth all the tribes of Israel, into his spiritual kingdom, and he called the gentiles through the whole world, by his Apostles, that both the jews, and Gentiles might receive this son of David, & acknowledge him for their king, and that he be king over all men, from sea to sea, Psal. 72.8. The most mighty Lord in all the world, even the Lord of all creatures. And this is the stopping up, and repairing of the fallen, Amos. 9.11 and rend tabernacle: and this is the restoring, & strengthening of the things, which were decayed therein. Now hear the words of the prophecy. In that day will I raise up the tabernacle of David, that is fallen down, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old that they may possess the remnant of Edom, and of all the heathen, because my name is called upon them, saith the Lord that doth this. Behold the day is come, saith the Lord, that the ploughman shall touch the mower, and the treader of grapes, him that soweth seed, and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste Cities, and inhabit them, and they shall plant vineyards, and drink the wine thereof they shall also make gardens, and eat the fruits of them. And I will plant them, upon their land, and they shall no more be pulled up again out of their land, which I have given them, saith the Lord thy God. Saint james alleged this prophecy, in the first counsel of the Apostles holden at jerusalem, to establish, and prove the Christian liberty, and the calling of the Gentiles, how they were not to be laden with Moses' law, but that to preach the name of Christ, and believe therein both amongst the jews, and Gentiles is sufficient salvation, and that both jews, and Gentiles, as are now saved, Christian liberty. not by the works of the law, but by the grace of our god in Christ: and that circumcision, with other works of the law, are not needful unto justification. This is the Christian liberty, which we have through Messiah the true David, which in the new testament, is openly preached through the whole world: & this is that time of grace, that most acceptable time, of which Amos prophesieth. This is the day of Salvation. Afterwards he prophesieth in figures, that the kingdom of Christ shall be a blessed kingdom: and he useth such words, as if he should speak of some corporal, or earthly blessing wherein aboundeth wine, fruits, corn, and stately, and costly building, pleasant gardens, with all other things necessary for a pleasant life. A general rule. But you know my general, and common rule of these, and such like prophecies, to wit, that they must be understood of Christ, and his spiritual kingdom, that we set not our will of corporal things, as do the blinded jews. For the kingdom of Christ, hath an other, & far greater kind of riches, pleasures, meats, drinks, and treasures, to wit, spiritual, and eternal in Christ jesus, the spiritual, and eternal king of glory. But we must speak, and think of Christ's kingdom, as Christ himself, and the Apostles, describe it in the Gospel. You must therefore understand by these corporal treasures, and blessings, Eph. 1.3. the spiritual blessings, of which Paul speaketh to the Ephesians, saying: That God the father of our Lord jesus Christ hath blessed us with all perpetual blessings in heavenly things in Christ. And he calleth this blessing promised in Christ, the unsearchable riches of Christ, which for the greatness, and excellency thereof, Ephe. 3.8 cannot be searched out. But the holy Ghost in the scriptures, useth to speak unto us of spiritual things by outward similitudes, and things which are manifest unto our eyes, as father's use to form their tongues and talk, to the capacity, and understanding of their children. For so long as we are in this flesh, we are too too blind, & nothing capable of heavenly things. And it may appear by the circumstances, that the prophet prophesieth not here of earthly things: for the Lord promiseth, that he will turn the captivity of his people, that is, that he will deliver his people from all their enemies. This is that glorious, and famous deliverance which the people of God, that is, the faithful christians, have in Christ jesus. He promiseth to preserve them in their land. They had before the land of Canaan, but God will give them, and their heirs, a far better land, wherein shall be abundance of all blessings, and all felicity. This out of doubt, is that new land wherein dwelleth righteousness, 2. Pet. 3.13 Heb. 11. and that true country, which the patriarchs, & true godly believers in Christ jesus, sought with all diligence to inherit: to wit, the heavenly Country. All these things, the Lord himself promised, who in no wise, can deceive us. It was therefore needful, that Christ should be born of the house of David, that he should die, that he should rise again, and that he should erect, and for ever establish, and preserve his blessed kingdom, in which is no malediction, but true blessedness, and plentiful abundance of all felicity. For all promises are established, and performed in Christ, and in him they are all yea, and Amen. 2. Cor. 1.20. ¶ Anna. Abdias is a very short Prophet. Doth he prophesy any thing of Christ? I think he may well be called Obaydiath, which signifieth the servant of the Lord? ☞ Vrb. In the end of his prophecy he speaketh of the kingdom of Christ, and of the catholic church, under the name of Zion, and the house of jacob. And he saith that it should be spread abroad throughout all the world: His words be these. Abdy. 1.17. But upon mount Zion shall be deliverance, and it shall be holy, and the house of jacob shall possess their possessions. And the house of jacob shallbe a fire, and the house of joseph a flame, and the house of Esau a stubble, and they shall kindle in them, and devour them, and there shall be no remnant of the house of Esau, for the Lord hath spoken it. And they shall possess the south fide of the mount of Esau, and the plain of the Philistians, and they shall possess the fields of Ephraim, and the fields of Samaria. And Benjamin shall have Gilead, And the captivity of this host of the children of Israel, which were among the Canaanites, shall possess unto Zarephath, and the captivity of jerusalem, which is in Sepharad, shall possess the Cities of the South. And they that shall save, shall come up to mount Zion, to judge the mount of Esau, & the kingdom shall be the Lords. ¶ Anna. This prophecy is somewhat dark. What meaneth the house of jacob, the house of joseph, the house of Esau, the plain fields, the country of Ephraim, and of Samaria, and the mountain Gilead, Zarphad, and Seraphad? Of what possession doth Abdias here speak? meaneth he of these earthly places? as that the jews should conquer all these countries, and be Lords over them? what is the true, & natural sense, and understanding of these words? ☞ Vrb. The unbelieving jews understand this text, and others like it, to be meant of earthly things: in deed, and they feed her vain hope, & look for a day, (but in vain) that all those nations, whose captives they had been, to wit, the Assyrians, Chaldeans, Persians, Macedonians, Romans, Syrians, Philistians, Egyptians, and other more, should be in subjection unto than: and that the people of Israel should devil safely, and never afterward come in captivity. This exposition is erroneous, and false: for the lord made no such promise with them as they dream. But he promiseth, that it should come to pass, that juda should be redeemed out of Babylon, that they might build up their city, and Temple again: and that Messiah, the true prince, & captain of Israel should come after the captivity of Babylon, as we have said before out of the 9 chap. of Danyel. And that your judaisme should then have an end: and that, that earthly kingdom of juda, should be an eternal, and heavenvly kingdom: Goim, that is, the Gentiles, should also come out of all the parts of the earth, and be partakers with true Israel of all God's blessings promised in Messiah. Wherefore Abdias must be understood here, to speak of this spiritual possession, which is that Messiah. And the Apostles, and true believers, shall (through the gospel) bring all nations under the sweet yoke, and obedience of the christian faith, that they may acknowledge Christ for their only, and everlasting king, and confess the Apostles of Christ, with all faithful Christians, converted by the Apostles, to be the Church their spiritual mother, and glorious City of God, to whom they do readily, Amos. 9 and willingly, yield themselves, and obey, as you have heard out of Amos. Mount Zion the Church of God. Now I will expound the prophecy, and then shall you more easily understand it. Mount Sion you know, is the Church of Christ, it is also a holy hill, because the Lord dwelleth in it: and Christ the holiest of all holy, consecrateth, and sanctifieth it by his word, and spirit to be his holy habitation for ever: as Esay, saith, when you read this hebrew word Kodesch, it signifieth the holiness. For true holiness, & righteousness, is no where but in this holy mount the Church of Christ. Many do read Kodosch, and then it signifieth holy, as we have spoke before. The house of jacob, is called the scripture, the house of David the tribe of juda, which always tarried with the house of David. And when it is called judah, The house of jacob the house of David. and the house of jacob, and jerusalem, and the house of David, it is for the most part all one. And this was a figure of the great kingdom of Christ jesus. And therefore, the Archangel Gabryell in Luke calleth Christ's kingdom the house of jacob, Luke. 1.33. & the throne of David, in which Christ shall rule for ever. For the spiritual kingdom of Christ begun in Zion, the earthly kingdom of David, and from thence spread itself through out the whole world, when the Apostles according to God's commandment, Luke. 24.47. begun to preach the gospel of christ to all creatures, and in the name of Christ preached repentance, and remission of sins amongst all nations, beginning at jerusalem, as Luke witnesseth. Note also how God promised the patriarchs, Abraham, Isaac, and jacob, seed of their own flesh, and blood, Gen. 22.18.26.4.28.14 in which, all the earth should be blessed, that is, should be freed, and delivered, from the everlasting curse of sin & from death, and from the bonds oh Satan: and be made the children of God, who should reign together with the same seed Christ, in the kingdom of innocency, life, and salvation, for ever, and ever. This was a great promise, and therefore doth the scripture in every place make mention of these patriarchs. For when this seed was promised them and when, god promised that their children should be in number as the sand of the sea, than was Christ the eternal king, and his eternal kingdom promised them, and us. And therefore is this kingdom of Christ's also called the house of jacob, the seat or throne of David, (that is) the Church of Christ. The house of joseph, in the scriptures is the very same, that the other 10. tribes of Israel be, which fell away from the house of David, and chose unto themselves a king of their own. This kingdom separated by itself, is called Samaria of that head and Metrapolitaine city. It is called also Ephraim, because of jeroboham, which was of the tribe of Ephraim: and it is also called joseph, or the house of joseph, because joseph was the father of Ephraim. The house of Esau, is the kingdom of the Edomits which took their beginning of Esau, and had their dwelling in mount Seiar, The house of joseph Samaria Ephraim. josu. 4.4. The house of Esau. nigh to the great desert which lieth from jerusalem southwards. The Southern menare they, which dwelled in the tribe of juda. Those which dwelled in the champion countries are Lidda, & Emaus, as Saint Heirome saith. Those u Cities, Gaza, Ascalon, Azotus, Accaron, and Geth, which lie westward, be the Phelistians. Ephraim, is a country of Samaria, wherein dwelled the tribe of Ephraim, who was the son of joseph. Benjamin is a peculiar, and proper tribe of the jews: but it is counted in the kingdom of judah. Saint Herome saith, that Gallaad is Arabia. The city Zarphad was between Tier, joseph. 8. Lib. and Sidon, whereof josephus speaketh. Siphrad was a city in the land of Babylon. This therefore is the meaning of the prophets, he prophesied of the captivity of his people, and how Edome should be laid waist: but now he comforteth the jews, lest they should have been discouraged, as if therehad been no hope for Sion, in the captivity of Babylon: & as if Messiah should not have come. And he promiseth also unto the jews deliverance, that they should come again into Zion, though they yet laid wasted by the babylonians, and Edomits. For he saith the Lord will bring deliverance, help, and redemption unto Zion, The true deliverance of Zion. which came so to pass in deed. For hard after that the jews came from Babylon, and that the city of jerusalem, with the temple, and divine service was restored, came Messiah our true Saviour, and deliverer into Zion. The Lord had often times before helped the mount Zion, and the City jerusalem: but they were not the true help, or sure salvation, which Messiah in his own person should bring. But when the king of Israel, borne of the tribe of David, was come into Zion, them came there also with him all felicity, salvation, and abundance of all good things. For he began by his word, and spirit to call back, and redeem his people, from that spiritual captivity which they suffered under Satan, and other false teachers. He fulfilled the prophets, and obtained a true, and everlasting deliverance unto his people by his blessed death, and glorious resurrection. Pletho. This was that true Pletho, that is redemption: all other deliverances were but only figures of this deliverance. Read the acts of the Apostles, and note how salvation by the gospel begun in Zion, and thus spread forth itself through the whole world. Peter redeemed, and converted 3000. men at on sermon: and from that time forth, the Lord mightily increased the kingdom of Christ, as luke witnesseth, saying, Acts. 2.47. the Lord added daily to the congregation, such as should be saved. This salvation was showed forth, with such power of the holy spirit, that the remnant of Israel, the Apostles, and their fellow labourers, being the true house of jacob, and joseph, were a flame of fire which (like straw) burned, and consumed the house of Esau, (that is) the Edomits, who before were mortal enemies to the house of jacob, & joseph: so that many of the Edomits were in deed won to the gospel, and the wickedness, and hatred of their Father Esau was by the fiery heat of charity, so consumed in them, that as concerning the inward man, they were no more Esaits: but came unto the house of jacob, and joseph, and were made of one faith, and mind with them, (to wit) spiritual Israelites. And thus the gospel went forth into the four quarters of the world, that juda believing might bring many countries, & people unto the true faith of Christ: which must be understood by the people afore named, whom he joineth together, thereby to declare that the salvation, and kingdom of Messiah should not only be in Zion, and earthly jerusalem, but in all parts of the whole world, from East to the west, and from the north, to the south. For the people before spoken of, dwelled in all the 4. quarters of the earth, as Christ prophesieth in Luke, of the calling of the Gentiles saying, They shall come from the East, and from the West, and from the North, and from the South, Luke. 13.29. and shall sit at table in the kingdom of God. ¶ Anna. We may here also gather by this prophecy, that Christ the king of Zion, could not abide death, seeing he was to bring such plenteous, & so great a reendption as should be spread through the whole world, and that he, which should thus be redeemed by him, should live with him for ever in his kingdom. ☞ Vrba. You say well. ¶ Anna. But who are those Moschim which should come out of Zion? truly there is but one only Moschia, or Saviour jesus Christ. ☞ Vrba. Who be these Moschim, Cor, 15.57 Rom. 12. all the chap. The Apostles are so called for the Gospel's sake which they preached, which in deed is the word of life, and health, by which they converted many in Zion and won them to jesus Christ. For Paul saith, that he provoked the jews to emulation, that he might save, or deliver some of them &, that he might bring them unto jesus Christ, their only Saviour. These Moschim or redeemers, judge the mount Esau, because the holy ghost by their preaching, and doctrine, doth before the last day reprehend all sin, and these 2. shall in the last day, sit upon 12. thrones, and judge the 12. tribes of Israel. ¶ Anna. What shall follow when the gospel hath been preached in all the whole world? Mat. 19.28 ☞ Vrba. All the kingdoms of the earth together with the earth itself, shall then fall, and all principalities shall have an end. But the Lord of Sion, hath raised up such a help, and salvation in Zion, as should stand fast for ever: whereas the world, withal her pomp, and royalty, with all her kingdoms, and monarchs shall fall, and all earthly pomp shall have an end. But the kingdom of our king Christ jesus shall stand for ever, and he shall be king alone, and his kingdom shall have no end. Other kingdoms have their terms, and years of contine vance appointed, which being expired they fall. The kingdom of Assyria, and Babylon continued certain years, & then the Monarchy came to the Medes, and Persians, whom king Alexander conquered, and subdued, & the romans subdued him, and now hold the last Monarchye, which shall be held in this world. And yet this also shall have an end. For it beginneth all ready mightily to decrease, and decay, and yet was there not of all these mighty monarchs, any one so great, that ruled all the world: but the kingdom of our king, which is the king of glory, shall stand for ever, and royally rule over all: which thing Thargum witnesseth in this place. For this is the Chaldeans text. And the kingdom of the Lord, shall be declared, or exalted, over the inhabitant of the whole earth. So splendent and glorious shall the house of jacob be. But what needs many words? The Angel Gabriel showeth the natural sense of this prophesy, where he brieflly describeth this our king, and his kingdom to the blessed virgin Mary, saying. He shall be great, Luke. 1.32. & shall be called the son of the most high, and the Lord shall give unto him the throne of his Father David, and he shall reign over the house of jacob for ever, & of his kingdom shall be none end. Here you see what Abdias meant in the end of his prophecy, to wit, that many kings shall rule in this earth, and their kingdom shall pass, from man to man, and that one shall destroy, and kill another. But when the true Salvation, and redemption shall begin in Zion, after the captivity of Babylon: then shall a perpetual, & constant kingdom be builded with which no man shall even meddle. That kingdom is the house of jacob, the congregation, the true Israelites, consisting of jews, and Gentiles, and that house, or kingdom shall be, and remain to Messiah alone for ever. ¶ Anna. What saith the prophet jonas of Christ? jonas preached the gospel to the Ninivites. ☞ Vrba. First he declareth in his prophecy, that the greatness of Christ's kingdom shall be glorious, and the both jews, and Gentiles shall have salvation in Christ and that Christ shall be the king, and Saviour of the whole world. For the Lord sendeth jonas to Ninive, a City of the Gentills, the chief City of Assiria, where he preached unto them repentance, and not circumsition, or other jewish ceremonies. We be justified without the works of law. Here you may gather that he which confesseth his sins, and is penitent, and flieth unto God's grace promised in jesus Christ, is justified, & saved without the works of the law: & you see also that god is the God both of the jews and Gentiles, and that he will make the gentiles israelites, who shall be partakers of all his promises, with his people in Christ jesus. Rom. 3.29. Secondly jonas is a sign of the death and resurrection of Christ. For the in first of jonas, you may see, how God ordained a great fish to swallow up jonas, jonas a figure of Christ. and he was 3. days, and 3. nights in the belly of the fish in the Sea. This was a sign or signification, that Christ should die, and be 3. days in the sepulchre: and that the 3. day he should rise again, as this figure is truly expounded by Christ, the truth itself, in Matthew, where he saith. This evil, and adulterous generation seeketh a sign, Mat. 12.39 but no sign shall be given unto it, saving the sing of jonas the prophet. For as jonas was 3. days, and 3. nights, in the whales belly, so shall the son of man be 3. days, and 3. nights in the heart of the earth. ¶ Anna. Doth Micheas prophesy any more, than that, which you have already expounded out of that 5. chapter? ☞ Vrba. He prophesieth much more: but it would be long to expound all. Mic. 5.3. After that Micheas, had uttered that excellent prophecy, of the Lord God of Israel, Christ jesus, where he saith, that he should go out of Bethelem, he strait way prophesieth thus, saying. Therefore will he give them up, until the time that she which shall bear, shall travel: then the remnant of their brethren, shall return unto the children of Israel. And he shall stand, and feed, in the strength of the Lord, and in the majesty, of the name of the Lord his god, and these shall devil still: for now shall he be magnified, unto the ends of the world. That is to say, the captain, and guide of Israel shall not yet come: but the jews for their idolatry, shall first be grievously punished and afflicted. For they shall abide 70. years in their captivity of Babylon, and afterward they shall come into their country, and looking for that gracious time of the God of Israel. And although their plague, captivity, and affliction, be great, yet will the Lord keep his promise, and will sand the promised Messiah Moschell unto Israel at the time appointed, and then at the last shall true felicity come: then shall all things fall forth well, and prosperously: then shall the true Israelites come together, even as it came to pass, in the time of jesus Christ, who is the true shepherd, and cast out all false ministers, pharisees, scribes, and jews, and feed his sheep himself, by the great power of God. For he taught them by the spirit of grace, and converted & lightened their hearts, and cast out the evil spirits, and raised the dead to life again, & wrought strange miracles, and wonders, in the name of his heavenly Father. So that the sheep, can now no more be demanded, and destroyed of the wolves, but may sit safe in his pastures, & under his protections. And this Moschel, or Lord, & prince of Israel shall be magnified, and glorified through the whole world, in the time of the new testament, which was fulfilled, when Christ by his passion entered into his glory, and rose again from the dead the 3. day, Mat. 28.6. Mat. 28.18 & sitteth at the right hand of God, that all power, both in heaven, and earth, might be given him: and when the holy ghost preached him by the Gospel in all the world: Psa. 89.24 and when his horn, (that is) his spiritual kingdom, (as you have heard in the psalms) was in the name of god exalted, multiplied, and daily increased, both by the jews, and Gentiles as it is yet, manger Sathan-and the world his wife. The world the devils wife. And a little after Miche. prophesieth how Christians or the kingdom of Christ should reign, and remain even under the cross, in the midst of their enemies. By which we see that it is a spiritual kingdom, seeing it is in the wicked world, admonest many nations, What a people the Christians are. even as the dew of the Lord, or as a drop of water in the grass. For the people of the faithful, is a marvelous people. They are in the earth, but not an earthly kingdom of the earth. Their doctrine is the holy ghost, which cometh from heaven, from God the holy ghost. They themselves also are from heaven regenerated by water, and the holy ghost, their life consisteth in faith, they live in Christ, and they are wonderfully preserved under the cross. And although in the eyes of the world, they may seem weak, yet are they invincible, & through faith in Christ have always the victory: yea they break through the world, sin, death, and the bonds, and snares of Satan, and govern their inheritance: but all these things are done spiritually, and by a marvelous means, altogether hidden from the world. For this is wrought by the word, and spirit, but much more worthily, and gloriously, than man can imagine. These are the words of the prophecy. And the remnant of jacob, shall be amongst many people, as a dew from the Lord and as the showers upon the grass, Mic. 5.7. that waiteth not for man nor hopeth in the sons of Adame. And the remnant of jacob, shall be among the Gentiles, in the midst of many people, as the Lion among the beasts of the forest, and as the lions whelp, among the flock of sheep, who when he goeth through, treadeth down, and teareth in pieces, and none can deliver. Thy hand shall be lift up, upon thy adversaries, and all their enemies, shall be cut of. Here you may see the power of the gospel, and faithful christians. Those which believed in Christ, & tarried looking for him, were the true remnant of jacob. They trusted not in man, but in God: and certainly believed, that according to his promise he would deliver them out of all calamity, although at that time they were captives, and afflicted in the midst of their heavy, and deadly enemies. But the Lord dwelleth with his servants: he hath promised in Exodus unto all faithful christian men, that he will be an enemy unto their enemies, Exo. 23.22. and afflict them, which afflict the faithful Christians. Wherefore there is a certain hope, and sure victory promised here unto the remnant of jacob, and the kingdom of Christ, that is, to the whole Church, which in this world dwelleth here among her enemies. And thus be the faithful Christians encouraged, fortified, and embouldened, by the promise of God, and faith in Christ jesus, to walk even as the Lion in the wood, which feareth no other beast, and passeth them all in strength. And this prophet magnifically describeth Christ's kingdom, in his 4. chap. much like to the 2. of Esay: his words be these. And the same day saith the Lord, will I gather her that halted, Mic. 4.6. and I will gather her that is cast out, and her that I have afflicted. And I will make her that halted a remnant, and her that was cast far of, a mighty nation, and the Lord shall reign over them in mount Zion, from thence forth, even for ever. This is the time of the new testament: faithful christians are here signified by the halt, cast out, and afflicted men: like as they are also understood in 61. of Esay, and in every place of this prophecy, because of that cross which they bear in this world, that so they may be made like unto Christ their king. You must then understand by the halt, cast out, & afflicted, those which are poor in spirit, which are troubled in conscience, which outwardly in this world, suffer persecution, Who be the poor in spirit. and inwardly in their conscience are terrified, and tormented with the feeling of their sins, the fear of death, & the wrath of God. These are the poor unto whom this good tidings are brought, that they have a good favourable, and most gentle king, who will not cast them of for their weakness, and infirmity, but helpeth them, and salueth their sores. And although in this world, they be weak, forsaken, banished, abjects, and most contemptible: yet will the Lord make of them, a famous people, who shall live safely under him in perpetual glory, in the kingdom of heaven. Here again you hear that the kingdom of Christ is spiritual, The elect are brought to the kingdom of heaven by fears, temptations and crosses for flesh and blood which cannot inherit the kingdom of heaven must-by these curses be eaten a way. for the faithful Christians in this world, are weak, and contemptible: but by the cross, they are brought to eternal glory. For when the whole world, with all his pomp, and glory shall decay, then shall they be crowned with great honour, and glory, in the everlasting kingdom of Christ. And thus the prophets have respect unto the eternity, and salvation ordained for us in the kingdom of Christ. In the end of the 7. chapter he doth wonderfully, and above measure land, and extol the great, and inestimable riches of God's mercies, which were promised unto us in Christ, and which were promised unto Abraham Isaac, and jacob, of whose stock Christ the king of glory should come, according to his humanity. These are the words of the prophecy. Who is a god like unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? Mic. 7.18. He retaineth not his wrath for ever, because mercy pleaseth him, he will turn again, and have compassion upon us, he will subdue our iniquities, and cast all their sins in the bottom of the sea. Thou wilt perform thy truth to jacob, and mercy to Abraham, as thou hast sworn unto our Fathers in old time. This was a very necessary comfort, in the captivity of Babylon, unto the jews, lest they should have fallen into despair, and doubt of the mercy of God: as if the Lord would altogether have forsaken his people, and revoke his promises of grace in Messiah, for the sins of the people. For it is as if he should have said, go to, we shall be led into captivity: but it is the judgement of the Lord, and his william. We have in deed, abundantly deserved all kind of calamities, yet must we not therefore doubt of the mercy of God. For his grace in Christ jesus is very great, deep, and a bottomless sea, God's mercy is a bottomless sea. wherein all our sins may be drowned, and swallowed up. The Lord hath made a covenant of grace with our fathers, Abraham, Isaac, and jacob, that in their seed Messiah, all nations of the earth should be blessed, that is, receive forgiveness of their sins, be delivered from death, and be saved from everlasting damnation, and receive the free gift of innocency, and everlasting life. This promise will never deceive us. For the Lord swore unto us, by a holy, and faithful oath, that so the rather he might confirm us in faith, and make us the less doubt, that all those things should come to pass, which he had promised: and that for Messiah his sake, he would help us, be gracious unto us, and deliver us from all our calamities. This grace and truth can not be called back: but as sure as god is good, so sure is it, that we shall be partakers of his grace, if we believe his promises. Wherefore let us be of good cheer. Our sins shall not nor cannot hinder, nor make frustrate those things which God promised to our forefathers. He hath promised Christ, therefore out of doubt, he will sand Christ for our deliverance. And this was the hope of Israel, to wit of all faithful Christians from the beginning of the world, even unto this day. And this in deed is the true Gospel, which Messiah by his death, and bloodshedding confirmed: namely, that the son of God should be made man, and borne of Abraham's seed, that he might give us the heavenly benediction (that is) righteousness, life, and health, that we might by him be freed from our sins, and delivered from death, and be raised unto everlasting life, and reign with him for ever in everlasting glory. And this is the chief sum of all the prophets, The sum of the prophets. touching Christ, and his kingdom, according as God after the captivity of Babylon, fulfilled them, and sent jesus Christ, our true king, and deliverer unto the world. ¶ Anna. What saith that comforter Nahum of Christ? For he may well be called Nahum, (that is,) comforter. ☞ Vrba. He agreeth with the 52. of Esay upon the gospel, saying, Behold upon the mountain, the feet of him that declareth, and publisheth peace. O juda, keep thy solemn feasts, perform thy vows, for the wicked shall no more pass through thee, he is utterly cut of. That you may more easily understand, what Nahum prophesieth, note first, he prophesieth against the Monarchy, or kingdom of Assiria, especially against Ninive, the great city of Assiria, which the prophet jonas converted afore that These things therefore was their comfort: namely, the the enemies of juda, to wit, Sanherib, & his kingdom (who before had proudly, and cruelly triumphed over Israel, and conceived an opinion of themselves, that they could devour) juda should be wasted, & destroyed as Esay in 36.37. comforteth jerusalem, and the king Hischia, by the commandment of God, in his 36. Esa. 37.31. and 37. chapter, saying. And he will cast unto it that, which shall be escaped of the house of juda, and that which shall remain to plant, and he will make it to take root downward, and bear fruit upward. For out of jerusalem shall a remnant go, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. Therefore thus saith the Lord, concerning the king of Ashur, He shall not enter into this city, nor shoot an arrow there, nor come before it with shield, nor cast a mount against it. By the same way that he came, he shall return, and not come into this city, saith the Lord. For I will defend this City to save it, Hear the angel is a figure of christ and sanherib of sathan & jerusalem of the elected sons of god. for mine own sake, and for my servant David's sake. Then the Angel of the Lord went out, & smote in the camp of Asshur an hundredth, four score, and five thousand. So when they arose early in the morning, behold, they were all dead corpses. So Sanherib king of Asshur departed, and went away, and returned and dwelled at Niniveh. And as he was in the temple worshipping of Nisroch his god, Adramelech and Sharezer his sons slew him with the sword, and they escaped into the land of Ararat: and Esarhaddon his son reigned in his stead. You have heard the history, note therefore this also, that Nahum comforteth God's people in this his prophecy, bidding them be of good cheer, and despair not. For although the king Asshur will besiege, and afflict jerusalem yet shall there be no danger. For God will help them, they shall hear joyful tidings to wit, that the enemy shall not hurt their city, but die miserably, that they may yet again celebrated their feasts, & merely rejoice in quiet peace. Esa. 9.6. And this was fulfilled, as you heard of late out of Esay. But you must know, that this temporal deliverance, in which earthly jerusalem was delivered, was only a figure of the true, and everlasting deliverance which we have in Christ. The Angel of the great counsel which was sent to prostrate, 1. Coll. 2. and destroy the enemies of the spiritual jerusalem, that is, of the catholic church, and to overthrow, and abolish that wicked spirit, or Sanherib, that very Belliall with all his hellish host, and to deliver us from him: which thing he performed, and by his own power overcame those enemies. The evangelists, and the preachers of the new testament bring unto us this joyful, and gracious tidings, to wit, that Satan is conquered, and we believers truly delivered. These preach in all congregations perpetual, O happy church and poor in spirit. and everlasting peace, and salvation by Christ jesus. And this is the meaning of this prophecy, and of Christ, and his church, to wit, that she should rejoice in the Lord for her deliverance, because she is freed from Satan's assaults, from his tyranny, from sin, from death, and from hell. O happy judah, O happy church, O happy congregation of the faithful, which dost acknowledge, confess, and believe in thy God. Thy Sanherib, Satan with all his host, and members, as the foolish world etc., The victory of the church in christ. who hath so hardly handled, pinched, and oppressed thee, that thou couldst in no wise rejoice, is now by Christ overcome. Be therefore of good cheer. Thou shalt hear joyful tidings, to wit, that thou shalt not be in danger, neither that any evil shall happen to thee. The Lord himself, shall defend, and deliver thee, and thou shalt have true joy, and peace. Wherefore yet again keep holy thy feasts, and days of joy, celebrat thy passouer in unleavened bread, (that is) in truth, and holiness, be merry, and rejoice always in the Lord. For Beliall Satan is conquered by the cross of Christ. Thou needest not therefore hereafter fear him: he can not now hurt thee. For he lieth now prostrate in the dust, that valiant conqueror Christ jesus thy head, Luke. 11.22. and husband, hath entered into his palace, and overcome him and taken his armour from him, and hath triumphed over him, and hath given his victory to thee. Wherefore thou mayst well, and rightly celebrated these feasts of joy, in sacrifices of praise, and thanks giving, for these benefits given unto thee by Christ jesus. This out of doubt is a most plentiful, & joyful consolation, that the gospel of our eternal deliverance together with peace joy, and security, by faith in Christ, shall remain for ever in juda, that is in the Church. For Satan is conquered, and overcome, (that is) all his power against the congregation of the faithful, is taken from him, sin by that blood of Christ is washed away, & death is destroyed, and so all the accusations, that this Bellial can lay against us. For sin is cleansed and taken away, and therefore it followeth, that we shall be justified, and saved in Christ jesus for ever. And this truly is a great and chief principal cause, why we for such our deliverance, should celebrated our spiritual feasts of gladness in praise, and thanks giving to God our good father uncessantly for ever. ¶ Anna. The prophets are brief in their writings, but they contain very weighty, and worthy matters, in few words: let me hear now, what Habacuk prophesieth. Habacuc an embracer. ☞ Vrba. Habacuk signifieth an embracer, who in embracing taketh one by the middle in his arms: even as a mother imbraseth, and kisseth her crying children. For he comforted the heavy wretched people at the heart that they should not despair, because of the captivity of Babylon, as if God had quite forsaken his people, and as if the promise of sending of Christ of the house of David to be the true deliverer, had been utterly frustrate. And he lovingly imbraseth the people, he sparing no pains that might make the jews steadfastly believe that their comfort Messiah should come. And he signifieth unto them that though the jews for their sins were banished and jerusalem destroyed: yet all the promises of God in the prophets made concerning our Saviour, should nevertheless be fulfilled, and that Babylonical tyrant punished. Habacuc chap 5.1. These are his words in the 2. chapter. I will stand upon my watch, and set me upon the tower, and will look and see, what he will say unto me, and what I shall answer him, that rebuketh me. And the Lord answered me, & said: writ the vision & make it plain upon tables that he may run that readeth it. For the vision is yet for an appointed time, but at the last it shall speak, & notly: though it tarry, wait for it shall surely come, and shall not stay. Behold, he that lifteth up himself, his mind is not upright in him, but the just shall live by his faith. Abacuk was commanded to wright these words in a table, and so set them up in public places, as in the Church or market place, that all men might read them, and understand them, and that every one passing by, might easily spy, and understand it. You shall understand this prophecy thus. King 9.9. The vision signifieth a prophecy: the prophets are called seers, because they see the mysteries of the gospel, concerning Christ, The prophets called seers. a far of with their spiritual eyes. This therefore is the sense of his words. Wright this vision in a table, that is, wright up the confirmation of all the prophets in christ, that the faint hearted jews when they begin to despair, may see what they aught to ground in their hearts, think with their self of the fulfilling of all these prophecies, which have been foretold of Christ, and his kingdom. Let the words be written in the table, to signify thus, though ye be now captives, & your land destroyed yet all the prophecies, which are spoken of Messiah, of his everlasting kingdom, and of your salvation wrought by Messiah, and what thing else soever the prophets have written of Christ, of his miracles, and of his ministry are sure, and must be fulfilled. What the lord promiseth in word, that he performeth in deed, neither can any tyrant, or Satan himself hinder it. But that is fulfilled at the time, in which the Lord appointed it should be fulfilled. This is the case and state of the regenerate in their new birth christ hideth himself long from them but at last he cometh when the flesh is well tamed. The prophet than saith thus in effect. You shall be wearied by the tediousness of time, and many heavy cogitations shall rise in your hearts: so that ye shall almost despair of his coming, being so long driven of, from day to day, even unto the end of your captivity, and yet must ye not therefore doubt of the word of God, but patiently weight for the Lords coming. For what the Lord hath promised, that is certain, and sure: verily it is not lawful to doubt of the lords words. But if any man upon contention, will not believe this prophecy of Christ, he destroyeth his own soul. But gods promise', shall be nevertheless fulfilled, whether the contentious caitiff, believe it or no. Mary he for his incredulity shall have no part thereof, faith is all in all. He which believeth the promise enjoyeth it: It is an honour to God to believe his promises and contrarily dishonour to destroy them believe them and thou shalt both honour God and be saved thyself. he that doth thus honour god, that he believeth, and judgeth him to be a true sayer, and a merciful God, him likewise doth God honour, and accounteth, and calleth him righteous, and pardoneth his offences, and maketh him partaker of all his goodness in Christ jesus. For the righteous liveth by faith: that is, if any man will live, and be righteous before God, it is required of necessity, that he believe the Lords promises. Here you see the way to come to righteousness, and salvation: to wit, if you desire to be justified, and saved, then must you believe the gospel of Christ: for by that must we receive righteousness, life, and salvation. There is no other mean nor other way, by which we can be justified, and saved. S. Paul in his epistles to the Rom. Galla. and the Hebre allegeth this notable, and worthy sentence of the gospel of Christ, as a forcible, and weighty testimony of the righteousness of faith: saying that it is not any otherwise to be gotten, & retained but by faith. And therefore Christ reproveth Cleophas, and his companion, for that they believed not the prophets, speaking of Messiah, and so become pensive, and doubtful. In like manner doth Abacuk also. He boldly, and vehemently threateneth the jews captivity, & yet nevertheless, he saith, that the coming of the promised Messiah should not thereby be hindered at all, but he should in deed deliver them according unto the prophets. And he saith that they which will be partakers of this deliverance, must lay sure hold by faith upon the holy promises of Christ, of his passion, of his resurrection, & of his ascension. But they which will not believe, shall not be partakers of Christ's merits, but remain captives in their sins, and die for ever. ☞ Anna. What, and when did Zephane prophecy of Christ, Zephane. and his kingdom? ¶ Vrba. He prophesied in the 19 year of that virtuous prince josias king of juda, and he saith thus, in his 3. chapter. Therefore weight ye upon me saith the Lord, Zep. 3.8. until the day that I rise up to the pray. For I am determined to gather the nations, and I will assemble the kingdoms, to pour upon them my indignation, even all my fierce wrath: for all the earth shall be devoured with the fire of my jealousy. surely then will I turn to the people pure language, that they may all call upon the name of the Lord, to serve him with one consent, from beyond the rivers of Ethiopia, the daughter of my dispersed, praying unto me, shall bring me an offering. In that day shalt not thou be ashamed, for all thy works, wherein thou hast transgressed against me. For than I will take away, out of the midst of thee, them that rejoice of thy pride, and thou shalt no more be proud of mine holy mountain. Then I will leave in the midst of thee an humble and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall do no iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth. For they shall be fed, and lie down, and none shall make them afraid. Rejoice O daughter Zion, be ye joyful O Israel, be glad, and rejoice withal thine heart, O daughter jerusalem. The Lord hath taken away thy judgements, he hath cast out their enemies, the king of Israel, even the Lord is in the midst of thee, thou shalt see no more evil. In that day shall be said to jerusalem, fear thou not O Zion, let not thine hands be faint. The Lord thy God in the midst of thee is mighty, he will save: he will rejoice over thee with joy: he will quiet himself in his love he will rejoice over thee with joy. After a certain time will I gather the afflicted that were of thee, and them that bore the reproach for it. Behold at that time I will bruise all that afflict thee, and I will save her that halteth, and gather her that was cast out, and I will get them praise and fame in all the lands of their shame. At that time will I bring you again, and then will I gather you, for I will give you a name, and a praise, among all people of the earth, when I turn back your captivity before your eyes, saith the Lord Zephany prophesieth unto the people, what punishment should come upon them, for their sin: as jerusalem, and juda should be destroyed, and the people, be lead captives out of their country. But seeing the prophets were the ministers of jesus Christ, For whose sake the Prophets were sent. sent for the true Israel's sake, their manner is always after threatening, and denunciations to the people of their deserved punishment, to comfort the elect by sweet, and plentiful promises of their true deliverer Christ, The elect must be comforted, ergo they are sometime weak and fearful. and of his kingdom to the end the godly should not despair in their captivity as though the Lord would for ever be angry, and revoke his word of the promised help in Messiah: seeing I say the chief end of the prophets be the promises of Christ which are the true & very Gospel itself, they always preach Christ. And so doth Zachary here in the end comfort the jews, lest in the captivity of Babylon, they should faint: and doubt of God's word. The promises of Christ the chief thing in all the prophets And he prophesieth, that the Lord will gather them together, again in a mighty hand, and that he will sand Christ and spread his kingdom through the whole world, and exalt his people unto the highest stage of honour. This is the meaning of this prophesy. You must needs be captives, whether ye will or not, but ye must not therefore despair: weight only for the lords leisure. For when time shall be, I will not fail you, but help you. I will rise up, and declare my power to the whole world, saith the Lord First of all, he stirred up the king of Babylon, to seize upon the country, and miserably to destroy all things that were in it. But the Babylonian king was well favordly, and duly punished, plunged, and destroyed again himself of the Meads, and Persians. Thus the jews, the people of god, were spread all abroad, throughout the whole world: & by those words, the great praise honour, & glory of god's name, was better known to all men: so that every one might even with his hands feel, (and much rather know,) the God of the Hebrews, to be the true, and only God, even until the time of grace itself came, when the father by his son jesus Christ, was every where truly known and glorified in his Gospel. Sweet lips. This pure language, or those pleasant, and sweet lips, be the preachers of the Gospel, which preach unto us mere grace in Christ, and offer us, and give us true deliverance in Messiah. For by these, the faith of Christ, entereth into men's hearts, that they may receive the holy ghost: Gal. 3.14. & so together with one heart publicly, and openly pray unto Christ, and confess him to be their only Saviour, and deliverer. For they all have one doctrine, one spirit, one faith, and one hope, and they believe in their hearts, that God hath raised Christ from death, and they confess with their mouths that God hath made this jesus, Lord of all things, and anointed him to be his Christ, and by this faith are they saved, and justified. Acts. 8.27. He prophesieth also of the greatness, and wideness of Christ his: kingdom and he speaketh of that mighty kingdom of Ethiopia, lying beyond that great, and famous flood Nilus, to wit, that it also shall be brought to the faith of Christ, and shall have true worshippers, who shall call upon God through Christ, their only mediator, and shall by the Gospel be brought, as a present to our God, into Zion his holy temple: as we read in the Acts of the Ethiopian chamberlain of the Queen of Cande who came to jerusalem, to worship the true god. Then jerusalem, at that time, (to wit, in the time of Christ, when the gospel shall be preached through the whole world,) thou shalt not be confounded, or ashamed any more. For thy sins through the Gospel, shall then be wiped away, and thou shalt plentifully receive the holy spirit of Messiah, that thou mayest not be defiled again, with so great idolatry, as thou wast before. The proud, haughty, and swelling pharisees with their accomplises, and other of such like stamp which are puffed up with a persuasion of their own holiness, and trust to their own righteousness, fastings, sacrifice, The false churches here described, and who be pharisees. circumsition, alms deeds, & the works of the law, & the temple: & upon this presumption have erected a human holiness of their own, & rejected the divine grace of god in Christ: these pharisaical fellows I say, can not abide to acknowledge, the true righteousness of God, to wit jesus Christ, as sufficient to salvation, whom God himself hath given us for our righteousness, and who alone, and no other, is the fulfilling, and end of the Law, for righteousness, Rom. 10.4. unto every one that believeth in him. But the Lord hath taken away from the true jerusalem, these proud puffed up justiciaries, which will be saved by their own works, and look not for salvation, by the mere, and free grace of God, that the true Christians may know them to be seducers, and take heed of them. Now note that the kingdom of Christ, The Christifidelians or Christifaythfull. is not an earthly, but a spiritual kingdom, and that the true christifidelians, are not proudly pricked up in the pomp of worldly vanity, neither doth the world greatly regard them, and yet are they in great price, and highly glorified with God. He calleth faithful Christians a miserable, and poor people. They are not in deed, in multitude so many as the wicked be, and for the most part, the world despiseth and rejecteth them in this earth, but with God they are in great honour, and highly esteemed For by faith in Christ, they are the children, and heirs of god, whose names are written in the heavens. The time is not yet come, wherein their glory doth appear: now is the time of trouble with them, even until the last day, that they may by afflictions, crosses, and persecutions be made like their Master Christ. But at the last day, Christ's kingdom shall be manifested in glory. In the mean time, they hold themselves contented with God's word, they trust him, who hath promised them true, and everlasting life, with sure, perfect, and eternal treasures. He calleth faithful Christians, as other prophets do, relics, or remnants: for the smallest company of people come unto Christ, even as the Lord saith, Mat. 22.14 many are called, but few are chosen. He calleth them in Luke, his little flock, in whom the Lord is so well pleased, that he will give them his kingdom. And where he saith, that the chosen remnant, will work no wickedness, it is spoken of the Godliness, innocency, integrity, and simplicity of the faithful: because they are honest, and simple dealers. For they have that true faith, which worketh by love. And although, they are not altogether perfect, neither can in all points fulfil the law, Though the faithful offend yet their offences are pardoned. but have many infirmities, so that they must daily pray: our Father which art in heaven, forgive us our trespasses: and so have their sins also by faith, daily forgiven them: yet by faith, they are in the gracious kingdom of Christ wherein is perpetual remission of sins, and a perpetual exercise unto repentance, and Godliness, and the remnant of their sins, which lurk in their flesh, are not imputed unto them to condemnation, for Christ the king of glory his sake, on whom they believe, and continually call. It followeth therefore, that the remnant of Israel, the faithful Christians, shall live safely, and without danger. For the kingdom of Christ is a kingdom of true peace, and security, in which they are so loving as by faith in their hearts, they lay hands on Christ their Lord, who hath overcome the world, and Satan: and both can, and will daily help all that be his, in all their calamities, and dangers. What then need they fear? have they not I pray you in him, (and of him,) a true shepherd, comforter, saviour, deliverer, and a full horn of all happiness. Now he exhorteth Zion, to wit, the faithful Christians, to be heartily merry. And he prophesieth very comfortably, of the salvation, which Christians have in Christ, the Lord of Zion: to wit, that Christ saveth christians from punishment, and turneth their enemies from them, but whereas he delivereth the earthly jerusalem, & driveth away their enemies, it is a figure: but where as he delivereth the spiritual jerusalem, to wit, the faithful, and taketh away the punishment, which their sins had deserved, and satisfieth for their transgretion, and overcometh the world, death, and the devil, and turneth away those enemies from us, this is that true deliverance, and help, which Sophonias, and other Prophets spiritually had respect unto. What can be spoken more comfortably, A great comfort. then that God himself is the king of Israel, and is ready with us to help us. For God himself, is made man, and dwelleth with us. We are his tabernacle, his possession, his darling, and his people, and he himself will always continued with us: there is therefore no cause, why we should fear any evil or danger. Who can hurt them which have God the Father: and which have God the son with them, as their king, reconciler, deliverer, and the life itself, and which have God the holy ghost, as their comforter, and earnest penny of their everlasting inheritance, and salvation? For the prophet useth that great name jehova, that is God himself: (3. persons, and one God.) Is not this kingdom of Christ, a glorious, and princely kingdom? are not these treasures (which our faithful God promiseth by his Prophets in Christ) great, unspeakable, and infinite treasures? He which hath the Lord God, the Father, the son, Our summum bonum. and the holy Ghost, that summum bonum, that only alone, and the chief goodness to be his defender, what can he desire more? Wherefore, Sophoni saith furthermore, at that time that is in the day of salvation, when Christ shall come, then shall a joyful Message be brought unto jerusalem the church, as the Angel said unto the sheapherds, Luke 2.10. be not afraid, let not thy handfast hold go, that is despair not, believe still that God will help thee: all things shall hap well, your case shall be better, than you can either desire, or wish: seeing that thy only God, and mighty Saviour is in the midst of thee. And that thou mayest the better look for help, and all happiness of him, be assured of this, that thou art so dearly beloved unto him that he doth rejoice in thee, even as the tender father doth in his dearly beloved son, when he loveth, and cherisheth him. The prophet cannot sufficiently declare the joy which god taketh in the congregation of the faithful Christians, saying: he will save thee: and he will rejoice over thee in great gladness, that is, he will pour forth all his faithfulness upon thee, and his fatherly good will towards thee, that at the last the world may be compelled to see and palpably feel (but especially the children of God shall know) that the Lord loveth thee abundantly as Paul writeth to Titus. Titus. 3 6. And he promiseth Christian liberty, because he will take away these toys, to wit the life, and tradition of men: we know the pharasies taught the law naughtily, and went a horing with the doctrine of men teaching, that men should do the works of the law, to the end that they should be justified, and have remission of sins, by the works of the law, and not by the mere grace of God, and Christ alone. And he promiseth the Church such a help, as by which, her enemies should be destroyed, but she continue still. Wherefore, though heretics, lie, and deceive never so much, though tyrants murder, and kill never so many, though false Christians berwaye, and betray all they can, and though Satan rage, and roar never so much: Yet in the end, shall the Church, the kingdom of Christ, overcome, and the enemies of christ yea, death the last enemy of Christ, & Christians, shall be destroyed. The Church as Sophony saith, hath a mighty Saviour, Mat. 16.18 which can mightily save, and deliver her. And as Math. saith a rock, whereon it is builded, against, which even the gates of hell can not prevail. And although gods children are a miserable, afflicted, and calamitous poor people, though they be crippells, and outcasts, and though they be outwardly in body persecuted, & inwardly in the soul shaken, and tormented with the terrors of death, and with fear of damnation: yet will Messiah help them, and aid them, and bring them, to honour, and gather them into his kingdom: as Luke saith in the 11. chapter, where Christ calleth the halt, and lame to his supper. Is it not a marvelous great honour, and glory, that he pronounceth of the jews, that salvation shall come of them: and of the Church, that it is the City of God, which the Lord himself hath founded, and builded, and that there is no other true joy, peace, safety, righteousness, fortitude, riches, honour, life, or salvation, but only that, which is in the catholic Church, in the time of grace, and Messiah? I will bring you, that is, I will by the Gospel call you on all sides, from amongst the wicked, unto Christ's kingdom, and I will gather the dispersed children of the Lord, and I will exalt them to honour, when I shall have turned away their captivity. Man speaketh not these things, but God himself, whose will or purpose, no man can let, or hinder. He saith that he will gather his servants, into the kingdom of Christ and therein make them honourable in deed. The vildest shame that can be. For as it is the vildest shame, and greatest ignominy, that can be, to be a sinner, and bondslave of Satan: so on the other side, it is the greatest glory, laud, and honour, that can be, to be delivered from sin, and Satan, and to be made the child of God by the gospel. To conclude, in that we be made by grace, children by adoption, so that now we may live, and reign with Christ for ever: who can either speak, or think of this glorious glory, gloriously enough? ¶ Anna. Hath Aggeus any promises of Christ? ☞ Vrba. Yea forsooth. For he prophesied after the captivity of Babylon, and he moveth the people, earnestly to build up the temple agayine, that the worship of God might be restored. For, this second temple should become very honourable, because the true God of Israel himself should personally come into it as Mallachy prophesieth. And afterward he promiseth Christ, and saith that the time of his coming draweth nigh: his words be these. Thus saith the Lord of hosts, Agge. 2.7. yet a little while, and I will shake the heaven, and the earth, and the sea, and the dry land, and I will move all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts. The glory of this last house, shall be greater than the first, saith the Lord of hosts, and in this place, will I give peace, saith the Lord of hosts. This prophecy forespeaketh of the former coming of Messiah into the world, how he should come to jerusalem into the temple, and how there should be a great change, both in heaven, and earth. For the Lord hath sent the Angel of the great counsel, even his son in the flesh: that by Christ, he might summarily restore all things, in heaven and earth: wherefore it was of necessity to follow, that judaisme should be abrogated, and that the jews should revolt, and that the gentiles, should be made the people of God: and that great wonders should be done, at which even the Angels should marvel for ever. And he saith that Christ is the hope of all nations. For all men are borne sinners, and sin daily, but he which sinneth, We are by nature sinners. doth the work of the devil, and is the servant of Satan, and child of death. From the which kingdom of sin, death, and damnation, no man can otherwise be delivered, Our state without Christ. but by Messiah, who only was sent of God, to take away the works of the devil, and destroy the kingdom of Satan, to wit, sin, and death, and to give us true life. And therefore he is the hope of the whole world: neither is there any comfort, help, forgiveness of sins, righteousness, peace, safety, joy, life, or health, any where else to be found, but only in Christ. Therefore all the elect, even from the beginning, have very carefully, and earnestly desired Christ, because no man either could, or aught, to help the wretched world or deliver it, from everlasting misery, and calamity, and bring it to everlasting joy, but only jesus Christ. When Christ, in the last week of Daniel, came into this world than came our true preacher, our only reconciler, and mediator, who made, and confirmed the everlasting covenant, of peace, between God, and us. And the prophet repeateth this word, The Lord named five times. the Lord of Zebooth. 5. times, that the faint hearted jews, ready to fall to desperation, should in no wise be discouraged, but finish the work which they had begun, and steadfastly weight for the coming of Messiah: seeing the almighty God, who is the truth itself, had so often, and so earnestly, made promise of him. And so we have Christ, the comfort of all nations, of all sinners, & the true peace of the whole world, and that in the temple, (that is,) in the Church of Christ, who himself, is our peace, as Paul saith. Ephe. 2.24. And seeing Christ is the comfort of all nations, it followeth, that both they aught to believe, & trust in him, and that his kingdom also should be among all nations, both jews, & gentiles through the whole world. And therefore shall they hope to have, & also surely receive of him forgiveness of their sins, righteousness, reconciliation with God, true peace, security, everlasting joy, true life, and eternal salvation. For if the sin of the Gentiles should not be taken away, then in deed should neither death, nor Satan's tyranny, and kingdom be taken away, neither could they have any comfort or hope. But seeing that Christ, is their hope and comfort, These gentiles are we for the jews called all the world gentiles, except themselves. and that no vain comfort, (for God himself speaketh it) then surely must all heaviness, calamities, and misery be taken away from the gentiles also, which is nothing else but sin, evil conscience, death, and everlasting damnation. And therefore, must they also of necessity rise from death, and live for ever with Abraham, Isaac, and jacob, in the kingdom of heaven. You see, by the Epistle of S. Peter, that the prophets have respect unto the health of the souls, and therefore their whole endeavour is to preach true comfort: seeing the prophecy of Christ, who brought us from sin to righteousness, and innocency, and from death to life everlasting, as we find he doth in deed. Moreover, he hath deserved for us the comforter, the holy Ghost, by whom he helpeth, and comforteth us under the cross, until we be called out of this frail, and miserable life, and receive the promised crown of glory, which in deed we possess in this earth, though it be but yet in faith, and hope. ¶ Anna. You always have said, that Zachary is a prophet, full of notable comforts. Let us therefore here what comfort he giveth us, by his promises. ☞ Vrba. He is in deed, a comfortable prophet, Zachary. and the days wherein he lived, required the same. For he prophesied, when the jews were even at the point of returning out of the captivity of Babylon, and when the City with the temple, should be builded again. The people at that time, were yet faint hearted, fearful, and doubted that they should not be safe from their enemies: and therefore he comforteth them, and setteth Christ before their eyes, as a loving Saviour, that so they might be of good cheer, saying: that Christ should speedily come and help his servants, and spread his kingdom through the whole world: and therefore was it needful, that juda, and jerusalem should be builded again, to the end, they might receive their own king. And the prophet speaketh, as followeth. jerusalem shall be inhabited without the walls: for the multitude of men, Zach. 3.4. and cattle therein. For I (saith the Lord) will be unto her, a wall of fire round about, and will be the glory in the midst of her. Here he prophesieth of the spiritual jerusalem, to wit, the church of Christ for the earthly jerusalem had her bounds, and walls, but the heavenly jerusalem, shall be so wide, and large, that it can not be compassed with any walls, yea it shall be as wide as the world. For it is the kingdom of Christ, which by little, and little, without ceasing, shall be increased, unto the last day: and the true children of Abraham are (as the God of Abraham promised,) even as the sand of the sea, and the star in the firmament: and the promised blessing shall come upon all nations through the whole world, that Christ may be known and worshipped, every where, for the true Lord & god. By the cattle, understand weaklings, and such as are ignorant in the knowledge of the scriptures, and faith: these are led, and fed, in the pastures of Christ, by those which are more strong, and firm in faith. A fire wall. But he is a marvelous wall, which is all fiery: truly the Church of Christ in this place, hath so great, and comfortable a promise of God's help, as you shall scarcely find in any other place of the scriptures For I will be saith the Lord, a wall of fire round about her, the Church of Christ. You see that he speaketh here, of the heavenly City wherein God himself, will be the watchman, keeper, wall, & defender, if their God be thus present with us, we have just cause to rejoice in the Lord: seeing, that wheresoever God himself watcheth, defendeth, and fighteth for us, there are we safe, out of danger of this world, and Satan, and need not fear them. To be brief, the great humilititie of Christ jesus, in that he vouchsafed to become man, being the true son of God: and the sending of the holy ghost, the true teacher of wholesome doctrine, in the Church of God, whereby the church is still holden, and preserved in truth, that it may steadfastly cleave to God: where as otherwise, the whole world is blinded with errors, carried away with lies, and miserably deceiveth itself: these I say do sufficiently declare, how gloriously the Lord hath shewted himself in this spiritual jerusalem. Satan, the world, and heretics, do not cease, nor sleep: but bend themselves, in all they may, yea, they strive with hand, and foot, to destroy Christ his church. But although, according to the flesh, it be weak, yet nevertheless it standeth, and getteth the victory over all her enemies. So plentifully, doth the Lord declare his glory, in his spiritual city the Church. In the words following, he setteth forth the help, and comfort, which we shall have in Christ his kingdom saying: He which toucheth you, Zach. 2.8. toucheth the apple of mine eye. How I pray you could a most loving, and tender father speak more lovingly, or sweetly, even to his darling, and dearly beloved son? if the Lord look carefully to us, Where is the apple of God's eye. as men use to look to the apple of their eyes, then surely can no hurt happen unto us, in the kingdom of Christ, neither need we to fear any danger. A comfort for the weak which are tempted Zach. 2.10. A little after, Zachary comforteth such Christians as are under the cross, and by reason of the weakness of the flesh, are in fear, and trouble, even as the jews were at that time saying: Rejoice, and be glad, O daughter Zion: for I come, and will devil in the midst of thee saith the Lord: and many nations, shall be joined to the Lord, in that day, and shall be my people, and I will devil in the midst of thee, and thou shalt know the Lord of hosts hath sent me unto the. And the Lord shall inherit juda, his portion in the holy land, and shall choose jerusalem again. Let all flesh be still before the Lord, for he is raised up out of his holy place. That is to say, O Zion, although thou be afflicted here in the earth, yet be of good cheer, because thou shalt continue. For I myself do come, and abide with thee. Was not this fulfilled, when god become man? and at this day, wheresoever God's word is received, there doth God devil, and that is the true Zion, as Christ saith in john: He that loveth me, keepeth my commandments, john. 14.23 and my Father will love him, and we will come unto him, and will devil with him. Surely this is the spiritual kingdom, wherein god dwelleth with us by the gospel, and by faith which the holy ghost worketh in us: as S. Paul saith to the Ephe. Christ dwelleth in our hearts by faith. And Esay telleth us where God dwelleth, to wit, in faithful and humble hearts, Esay. 66.2 endued with the fear of God, and not in earthly temples mad with hands. Zachary also telleth us, that the kingdom of Christ shall be large, and wide, and that the gentiles, shall become Christifidelians': and so by faith in Christ shall also become the people of God. All these things are daily fulfilled, that we by experience may know these things to be most true, which they have prophesied: and thy are sure, by great miracles, but no man doth earnestly, and diligently consider them, as in deed they aught to do, if they will be accounted true Christians. But how shall juda be the inheritance of God? and jerusalem choose again? Even then when the Lord shall cast down the partition wall betwixt the jews, and Gentiles, and by the Gospel make of two peoples one holy nation, than I say, shall the true juda, that is, the congregation of such as confess the Lord, be made God's inheritance, one jerusalem, and one elected city: but this shall not be only in Canaan, but through all the whole world. Afterwards followeth an exhortation unto the whole world, where he saith, let all flesh be still, or silent. Here we may learn, Let all flesh be still. that he speaketh in this place of spiritual juda, and jerusalem which appertaineth to the whole world: otherwise he would have commanded only the jews alone to have been still, and silent, if the jews alone, and none else, should have been his kingdom. This therefore is the sense: God will devil both with the jews, & Gentiles, in all places through the whole world. Wherefore let all the earth be silent, let every man suffer the Lord to work, raygn, and have power in him: he will do all things well, and wisely: let no man be wise in his own conceit, let no man brag of his own holiness, let no man attribute any thing unto himself, but let all men humble, and submit themselves. For here is now wrought a strange thing: when the Lord cometh, and ruleth men, when God cometh, let all flesh be silent, and acknowledge themselves condemned sinners, and then will the Lord deliver them: for how shall sin, or misery have any abiding there where the Lord is king, and governor. In the 3. Chapter, he saith. Zacha. 3.8. Here now O jehosua, the high priest, thou and thy fellows, that sit before thee: for they are monstruous persons. But behold, I will bring forth the branch, my servant: for lo the stone that I have laid before jehosua, upon one stone shall be 7. eyes, behold I will cut out the graving thereof saith the Lord of hosts, and I will take away the iniquity of this land, in one day: in that day, saith the Lord of hosts, shall ye call every man his neighbour, under the vine, and under the fig tree. The prophet speaketh plainly here of Christ, of his passion, and of his kingdom. First the Lord talketh with the high priest jehosua, who was a figure of christ and therefore hath the same name, and is called jehosua, or jesus, as the 70. interpreters call him here in their translation. And whereas he speaketh only to the high priest, and his friends, he teacheth us that the promises of Christ, and his kingdom shall not profit all men, and that every man shall not be partaker thereof. And the cause is only, for that all do not believe in Christ: for that promise belongeth only to the faithful Christians, who together with jehosua, hath all one faith, and spirit, and he calleth them, monstruous persons, A great marvel. or great marvels. For there is no more marvelous thing in the world, than a godly man, who will leave all things in this earth, and follow Christ looking for forgiveness of sins, and everlasting life, only by him, and by nothing else. The world wondereth, that faithful Christians can so despise (even in this life) this world with all the pleasures thereof, for Christ's sake: who himself despised all the honour of this world, and utterly rejected the pomp and vain glory thereof. And for this cause, Christians in this world, are counted fools. Behold, I pray you how, even Cleophas, and his companion at the first were offended at Christ, although they were his disciples. 1. Cor. 1.32 Therefore saith Paul very well. Christ is unto the jews a stumbling block, and unto the Grecians, or Gètiles foolishness. Furthermore God doth promise' his servant Christ. Christ in the scriptures, is often called the servant of god, for his service, which here he hath done in the earth (to wit,) because he taught his flock, because he suffered for sinners, and because he was obedient unto his Father, in fulfilling his commandment, even to death, the death of the cross: of which his work, and service wrought for us, all these other servants of god have prophesied, but none of them all either aught, or could do, and execute that office. But he calleth Christ Zemah, that is, a branch, because he doth daily flourish, and grow hire, and hire, as a young spire, or young branch. Christ is also adorned in their places, by the same name, as in the 13. of Hieri. the 4. of Esay, etc. For like as the bud groweth until it cometh unto the natural length, and greatness: even so doth Christ increase, and grow by the gospel, in the hearts of men. And look how much longer and further he is known, and preached, so much more plainly is he known, and preached: The kingdom of Christ waxeth daily greater, and greater, and groweth, even unto the last day, that all the elect may be borne, called, and justified. ¶ Anna. Can the jews be persuaded, that this text doth prophecy of Christ? ☞ Vrba. jonathan in the Caldy bible, doth so expound this prophecy, and by this servant Zemath, he understandeth Christ. For thus is his translation in this place. Lo, I bring my servant Messiah, and he shall be made manifest. ¶ Anna. But what are those 7. eyes in one stone? ☞ Vrba. The prophet had spoken many things before of that earthly temple, and building: but because they were all but figures of Christ, and his kingdom, the propheteth immediately mix in the prophecies of that spiritual prophesy, of the lively temple of the Church. The stone is Christ, as Esay, and Peter calleth it, 1. Pet. 2.6. Math. 21. Psal. 117. saying, behold I put in Zion, a chief corner stone, elect, and precious. But the 7. eyes doth betoken the knowledge of Christ, because he is seen, & known by the eyes of faith, to be the only justifier, and saviour of all believers. The kingdom of Christ, doth stand in the faith, and knowledge of Christ, as the prophets, and Apostles with one consent do teach. Whose eyes be clear. He which knoweth Christ hath bright eyes, for he is illuminated to see the secrets of God, which are hidden unto the world, and over which the Angels in heaven rejoice. Many do hear the gospel only with their ears, but they neither know, nor see Christ with the eyes of their heart. They only acknowledge him, which do believe in him. And therefore there are not ears in the stone: but eyes only are graven therein. They therefore which embrace the gospel by the holy ghost, that they may believe in Christ, and know the unsearchable riches of his grace, and bring others to the knowledge thereof, they are the 7. eyes. The Apostles truly were sharp, and quick eyes, and also the godly which do yet to this day, learn to know Christ. Wherefore, where Christ, by the Gospel, is not yet known, there is black, and thick darkness, and never one eye at all. And the eyes are only in the stone. The faithful Christians be only they which see, & know all things, as namely what God is, what Christ is, what the spirit is, and what life, righteousness, sin, hell, and Angels be: and what the devil, the world, the life present, and the life to come be. Of all which the wise of the world can not so well judge, as the blind man doth of colours. And where he saith, that he will cut out the graving of that stone, that is meant, of the passion of Christ: because that by his cross, and passion, he was as it were polished, & graven, that he might be the corner stone of the church: he was also formed, and polished to his glory, even as a stone is cut, and polished for the building, as he himself also saith unto these. 2. his disciples. Was it not meet, that Christ should suffer, and so enter into his glory? Luk. 24.46 Hebre. 2.10 And Paul saith: That he by afflictions, should confecrate the prince of their salvation. The instruments for this engraving, were they which martyred Christ, as the soldier which pierced the holy side of Christ, and other torments. john. 19 And this stone with his afflictions, is the foundation of this new, and heavenly temple, upon whom, all the other building doth safely stand. All faithful Christians, are builded upon this stone, and have all their righteousness, strength, & life by Christ's passion. And he himself now plainly declareth, what profit the graving, or polishing of this stone, or the passion of Christ, Zaca. 3.9. bringeth unto mankind: Saying, I will take away the iniquity of this land, in one day. As if he should say, in the levitical priesthood were divers sacrifices for sin, but those sacrifices could not in deed take away any sin, by their blood, they wear only figures betokening Messiah to come, he only alone both can, & must by his engraving, & death in one day, (that is to say,) on good friday, offer up such a sacrifice, and make such a reconciliation for sin, as may be sufficient for all the sins, which have been committed from the beginning of the world, and shall be unto the end thereof. Hereby also you may gather his resurrection. For if he must be cut of, (that is) put to death, and so take away all sin, and consequently abolish death itself, it must needs, that he must rise again, and raise us up also at the last day. And seeing that the truth itself, (that is) Messiah should not long after the captivity of Babylon, come to beutify, and set up, a true, & omnisufficient priesthood, and kingdom: therefore that tipical priesthood of the jews, and the earthly kingdom, had their end, as soon as that true, and perpetual kingdom of Christ came, in which in one day, because of the sacrifice that then was offered, is perpetual remission of sins, and reconciliation with God. But seeing sin is purged, for which there was perpetual enmity betwixt god, and man, seeing the wrath of God is pacified, & seeing we are reconciled unto our God, by the death of Messiah: we have true peace, and tranquillity in Christ his kingdom, & need not fear our enemies, sin, death, and sathan. For Christ hath vanquished them all for us which thing the prophet meaneth by the words following. In that day, Zac. 3.10. (that is in the day of Messiah) shall ye call every man his neighbour, under the vine, and under the fig tree. In these similitudes, and figurative words he speaketh of the spiritual peace of God, which is in the Church. And in his 6. chap. he saith. Behold, Zac. 9.12. the man, whose name is Zemath, (that is the branch) he shall grow up out of his place, and he shall build the temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shall be a priest upon his throne, and the counsel of peace shall be between them both. In this prophecy is Christ, with his double kingdom promised, to wit, his kingdom, & priesthood: 2. Crowns set upon the priest's head for the prophet was made to set 2. crowns upon the head of the high priest. Whereby it was signified, that Messiah should be the true king, and priest in Israel. And it is meet that these two kingdoms, the priesthood, and princely power, should both be found in one person Christ. For he putteth the crown only upon the head of him, that was then the high priest, but he did not put it upon the levitical magistrate Zerubabell. And again he calleth Messiah Zemath, & he showeth the cause, why he calleth him so. For this king, and priest, shall have so great felicity, and prosperity in his kingdom, Esa. 53.10. that all things shall have prosperous success, and shall fall forth happily, and according to his mind, and desire. And Esay saith. The will of the Lord, shall prospero in the hand of Messiah. As a fine bow, or branch, at the first is small, and tender, but after groweth higher, and higher, and doth shoot forth, until at the last, it become a fair, pleasant, and high tree, full of fair, and beautiful branches, so that it delighteth the eyes of all men, and is also very pleasant, by reason of the shadow thereof: even so Christ although he was in the beginning but small and unknown, (when his name was yet but only known in judea, in the land of Israel, and was despised of the most part of men,) yet did he grow so mightily, and shoot up so high, and spread so broad that he filleth the whole world, with his bows, and branches, as Esay saith, Esay. 9.3. that he may confirm, and strengthen it etc. And Daniel saith, that the stone which is taken out of the mountain without hands, becometh a great mountain, and filleth the whole earth. This Zemah, is not tied unto a certain place, where he should be king as David was unto jerusalem: but he is king in all the world, and reigneth in all places, by the gospel & the holy ghost. Satan with this his world goeth about to hinder, destroy, cut down, and pluck up blossoms, while it be young, that it grow not: but the more they hinder it, the better it prospereth, and groweth, and buildeth God's temple, 1. Pet. 2.5. (that is,) the church of Christ, with precious, and lively stones, of which Peter speaketh. But this is a far greater temple, then that which. jehoschua, and Zerubabell builded at jerusalem. It is a temple which no Nebucadnezer, no Antiochus, nor Tytus can burn, and destroy. This temple is the spiritual temple of the Lord, builded by the gospel through the whole world, and consecrated by the holy spirit. This temple shall stand for ever, against the gates of hell. The priest of this temple is an everlasting priest, and therefore the temple must needs be everlasting. This priest hath those true ornaments, praises, and honour, which were signified by Aaron's ornaments. And this priest reigneth still in his throne, and hath both the functions, to wit, the everlasting priesthood, and the eternal kingdom. But note that he saith upon his seat, by which words, he signifieth that this priest, is the true priest, & king: & that all other tipical priests, and kings were but servants, or ministers to this priest, and that they in their ministery, did but only service unto this true king, and priest. But Christ the true blossom of David, is the true king, and priest, and the true, and natural Lord of the throne, and eternal kingdom. He only shall bear rule in this throne. This eternal throne is only his seat, and shall so continue for ever. Neither shall there ever hereafter be any contention, or dissension, between these two kingdoms (to wit) the spiritual priesthood, and kingdom: as before times there hath been between the external priesthood, and terrestrial kingdom. For these two functions are both now turned to one person, which both can make intercession for us, in heaven, before the father, as our priest, and defend, and govern us here in earth, as an omnipotent king. jonathan the Chaldean confirmeth this exposition, who hath translated this text of Zach. thus in the chaldean tongue. Behold for here is the man, whose name is Moschiah, which shall come to be made manifest, famous, and glorious. And he himself shall build the temple of the Lord. But you may not hear understand an earthly temple. For like as the priest is spiritural, so doth he build unto the Lord a spiritual temple, wherein he himself alone doth execute the function, both of the priest, and king. Zach in his 8. chap. prophesieth, that the kingdom of Christ shall be very ample, and glorious in all the world. And that not the jews alone should reap profit by Messiah, but that the Gentiles also shall be joined unto the jews, and acknowledge, Zach. 8.20. and call upon Christ their Lord: his words be these. Thus saith the Lord of hosts, that there shall yet come people, and inhabitants of great cities, and they that devil in one city, shall go unto an other, saying: up let us go, and pray before the Lord, and seek the Lord of hosts. I will go also, yea great people, and mighty nations shall come to seek the Lord of hosts in jerusalem, and to pray before the Lord. Thus saith the Lord of hosts: in those days shall ten men take hold out of all languages of the nations, even take hold of the skirt of him that is a jew, and say, we will go with you: for we have heard, that God is with you. Although this prophecy was also fulfilled in earthly jerusalem, after the captivity of Babylon, in so much that the city become famous, and the name of the temple (which was more gloriously, and princely builded then the other before) become so notable in all places, that many famous men came thither to worship, and many of the jews which had been dispersed, drew by this occasion many nations to their religion, & brought them with them to worship God at jerusalem: Yet this was more gloriously fulfilled in the Apostles days, at what time many gentiles followed one Apostle, that they might know the Lord Christ, and believe in him, and so come unto the spiritual jerusalem, the church of God, the true, and lively temple, to honour the living God. Zac. 11.12. And in his 11. chap. Zache. prophesieth how Christ should be sold for 30. pence, saying: And I said unto them, if you think it good, give me my wages, and if no, leave of: so they weighed for my wages, 30. pieces of silver. And the Lord said unto me, cast it unto the potter, a goodly price that I was valued at of them. And I took the 30. pieces of silver, and cast them to the potter in the house of the Lord This prophecy was fulfilled, when the traitor judas sold Christ for 30. Mat. 26.15 Mat. 27.7. pence, with which the jews bought the potter's field. This was the potter to whom 30. pence were given: for judas Iscarioth cast them down in the temple, and then they carried them to the potter. For the high priest said, it is not lawful to put them into the treasury, because it is the price of blood. And so, when they had cast their heads together, they bought with them the potter's field, to be a burying place for strangers. The prophet prophesieth in his 12. chap. how true Israel, Zac. 12.1 the kingdom of Christ, should be under the cross here in this earth for the profession of the gospel, saying: The burden of the word of the Lord upon Israel saith the Lord, which spread the heavens, and laid the foundation of the earth, and formed the spirit of man within him. Behold, I will make jerusalem a cup of poison unto all the people round about, and also with juda, I will be in the siege against jerusalem. And in that day will I make jerusalem an heavy stone for all people: all that lift it up shall be torn, though all the people of the earth be gathered together against it. In that day, saith the Lord, I will smite every horse with stonishment, and his rider with madness, and I will open my eyes upon the house of juda, and will smite every horse of the people with blindness. And the princes of juda shall say in their hearts, the inhabitants of jerusalem shall be my strength in the Lord of hosts their God. In that day will I make the princes of juda like coals of fire among the wood, and like a firebrand in the sheaf, and they shall devour all the people round about, on the right hand, and on the left: and jerusalem shall be inhabited again in her own place even in jerusalem. The Lord also, shall preserve the tents of juda, as aforetime. Therefore the glory of the house of David shall not boast, nor the glory of the inhabitants of jerusalem against juda. In that day shall the Lord defend the inhabitants of jerusalem, and he that is feeble among them, in that day shall be as David, and the house of David shall be as God's house, and as the angel of the Lord before them. And in that day will I seek to destroy all the nations that come against jerusalem. And I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace, and of compassion. And they shall look upon me whom they have pierced, and they shall lament for him, as one that mourneth for his only son, and be sorry for him, as one is sorry for his first borne. This prophecy is a consolation for the apostles, and christians, that they despair not, and fly, and fall away in persecution. He reproved the corporal Israel, the jews, before in the 11. chap. somewhat sharply, where he said: I will not feed you. But unto some, that is, Zach. 11.9. unto the remnant, he made promise to keep them, saying: The poor of the sheep that waited upon me, Zach. 11.11. knew that it was the word of the Lord These remnants and afflicted sheep, are now that true Israel, unto whom the lords promises of comfort are available. These are they, which in this world are tossed with many, and strange afflictions, and yet are not overcome, or overwhelmed of evil: but are delivered from all their misery, and are made even stronger in persecution under the cross. That burden, doth signify a prophesy, which prophesieth of some grievous, burdenous, What the burden doth signify. and heavy thing, as is the cross, and persecution coming upon the godly: which to the weak flesh, is burdensome, and heavy. And the prophet to the end he may better, and livelier comfort them, sends his auditors unto the first article of faith, to wit, creation, giving unto the Lord, a notable and worthy title, to the end, the godly may in their trouble be strengthened in faith, and think thus, truly the Lord, in whose hands the hole world is, who is most mighty in all necessity, and a deliverer out of all dangers, is with us. He hath created all things, and he feedeth, and cherisheth all things. Wherefore no creature, can do any more unto us, than that omnipotent Lord, and creator of all things, giveth them leave. Zach. 12.2. He calleth jerusalem, the cup of poison. Meaning the Apostles, and primative church, gathered together by the Apostles. These were of no account, so that the jews, and Gentiles, which were their enemies, thought that they might easily destroy such a poor company, and thought that they were scarce, What the cup of poison is. an evening draft. But what doth the Lord? he putteth that small company into a cup, which maketh these their persecutors stumble: and when they think, that they can drink them up at one draft, they are made so mad, and foolish, that they stumble, & fall like drunken men. This thing was fulfilled, when the jews, and gentiles set themselves so ragingly against the Apostles, and their scholars, that at the last they perished, & fell: whereof some, were converted by the gospel, and of enemies become friends, fell to their salvation: but some fell utterly to their everlasting destruction, for their hatred, and malice, conceived against the godly. Zacha. 12.3 By and by after, He calleth jerusalem, the heavy stone unto all people. For jerusalem, that is, the Apostles, and faithful Christians, That stone is the gospelers. shall not be suppressed: but their persecutors, shall fall, from me in grace, that they also may become faithful Christians, and some in indignation, that they may remain obdurate, & work their own destruction. For how soever they afflict, or destroy the Church of God, casting it wittingly and willingly aside as an unprofitable stone out of this world, yet can they not take that clean away: but kill, and destroy themselves, while they go about to remove that stone. And these words following, do witness that he speaketh of affliction. All the people of the earth, Zacha. 12.3 shall be gathered together against it. Christ himself told this to his disciples before, in john saying: The world hateth you, john. 15.19 if they have persecuted me, they will persecute you also. john. 16.2. john. 16.20 And again. Whosoever killeth you, will think that he doth God service: You shall weep, and lament, and the world shall rejoice, and in the world, ye shall have affliction. But the Lord hath promised your deliverance saying. Be of good cheer, I have overcome the world. In me ye shall have peace, and yoer sorrow shall be turned into joy. And in john it is said. joh. 10.28. My sheep shall never perish, neither shall any pluck them out of my hand, my Father which gave them me, is greater than all, and none is able to take them out of my father's hands. I and my Father are one. The same thing also doth Zach. here promise'. Zacha. 12.4 In that day saith the Lord, I will smite every horse with stunishment that is, all strength, and power, which riseth against the Church of Christ, shall be able to do nothing, but they shall be confounded. The world is still in armour against the Church, and they do all they can against it, and they have bend all their force against it, but all in vain. For where are now Nero, and Domitian, those mighty, & outrageous enemies of the Church, & those gentiles, which have persecuted so many of the godly, you see, that, which Zac. saith here, is, and shall be daily fulfilled. And note, that the prophet here describeth the kingdom of Christ, to be a kingdom, which lieth in this world under the cross. It is not therefore a worldly kingdom: for than should it in the world be magnified, and have great wealth, pomp, power, and majesty, and defend itself with strength of arm, and armour, as others do, but the lord only is her fortitude, Zach. 12.4. tower, fortress, and bulwarks, as it followeth. I will open (or set) my eyes upon jerusalem: (that is) I will keep the Apostles, and faithful Christians, which shall be after them: even as a father, still in my sight will I keep them, and I will be with them in all necessities. I will blind, & fatuate their persecutors, so that all their counsels against the godly shall be quite frustrate. The world shall show all her suttilty, and power against the poor church of Christ: but faithful Christians, shall not take up to them corporal armour against their enemies: but the Apostles, and doctors, shall comfort themselves, and others under the cross, with the word of God, and sweet promises of Christ jesus our Lord. For Christ sake, they shall both willingly, and cheerfully bear the cross, and they shall be content with it. For the comforter, Zacha. 12. all the chap. the holy ghost, doth conserve, and comfort them by his word. And this consolation of the Princes of juda, (that is) of the doctors, and teachers, shall be of such effect, that even like unto fire, they shall with the wood burn, and devour many, which be about them, and they shall convert many persecutors, and gentiles, and bring them to the kingdom of Christ. And although all nations set themselves against jerusalem: yet shall that heavenly jerusalem the Church still abide where it is, & become most populous: but he saith in his place, to signify thereby, that he speaketh, not of the corporal jerusalem, but of the Church, which shall abide there where it is, or wheresoever else it shall be in the whole world. ¶ Anna. Wherefore doth Zach. make a difference, in the words following, betwixt judah, and the house of David, and jerusalem, seeing they are the only people of God, (to wit,) faithful Christians? ☞ Vrba. He will there by teach us, that there is no difference, nor respect of persons, in the church: but that all the faithful Christians, Gala. 3.28. are all one in Christ jesus as Paul teacheth to the Gala. In former times, the house of David, had a great prerogative, for it was more famous, and noble, than the city of Zion. For it was the kings stock, and tribe, and the citizens of jerusalem were then more noble, than the rest of the jews: but it shall now be otherwise. For all shall be alike. For there shall be one spiritual freedom, or redemption, wherein, none shall more arrogantly, or gloriously vaunt himself, than an other, but all shall rejoice in the Lord. In the words following, where he speaketh of David, God promiseth that the faithful Christians shall be strong in the Lord: of which strength, Paul speaketh to the Phil. I am able to do all things, Phil. 4.13. through the help of Christ, which strengtheneth me. All the godly receive the spirit of Christ by faith, and have Christ in their hearts by faith. Wherefore, whosoever travail under the cross, & are weak in that appertaineth to the flesh: yet in the Lord are they very strong. They have all one faith, one spirit, and one Lord: and therefore shall they all overcome sin, death, and the world. Which thing otherwise, the whole world, with all his might, power, and policy, could not ever bring to pass. Nevertheless, this their force, or fortitude is not of themselves, but of God. Therefore saith Zach. Zac. 12.8. In that day, (to wit, the day of this tribulation,) shall the Lord defend the inhabitants of jerusalem. that is, all the godly, or those that faithfully trust in the Lord. Wherefore though some of them fall, and offend, yet shall they be as David. Who according to his outward parson, Who be David's. was not of any great, or portly stature: but the strength of God, was wonderfully seen in him, so that he could, and did overcome, that huge, monstruous, and dreadful Goliath. It is a common thing even for the righteous, and most godly in this life to sin, stumble, offend, and fall. But they have in this place the promise of the lord, that he will not by & by reject them for their fall, and sin. For though they be weak yet shall they always be most victorious David's. A worthy stout deed. Surely it is to be required that there be greatstrength, and power in him, who being but one man alone, fighteth against the whole world, sathan, sin, and death, and so that he getteth the victory. And surely thus to do, is a Davidlike deed. Moreover, these strong men, and house of David, Zac. 12.8. shallbe as the house of God, and as the angel of the Lord before, or amongst them. That is, all these invincible christians, such as David was, who do obtain victory even in this weakness of flesh, they shall be in the church the true house of the Lord, and like unto the angels of the Lord, that is, in whom the Lord dwelleth. And they which do instruct others to true godliness, shall be so glorified, that they shall be most famous amongst christians, even like the angels, and messengers of Christ. Now he promiseth moreover, that it shall come to pass, that the enemies of Christ, and the church, shall be quite destroyed. For he which hurteth the godly, hurteth the apple of God's eye. Zac. 2.8. Here you hear again, what kind of kingdom Christ's kingdom is: to wit, a kingdom which is forced to stand upon watch, and be ready in armure. For, it hath against it most mighty enemies: it must therefore be of some power, & strength, nay of very great strength if it shall conquer so great enemies. But that can not be by any corporal, or worldly means, but spiritually by faith, as the prophet's words do plainly import, and signify. But such, and so great is the obstinate blindness of the jews, that they dream that the prophets speak of an earthly kingdom of Christ here in this world, which shall use corporal armour, and strength, and have worldly pomp, and glory. Although therefore the godly be sore troubled with very many enemies, yet for all that, shall they be, and remain without danger, the patience of the godly. but through patience, so that they suffer, and take all things well, and patiently, which come upon them. The prophet also describeth the spiritual weapons wherewithal Christ armeth, and defendeth the godly in his kingdom, saying, I will pour, saith he, my spirit of grace, Zach. 10.10 and prayer, or compassion, upon the house of David. That is, I will give my holy spirit unto my servants, that it may lighten them with the true knowledge of the gospel, that they may know that I am merciful unto them for Christ his sake, the armure of the godly. and that I do pardon their offences, whereupon they may have quiet, and appeased consciences. Besides this, when the storms of afflictions do come upon them, and sore, and vehemently vex their flesh, then shall the holy ghost teach them rightly to pray in the name of jesus Christ, who himself doth pray for the godly with sighs which are not able to be expressed. And these are the weapons wherewithal the congregation of the godly do overcome when the cross is at hand, and tribulation hangeth over their heads. The godly strait way fly to the name of the Lord, and call upon it, and receive help in due time: but our jews, and Anabaptists (when persecution cometh) resist their enemies with force, and arms, and yet notwithstanding, will they boast themselves to be the people of God, which is the cause that they are always so miserably confounded. Now the prophet telleth what it was that purchased the holy ghost for the godly: to wit, the passion, and death of Christ, They shall see, Zac. 12.10. and look upon me (saith the Lord) whom they have pierced. Here God speaketh in his own person, who before spoke in the prophet's person, and confesseth that he is pierced, that is, nailed upon the cross, and wounded. And it is here proved by this text, that Christ is true God, and man, who should suffer, and die for us. And it followeth also, that Christ, with all Christifidelians, shall rise again. For he had promised before, that he would give his holy spirit unto the godly, that he would destroy the enemies of the godly, and that he would preserve, and defend the godly. If, therefore, he must keep, and preserve his elect for ever, and duly punish all the gentiles, and their enemies, it must needs follow that he must rise from death, and raise up his servants, God and man one person. and govern them for ever. And here observe this, that God, and man, Christ, is one person: for he saith, they shall look upon me whom they have pierced. Christ was pierced according to his manhood, and not according to his Godhead alone. He speaketh plainly of one person alone. He saith me, and divideth not his Godhead from his manhood. For he himself, the everlasting son of God, was pierced, but according to his humanity, not according to his great, and infinite deity, as Paul saith to Cor. The jews crucified the Lord of glory. That is, 1. Cor. 2.8. the God of Zeboth. Psal. 25. And thus, Christ by the gospel is preached, and seen how he was crucified. But at the last day shall his true human nature, wherein he was crucified, and wounded, in deed be seen. He kept the print of his wounds in his body after his resurrection. Moreover, Christ's friends, and Christifidelians, mourned, and lamented for Christ. But especially, and properly the godly mourn when by faith they apprehended, and deeply ponder the passion, and death of Christ, when they imitate Christ in suffering, and when every one beareth his own cross, and suffereth with Christ, How Christ is lamented for. to the mortification of the old man. And Zachery in chap. 13. prophesieth of the fruits, of Christ's passion, of the forgiveness of sins, of the holy ghost, of baptism in the house of David, and of the church which should be: saying, in that day there shall be a fountain opened to the house of David: and to the inhabitants of jerusalem, Zac. 13.1 for sin, and for uncleanness. Messiah shall make this fountain to flow in his kingdom, joh. 7.37 of which john speaketh, If any man thirst, let him come to me and drink. He that believeth in me, as the scripture saith, out of his belly shall flow rivers of water of life. He spoke this of the spirit which true believers in him should receive. This holy ghost is plentifully poured upon us in baptism, by the washing of the new birth. Tit. 3.5 And this holy fountain standeth always open in the house of David, that all men may come, & drink. For the church receiveth both jews, and gentiles into the kingdom of Christ, by baptism, which purgeth away the uncleanness, and filth of original sin, by which the holy nature of man in his first nativity, is stained, and spotted, even as with poison. It taketh away also that sin, which we ourselves commit, that is to say, all sins are by baptism pardoned in the house of David, the new jerusalem, the kingdom of Christ. There were in the old testament many washings, and cleansings, but none could be delivered by them from, sin: but this spring of the new testament, hallowed by the precious blood of jesus Christ, floweth always full of mere grace: and this wellspring cleanseth, and drowneth all the filthiness, and uncleanlynes of all sins. And all these things rise, and come to us upon this, that Christ was crucified, and pierced: blood and water flowed out of his side, john. 19.34 and out of doubt it was for the washing away of all our sins. And Zachary prophesieth again a little after, of the passion of jesus Christ our true shepherd saying: Arise O sword upon my shepherd, and the man, that is, my felsaith the Lord of hosts, smite the shepherd, Zach. 13.7 and the sheep shallbe scattered, and I will turn my hand upon the little ones. And in all the land, saith the Lord, two parts therein shall be cut of, and die, but the third part shall be left therein. And I will bring that third part through the fire, and will fine them, as the silver is fined, and will try them as gold is tried. They shall call on my name, and I will hear them. I will say it is my people, and they shall say, the Lord is my God. This sword at that time, was the power of darkness. For, Pilate, and the hard hearted jews, bore the sword, and authority at that time in the earth, but notwithstanding, they could not have hurt Christ, unless God had suffered them, and ordained the same before, as Christ saith, Pilate had his power from above. This shepherd is Christ, the sheep are the Apostles, which fled when Christ was taken, and suffered. Christ himself allegeth this prophecy in Mat. 26. Mat. 26.56 Furthermore, the Lord calleth Christ the man, that is, his fellow. For Christ is the true, and only shepherd in the church, and is also with the father for ever, joh. 1.18 as john saith, The son is in the bosom of his father. Mark also, how the kingdom of this world hath no beauty, but appeareth oftentimes miserable, and therefore can it in no wise be earthly, and of this world. The shepherd himself was smitten by the earthly magistrates, and his sheep were terrified, and dispersed: and the disciples themselves were offended in Christ, as you have heard in Cleophas, and his companion. They supposed that he would have smitten others, and that he would have delivered the jews from all tyranny of the gentiles, neither did they yet see, how that they should in Messiah have a spiritual deliverance from their sins, and death. But those little ones, unto whom Christ turned himself, are the afflicted, and poor christians, which are despised in this world, but dearly beloved children before God. ¶ Anna. What are these three parts, of which the third part only remaineth? ☞ Vrb. Two parts is that great multitude of the ungodly in the earth, which are offended in Christ, of which, one part cannot abide the cross, and tribulation, but turneth back unto the world, and stiffly cleaveth unto it. Another part suffereth themselves to be seduced from the way of truth by false teachers, to perish in their errors. You that be tempted and terrified fear not for you are this third part which is brought through the fire. Your temptations are the fire that fineth away the dross of the fleshly affections. But the third part are the true godly, which steadfastly stand to the gospel, and become like unto gold finely tried, and purified in the fire of temptation, and persecution. These are those true Christians, who only do obtain salvation, because they abide in the true faith even unto the end, and suffer not themselves by any means to be called or drawn from Christ. Their faith is tried in tribulation, by which they call upon the name of god, in spirit, and truth without hypocrisy, and always glorify God, and are hard of God. God acknowledgeth them for his dearly beloved sons, and they also confess god to be their most loving father. Seeing then that the Prophets have so often in time passed prophesied that Christ, and his people should be persecuted, and afflicted, but yet that all crosses, and tribulation, should not either let, or hinder Christ nor his church to attain unto the joy promised: those two disciples aught not to have been so offended at the death of Christ. And he prophesieth again of Christ's kingdom: saying, The Lord shall be king over all the earth. And here again, Zac., 14.9 Christ is called true God. In that day shall there be one God, and his name shall be one. This is spoken of the unity of the Christian faith. Before that time there were many feigned Gods, but in the day of Messiah, shall the only true God alone be called upon in Christ. And who so will not come up of all the families of the earth, Zac. 14.17. unto jerusalem, to worship the king, the Lord of hosts, even upon them shall come no rain: That is, those which come not into the church of Christ, and do not with one consent, together with all the faithful, adore Christ, and acknowledge him to be the king of glory, they shall be a cursed people, upon whom no rain of the spiritual benediction shall fall. For they which are not in the church of Christ, have neither the word of god, nor faith, nor mercy, nor the holy ghost, nor forgiveness of sins: but shall die in their sins. Because without this spiritual jerusalem, there is no forgiveness of sins. And lest any man should think, that the kingdom of Christ, should be an earthly kingdom throughout all the world, Zach. saith, that in the heavenly jerusalem, of the Church of Christ, the feast of tabernacle shall always be celebrated. This is the pilgrimage of the godly, that in this world, they shall be as pilgrims, and strangers, which look for their true, eternal, and heavenvly country: for the jews dwelled not always in their tabernacles, but only tarried there 8. days, and then returned home. Seeing that I have now troubled you long enough, and you have taken very great pains, in explicating the prophets, I pray you tell me but even briefly, what Malachy prophesieth of Christ, and his kingdom? ☞ Vrba. He prophesieth in his first chap. of the holy and sacred kingdom of Christ, through the world, saying, that it should come to pass, that christ should be acknowledged, to be the true Lord and God of the whole earth: and that he should be honoured openly as God, & that all men should confess him to be God: by which he signifieth, that at the last, the kingdom of grace, should not only be amongst the jews, but even through the whole world, among the gentiles also. Whereby it is understood, that the earthly king of the jews, and their figurative priesthood, should cease in the time of Messiah: and that another kingdom, and priesthood, which is spiritual, should begin. And therefore Cleophas and his companion, looked in vain for an earthly deliverance, at the hands of Messiah. For Mala. prophesieth of the spiritual kingdom, and priesthood, Mal. 1.10. saying. I will not accept an offering at your hand: for from the rising of the sun, unto the going down of the same, my name is great among the Gentiles, & in every place, incense shall be offered unto my name, and a pure offering: for my name is great among the heathen, saith the Lord of hosts. This last prophet Mala. (whom jonathas the Chaldean, and Rabiaben suppose to be, Esra.) prophesieth, that the name of God shall be great: to wit, that the name of God, should be glorified, preached, & praised through the whole world. This was fulfilled, when the gospel was published, and waxed famous, and brought forth fruit, through the whole world. For by the gospel Messiah was made known unto the world, and the grace of God which he promised, and gave us in Christ, was openly published unto all creatures. The Lord in times past, was known in juda by his word, and his name was great in Israel: but when the apostles, and their successors, had spread abroad the Gospel of God's grace through the whole world: Psa. 113.3 then was sung a new song, as it is in the Psal. The lords name is praised, from the rising of the son, unto the going down of the same. What the preaching of the gospel is For where so ever the gospel is apostolically, and sincerely taught, that is, where so ever repentance, and forgiveness of sins is preached, in the name of jesus Christ: there men become humble, and contrite of heart, and confess their sins, and acknowledge, and praise the rich mercy of god in Christ. And strait way after, they seek to mortify their old man, The fruit of the Apostolical doctrine Rom. 12.1. and by faith give their bodies up unto God, a lively sacrifice, holy, and acceptable unto god: which is their reasonable serving of god. And they bear tribulation patiently for God's sake, and give thanks to God for all his blessings in Christ: they pray, and call upon the Lord, in all necessity, and they live a pure, and innocent life. All these, to wit, a true faith in Christ, a denying of ourselves, a consecrating of us totally to the will of God, the preaching of the gospel, the incomprehensible riches of Christ, which he giveth us, a professing, and praising of jesus Christ, a prayer proceeding of faith, and a thanks giving for the great treasure of the gospel, and for the precious death, and victorious resurrection of Christ jesus, and for all the other benefits of the Lord, which we have through Christ jesus: these I say, are the true sacrifices by which the name of Christ, is made glorious, and famous amongst the gentiles, and thus doth Thargum, also understand this prophecy saying: My name is sanctified through you, and your prayer, is as a pure sacrifice before me. If therefore it was convenient, and must needs be, that Christ should be made glorious among the gentiles, through the whole world, and that he shall be the true Lord of all nations, whom they should worship, and acknowledge, to be the true, and only Lord, who should deliver them from all trouble, (and so his kingdom be in every place:) it was needful, that he should rise again from the dead, and that he should provide for all nations, and that he should illuminate them by his gospel, that he should receive them into his kingdom and that he should defend, cherish, and preserve them for ever. Mala. in his 3. chap. joineth the Master, and his servant together, to wit, christian john Baptist, and christ: saying, that john should come before Christ and make ready the way, & that Christ should straightway follow after john his forerunner: these be his words. Behold I will sand my messenger, Mat. 3.1. and he shall prepare the way before me, and the Lord whom ye seek shall speedily come to his temple, even the messenger of the covenant whom ye desire. Behold, he shall come saith the Lord of hosts, but who may abide the day of his coming: & who shall endure when he appeareth. For he is like a purging fire, and like fullers soap: & he shall sit down to try, & fine the silver: he shall even fine the sons of Levi, and purify them, as gold, and silver, that they may bring offerings unto the Lord, in righteousness, then shall the offering of juda, and jerusalem be acceptable unto the Lord as in old time, and in the years afore. Mat. 11.10. This prophecy doth Christ himself expound in Matthew: where he calleth john Baptist, the Messenger, and he wonderfully setteth him out, and maketh him more worthy than all the prophets. Why john Baptist was so highly praised, For he showed not Christ a far of, but pointed at him with his finger saying: Behold the lamb of God, which taketh away the sins of the world. john baptized with the baptism of repentance in the desert, & preached unto the people, him which should come after, to wit, Christ jesus, that they might believe in him. john's words be these: Repent for the kingdom of God or heaven is at hand. Mat. 3.2. I baptize you with water to amendment of life, but he that cometh after me is greater than I, whose shows I am not worthy to bear. He will baptize you with the holy ghost, and with fire: which hath his fan in his hand, and will make clean his flower, and gather his wheat into his garner, but will burn up the chaff, with unquenchable fire. Note that Malla. saith, that the Lord (that is) Christ shall come to his temple Pithom, that is, by and by unlooked for. For when the people came on heaps, and flocked unto john where he preached, suddenly Christ came, and commanded john to baptize him, and began to teach, and went in to the temple at jerusalem. And Mala. Mal. 3.1. saith whom seek you? for Christ was in the law, and prophets promised, as the true deliverer of Israel. And therefore all the godly, greedily, & earnestly looked for him. And Malla. calleth Christ the Angel of the new testament, or covenant. For he was sent from the father, as the messenger of the great message, that he might be the mediator of the new testament, or of the eternal covenant of grace, which was made, and confirmed by the precious blood, and death of Christ. If this messenger had not been sent, and strooken this covenant of grace, betwixt God the Father and us, and if he had not reconciled us, and in his own person wiped away our sins, we had tarried, and perished, in our sins, in death, and in the wrath of God for ever. But seeing that Christ is come, and hath made and confirmed this testament, or league, by so great a price, we which believe in Christ, have in Christ the messenger of the new testament, remission of our sins, everlasting righteousness, reconciliation with God, and life, and salvation. He which first promised this testament, is god the truth itself he which confirmed, and approved it, is the natural son of god, our saviour, in whom the father is well pleased: and he which teacheth us to understand this covenant, and to believe it, (who also witnesseth unto us, that the covenant is firm, and stable, and that we are the children of God,) is the holy Ghost. Lo these are the unsearchable riches of Christ, which Paul every where did magnifically preach. And therefore very well saith the prophet Escher athem hephezim, that is, whom do you so carefully, greedily, and heartily desires. You know that Hopheptz in the holy tongue doth signify, to be ravished with a singular, and hearty desire of any thing, as when we covet to have any thing, with a hearty desire, with a good will, and with a great and ardent appetite. And thus did the true Israelites, with all their hearts, earnestly look for the coming of Christ, because they knew, that we through Christ's merits only, should obtain all true felicity with God, that is, full deliverance from all evils. They did know that, which the new testament every where now witnesseth, to wit, the man of himself without the spirit, power, & hope of Messiah could not perform the law, and that none could obtain righteousness, and salvation, but by Christ. And therefore did they look for him, as the only reconciler, and Saviour, and as that true, and only fulfiller of all things, or as Paul calleth him, the fulfilling of the law, in whom they put all their confidence. For wheresoever they desire, & preach the mercy, and deliverance of God, there also do they desire, and glorify Christ, who only, and no other in the whole world, hath obtained, and deserved the mercy of God, and hath brought us true, and everlasting redention. Wherefore Augustine that worthy Doctor of the Church, saith well, and godly after this sort: For his sake the testament is in him, the testament is decided, he is the mediator of the testament, he sealed the testament, he is surety for the testament, he is witness of the testament, he is the inheritance of the testament, and he is fellow heir of the testament. ¶ Anna. Whether of Christ's coming is it that Mala. saith shall be so heavy, and intolerable? ☞ Vrba. He speaketh of his former coming, which although unto the true Israelites, and children of promise, it was a singular comfort, and great joy, and a thing especially desired, (as appeareth in Simeon, and Anna, the prophets, and such like,) yet was it a horrible, and fearful coming, to the rest of the unbelieving jews, pharisees, Saducees, & other deceivers, of which they did reap no joy, or profit, but were offended in Christ, & could not stand in his sight. Their doctrine had daiseled the eyes of the common sort, with a great show of holiness: whereas it was nothing else in deed, but horrible errors, hypocrisy, and deceit. When Christ jesus came, (the true light of the world, and the truth itself, by whom came grace, and truth) than all the errors, simulations, and deceits, crafts, and hypocrisy of those deceivers, were manifested, and they themselves destroyed. For he did openly reprove, and accuse their life and doctrine, and he so confounded them, which before were accounted most godly, and learned in judaisme, that it might easily appear unto all men, that they were blind guides of the blind, and mere deceivers. For when the gospel was mightily, & truly taught then could no error, or hypocrisy, lurk, and be unknown: so forcible was the truth. Nay the word is so pure, and perfect, that even the most holy are accused by it: because no man in this flesh, is free from sin. To be short, for this cause was Christ borne, and for this cause came he into the world, john 18.31 that he should bear witness unto the truth, and he that is of truth heareth his voice. Satan had sown, and spread marvelous hypocrisies, and lies in the world, but Christ came, that he might confounded the lies, and teach the truth. And therefore his first coming of Christ (because his doctrine was unpleasant, and sharp unto the world, and because he accused them of sin) was as a fire, which purifieth, and cleanseth all filth, and dross from gold, & maketh a strange separation of the evil from the good. When he teacheth, he doth separate gold, and silver, that is, good men from copper, and dross, to wit, from the hard hearted hypocrites. For he which was of God, heard the word of Christ, and left all his errors, and cast all his hypocrisy a side, and become a faithful, or true Israelite in whom was no deceit. By the cross also they were purged, and tried, as gold in the fire. This tribulation, and cross, always waiteth upon the word, and always cometh with the word. And Christ, at his first coming, hath true Levites, & spiritual priests, Pe. 2.9.10. which are consecrated, and cleansed. These are, as Peter saith, all that truly believe in christ, but especially, Rom. 3.28. Gala. 3.11. they which faithfully teach the word, by which the righteousness of faith, doth enter into the heart. These offer true acceptable sacrifices in righteousness, that is, in the faith of Christ, which before God is true righteousness. They offer themselves in faith, they offer an humble, and penitent heart, and they offer praises, and thanksgiving, for their redemption in Christ. The holy doctors, as often as they do convert the people by the gospel, from darkness of unbelief, unto the light: and from the power of Satan, unto God, so often do they offer an acceptable sacrifice unto the Lord. Paul when he converted the gentiles, unto the faith of Christ, calleth that his labour, the oblation of the Gentiles, Rom. 15.16 made acceptable, and sanctified by the holy ghost. Here we plainly see, that the kingdom of Christ, is a spiritual kingdom, and that it is had under the cros. For all they which are in that kingdom, are priests, and offer up sacrifice, and therefore it is a priestly kingdom, which is here in the world proved by affliction. You have not here any word, or mention, of an earthly dominion, majesty, or pomp: but you hear mention made of a kingdom, which consisteth in spirit, and faith. judah, and jerusalem, to wit, the Church of Christ offer up in the time of Messiah, an excellent sacrifice unto the Lord, such as were the sacrifices of Abel, Abraham, Isaak, and jacob, which were offered up long before that Messiah had received the law, and ceremonies, and brought to the jews. ¶ Anna. What made the sacrifices in times past acceptable unto the Lord? How sacrifices in time past were acceptable to God. ¶ Vrba. Faith in Christ made them acceptable: for the patriarchs by faith looked steadfastly for the promised blessings, and grace of God in Messiah. And they offered up yearly sacrifice, & honoured God, and gave him thanks, with lowly, and Christian hearts for his grace promised by this faith, as Paul witnesseth to the Hebr. Because it is unpossible to please God without faith. And Paul in that chapter reckoneth up also those holy Patriarch, and fathers, Hebr. 11.6. and saith that their works pleased the Lord by faith. And he speaketh of the faith in Christ, which is a certain, and undoubted persuasion, & trust of god's grace towards us in Christ. The Lord vouchsafeth not to receive any to grace, but for Christ, and in Christ. Wherefore there is no other faith that is true faith, but the faith that is in Christ. And the elect which were before the nativity of Christ had this faith, None saved but Christ faithful. as well as we have it now: and they were as good Christians as the Apostles, and we are. For there is but one gospel, and one faith which saveth. There is none saved unless he be a Christifidelian, that is unless be believe in Christ. Mala. prophesieth in his 4. chap. of the ltater coming of christ unto judgement, & what should be the state of things in the last day, Mala. 4.1. and what shall be the portion, and end both of the godly, and ungodly, saying: For behold, the day cometh that shall burn as an oven: and all the proud, yea, and all that do wickedly shallbe stouble: and the day that cometh shall burn them up saith the Lord of hosts, and shall leave them neither root, nor branch: but unto you that hear my name, shall the son of righteousness arise, and health shallbe under his wings, and ye shall go forth, and grow as fat calves, and ye shall tread down the wicked, for they shallbe dust under the fool of your feet, in that day that I shall do this, saith the Lord of hosts. Remember the law of Moses, my servant, which I commanded unto him in Horeb, for all Israel, with the statute, and judgements. Behold, I will sand you Eliah the prophet before the coming of the great, and fearful day of the Lord, and he shall turn the hearts of the fathers, unto the children, and the hearts of children to their fathers, lest I come, and smite the earth with cursings. The day whereof Mala. speaketh here, is that great day of our Lord jesus Christ, as Paul calleth it, at which day, Thes. 5.2. Phi. 2.16. 2. Cor. 1.14 2. Pe. 3.7. Christ shall come in his majesty, with all the celestial army, to judge the quick, & the dead, as Peter saith. He shall come with fire and judge the world. Then the ungodly, which have not believed the gospel, but still continued in their sins, shall be like straw: and the fire after the judgement of condemnation, shall compass the wicked about, and carry then away with it, from the face of the earth, out of God's sight, into hell, into everlasting fire, which is ordained for Satan, and his angels, and the unbelievers, as the psalm saith. Fire shall go before the Lord, Psal. 97.3. and Christ shall burn his enemies round about. And this shall as surely come to pass, as those things have done, which are written of Christ (to wit,) that is borne, dead, risen again, and sitteth at right hand of God, and hath gathered together the jews, and Gentiles unto his sheepfould. Mat. 4.1. And then he saith: The Lord of hosts, the God omnipotent, hath said it, he surely can not deceive or lie. And although the wicked in this earth, despise the Lord, and his people, & are so puffed up with pride, and disdain, that they think the godly, not only not worthy to be spoken to, but also vex, and greatly injury them and so standing on their pantofles, as if all the world were their own, The great destruction of the ungodly live as they would for ever enjoy these worldly pleasures, and hear always make merry: yet shall they in the day of the Lord, be confounded, and so they, and all theirs vanish away, that they shall have nothing at all left them. All their temporal wealth, pleasures, joy, and even their lives also shallbe taken from them. And they shall never see those eternal treasures, which they neglected, and despised here upon earth. To be short they shallbe rooted out from of this earth, Mala. 4.1. and cast into everlasting torment. And this doth Mala. signify unto us, where he saith the Lord God will leave them neither root nor branch. That is, he will condemn them both body, and soul, and cast them for ever into everlasting darkness: so that they shall never enjoy, nor look for either temporal, or eternal life at the Lords hands: for they shall be dealt with as Trees, when we will utterly destroy, and root them out: for than we do not only pull away a few bows, and lop it unto the bull, but we dig him up by the root, that it never spring any more. But the state of the godly, which shall have feared the name of the Lord, and believed that after this temporal life, they shall have a better life, and that Christ will at the last day surely judge, and give unto every one, according to that he hath done, shall be much better. And therefore do they in this life fear God, as a just judge, who will take account of every idle word, in the last day of judgement: and they love him as a good father, of whom they hope, and assure themselves to receive all good things, even as natural Children, seeing they have here by patience, in well doing, sought that everlasting life, which the Lord hath promised them in Christ. And therefore shall they receive glory, honour, and immortality. Which thing Mala. meaneth when he saith: Rom. 2.7. unto them that fear the Lord, shall the son of righteousness arise. That son is jesus Christ, Mala. 4.2. he lighteneth us with true knowledge, both of God, and of ourselves, he only by the beams of of faith justifieth us: for he is the most splendent and bright son of all innocency, and righteousness, in whom is neither blot, cloud, nor spot of sin. He only kindleth, & maketh warm our cold hearts with the beams of his spirit: he fructifieth our dry, and parched ground, that we may bring forth unto him the fruits of righteousness, for without him we can do nothing that is good. john. 5.5. When this sun shall rise in his perfect brightness, them shall it bring to us that bright, and wished day of lively eternity: and it shall shine unto us for ever: and shall never go from us. Under the wings of this son, is life, and health: the Hebrew word in this place, is marvel, coming of this word Ropho, which signifieth to heal, or medesine. Note therefore that we are dangerously, and deadly sick. For sin hath destroyed, and infected both our body, and soul, with deadly poison. The soul is full of sin, the body also is all sinful and mortal, so that of necessity, we had died for ever, if the Lord had entered into judgement with us: but he gave us Christ, the Physician of our wounded, and deadly sick nature, to deliver man's nature, from all sickness, and to restore us both body and soul, to perfect health. He which calleth upon this Physician, and believeth in him, shall be lightened, and clearly delivered, both in body and soul, from all sin, and evil, which sin brought with it into the world: the soul shall be cleansed from the stains of sin, and from evil thoughts naughty lusts, and ungodly desires, and the body shall be delivered from mortality, and corruption. For this physician is the Lord himself, who for this cause only took upon him our nature, that he might in us make it altogether clean, innocent, immortal, and pure, and save it. Whereupon the prophet saith. Health is under his wings. For he which flieth to be under the wings of this son, Mala. 4.20 and seeketh health, and salvation at his hands, is saved. In deed these words are figurative: but they mean nothing else, but that which the Evangelists, and Apostles speak in plain words, to wit, that he which believeth in Christ, shall be saved, and have everlasting life. But if he which believeth in Christ hath everlasting life: surely he hath also true, and everlasting health. For he which abideth in his sins, abideth in a most dangerous disease, & dieth an everlasting death. For the wrath of God abideth on him. john. 3.36 But he which layeth hold on Christ, as one the true physician by faith he obtaineth everlasting health, both of body and soul. Christ verily compareth himself to a physician in Math. saying, that he came unto the sick men, Mat. 9 all the chapter. as the physician to the sick: and he mightily showed, and exercised, this art, in this earth, all the time of his pilgrimage when he healed, and restored, not only the souls from sin, and the bodies from all kind of sickness, and diseases: but raised them up, even from the dead. ¶ Anna. What meaneth Malachy in that he saith, you shall go forth, and grow up as fat calves: or, you shall go forth, and dance, or leap, and come in like a fatted calf? ☞ Vrb. This is a figurative kind of speech, spoken of the godly, to whom the word of God is a most pleasant pasture: for it shall go well with them in the last day. For than shall they be free, and safe from all evil, sin, lust, fear, heaviness, and persecution. Whereupon Paul calleth the last day, the day of redemption. And Christ in Luke, exhorteth the godly to lift up their heads when the day of the Lord draweth nigh, Luk. 21.28 because than their redemption also is at hand. Then shall that last enemy of the godly, to wit, death be destroyed, and mortality shall be swallowed up in the life of Christ. Then shall they all have liberty, and ability to be always with Christ, without any impediment of the body. Now the body is slothful, loitering, and weak: but at the last day, it shall be as clear as the sun, immortal, elegant, strong, puissant, lively, subtle, neat, pure, spiritual, and nimble, and have eternal health. For they are saved both in body, and soul, as our creed doth teach us. I believe the rising again of the flesh, which with the soul must be glorified, and have everlasting life. The ungodly here in this earth do miserably kick, tread upon, afflict, injury, and mock the godly, and count them as offscourings of the earth: nay, they judge them to be most wicked men of all, and even sacrifices for sins. For the elect shall have tribulation, even unto the last day: but when Christ the son of righteousness, shall come down from heaven, to separate chaff from wheat to wit, his servants from the wicked: then shall there be an alteration of all things, then shall the pomp, bravery, and glory of this world, with all the foolish confidence thereof, fail, and fall. Then shall the wicked be tumbled down from their honour, and be for ever utterly shamed, and be made our footstool. Then shall they be broken, and trodden down, and be contemned for ever, and be more filthy, and vile than the dirt in the streets. For he which here suffereth with Christ, shall in the world to come, be glorified, and reign with Christ for ever: But he which here believeth not the gospel in this life, and is not like to Christ our head in the cross, he at the last judgement shall be condemned unto horrible, and everlasting death, lamentations, calamities, and miseries, with all the devils in hell. And this shall the Lord of Zebooth, or the Lord of hosts do. He shall bring that day upon the world, when it shall live most securely: and unto his, that is, unto the Christifidelians, he shall give that kingdom of glory, which by the prophets, and evangelists, he hath promised them. In the words following, he exhorteth the people that they call to mind the law of Moses: as if he had said, the time of Messiah is not far of, it is even now at hand. Beware, and watch, that ye despice not the day of your visitation, that when the Lord cometh, you be not offended at him. Moses hath foretold you in Deuter. that the Lord will raise up unto you, Deut. 18.18 a prophet of your brethren, like unto him, to Moses, that is, one which is true man as Moses was, he shall teach by the commandments of God, and the Lord will punish him which will not hear him. For Moses saith, that God will require it of them: that is, they which will not believe the gospel of Messiah, shall at the last day give account unto the lord: and for their unbelief, they shall be judged in the lord's anger. If the jews had obeyed this admonition, and more diligently sought Christ in Moses, if they had learned better to know his person, and office, (seeing Moses speaketh so plainly of Christ) then had they not so wickedly, and cursedly despised that day of their visitation: but would have embraced Christ, and have esteemed him above Moses. But when Christ was come, they would be Moses' disciples, although the term of his time was ended. For Moses was but only a servant in the house of the Lord. And when the Lord Christ himself came, then aught the servant to give place, and all men aught to hear the word which Christ did speak by the word of his father. The righteousness of faith had also her testimonies in the law, in Moses, and in the prophets. But when Christ, and the Apostles taught it, saying, Repent, and believe the gospel, the jews refused their doctrine, Mar. 1.15. and would be justified by Moses, and his law, and used not the true mediator, and saviour Christ, jews and Papists in this agreed. in the work of their justification: but refused that most precious corner stone, and could not abide to use, and admit it in their building of justification. And therefore they become abominable, and perished, they, and their building. And lest the day of Christ's former coming, should be unknown unto them: he giveth them a notable sign, whereby they might have learned, that the day of Messiah was now at hand: for he promiseth that he would sand them that former john the Baptist before that great day, Mat. 11.14. & he calleth him Elias, because he should go before Christ, and prepare the way for him, in the spirit, and strength of Elias, as the Angel of the Lord expoundeth this prophecy of Elias to be meant of john the Baptist. And Christ himself applieth this prophecy in Matthew unto john Baptist saying: that john is that Elias, Luk. 1.24. which was to come that is of whom Mala. the last prophet did prophesy, Let him which hath ears to hear, hear. But their hearts was blinded, & their ears stopped up that they could not understand. He calleth that day of Christ's former coming fearful or horrible beams of the falling away, & blindness of the jews. For before they were the well-beloved children of God, and the inheritance of the Lord. But when they killed the true Messas, the son of god, and preferred that wicked offender Barabas before him, and wished that his innocent blood might be upon them, and their children: then they were rejected, and blinded, and the kingdom of God was taken from them, and they lost both the City, and the temple, and the whole land, and they are afflicted as well with spiritual, as corporal captivity unto this day, and the Gentiles are received, and adopted as children. This is that Herens, or curse wherewith the earth was smitten. But they which at the beginning believed john, and took Christ to be their saviour, and forsaked Moses: they escaped the curse. And such as were the apostles, and those of the jews which believed christ and his apostles. And these in the prophets are called the remnant of jacob Malachy, therefore, (which concludeth the old testament) doth tell us that Moses, with the law, and the prophets, do all with one consent bear witness of Christ, that he is the true deliverer of Israel. As if he had said, Moses served in the house of the Lord, unto his appointed term of time was expired, prophesying in all his figures, external sacrifices, oblations, and plain promises of Christ, and he referred all his doctrine unto Christ. And this is that seed of Abraham, by which all nations are blessed. This is that true high priest, propitiation, and sacrifice, which reconcileth us unto God. This is that true Melchisedech, and that serpent in the wilderness, and that great prophet whom Moses commandeth all them to hear, which will not incur the wrath of the Lord. And this is the son of David, to whom the Lord had promised an eternal kingdom. Beware therefore, that when he cometh, you take not the servant for the master: and a figure, and shadow, for the light, and truth. For it is he in deed, of whom the law, and all the prophets with one consent do prophecy. If you refuse him, them give you not credit to moyses, and the prophets, and the Lord will smite you with a curse. Beware therefore, for I have now given you warning before. All laud, and honour be unto our good, and most faithful God, for ever, and ever, for the gift of all prophecies through our Lord jesus Christ of Nazareth, the true, and only Messiah, promised in the law, and the prophets, whom God sent into the world at the fullness of time: To wit, 1576. years ago. And who perfectly, and thoroughly, fulfilled all things which were necessary for the repairing, and absolute redemption of mankind. And now sitteth at the right hand of God our Bishop, and King omnipotent, for ever. And here now (good wife) you have almost all the chief prophecies of jesus Christ, expounded, and gathered out of all the prophets as diligently as I could by which you now know, what Christ preached unto his disciples on the way from jerusalem to Emaus. Anna. Seeing that Emaus is but only 60. furlongs from jerusalem, it seemeth to me that Christ did not recite all these prophecies which you have been this 2. or 3. weeks in expounding to me. ☞ Vrb. Verily S. Luke saith, that Christ begun at Moses, and expounded unto them all the prophecies in the scripture which were spoken of him whereby it may be gathered that it was a famous, and good loving sermon, in which he proved, and confirmed unto them, that he must by the cross enter into his glory. But it is like, that Christ expounded unto his disciples, the most chief prophecies, which speak of his passion, resurrection, and everlasting kingdom, that thereby they might learn, that it was the good will of God the father, that his well beloved son jesus Christ should redeem the true Israel, not with gold or silver, nor by any worldly pomp, or power: but in the weakness of his cross, by his most precious blood which he shed to deliver us, from all our enemies, from the wicked world, from poysenfull sin, from horrible death, and from our perpetual, and cruel enemy Satan, with whom, & all his members, we have bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a continual war. I have been loving in citing the scriptures, that I might the better set down, and more plainly expound the whole sermon of Christ as far, as appertained to the witnesses of the prophets, as I have said before. But how say you? is it not a great joy, and a very paradise, to a godly heart, by faith to search, and learn the comfortable mysteries of Christ, contained in the prophets, as the Thes. the valiant soldiers of Christ, often times did, because this kind of exercise, availeth much to the confirmation, and establishing of our Christian faith? For which, our Lord God hath laid a perfit sure foundation, even from the beginning of the world, by his holy prophets, his servants, which are the most ancient doctors in the earth: and also by the gospel of jesus Christ, which is a doctrine of great antiquity in the world, and hath always been most vehemently assailed by Satan, and his heretical members, and yet hath always scaped, and in the end obtained victory, and triumphed over them all. For the word of the Lord abideth for ever. ¶ Anna. This Easter Sermon, is more plenteous, and of greater authority with me, than all the pomp, and wealth of the whole world. Nay what are a hundred thousand worlds, with the vanity of all their wealth, power, and pomp, in comparison of such great promises of God, as we have in jesus Christ? Even nothing at all. I heartily thank God our heavenly father, that he hath vouchsafed me to live unto that happy day, that I might hear such an apostolical Sermon. And I hope, that I shall ever hereafter, be better for it while I live. And I trust I have received such comfort here by that, that I shall ever hereafter, celebrated that joyful feast of Easter, with spiritual comfort in Christ. For this gospel which was promised in the prophets so many ages ago, & is now preached openly throughout this world, in these latter days, doth not exclude me. For every one which believeth in Christ, and calleth upon his name, shall be safe. Here is no merit of mine spoken of, as necessary to life, and salvation: but only the infinite merit of jesus Christ, which is preached of all the prophets and Evangelists. The merciful, and everlasting God, the father of our Lord jesus Christ, & our Father be praised for ever, and ever: for the wholesome mysteries of the holy Gospel of Christ jesus, which he hath so mercifully opened, and so richly given unto us unworthy sinners. ☞ Vrba. Now you know what S. Paul meaneth, where he saith, that jesus Christ is our wisdom, righteousness, sanctification, and redemption, given us of God: and you see what is the true hope, help, and comfort of Israel. ¶ Anna. I see it, and I believe it. The Lord increase my faith. And I beseech thee, O most merciful Father, for jesus Christ's sake, our only reconciler, that thou wilt also vouchsafe, to reveal the comfortable gospel of thy unspeakable grace, (promised & given in thy only begotten son jesus Christ) by thy holy spirit, unto our beloved children, (which thou hast given us, to the enlarging of the kingdom of Christ, and to the glory of thy most blessed name) that they, by the inward instruction of thy spirit, may understand, and believe this Sermon of thy son, and through thy holy spirit, continue unto the end, in that faith of Christ, and hope of the Gospel, and true Israel. All the riches of this world, are nothing to this christian faith. I wish unto my dear children, no other felicity, no other dowries, no other riches, nor no other inheritance, but that they may truly, and constantly bebeleve this sermon: which if they do, then are they rich enough in this world, and in the world to come, though they should never so poorly, here beg their bread all the days of their life. For by faith in Christ, we have God the father, God the son, and God the holy ghost, one true God by the inestimable benefits, and merit of Christ, who for our sakes become man, that we might be made the children of God, and that God might be our loving Father. And now what can we want, seeing we have thee O Lord, the only true, and loving god to be our Father, through jesus Christ our Lord, who is our own proper righteousness, life, and and salvation. ☞ Vrba. God keep you, and me, and our Children, in this faith, and then are we fafe, then shall we be passing well, then shall we have perfect joy of spirit, and then shall we daily, and hourly with joy, celebrated the joyful feast of Easter, till we with our beloved children pass out of this frail, and transitory life, into the heavenvly kingdom of jesus Christ, our Lord, and true God, which hath been prepared for us, from the beginning of the world: of which thing I am assured. The Lord confirm our faith and hope, unto the eternal glory of his holy name. ¶ Anna. Amen. ☞ Vrba. But you must every day (wife,) when you have given God thanks, and made your prayers thoroughly ponder with yourself these things of the gospel of Christ, which I have been, now a good long time in speaking, and you must keep them in your heart as a most rich treasure, and precious jewel. ¶ Anna I will do it by God's grace, and God bless me, and all good Christians. ☞ Vrba. Amen. ¶ Anna. Amen. FINIS. The lords name be praised. And O Lord I beseech thee, give plentiful fruit of these my Labours Amen. Amen. * ⁎ * a Table of such particular notes as are worthy the marking in the course of this book. A. AAron and his priesthood. 23 Abdias why so called. 190 Abomination of desolation what it meaneth. 67 Abraham his hope in the promised seed. 10 Adam his fale. 7. the Gospel given him▪ 10. how mortified. 117. 120 Affliction why it is. 120. why it aught patiently to be suffered. 16. how comforted. 133. 136. how forgotten. 161. a sign of election. 151 Afflicted none refused of Christ. 50 anabaptists. 56. what church they seek in this world. 104. why they cursed Christ. 118 Angels why they could not help Christ in his passion. 98. they never adored any but God alone. 75 Angel Gabriel sent to Mary. 33. to Daniel. 63 Anointing of Christ what it is. 38. 55 Apparel filthy, sin. 46 Apostles how they understood the Scriptures. 45. doubted whether Christ were Messiah. 140 Article of our Creed what principally impugned of Satan. 83 Athanasius his creed. 70 B Babylon the captivity thereof. 173 Baptism. 174 Begging judas, papists, false gospelers. 56 Belief necessary in hearing, & reading the Scriptures. 6. of what difference in heavenly, and worldly things. 73. of what force it is. 39 of what comfort, to a sinful conscience. 58 Believers only members of Zion. 136 Bethleem what City it was. 29 blasphemy. 142 Blood of both Testaments. 44 Bread, and true food. 160 Bibles in Latin, some falsify the rext. 8 Bibles of the Chaldeans. 9 C Caporeth a figure of Christ. 22 Carpenters of the Church. 134 cattle who be. 203 Christ, how, when, and why promised. 7. 10 11. 16. 63. prophesied of in scripture two ways. 8. why promised before the law. 15. his nativity. 3. 7. 16. 31, 84. 96. his acceptable year. 60. his manhood. 18. 20. 31. 33. 41. 49. 50. 71. the son of Abraham and David. 27. 28. how David's son, and Lord 112 the son of the pure virgin Mary. 28. 33. a stone cut of a mountain, without hand. 35. 63. why the seed of the woman, and not of man. 7. the necessity, and benefit of his nativity. 24. 64. 84. the time of his nativity. 16. 63. of the City where he was borne. 29. his flight into Egypt. 90. his parents why removed from the kingdom of Israel. 18. 20. to whom he was sent. 14. 57 why sent 64. his names 29. 36. 39 81. why called Siloh. 20. 18. why called Christ. 38. an Angel. 8. an Angel of the great counsel. 87. Messiah. 39 Israel. 54. a stone. 61. the Lord. of Zeboth. 76. Amon. 71. Moschell. 30. Melchisedech. 21. 112. his person described. 49. 50. his Image painted. 85 How he is known, and how necessary to be known. 2. 4. his conversation on earth described. 47. Why he eat with publicans. 50. his humility and poverty. 18. 43 44. 47. 50 59 not cause of our fall. 118. our jewel. 11. the end of the jews kingdom. 18. 44. 66. his tears for jerusalem. 43. his service toward us. 4. 6. how he handleth his friends, & enemies. 87. his comfort against our ingratitude. 54 his comfort for an heavy conscience. 85. he hath followers according to his humanity. 74. at enmity with the the serpent. 8. 9 afflicted 47. why painted with a cross on his shoulders. 62. how long he lived. 69. Christ his kingdom, what a one it is. 17. 20. 41. 44. 53. 64. 85. 105 110. 119. what manner of king he is. 19 57 63. 91. how he ruleth his kingdom. 20. 99 by what armour it is sustained. 44. how far it reacheth. 45. his sceptre 17. 61. 74. 120 his poor royalty. 49. his power. 44. 88 how he is a Giant. 87. his peace. 49. 89 Christ his priesthood, and ministry. 21. 47. 51. 91. 53. 6. how anointed 55. 74. 38. aparaled with filthy garments. 46. the true Melchisebech. 112. 21. the high priest. 93. our shepherd. 92. 94. 85. God's servant. 92. signified by the brazen serpent. 21. by Aaron's priesthood ibidem. by the mercy seat. 20. 22. by the paschal lamb. 114. 22. he and Moses compared. 45. 59 the seal of the Prophets. 12. 43. his doctrine, & gospel. 4. 6. 44. 53. the wisdom of his word. 34. his manner of teaching. 57 91. his mouth called a sword. 53. his Sermon going to Emaus. 27. 35. 97. called a prophet 91. a preacher. 57 his preaching to what end 91. sanctified of God to be our teacher. 55. he counseleth contrary to the world. 86. his care over his Church 4. our mediator. 93. the only way to God. 29. 128. our only saviour. 37. 93. 9 16. 39 60 43. 99 100 63. 2. 3. our righteousness. 43. 108. 79. 87. 89 our redention. 46. 107. 9 11. 94. 59 78. the only forgiveness of sins. 46. 99 100 our reconciliation. 23. 39 100 45. our propitiation. 79. 93. a gage that God is with us. 52. his exceeding grace, love, and mercy, to man. 35. 42. 50. 16. 88 58. 35. his merciful nature described. 50. 57 how he calleth, and justifieth us. 43. the fulfilling of the law. 43. 12. richer in grace, than we in sin. 9 Christ his Godhead proved. 84. 72. 76. 31. 35. 77. 81. 74. a necessary point of religion. 83. he is God and not the Father. 71. no God but him. 21. the bud of the Lord and fruit of the earth. 119. his union of both natures. 18. 82. 48. 49. 3. his name jehova. 76. how he sitteth on God's right hand. 112. how he is with us. 36. his miracles. 78. 85. 97. his omnipotency. 51 Christ his death and passion. 7. 16. 25 32. 10. 85. 107. 98. of what force it was. 99 he suffered wholly. 82. why he required help upon the cross. 98. his burial and resurrection. 121 10. 7. 102. it is made ours. 102. the commodity of his death & resurrection. 99 103. his victory over sin, death, & Satan. 9 10. 52. 59 88 94. 99 122. our banner in battle 12. his judgement. 49. 95. 96. Christ killers their punishment. 158 Christianity, or Christians life. 5. 116 170. their cognisance. 120. why so named. 16. 160. what people they are. 186. their joy. 1. 6. 128. 27. 42. 58. 133. 136. 163. 153. 122. 161. their state in the world to come. 123. 103 163. 178. 153. why afflicted. 120. their comfort in affliction. 52. how they aught to judge. 50. the temple of God. 176. their food and bread. 160. their thirst, and hunger, how restored. 132. without money. 149. their wisdom. 139. why and how they shall be glorified. 153. their prayer for the Church. 112. their art. 148. they only saved. 93 builded upon the corner stone. 148 false Christians described. 55 Christmas carol at Geneva. 84 Church God's vineyard. 124. no peace without it. 125. afflicted but not vanquished. 91. 112. 105. 103. 151 156. how nourished, and comforted. 162. 152. 155. how Christ purgeth it. 117. why called a crown. 155. dear to God. 154. called a sect of the jews, & heresy of papists. 118. the largeness of it. 147. defended by Christ. 204. 153. 155. her weakness how comforted. 133. 130 136. 147. her marriage. 147. the beauty of it 148. her victory. 196. her builders. 134. the gates thereof are always open. 156. False Church described. 199 Circumsition, and ceremonies of no force. 171 City of the world most honourable, which. 30 Cleophas sad in his journey to Emaus. 1. 27. comforted again. 3. 5. 27. the Sermon he hard. 4. 5. Comforts in persecution. 131. in temptation. 132. 134. 135. 136. against sin. 58 Confession of sins only, hath the benefit of the Gospel. 58. it is such as the faith is. 61 Conscience laden with sin only pacified by faith in Christ. 107. 58. 78. true council, whence it is fetched. 87 Creation of man how pure it was. 13. Creed the principal article of it. 83 Cross why to be suffered patiently. 16. D Daniel his prophecy, and prayer in captivity. 62. his dream of the four Monarchies. 63. his prayer for the coming of Messiah. 65 David a figure of Christ. 91. strong of hand. 184. his ruinous tabernacle restored by Christ. 188 Daughter of Hose the prophet what it meaneth. 179 Dead where they be till the last day. 123 Death comforts against it. 87. it is but a sleep to the Godly. 79 Devil vanquished by his own hissing 10. his wife. 186. he is figured by Pharaoh. 168 deliverance of ours how strong it is. 85 Disciples how they understood the Scriptures. 4 E Earth a vale of misery. 161 Easter day. 1 Eating spiritually. 107 Edome what it signifieth 157 Egypt a figure of hell. 168 Elect their state afteer the resurrection. 103. 123. 178. 163. 153. where they be till the last day. 123. doubt some time that God hath forsaken them. 133. 149. 199. their marriage with Christ. 183. the true elected who be. 48. how they are brought to heaven. 195. figured by jerusalem. 196 Election tokens thereof. 170. 58 Elohim what it signifieth. 74 Emanuel what it signifieth. 35 Emaus how far from Jerusalem 27 Epicure Gospelers. 56 Eyes clear whose be. 216. Seven in one stone what it meaneth. 206 Faith increased by prayer. 3. which is the true faith. 16. the righteousness of God. 4. seemeth sometimes to be wanting in the godly. 128. the fruits and operation of it 126. 61. is our righteousness. 120. 145. the righteousness available before god. 64. wherein it is. 52. the chief point of it. 83. the foundation of it. 73. how it purgeth sin. 58. a work of the first commandment, due only to God. 80. it maketh us priests. 93 how it is to be exercised. 129 Fear of perdition, a sign of election 58. Smell feasts. 56 Feudatory what it meaneth. 31. Feeling of sin, of what effect. 15 Figures of Christ. 20. 23 Figures of the law, and things figured. 24 Flesh, the frailty thereof. 13. fretteth inwardly. 60 G Gentiles called. 120. 49. 51. 54. 150. 157. 108. 166. the jews salvation and theirs all one. 172. how they are sprinkled. 140. the milk of the church. 152. Germans Christmas carol. 84 God what he is. 72. his names 75. his essential name. 77. where to be sought. 48. his covenant to Abraham. 182. 4. 7. his marriage with Israel. 183. his finger what it is. 170. his care for his Church. 4. his fatherly correction. 151. he gave the promise before the law. 15. he sweareth. 112. 16. what it is to sit at his right hand. 112. not to be sought without Christ. 83. can not condemn us if we believe. 143. his honour what it is. 81. 198. 177. his sanctuary what it is. 177. his strange works 140. bindeth his mercy to us with an oath. 16. his promises are of two sorts. 180 Godly described. 174. sometimes sad as without faith. 128. how they be said to be hurt by the wicked. 9 112 sometimes tempted. 149. 133. their property. 153. always persecuted. 131 Gospel, the doctrine, benefits, ministers thereof. 4. 6. 7. 45. 49. 143. the operation of it. 49. 120. 58. the promise made to Adam. 4. 7. the tidings thereof 45. the trump thereof. 124. the holy Ghost given us when it is taught. 121. given without money. 149. aught to be pondered necessarily. 156. the end of the prophets. 11. only given to the poor in spirit. 58. the sceptre of Christ. 74. the sword of the spirit. 129. False Gospelers who be. 65 Grace of god, upon what first promised. 4. 7. why promised before the law. 15. is greater than sin. 9 pledged unto us. 52 Ground good what it is. 58 H Hearing of scripture, requireth prayer, and belief. 6 Heaven our state therein. 123. 103. 178 163. 153 Hell hath no rest. 46. figured by Egypt. 168 Herod king of the jews. 17 Holy ghost his grace, and gifts. 119 87. why he was sent. 91. his sword 129. given us by hearing the gospel. 122. what he teacheth. 4 Hope due only to God. 122 Hose, the contents of his prophecy 178. his daughter. 179 Hunger how refreshed by christ. 132 160. without money. 149. nothing else in Satan's kingdom. 132 hypocrisy. 105 I jacob his house, in scripture what it signifieth. 191. true jacobites who be 130. he wrestled with the Lord 181 jehovah what it signifieth. 76. 37 jerusalem destroyed. 66. a figure of the Catholic church, 42. the heavenly jerusalem. 164 jesse the tribe thereof, when, and why, condemned. 18. 20 jesus a name of Comfort. 36. 37 jews, what it signifieth. 67. their error of Christ his coming, and kingdom. 41. 55. 68 41. their blindness in scripture. 138. 77. 158. 68 shall become Christians. 68 150. 184. understand no histories 68 their name is odious. 160. they have the same salvation that christians have. 172. their objection against the Christians. 68 43. 35. burned with fire out of the ground, for repairing jerusalem. 67. their contraction in Marriage. 28. their government. 17. when, and why it ceased. 17. 66. 18. 44. make a jest at God's promise, made to jacob. 17. 19 their sinagove called Edom. 157. apply the prophecies of Christ to Hesechia 35. offended at Christ's death. 21. 140. their opinion of Christ. 32. they spit at Images. 67. their captivity in Babylon. 63. their pretence to extinguish Christ. 165. Islands called to the gospel. 51 Images abhorred by the jews. 67 Immanuell what it signifieth. 35. Ingratitude punished. 66 jonas the sum of his prophecy. 193. a figure of Christ. 185 jonathas his saying of what comfort the scriptures were. 86 josua why so called. 36 juvile the year of it. 60 judas, and his bag is, where christ is. 56 judges of the world. 96. 61 judge how we aught. 50 Israel the kingdom of it divided. 182. K. Knowledge of Christ, what it is, and how necessary. 2. 3. 148. it is our righteousness. 145. it is like to eyes. 7. 206 Knowledge hangeth upon belief in divine matters. 73 L Law what it is. 11. what it requireth of us. 13. 170. why it is urged upon us. 14. why it is was given after the promise, 15. the figures thereof 24. a prison 59 the operation of it. 49. the sacrifices of it. 24. it must be spiritually fulfilled. 60 Liberty of Christians. 189 Lord named five times. 203 M Machabies their government. 19 Man his fall from his pure creation. 12. 13. his state without Christ. 200 his heart how new. 173. cursed if he trust in man. 80. Merchants of righteousness who be 149 Mary a pure virgin. 28. 33. denied so to be of the jews. 34. her pedigree why not drawn in scripture. 28. falsely said to have trodden the serpent's head. 8 Marriages how contracted among the jews. 28 Maidens their bringing up among the jews. 34 Melchisidech his priesthood. 21 Merits none in man. 13. of no force. 146. have no fruit of the Gospel. 58 Messiah what it signifieth. 39 Ministers hypocritical who be. 56. 57 Merit of the world. 205 Mysteries in the first promise' of grace. 8 monarchs of the world. 62 Monasteries to be abhorred. 142 Mortification cometh by the cross. 120 Money who they be that lay it out upon naught. 149 Moses and Christ compared. 45. 49 Milk sold without money. 149 N Names of God in Scriptures. 45 of Christ. 85. how full of comfort. 37. 38 New name what it is. 154 Name of Christians. 160 Natural man what he is. 13. 142. how blind 42. 64. Nezacon what it is. 68 O Offended many be but not through Christ. 118 Original sin. 7. 12. 143 Ornaments of Christ how they differ from princes' ornaments. 61 P Patience never faileth of help. 134 Perseqution followeth the Church. 131 Pharaoh a figure of the Devil. 168 pharisees, and papists alike. 136. described. 199 Poor in spirit who be. 195 Preaching the end thereof. 120. it aught to be used continually. 156 like to horselitters, and Chariots. 164. high priest crowned with 2. crowns. 207 Prophets called seers. 197. for whose sake they were sent. 199. a rule to understand them. 177. 189. their end. 11. 12. their hope. 93. the sum of their doctrine. 196. they speak strangely of Christ's kingdom. 114 Prophets false who be. 166 Promises of god needful to be known 148. they are of 2. sorts. 180 R Reading of scripture requireth prayer, and belief. 6 Reason to be abandoned in scriptures 73 Redemption wherein it consisteth. 46 how it is wrought. 16. redeemed who be. 128 Reeds bruised who be. 50 Regenerate their condition. 198. they are the true jacobites. 129. signs of their regeneration. 173 Remission of sins how purchased. 5 Repentance the effect thereof. 5. the first stepe to grace. 12. it only hath the fruits of the Gospel. 58 Resurrection of man twofould. 101 it is in Christ. 123. 102. our state after it. 103. 123. the condition of it. 178. 175. 163. S Sacrifices of the jews why, and when abrogated, 67. 108. how many of them, in the old law. 24 Sadness of 2. sorts. 1. 58. sometimes in the godly 128 Salvation the causes thereof. 100 83 in Christ only. 93 Satan his head bruised, what it meaneth. 8. he tempteth but overcometh not. 91. 112. his kingdom & rule in this world. 104. his army. 53. vanquished by his own malice. 9 how he slandereth the Gospel. 56 principally impugneth Christ Godhead. 83. his kingdom. 152 Scholars for the Gospel who be. 58 Scriptures their comfort. 45. 32. 86 how full of knowledge. 32. where they be had. 41. called an apothecary's shop. 86. their end 15. why it urgeth the law upon us. 14. may not be hard, or read without prayer or belief. 6. 77 Seed of the woman promised. 8. to whom sent. 14. Serpent stingeth the heel of Christ. 8 Sin how not to be feared. 21. 58. how redeemed. 46. 79. 58. 128. the force of it inwardly. 60. it is our filthy apparel, and hath no rest. 46. what dishonour it bringeth. 103. only forgiven by Christ. 100 8. a tyrant over us. 135. hath no dominion over us. 10 Sinners none refused of Christ, not the greatest. 50. 120 Zion a figure of the spiritual Zion. 115. a figure of the Church. 91. 190 Spirit of Messiah the finger of god cleanseth us. 170. the fruits of him 161. his sword what it is. 129 Sprinckeling of the jews, what it is. 140 Sweet lips who so called. 199 T Temple of God who be. 176 Temple of the jews when and how destroyed. 66 Temptations of the Godly. 133. 149. the cause of them. 148. remedy against them. 78 Testament old, and new how they differ. 11. the blood of them differ. 44. the new is the kernel of the old. 114 Threats why denounced in preaching. 11 Thirst of men how refreshed. 132 without money. 149 Traditions of men must not trouble us. 136 Troubles how they are forgot. 161 Try ourselves how we aught. 50 Tidings joyful. 58 Time acceptable when it was. 60. 132. fullness thereof when. 69 Titles given to Christ. 9 37. 39 FIVE Virgins how trained up among the jews. 34 Unction of Christ. 38. 52 Vineyard of God the Church. 124 W Water of life bought without money 149 Way to God what it is. 127 weaklings in faith called cattle. 203 Wedding garment. 136 Weeks of years in Daniel. 62. 65. 69 Wolves devil with lambs. 120 Word of God of what force. 53. 87. contemners thereof punished. 26. 61 66. 96. it is no creature. 72. necessary to be known. 148 Works of a Christian. 5. 117. of no force to salvation. 9 14. 129. 142. 146. of the flesh can not be good. 60 World, and unpleasant prison to the penitent. 14. how it doth judge 56. Wisdom thereof differeth from Christ's wisdom. 134. 139. the devils wife. 186 Wounds how they are truly bound up. 59 Will to keep God's law, a sign of election. 170 Wine press trodden only by Christ. 157 Y Year of the Lord acceptable. 60. 132 Year of Christ's first coming accounted. 65 FINIS. Faults escaped in this book. Page 9 b. the note. fish. read. hiss. 28. b. 27. his. her. 30. b. 27. forth us as a prince. forth us a prince. 64. a. 34. consisteth. consist. 73. 3. matters we. matters: in worldly matters we. 79. 2. righteousness, but of righteousness of. 79. 27. so proper. so pure. 114. b. 4. false prophesy▪ Esay his prophesy. 115. 18. speak of some, speak of it as if they speak of. 119. b. 20. an such invention. can such munition. 120. b. 25. which gdo. which god. 121. 12. Esha. Ishai. 126.27. doysome. noisome. 133. in the note. lust. Luke. 133.14. sit in the. sit at table in the. 131. 11. Barons. Barrenness. 154. b. 31. Gos. Gods. 155. 10. must. most. 160. 16. living the bread living bread. 166. b. 4. God the jews. God amongst the jews. 166. b. 5. places amongst substitute. places substitute. 169. in the note called Christ. called David. 170.40. many. Mary. 156. 28. cross. course. 159. b. 2. as they were. as it was. 172. 21. in the Hebrews. In the Epistle to the Hebrews. 175, b. 29. or men. are men. 176. b. 6. Christ before times. judah. Christ. Before times judah. 185. b. 17. hear. heal. Math. 19.28.193. in the note. Math 28.19.191.27. bonds O Satan. bonds of Satan. 192. 40. abide death. abide in death. 184. 5. demand. devour. 198. to destroy them believe them, and. in the note. to destrust them. Believe them, and 299. 27. Zachary. Zephany. 200. b. 29. loving. long. 201. 36. thee all. thee and all. 201. b. 14. life. lies. 201. b. 29. Christ yea Christ shall be overthrown. yea. 204. 2. defender, if their God. defender. If therefore God. 204. 16. shewted. showed. 204. b. 21. mad. made. 210. b. 17. wood. word. 213. a. 2. fel. fellow. 214. a. 27. king. kingdom. 215. 13. christian. Christ and. 216. b. 21. b. 21. his. this. 217. a 12. had. hid. 217. a. 24. Messiah. Moses. 220. a. 30. former. forerunner. 220. a. 39 was. were. 220. a. 41. beams. because. 220. b. 3. Messas. Messiah. 220. b. 18. jacob Malachy, therefore. jacob, Malachy. therefore. 221. a. 23. loving. long. 221. a. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 221. a. 37. loving. long. 221. b. 11. great. greatest. 221. b. 28. hereby, that that. hereby, that. 221. b. 40. ever: for. ever foot. 222. a. 36. life and and salvation. life and salvation. 198. 17. marry. But. fol. 173. b. for merry read new in the not. FINIS. AT LONDON. Printed by john day dwelling over Aldersgate, and are to be sold at his shop under the gate. An. 1578.