The seconde parte of the booke of Christian exercise, appertayning to resolution. Or a Christian directorie, guiding all men to their saluation. Written by the former authour. R.P.

OF THE MANIFOLD PERILS THAT ENSVE TO THE WORLDE by inconsideration . And howe necessarie it is for euerie man to enter into cogitation of his owne estate .

CHAP. I.

THE Prophets and Saints of GOD , The charitable proceeding of GOD by his Prophets . who from time to time haue been sent by his mercifull prouidence , to aduertise and warne sinners of their perilous estate & condition for sin ; haue not onely foretold them of their wickednes and imminent dangers for the same , but also haue reuealed the causes thereof , whereby they might the easier prouide remedie for the inconueniences to come .

Such is the charitable proceedings of our most mercifull Lord with the children of men . And among other causes , none is more generall or more often alledged , then the lacke of consideration , The danger of inconsideration . by which , as by a common snare & deceipt of our aduersarie , most men fall into sinne , and are holden also perpetually in the same , to their finall destruction and eternall perdition . So Esay the Prophet , speaking of the carelesse nobilitie and gentrie of Iurie , that gaue themselues to banquetting and disport , without consideration of their duties towards God ; repeateth often the threat of woe against them , and then putteth downe the cause in these words : Esay . 5. The lute , and harpe , and tymprel , and shalme , & good wine , aboundeth in your banquets , but the works of God you respect not , nor haue you consideration of his doings . And then ensueth : The sensuall life of the Iewish gentrie . Therefore hath hell enlarged his soule , & opened his mouth without all measure or limitation , and the stout , and high , and glorious of this people shall discend into it .

Heere are two causes as ( ye see ) & two effects lincked together , of these Iewes damnation , the one depending of the other . For as good cheere and sensualitie brought these men to inconsideration of Gods workes and proceedings towards sinners : so inconsideration brought them to the mouth and pits brimme of hell . I say , that inconsideration of Gods works towards sinners , brought them to this perrill , for that it followeth in the verie same place : And the Lord of hostes shall be exalted in iudgement , and our holy God shall be sanctified in iustice : as if he had said , that albeit you will not consider now Gods iudgments and iustice , amidst the heate and pleasure of your feastings : yet shall he by excercising the same vppon you heereafter , be known , exalted , and sanctified throughout the world . The like discourse maketh God himselfe by the same Prophet , to the daughter of Babilon , and by her , to euery sinful and sensuall soule figured by that name . Esay . 47. Come downe ( saith he ) and sitte in the duste thou daughter of Babilon : The daughter of Babilon , forgetteth her ende . thou hast said , I shall be a Ladie for euer , and hast not put vppon thy hart the things thou shouldest , nor hast thou had remembraunce of thy last end &c. Now therfore harken thou delicate ( daughter ) which dwellest so confidently : there shall come vpon thee an euill , whereof thou shalt not know the of-spring , and a calamitie shall rush vpon thee , from which thou shalt not be able to deliuer thee . A miserie shall ouertake thee vpon the suddain , which thou shalt not knowe , &c.

Holie Ieremie , after hee had weighed with himselfe what miseries for sinne the Prophets Esay , Amos , Osee , Ioel , Abdias , Micheas , Nahum , Sophonias , and himselfe , ( all which Prophets liued within the compasse of one hundred yeeres ) had foretolde to be imminent vpon the worlde : not onely to Samaria and the ten Trybes of Israell , 4. Regum . 15. et 17. which were now alreadie carried into banishment to the furthest parts of the East : but also to the states & Countries that most florished at that time , ( as by name to Babilon , Egipt , Damasco , Tyrus , Sidon , Moab , and finallie to Ierusalem and Iudea it selfe , which he foresawe should soone after most pittifully be destroyed , ) when hee sawe also by long experience , that neither his words , nor the wordes and cryes of the other forenamed Prophets , The complaint of Ieremie for inconsideration . could any thing moue the harts of wicked men : hee brake foorth into this most lamentable complaint ; Ieremie . 12. Desolatione desolata est omnis terra , quia nullus est qui recogitet corde . The whole earth falleth into extreame ruine and desolation , for that there is no man which considereth deeplie in his hart .

This complaint made good Ieremie in his daies for compassion of his people , that ran miserablie to perdition for want of consideration . And the same complaint with much more reason , may euery good Christian make at this time , for the infinit soules of such as perish dailie by inconsideration . Whereby , as by a generall and remedilesse enchauntment , many thousande soules are brought a sleepe , and doe finde themselues within the gates of hell , before they mysdoubt any such inconuenience , beeing ledde through the vale of this present life as it were blindfolded , with the veile of carelesse negligence ( like beastes to the slaughter house ) & neuer permitted to see theyr owne danger , vntill it be too late to remedie the same .

Propterea captiuus ductus est populus meus , quia non habuit scientiam , Esay , 5. saith GOD by the mouth of Esay . Therefore , and for thys cause , is my people ledde away captiue in al bondage and slauerie to perdition , for that they haue no knowledge , no vnderstanding of their own estate , no foresight of the times to come , no consideration of their danger . Heerehence floweth all the miserie of my people , and yet this is a misterie that all men will not know .

Will you see what a misterie and sealed secret this is ? harken then howe one describeth the same , The misterie of inconsideration . and with what circumstaunces . Furthermore ( saith he ) a certain hidden word was spoken vnto me , Iob. 4. and mine eare , as it were by stealth , receiued the veines of his whyspering : it was in the horror of a vision by night , when deade sleepe is wont to possesse men . Feare came vppon me and trembling , and all my bones were extremelie terrified . At length a spirit past by , in my presence , whereat the hayres of my flesh stoode vppe in horrour . There stood before me one whose face I knew not . His image was before mine eyes , and I hearde his voice as the sound of a soft ayre .

Hetherto is described in what manner and order this secrete was reuealed : but nowe what said this vision or spirit ( thinke you ) at the last ? truelie , he made a short discourse , to proue by the fall of the Angels for their sin , Iob. 4. that much more , qui habitant domos luteas , et terrenum habent fundamentum , consumentur velut atinea , et de mane vsque ad vesperam succidentur . A collection to be noted . They who dwel in houses of morter , ( as all men doe , whose bodies are of flesh ) and they which haue their ●oundation of earth , ( as most folke of this world haue , that put their confidence in things of this life , ) they must all consume by little and little , as the cloth doth by the Mothe , and at length they must vpon the suddaine , ( within lesse space perhaps then is from morning to night ) be cut downe and dispatched when they think least of it .

And to shewe that herein standeth a point of high secrecie ( I meane to consider & ponder well this discourse ) hee maketh his conclusion in these words immediatly folowing ; et quia nullus intelligit , in aeternum peribunt .

And for that fewe or none of these men before mentioned , who haue such earthly foundations , doe vnderstande this point aright , Lack of consideration , cause of eternall destruction . ( I meane of their suddaine death , & cutting off from this world ) therfore must they perish eternally , and this is a secret which fewe men will beleeue . Vir insipiens non cognoscet , ( saith Dauid ) et stultus non intelliget haec : Psalme . 91. A point that fooles wil not consider . an vnaduised man will not learne these thinges , nor will a foole vnderstande them : but what things ? it ensueth in the same place : howe wonderfull the works of God , & how deepe his cogitations are about sinners , who spring vp as grasse ( and florish in this world ) vt intereant in seculum seculi , to the ende they may perish for euer and euer .

The Prophet Daniell had many visions , and strange reuelations of great & high misteries : but one amongst all other ( and this the least ) of the most dreadfull iudgments of God vpon sinners in the ende of the world . The vision was by the great riuer Tygris : Daniel . 10. where , as diuers Angels were attending about the bankes : so vpon the water it selfe stood one in the likenes of a man , of exceeding dreadfull maiestie ; his apparrel beeing onelie lynnen , through which his body shyned like precious stone : A most terrible vision of Daniell , wherin hee sawe Christ . his eyes like burning lamps : his face like flashing lightning : his armes & legges like brasse inflamed , and his voyce as the shoute of a whole multitude of people that should speake together .

This was Christ by all interpretation , at whose terrible presence when Daniell fell downe deade , hee was erected againe by an Angell , and made strong to abide the vision , and so hauing heard & seene the most wonderfull things that in his booke hee recounteth , he was bold to aske a question or two , for better vnderstanding therof , and his first question was , Daniell . 12. howe long it shoulde be , ere these wonderfull things tooke their ende ? whereunto the man vppon the water aunswered , by stretching out both his brasen armes to heauen , and swearing strangly by him that liued for euer and euer ; that it shoulde be a time , and times , and halfe a time . Which aunswere , Daniell not vnderstanding , began to question further , but he was cut of with this dyspatch : A secret . Goe thy way . Daniell , for these speeches are shut vp & sealed vntil the time preordained . And yet for his further instruction , it was added in the same place ; Daniell . 12. Impie agent impii , nec intelligent : wicked men will alwaies doe wickedlie , Wilfull ignoraunce . and will not vnderstande these misteries , albeit we shold neuer so much expound them .

Whereby , as by all the rest that hetherto hath beene alledged , is made apparent , that inconsideration , negligence , carelesse ignoraunce , and lacke of vnderstanding in our owne estates , and in Gods iudgments & proceedings with iniquitie and sinne , hath been a bane , & a common perdition of retchlesse men from time to time .

And if we will turne our eyes to thys our age , The cause of so much sinne at thys day . much more shall we see the same to be true . For what is the cause ( thinke you ) why at this day we haue so many of those people , whom holy Iob doth call abhominable , that drinke vp iniquitie as beastes doe water , Iob. 15. that , commit all sinne , all iniustice , all turpitude , without remorse or scruple of conscience ? what is the cause of this ( I say ) but lacke of consideration , lacke of vnderstanding , lacke of knowledge ? For as Christ said to Ierusalem touching her destruction , Luke . 19. si cognouisses et tu , &c. If thou also ( ô sinfull soule ) diddest know , what hangeth ouer thy heade for this carelesse life of thine : if thou ( daughter of Babilon ) wouldest remember and ponder in thy hart , what shal be the end of thy delights , thou wouldest not liue so pleasantly as thou dost , Luke . 9. Nunc autem abscondita sunt ab occulis tuis . But now ( saith Christ ) these things are hidden from thine eyes .

Not , but that thou maist haue knowne them if thou wouldest , but for that thou art one of them , who say to God , Voluntary inconsideration . scientiam viarum tuarum nolumus , wee will not haue vnderstanding of thy waies ; one of them , Iob. 21. qui sunt rebelles lumini , that are rebellious against the light , & illumination of Gods grace , one of them , Iob. 23. qui nolunt intelligere vt bene agant : that will not vnderstande to doe well . And finally , one of them , Prouerb . 28. qui declinant aures ne audiant legem , that turn away their eares to the end they may not heare Gods lawe ; Ibidem . quorum oratio est execrabilis , whose not onely life , but also prayer is execrable and detestable in the sight of their maker .

Truelie , nothing in reason can be lesse tollerable in the presence of Gods maiestie , then whereas he hath published a lawe vnto vs with so great charge to beare it in minde , to ponder in hart , Deu. 6. et 11. Iosua . 1. Psalm. 118. to studie & meditate vppon it both day & night , at home & abroad , at our vprising & our downe lying , to make it our cogitation , our discourse , our talk , our exercise , our rumination , Eccle. 6. et 22. and our delight ; that wee should notwithstanding contemne the same , as to make it no part of our thought but rather to flee the knowledge thereof , as wee see most men of the world doe , for not troubling theyr consciences .

But the holie Ghost hath layd down the reason hereof long agoe in these words : Eccle. 17. The first cause why men flie consideration . Cum sit timida nequitia testimonium condemnationis . For that wickednes in it selfe is alwaies fearfull , it giueth witnes against it selfe of damnation , whensoeuer it thinketh of the Lawe of God , or of honestie . So Felix the Gouernour of Iurie , when S. Paule began to talke of iustice , chastitie , and Gods iudgements before him : Acts. 24. he was wonderfully afearde , and said to Paule , that hee shoulde depart for that time , and that he would call for him afterwarde , when occasion shold require . But he neuer did , and what was the cause ? for that ( as Iosephus testifieth ) hee was a wicked man , Ioseph . li. 20. antiq. cap. 5. and Drusilla his faire Ladie that was with him at Saint Paules speech , was not his true Wife , but taken by allurement and violence from another , and therefore it offended than both to heare preaching of chastitie .

This then is one principall cause , why men of this world wil not enter into consideration of their own estate , and of Gods commaundements , least they shoulde reade and see their owne faultes , and beare witnesse against themselues of theyr own condemnation . Whereunto the Scripture annexeth another cause , not farre vnlike to this , The second cause why men flie consideration . which is , that worldly men doe so drowne themselues in the cares and cogitations of this life , as they leaue in their minds no place to thinke vppon Gods affayres , which are the busines of theyr owne soules . This expresseth Ieremie the Prophet most effectually , Ieremie . 7. when hauing made his complaint , that notwithstanding his preaching & crying in the Temple gate , for long time together , where all the people passed by him and heard him ; yet no man ( saith he ) would enter into consideration , or say with himselfe , what haue I doone ? and reason : Ieremie . 8. Omnes enim conuersi sunt ad cursum suum , quasi equus impetu vadens ad praelium . All men are sette vpon theyr own courses and waies , and doe run in the same with as great vehemencie and fearce obstination , as a furious armed horse , when hee heareth the Trumpet in the beginning of a battaile . By which comparison , the holy Ghost expresseth very liuelie , the irrecouerable state of a setled worldlie man , that followeth greedilie his owne designments in the negotiation of earth .

These are two of the cheefe causes of inconsideration , I meane wilfull mallice , & obstinate corruption in the vanities of this life . And yet mentioneth the Scripture , a thyrde sort also of inconsiderate men , The thyrde cause of inconsideration . who neither of direct mallice , nor yet of great occupation in worldly affaires , doe neglect consideration , but rather of a certaine lightnesse & idle negligence , for that they will not trouble their heads with any thing but disport and recreation , of whom it is written : Wisdom . 15. aestimanerunt lusum esse vitam nostram . They esteeme this life of ours to be but a play-game . And in another place of the same men : Ecclesi . ● . Ita securi viuunt quasi iustorum facta habeant . They liue as securelie & confidently without care and cogitation , as if they had the good workes of iust men to stand for them . But as the holie Ghost pronounceth in the same place ; hoc vanissimum , this is vanitie and follie in the highest degree .

For as in things of this life , he were but a foolish Merchant , A comparison . that for quietnesse sake would neuer looke into his account Booke , whether he were behind hand or before : and as that Shyppe-maister were greatly to be laughed at , that for auoiding of care , woulde sitte downe and make good cheere , and let the shyp goe whether shee would : so much more in the busines of our soule , it is madnes and follie , to flie consideration for eschewing of trouble , seeing in the ende this negligence must needes turne vpon vs more trouble & and irremediable calamitie .

For as Ieremie sayth to all such men , Ierem. 30.23 . in nouissimo die intelligitis ea , in the ende of your dayes , you shall not choose but knowe , and see and vnderstand these things , which now for delicacie you wyll not take the paynes to thinke of . But when shall this be trow you ? he telleth plainly in the same place : In the ende euill men shall vnderstande , whether they wyll or no. when the furie of our Lorde shall come foorth as a whirle-wind , and shall rush and rest vpon your heades as a tempest : then shall you know and vnderstand these things .

The example of the Babylonians . It seemeth that the Babylonians were a people verie faultie in this point of consideration ( as all wealthie people are ) not onelie by that which before hath beene touched of the daughter of Babylon , that woulde not consider her ending daies ; but also , for that not long before the most terrible destruction of that great Cittie by the Medes & Persians , God cryed vnto her in these wordes , Esay , 21. My deerely beloued Babylon , put aside the table and stand vpon thy watch : ryse vp you Princes from eating & drinking : take your Targets in your hands ; goe , and set a watchman vpon the walles , & whatsoeuer he seeeth , let him tell you .

And then was there a watchman set vpon the walles , and a Lyon to denounce wyth open mouth , whatsoeuer daunger hee sawe comming towards them . And GOD taught the Prophet to cry in this sort to their Sentinell or watchman ; Custos quid de nocte ? custos quid de nocte ? Thou watchman , what seest thou comming towards thee by night ? what espiest thou ( ô Sentinell ) drawing on vs in the darknesse ?

By all which circumstaunce , what els is insinuated , but that God wold haue vs stand vpon our watch , We must stand vpon our watch . for that his iudgments are to come vpon the world by night , Luke . 12. when men least thinke thereof ? they are to come as a theefe at midnight , as also in another place we are admonished : and therefore happy is the man that shall be founde watchfull . But nowe the doore and sole entraunce into thys watch , Consideration the only dore to our watch . whereof the securitie of our eternall life dependeth , can be nothing els but consideration , for that where no consideration is , there can be no watch , nor fore-sight , nor knowledge of our estate ; and consequentlie no hope of saluation , as holy S. Bernard holdeth ; Bern. lib. 1. de consid . which thing caused that blessed man to wryte fiue whole Bookes of consideration to Eugenius .

Consideration is the thing that bringeth vs to know GOD and our selues . And touching God , it layeth before vs his Maiestie , his mercie , his iudgments , his commaundements , his promises , his threatnings , his proceeding with other men before vs , whereby wee may gather , what wee also in time must expect at his hands .

And for our selues , The many commodities of consideration . consideration the key that openeth the doore to the closet of our hart , wher al our bookes of account doe lye : it is the looking glasse , or rather the very eye of our soule , wherby she taketh the view of herself , & looketh into all her whole estate ; into her riches , her debts , her dueties , her negligences , her good gifts , hir defects , her safety , hir danger , hir way she walketh in , her course she followeth , her pace she holdeth , and finally the place & ende whereunto she draweth . And without this consideration she runneth on headlong into a thousand brakes and bryers , stumbling at euery steppe into some one inconuenience or other , and continually in perrill of some great & deadly mischiefe .

And wonderfull ( truely ) it is , that in all other busines of this life , men can see and confesse , that nothing may be begunne , prosecuted , or well ended without consideration , & yet in this great affayre , of winning heauen , or falling into hell , fewe thinke consideration greatly necessarie to be vsed .

I might stand heere to shew the infinite other effects and commodities of consideration , Effects of consideration . as that it is the watch or larum bel , that stirreth vppe and awaketh all the powers of our minde : the match or tynder , that conceiueth and nourisheth the fire of deuotion : the bellowes that enkindeleth and inflameth the same , the spurre that pricketh forwarde to all vertuous , zealous , and heroycall actes ; and the thing indeed , that giueth both light , life , and motion to our soule .

Our fayth is confirmed and increased by consideration of Gods workes and miracles ; our hope by consideration of his promises , & of the true performaunce thereof to all them that euer trusted in him : How all vertues are stirred vp and quickened by consideration . our charitie or loue to God , by consideration of his benefits and innumerable deserts towards vs : our humilitie by consideration of his greatnes & of our owne infirmitie : our courage and fortitude , by contemplation of his assistaunce in al causes for his honor : our contempt of the world by consideration of the ioyes of heauen eternall : and so all other vertues both morrall and diuine , doe take their heate , quickning , and vitall spirit from consideration .

By the exercise of consideration and meditation , holy Dauid saith , Psalm. 38. that he felt a burning fire to flame within his breast ; that is , the fire of zeale , the fire of feruour in Religion , the fire of deuotion , the fire of loue towards God and his neighbour . And in anoplace he saith , Psalm. 76. that by the same exercise hee swept and purged his owne spirit : which is to be vnderstoode , from the duste of this world , from the dregges of sinne , from the contamination and coinquination of humaine creatures , for that consideration indeed , is the verie fan that seuereth and driueth awaie the chaffe from the corne .

For which cause wee shall neuer reade of any holy man from the beginning of the worlde , neyther before Christ nor after , who vsed not much & familiarlie this most blessed exercise of consideration & pondering . The exercise of holie men touching consideration . And for the first three Patriarches , it shall be sufficient to remember the custome of young Isaac recorded in Genesis . Which was to goe forth towards night into the fieldes , Genesis . 24. The first three Patriarches . ad meditandum , that is , to meditate , consider and ponder , vppon the workes , iudgments , and commaundements of GOD . And thys hee did beeing yet but a childe and vnmarried , ( farre different from the custome of young Gentlemen nowe adaies , who frequent the fieldes to follow their vanities : ) and as lyttle Isaac could not haue this custome but from his Father Abraham , so ( no doubt ) but hee taught the same to his sonne Iacob , & Iacob againe to his posteritie .

Moses and Iosua . And as for Moses and his successor Iosua , it may easilie be imagined howe they vsed this exercise , by the most earnest exhortations , which they made thereof to others , in their speech and wrytings . Deu. 6. et 11. The good kings of Iuda also , notwithstanding their manie great temporall a●faires , Iosua 1. do testifie of themselues concerning this exercise ; as Dauid almost euery where , K. Dauid . that the commaundements of God were his dailie meditation , not onely by day , and that tota die all the day , Psal 38. 62. and 118. et per singulos dies , euery day , & in matutino , in the morning , et septies in die , seauen times a day : but also hee insinnuateth this custome by night : Psalm. 76. meditatus sum nocte cum corde meo , I doe meditate by night in my hart vpon thy commaundements ô Lord ; signifying here by , both his watchfulnesse by night , when other men were a sleepe , and the hartie care that he had of this exercise which we esteem so little .

Salomon also King Dauids sonne , so long as hee liued in the grace and fauour of God , K. Salomon . obserued this exercise of his Father , and exhorteth other men , Eccle. 6. to haue continuall & daily cogitation in this affaire . Which if himselfe had continued still , it is likely hee had neuer fallen from God by women as he did . The good King Ezechias , K. Ezechias . is reported to haue meditated like a Doue , that is , in silence & solitarinesse with himselfe alone , which is the true way of profitable meditation . Esay . 58. Esay testifieth of his own watching by night in this exercise , Esay . 26. and howe he did the same with his spirit alone , in the very bowels of his hart .

Holie Iob maketh mention , not onelie of his manner of considering , The consideration that Iob vsed , and the fruites thereof . but what also hee considered , and what effect he found in him selfe by the same . First hee considered ( as I sayde ) the wayes , foote-steppes , and commaundements of GOD , & then his dreadfull power : to wit , howe no man was able to auert or turne away his cogitation , but that his soule did what it pleased , & by this ( saith he ) considerans eum timore sollicitor : Iob. cap. 23. I am made sollicitous or watchfull with feare : when I doe consider him . In which wordes hee insinuateth two most excellent effects of consideration ; Two effects of consideration . First , the feare of God , of which it is written , salutis thesaurus timor Domini , Esay . 32. the feare of God is the treasure of saluation ; and the seconde , that by this feare hee was made sollicitous , watchfull , and dilligent in Gods seruice , of which the Prophet Micheas saith thus . Miche . 6. I will tell thee ( O man ) what is good , & what our Lord requireth at thy hands : to wit , to doe iudgment and loue mercie , and to walke sollicitous and watchfull with thy God .

But thou ô holie and blessed man Iob , did this exercise of consideration , A consideration vpon the dooings of Iob. Iob. cap. 9. bring forth in thee so great feare and terror of God ? and so carefull watchfulnesse for obseruing hys commaundements ? nowe I see wel the cause why thou writest of thy selfe : that thou diddest doubt and feare all thy workes and actions , were they neuer so circumspect . But what shall wee say nowe adayes ( most happie Saint ) who doe not doubt so much as our owne disolute , carelesse , and immoderate actions , who feele no terror of God at all , nor doe vse any one iote of watchfulnesse in obseruing his commaundements ? truelie , thys proceedeth of nothing else but of inconsideration : it proceedeth of lacke of knowledge both of God and of our selues . For ( doubtlesse ) if we knowe either of these two things aright , ( as indeede neither of them can bee well vnderstood without the other ) it could not be , but that many of vs wold change our wrong courses .

O mercifull Lord , what sinfull man in the world would liue as he doth , if he knew eyther thee or himselfe as hee shoulde doe ? I meane , if hee considered what thou art : and what thou hast beene to other that liued and continued in sinne as he doth ? Not without great cause , cryed so often and earnestlie to thee , that holy Doctor of thy Church , for obtayning of these two poynts at thy hands : Augustin , in lib. confess . vt cognoscam te , vt cognoscam me : that I may knowe thee , and that I may knowe my selfe , sayth he , that is , that I may consider , & feele the true knowledge heereof , for manie men doe know , but with little commoditie .

We knowe and beleeue in grosse the misteries of our fayth , Knowledge & beleefe in grosse . that there is a God which rewardeth good and euill , that hee is terrible in his counsels vpon the sonnes of men : that there is a hell for sinners , a heauen for good liuers , a most dreadfull day of iudgment to come , a strayte account to be demaunded , & the like . All this wee knowe and beleeue in generall , as merchandise wrapped vppe together in a bundle . But for that wee vnfolde not these thinges , nor rest vpon them in particuler : for that we let them not downe into our hearts , nor doe ruminate on them with leysure and attention : for that we chew them not well in mind by deepe consideration , nor doe digest them in hart , by the heate of meditation : they remaine with vs as a sword in hys scaberde , and doe helpe vs as little vnto good life , A similitude . ( for which they were reuealed ) as a preseruatiue in our pocket neuer aplyed , can helpe our health . We beare the generall knowledge of these misteries locked vppe in our breastes , as sealed bagges of treasure that we neuer tolde nor opened : and consequentlie , we haue neither feeling , sence , or motion thereby , euen as a man may carrie fire about hym in a flynt stone without heate , and perfumes in a pommander without smel , except the one be beaten , and the other chafed .

The importance of consideration . All standeth then ( good Reader ) in thys one poynt , for direction of our selues in this life , & for reaping benefite by the misteries of our fayth and Religion ; that wee alot our selues time to meditate , ponder , and consider what these things doe teach vs . For as the sicke man , that had most excellent remedies and precious potions sette before him , could expect no profit or ease thereby , if he onely did looke vppon them , or smelled them , or tooke them into his mouth alone , or shold cast them foorth of his stomacke againe , before they were setled , or had time to worke theyr operation : euen so is it in thys case of ours . And therefore with great reason sayde Saint Paule to Timothie , after he had taught him a long lesson , 1. Tim. 4. Haec meditare , meditate , consider , and ponder vppon these thinges which I haue shewed you , as if in other speeches hee had sayde : all that hetherto I haue tolde you , or wrytten for your instruction , and all that euer you haue hearde or learned besides , will auaile you nothing for your saluation , except you meditate and ponder vppon the same , and doe sucke out the iuyce thereof , by often consideration .

Wherefore to conclude this chapter , The conclusion of the Chapter . my deere and welbeloued brother , for that consideration is so precious and profitable , so needeful and necessarie a thing as hath been declared ; I thought it conuenient in thys first fronte and enteraunce of my Booke , to place the mention and dilligent recommendation thereof , as a thing most requisite for all that ensueth . For without consideration , neyther this that I haue sayd already , nor any thing els that shall or may be sayd hereafter , can yeeld thee profit , as by most lamentable experience we see daily in the worlde , where many millions of men passe ouer their whole age without taking profit of so manie good Bookes , The misery of the worlde . so many preachings , so many vertuous examples , so many terrible chastisements of GOD vpon sinners ; which euery where they see before theyr face . But yet for that they wyl not , or haue not leisure , or dare not , or haue no grace to enter into consideration thereof : they passe ouer all , as sicke men doe pylles , diuerting as much as they may , bothe theyr eyes & cogitations , from all such matters as are vngratefull vnto them .

Ieremie . 30. and 23. But as good Ieremie saith , the tyme wyll come , when they shall be enforced to see & knowe , and consider these things , when perhaps it will be too late to reape any comfort or consolation therby . Wherfore ( deere brother ) that which perforce thou must doe in time to come ) and that perchaunce to thy greater damnation , ( I meane to enter into consideration of thyne owne estate ) doe that nowe willingly to thy comfort and consolation , for preparing the way to thy saluation . Preuent the day and redeeme the time , Ephesians . 5. according to S. Paules wyse counsell : run not headlong wyth the world to perdition : stay som time as holy Ieremie admonisheth thee , and say to thy selfe , Ieremie . 7. what doe I ? whether doe I goe ? what course hold I ? what shal be my ende ? Take some time from thy pleasures , & from the company of thy pleasant friends , to doe this , although it be with losse of some pastime and recreation : for I assure thee , it wyll recompence it selfe in the ende , and make thee merry when thy laughing friends shall weepe .

The effect of all the considerations that ensue , is , rightly to knowe GOD , The effect of all the chapters folowing . for by knowing him , we shall know our selues , and all thinges els which are necessray for vs to know : and without knowing him , al knowledge in the world is vanitie , and meere follie . Iohn . 17. Haec est vita aeterna ( sayth Christ to hys Father ) vt te cognoscant solum Deum verum : et quem misisti Iesum Christum . Thys is lyfe euerlasting , that men knowe thee which art onely true God , and Iesus Christ whom thou hast sent .

Gods nature and essence we cannot know in this life ; but the onely meane to knowe God in this worlde , The way to know GOD in thys life . is , to knowe his Maiestie , to know his mercie , to know his iustice , to know his iudgments ; to know his hatred to sinne , his fauour to the good , his benefits , and promises to all : his grace , his threates , his wayes , his commandements , his dealings towardes other men before vs ; all which things the considerations following do sette before our eyes , and consequently they doe teach vs to knowe God aright . Reade then therefore ( deere brother ) with attention , and remember the wordes that God vseth to vs all ; Psalme . 45. vacate & videte quoniam ego sum Deus . Take leysure , and consider that I am a God . It must not be doone in haste , nor ( as the fashion is ) for curiositie onelie , to reade three or foure leaues in one place , and so in another : but it must be doone with such serious attention , as appertaineth to so great a businesse , which ( in trueth ) is the weightiest that possible vnder heauen may be taken in hand . It is the busines whereof Christ meant especiallie , when he sayde , Luke . 10. vnum est necessarium , one onely thing is necessarie . For that all other things in this worlde , are but tryfles to this , and this alone of it selfe , of more importance then they all .

THAT THERE IS A GOD , WHICH REWARDETH GOOD AND euill , against all Atheists of old , and of our tyme . With the proofes alledged for the same , both by Iewe and Gentile . CHAP. II.

IT is a thing both common and ordinary in sciences & arts , A common custome in sciences to suppose principles . when they are learned or deliuered by other , to suppose dyuers poynts & p●inciples , and to passe them ouer without proofe , as eyther knowne before to the learner , or els so manifest , easie , and euident of themselues , as they neede no other proofe , but onely declaration .

So when wee take in hande to instruct a man in chyualrie , An example in chiualrie . or feates of armes , we doe suppose that hee knoweth before ( were hee neuer so rude , ) what a man , what a horse , what armour , what fighting meaneth : as also that warre is lawfull and expedient in diuers causes ; that Princes of the worlde may wage the same ; that souldiers haue to liue in order and dyscipline vnder theyr regiment ; and that Kings for this cause doe holde their Generals , Lieutenants , Coronels , Captaines , and other like officers , in theyr bandes , garrisons , campes , and armies .

In handycraftes . In manuall artes and occupations likewise , it is euident , that diuers thinges must be presupposed to be foreknowne by the learner , as in husbandry or agriculture ; in building , in painting , and other such exercises , when a man is to be taught or instructed , it were not conuenient for the teacher , to stand vppon euerie poynt or matter that appertayneth to the same , but must leaue & passe ouer many things as apparent of them selues , or easily to be discerned of euery learner by nature , sence , reason , or common experience .

In liberall sciences . But yet in liberall sciences and professions of learning , is this more apparent , where not onely such common and vulgare poynts are to be presumed , without proofe or dyscourse ; Grounds to be graunted in sciences . but also certaine propositions are to be graunted in the beginning , as groundes whereupon to builde all the rest that ensueth . So the Logitian ( for example ) wil haue you yeelde ere hee enter with you ; In Logicke . that contradictorie propositions cannot be together either false or true , neyther , that one thing may be affirmed and denied of another in one and the selfe same respect and time .

The Morall Phylosopher will haue you graunt at the beginning , In Morrall phylosophie . that there is both good and euill in mens actions : and that the one is to be followed , and the other refused . The Naturall Phylosopher wil haue you confesse , In Naturall phylosophie . that all physicall bodies which depende of nature , haue motion in themselues , and are subiect to alterations , and what soeuer is mooued , is mooued of another . The Mathematique at his first enterance , In the Mathematickes . will demaund your assent , that euerie whole , is bigger then his parts : as also , the Metaphysique or supernaturall Phylosopher , The Metaphysicke . that nothing can be and not be , at one time . And so other such like principles and common groundes , in these and al other sciences are to be demaunded , graunted , and agreed vpon at the beginning , for the better pursute & establishment of that which hath to followe , beeing thinges in themselues ( as you see ) eyther by nature , common sence , or experience , most cleere and manifest .

And is not this also in Diuinitie ( trowe you ) and in the affayres that we haue now in In Diuinitie . hande ? yes truelie , if wee beleeue S. Paul● who wryteth thus to the Hebrues : Hebrues . 11. Cred●● oportet accedentem ad Deum , quia est , et inqu●rentibus se remunerator sit . He that is in comming towards God , must beleeue that then is a GOD , and that he is a rewarder of suc● as seeke him . Beholde heere two principles wherein a man must be resolued before he● can seeke or draw neere vnto God . Two principles in Diuinitie . The one that there is a GOD : and the other , that th● same God is iust , to rewarde euerie man according to his deserts .

Which two principles or general ground are so euident indeede of their own natures and so ingraffed by Gods own hand , into the minde and vnderstanding of euerie perticuler man , at his natiuitie , ( according to the saying of the Prophet : the light of thy count●naunce is sealed vpon vs O Lorde , Psalme . 4. ) that were not the tymes we liue in , too-too wicked , & the shamelesse induration of sinners intollerable : we should not neede to stande vppo● the proofe of these poynts , for confirmatio● of our cause that wee nowe intreate , of resolution ; but rather supposing and assuring our selues , that no reasonable creature liuing could doubt of these principles ; should pursue onely the consideration of other things that might stir vp our wils to performanc● of our dueties towardes this God that hath created vs , and remaineth to pay our reward at the ende .

But for so much as iniquitie hath so aduaunced her selfe at this daie in the harts of manie , The cause of this Chapter . as not onely to contemne and offend their maker , but also to denie him , for patronage of their euill life , and for extinguishing the worme of their owne afflicted and most miserable consciences : I am enforced before all other things , to discouer this fond and foule error of theirs , and to remooue also this refuge of desperate iniquity , by shewing the inuincible veritie of these two principles , the one depending of the other , in such sorte , as the first beeing proued , the second hath of necessitie to follow . For if once it be manifest , that there is a GOD , If there be a God , he is a iust rewarder . which hath care and prouidence of all those , whom hee hath created and gouerneth ; then must it ensue by force of all consequence , that he is also to rewarde the same men according to theyr good liuing , and deserts of thys life .

Fyrst then to prooue this principle , that there is a GOD : I neede vse no other argument or reason in the world , but onely to referre each man to his own * * See Lactantius at large , in his booke of the workmanshippe of the worlde . sence , in beholding the world , wherof euery part and portion is a most cleere glasse , representing God vnto vs , or rather a fayre Table , The workes of the world doe declare the worke-man . wherin God hath drawne and imprinted himselfe , in so manifest charecters and legible Letters : as the symplest man liuing , may reade and vnderstand the same .

In respect heere of saide the wise man so long agoe . That vaine and foolish were all those , who considering the workes that are seene in this worlde , could not thereby ryse to vnderstande the worke-man . And hee giueth this reason , Sapiens . 3. a magnitudine enim spec●●● creaturae , cognoscibiliter poterit Creator horu● videri . For that by the greatnes of beautie in the creature , may the Creator thereof be seene and knowne . Which Saint Paule confirmeth , when hee saith : Romans . 1. that the inuisible things of God , may be seene and knowne by the visible creatures of thys world . Which is to be vnderstoode in this sence , that as a prisoner in a dungion , may easilie by a lyttle beame that shyneth in at a chynck , conceiue there is a Sunne , from whence that beame descendeth : and as a trauayler in the wyldernesse that falleth vppon some channell or brooke , may ascende by the same to the well or Fountaine : euen so he , that beholdeth & considereth the wonderfull workes of thys worlde , may thereby conceiue also , the wonderfull Artificer or worke-man that made them .

A similitude . If a man shoulde passe by sea into some forraine , strange , or sauage Countrey , where nothing els but byrdes and beastes doe appeare : yet if he should espie some exquisite building , or other worke of arte and reason in the place , he would presently assure himselfe , that some men dwelt or had beene in that Countrey , for that such thinges coulde not be doone by beastes or vnreasonable creatures : euen so in the viewe and consideration of thys world .

If we cast our eyes vpon the heauens , The heauens teach God . we remaine astonished , with the miracles that we beholde : but who made them ? wee see the skyes of exceeding great highnesse : dystinguished wyth colours , and beautie most admirable ; adorned with starres & Plannets innumerable , and these so qualified wyth theyr diuers , different , and vnequal motions , as albeit they neuer mooue or goe together , yet doe they neuer giue let or hinderaunce the one to the other , nor change their course out of order or season .

Quis enarrabit caelorum rationem , & concentum caeli , quis dormire faciet ? Iob. 28. Who is able to declare the reason of these heauens , or who can make cease or sleepe , the vniforme course of their motions , saith GOD to Iob ? As who woulde say , that because no man or mortall creature can doe this ; therefore may wee imagine of what power and perfection theyr maker is . Which K. Dauid had doone when hee pronounced , caeli enarrant gloriam Dei , & opera manuum eius , annunciat firmamentum : the heauens declare the glorie of God , and the firmament dooth preache the workes of his hands vnto vs .

If we pull downe our eyes from heauen to earth , The earth teacheth vs God . wee beholde the same of an infinite bignesse , distinguished with hils and dales , woodes and pastures , couered wyth all varietie of grasse , hearbes , flowers , and leaues ; moystened wyth Riuers , as a bodie wyth veines , inhabited by creatures of innumerable kindes and qualities ; inriched with inestimable and endlesse treasures : and yet it selfe standing , or hanging rather with all his weyght and poyse , in the midst of the ayre , as a little balle without proppe or pyller . At which deuise and most wonderfull miracle , God himselfe , as it were , glorying , said vnto Iob. Iob. cap. 38. Where wert thou , when I laid the foundations of the earth ? Tell me if thou haue vnderstanding , who measured it out , or drew his lyne vpon the same ? Whereupon are fastened the pillers of his foundation , or who laide the first corner stone thereof ?

The sea sheweth GOD . If we looke neyther vppe nor downe , but cast our countenaunce onelie aside , we espie the Sea on each hande of vs , that enuironeth rounde about the land . A vaste creature , that containeth more wonders then mans tongue can expresse . A bottomlesse gulfe , that with out running ouer , receiueth all Riuers which perpetuallie doe flow . A restlesse fight and turmoyle of waters , that neuer repose neyther day or night . A dreadfull , raging , and furious element , that swelleth and roareth , and threatneth the land , as though it would deuoure it all at once . And albeit in situation it be higher then the earth , Arist. lib. de mirabilibus . as the Phylosopher sheweth , and doe make assaults dailie towardes the same with most terrible cryes , and waues mounted euen to the skye ; yet when it draweth neere to the land , and to his appointed borders : it stayeth vpon the suddaine , though nothing be there to let it , and is enforced to recoyle back againe , murmuring as it were , for that it is not permitted to passe any further .

Of which restraint , God asketh Iob this question . Iob. 38. Who hath shut vppe the Sea with gates , when he breaketh foorth in rage as from his mothers , wombe ? Whereunto no man being able to giue aunswere , God aunswereth himselfe in these wordes . I haue limitted him with my boundes , and I haue sette him both a doore and a barre , and haue said vnto him , hytherto shalt thou come , and shalt not passe further : heere shalt thou breake thy swelling waues .

This in summe , is of things without vs . But if wee shoulde leaue these , and enter to seeke God within our selues , The things in man declare GOD . whether wee consider our bodies or our soules , or any one part thereof , we shall finde so many strange things , or rather so many seas of miracles and wonders , that preach and teach theyr maker vnto vs ; as we shall not onely perceiue & see God most euidentlie , Iamblicus de Mist. cap. 1. but rather ( as a certain olde Heathen hath written ) we shall feele & handle him in his workes . Which kinde of speech also S. Paul himselfe doubteth not to vse , affirming that God hath giuen space to euerie man in this life to seeke him , si forte attractent eum aut inueniant , Acts. cap. 17. if perhaps they would handle him , or finde him out . Which manner of words doe signifie , that by consideration of Gods creatures , and especially of the wonders in man himselfe , we may come to see and perceiue the Creator so cleerelie , that in a sorte we may be said to feele & handle him . So ioyntlie doe all thinges concurre to the manifestation of theyr maker : so manifestlie and effectuallie doe they teach , demonstrate , and paint out God vnto vs ; nothing being so little , that declareth not hys greatnes : nothing so great , which acknowledgeth not his soueraigntie : nothing so low , that leadeth vs not vp to beholde his Maiestie : nothing so high , that descendeth not to teach vs this veritie .

It were a labour without ende , to goe about in this place to alledge what might be be said in the proofe of this principle , that there is a GOD : seeing there was neuer yet learned man in the world , eyther Gentile or other , that acknowledged and confirmed not the same , beeing driuen thereunto by the manifest euidence of the trueth it selfe .

If you obiect against me Diagoras , Protagoras , Theodorus Cyrenensis , Bion Borysthines , Epicurus , Olde Atheists . and some fewe others , that were open Atheists & denied God : Laertius . lib. 2. et 4. de vit. phylos . I aunswere , that some of these were vtterly vnlearned , and rather sensual beastes then reasonable men ; and consequently might denie any thing , according to the saying of holie Dauid : the foole saide in his hart , there is no God . Psalme . 13. and 52. Others that had some smack of learning , rather iested at the falshoode of theyr owne Panisme idoles , then denied the being of one true God .

But the most part of these men indeede , and such others as in olde time were accounted Atheists ; denied not GOD so much in wordes , as in life and facts ; such as S. Paule called Atheists in his daies , Romans . 1. Phillip. 3. that obeied their bellies , and followed their pleasures in sinne and sensualitie : not vouchsafing to think of God in this life , ( such was the Epicure , and manie other are at this day of his profession ) but yet , Lactant. lib. 3. institutio . ( as Lactantius well noteth ) when the same men came to be sober , and speake of iudgment ( as at theyr death , or other time of distresse and miserie , ) they were as readie to confesse GOD , as any other whatsoeuer .

But for learned men , and people of dyscretion , sobrietie , and iudgement , there was neuer yet any ( were he Iewe or Gentile ) that doubted in this veritie , but had meanes of probations to confirme the same , as more particulerlie in the rest of this Chapter shall be declared .

Howe the Heathen prooued there was a GOD . SECT. 2.

AMong the Gentiles or Heathen people , those men were alwaies of most credite and estimation , that professed the loue of wisedome , & for that respect were tearmed Phylosophers . Philosophers . Who being deuided into diuers sorts & sectes , had foure principal sciences , whereof they made profession , each one of these hauing other lower scien●es comprehended vnder it .

Foure principall sciences . The first of these foure , is called Natural phylosophie ; the second , Morral ; the third , Supernatural , or Metaphysick ; the fourth , Mathematique . And for the first three , they haue each one theyr proper meanes and peculier proofes , whereby to conuince , that there is a GOD . The fourth , which is the Mathematique , The Mathematique proueth not God . for that it hath no consideration at all , of the efficient or finall cause of thinges , ( vnder which two respects and consideration onely God may be knowne & declared to men in this world : ) therefore this science hath no proper meane peculier to it selfe , for prouing this veritie , as the other sciences haue ; but receiueth the same as borrowed of the former .

THE NATVRAL PHYLOSOPHER .

THE Naturall Phylosopher among the Gentiles , had infinite arguments to proue by the creatures that there was a God , but all he reduced to three principall and general heads , which he termed ex Motu , ex Fine , & ex Causa efficiente . That is , arguments drawn from the Motions , from the Endes , and from the Cause efficient of creatures that wee behold ; which termes , the examples folowing shall make cleere and manifest .

The argument of Motion , standeth vpon this generall ground in phylosophie , The first argument in Naturall phylosophie . that what soeuer is mooued , is mooued of another . Aristo . lib. 7. et 8. phy. Wherein also is obserued , that in the motions of creatures , there is a subordination the one to the other . As for example ; these inferiour bodies vpon earth , are mooued and altered by the ayre and other elements : and the elements are moued by the influence and motion of the Moone , Sunne , and other heauenly bodies ; these Plannets againe are mooued from the highest Orbe or Sphere of all , Primum mobile . that is called the first moueable , aboue which wee can goe no further among creatures .

Nowe then asketh the Phylosopher here , who moueth this first moueable ? for if you say that it mooueth it selfe , it is against our former ground , that nothing is mooued in nature , but of another . And if you say , that some other thing mooueth it ; then is the question againe , who mooueth that other ? and so from one to one , vntill you come to some thing that moueth , and is not mooued of an other , and that must be God , which is aboue all nature .

Plato . lib. 10. de legib.

Aristo . lib. 8. phys. cap. 5.

This was the common argument of Plato , and of Aristotle , and of all the best Phylosophers . And they thought it a demonstration vnauoidable , and it seemeth they were admonished of this argument by consideraon of the clock , An argument taken from the Clocke . whose hammer when it striketh , sheweth the next wheele whereby it is moued : and that wheele sheweth to another wheele ; and so from one to one , vntill you come to him that was the first cause of motion to all the wheeles , that is , to the Clock-maker himselfe .

Aristotle , to King Alexander , vseth this pretie similitude . Arist. libro . de mundo . That as in a Quyar of singers , when the fore-man hath giuen the first tune or note , there insueth presently a sweet harmonie , and consent of all other voices , both great and small , sharpe and meane : so God in the creation of this worlde , A similitude . hauing giuen once the first pushe or motion to the highest heauen , called Primum mobile , there insueth vpon the same , all other motions of heauens , planets , elements , & other bodies , in most admirable order , concorde , and congruetie , for conseruation and gouernment of the whole . And thus is GOD prooued by the argument of motion .

The other two arguments of the End , and of the Cause efficient of creatures , The second argument of Naturall phylosophie . are made euident in a certaine manner by this that hath beene spoken of motion . For seeing by experience , that euerie thing brought foorth in nature , hath a peculier ende appointed , whereto it is directed by the selfe same nature , ( as we see the bird is directed to builde her nest by nature , the Foxe to make his denne , and so the like in all other creatures : ) the Phylosopher asketh heere , what thing is that , which directeth nature her selfe , seeing each thing must haue somewhat to direct it to his ende ? And no aunswere can be made , but that the Director of Nature , must bee some thing aboue nature , which is God himselfe . This argument of the finall Ende , is most excellently handled , by Philo Iudeus , Phylo. lib. de ●pificio mundi . in his learned treatise of the worke-manship of the world .

The third argument of Naturall phylosophie . From the Cause efficient , the Phylosopher disputeth thus . It is euident by all reason , in respect of the corruptions , alterations , & perpetuall motions of all creatures , that thys worlde had a beginning ; and * *

vide Plutarch de placitis Phylos .

Arist. lib. 8. phys. et lib. de Gen. et corrup .

Arist. lib. de mundo . et vide Plotin . lib. de mundo .

all excellent Phylosophers that euer were , haue agreed thereupon , except Aristotle for a time , who held a fantasie , that the world had no beginning ; but was from all eternitie , albeit at last in his old age , he confessed the contrarie● in his booke to King Alexander .

This then beeing so , that this world had a beginning , it must needes followe also , that it had an efficient Cause . Now then is the question , who is that Efficient cause that made the world ? if you say , that it made it selfe , it is absurd ; for howe coulde it haue power to make it selfe , before it selfe was , & before it had any being at al ? If you say that som thing within the world , made the worlde : that is , that some one part of the worlde , made the whole : this is more absurde ; for it is , as if a man should say , that the finger , ( & this before it was a finger , or part of the bodie ) dyd make the whole bodie .

Wherefore we must confesse by force of this argument , that a greater and more excellent thing , then is the whole worlde put together , or then any part thereof made the world , & was the Cause efficient of the frame that we see ; and this can be nothing els but God that is aboue the world . So that heerby we see , howe many waies the Naturall Phylosopher is fraught with arguments , to proue there is a God , & that by reason onely , without all light or assistaunce of fayth .

THE METAPHISIQVE , AND HIS ARGVMENTS .

BVt the Metaphysicke , or Supernaturall Phylosopher among the Gentiles , as hee to whom it appertained most in speciall to handle these high and supernaturall affaires , had manie more arguments , and demonstrations , to proue & conuince the being of one God .

And first of all he saide , that it could not stande with any possibilitie in his science , The first argument in Metaphysicke . that ens finitum , a thing finite , or closed with in boundes and limits , ( as this worlde and euerie creature therin is , ) could be , but from some Maker or Creator . For ( saith hee ) the thing that in it selfe is not infinite , hath hys boundes and limits , and consequentlie there must be some thing , that assigned these boundes & limits . And seeing in this world there is no creature so great , which hath not boundes and limits : wee must of necessitie imagine some infinite supreame Creator or Maker that limitted these creatures , euen as we see , that the Potter ( at his pleasure ) giueth boundes and limits to the potte that he frameth .

This argument the Metaphysicke confirmeth by a ruled principle in his science , A maximè in Metaphysick . that euerie thing which is by participation , must be reduced and referred to some other thing , that is not by participation , but of it selfe . Arist. lib. 2. metaphy . capit . 2. And he calleth a thing by participation , which is not in the fullest or highest degree of perfection in his kinde , but may haue addition made vnto it . As for example ; water , or any thing else that is heated by the fire , is hote by participation , and not of it selfe , for that it may alwaies be hoter , and haue addition of heate made vnto it ; But fire is ho●e of it selfe , and not by participation , for that it hath heat in the highest degree , and in that kind can receaue no addition ; wherefore the heate of all other thinges , which are hote by participation of fire , are reduced ( concerning theyr heate ) to the heate of fire , as to theyr originall .

Nowe then ( saith the Metaphysick ) wee see by experience , that all the creatures and parts of this world , are things by participation onely , for that they are infinite in nature , and haue limitations in all theyr perfections , and may receiue additions to the same , How all creatures are by participation of GOD . and consequentlie , they must of necessitie be referred to some higher cause that is infinite in perfection , and consisteth of it selfe alone , without participation from others : and this is God , who beeing absolute , endlesse , and without all limitation of perfection in himselfe , deriueth from his owne incomprehensible infinitnesse , certaine limitted natures & perfections to euerie creature ; which perfections is creatures , are nothing els , but lyttle particles , and participations of the bottomlesse sea of perfections in the Creator , whervnto they are to be referred and reduced , as the beame to the Sunne , and the brooke to the Fountaine .

A seconde argument vseth the Metaphysicke , The seconde argument in Metaphysick . grounded vpon certain rules of vnitie , whereof one principall is , Multitude . that euerie multitude or distinction of thinges , proceedeth from some vnitie , as from his fountaine . Plato . in Parmen. This he sheweth by many examples of thinges in thys worlde . For wee see by experience , that the diuers motions or moouing of the lower Spheres or bodies celestiall , doe proceede of the moouing of one highest sphere , and are to be referred to the same , Primum mobile . as to theyr fountaine . Many Riuers are reduced to one well or of-spring : innumerable beames to one Sunne : and all the boughes of a tree , to one stocke .

In the bodie of Man , which for his beautie and varietie is called , the little world , MICROCOSMOS . the veines which are without number , haue all one beginning in the liuer , the arteres , in the hart , the sinnowes , in the braine . And that which is more , the infinite actions of life , sence , The infinite things that proceed from the soule . and reason in man , as generations , corruptions , nourishments , digestions , and alterations ; feeling , smelling , tasting , seeing , hearing , moouing , speaking , thinking , remembring , discoursing , and tenne hundreth thousand particuler actions , operations , and motions besides , which are exercised in mans body , vnder these or other such names and appellations ; all these ( I say ) beeing infinite in number , most admirable in order , and distinct in euerie theyr office and operation , do receiue notwithstanding their beginning from one most simple vnitie , and indiuisible substaunce , called the soule , which produceth , gouerneth , and directeth them all , to so innumerable , different , and contrarie functions .

By this concludeth the Metaphysick , that as among the creatures , wee finde thys most excellent order and connexion of thinges , whereby one bringeth foorth manie , and euerie multitude is referred to his vnitie : so much more in all reason , must the whole frame of creatures contained in this worlde , ( wherein there are so many millions of multitudes wyth their vnities , ) be referred to one most simple and abstract vnitie , that gaue beginning to them all , and this is GOD .

A thirde argument vseth the Metaphysicke , The thyrd argument in Metaphysick . Subordination . deriued from the subordination of creatures in this world ; which subordination is such , and so wonderfull ; as wee see no creature by nature serueth it selfe , but another , & altogether doe conspire in seruing the common .

Wee see the heauens doe mooue about continuallie without ceasing , and thys not to serue themselues , but inferiour creatures , lesse excellent then themselues . We see that water moysteneth the ground , the ayre cooleth , openeth , and cherisheth the same , the Sunne heateth and quickeneth it , the Moone and Starres poure foorth theyr influence , the windes refresh it , and all thys not for themselues , but for other . The earth againe , that receiueth these seruices , vseth not the same for herselfe , or for her own commoditie , but to bring foorth grasse wherewith to feede Cattaile , and they feede not for themselues , but to giue nourishment vnto man .

A similitude . Nowe then ( sayth the Metaphysick ) if a man that stoode a farre off vppon a mountaine , should see in a field vnder him , a great , huge , and mayne Armie of souldiers , most excellent well appointed ; each one in order agreeing with the other ; deuided into ranks , Squadrons , Companies , and offices ; subordinate the one to the other by degrees ; and yet all tending one way , all theyr faces bent vpon one place , all moouing , marching , and turning together : all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance , wythout discention , discorde , difference , or clamour : he that shoulde see this ( saith the Metaphysicke ) as he could not but imagine some generall high Captaine to bee among these souldiers , whom all obeyed , and from whose supreame commaundement and order , thys most excellent subordination , agreement , & vnion proceeded ; so much more , vpon consideration of the former coherence , consent and miraculous subordination of creatures among themselues in theyr operations , must we inferre , that they haue som general commaunder ouer them all , by whose supreame disposition , each creature hath his charge & peculier taske appointed , which hee must performe , for the common and vniuersal seruice of the whole .

The fourth reason or argument alledged by the Supernaturall Phylosopher , The fourth argument in Metaphysick . is , of the meruailous prouidence , Prouidence . arte and wisedome , discouered in the making of euery least creature within the worlde . For seeing there is nothing so little , nothing so base or contemptible , within the compasse of this heauen that couereth vs , but if you consider it , you finde , both arte , order , proportion , beautie , & excellencie in the same : this cannot proceede of fortune , as foolish * * Lucretius made diuers bookes against the workmanship of the world . Lucretius and some other would haue it , for that fortune is casualtie without order , rule , or certaintie , and therefore needes it must come from the wisdome and prouidence of some omnipotent Creator .

If you take a flye , or a flea , or a leafe from a tree , or any other , the least creature that is extant in the worlde , and consider the same attentiuelie : you shall finde more miracles , then parts therein ; you shall find such proportion of members , such varietie of colours , such distinction of offices , such correspondence of instruments , and those so fit , so wel framed , so coherent , and so subordinate : as the more ye contemplate , the more yee shall meruaile , neyther is there any one thing in the world more effectuall , to draw a man to the loue and admiration of his Creator , then to exercise himselfe often in this contemplation , for if his heart be not of stone , thys will moue his affection .

Galen . lib. 5. de vsu part . We read of Galen , a prophane & very irreligious Phisitian , who as himselfe confesseth in a certaine place , taking vpon him to consider of the parts of mans bodie ; and finding much wisedome in the order , vse , and disposition of the same , sought first to gyue the prayse and glorie therof to nature , or to some other cause then to God . But in processe of tyme , beeing oppressed ( as it were ) with the exceeding great wysedom , cunning , and prouidence , which he discouered in euerie least parcell and particle of mans bodie , wherein nothing was redundant , nothing defectiue , nothing possible to be added , altered or better deuised : he b●ake forth into these words : Lib. 3. de vsu part . Compono hic profecto canticum in Creatoris nostri laudem , quod vltrares suas ornare voluit , melius quam vlla arte possent . Here truelie doe I make a song in the prayse of our Creator , for that of his owne accorde , it hath pleased him to adorne and beautifie his thinges better , then by any arte possible it could be imagined .

Heereby then doth the Metaphysick gather and conclude most euidently , that there is a GOD , a Creator , a most wise & powrful artificer that made all things : such a one , as exceedeth all boundes of nature , & of humaine habilitie . For if all the worlde shoulde ioyne together , they coulde not make the least creature which wee see in this worlde . He concludeth also , that the fore-sight and prouidence of this Creator is infinite , for things to come in all eternitie ; & finally , that his wysedome and cogitations are inscrutable . And albeit sometime he reueale vnto vs some part thereof ; yet often againe wee erre therein . For which cause , a wyse Heathen Platonick concludeth thus , A wonderfull speeche of a Heathen . after long search about these affayres . I will prayse God ( saith he ) in those things I vnderstand , and I wyll admyre him in those thinges which I vnderstand not . For I see that my selfe oftentimes , doe things wherein my seruaunts are blinde and conceiue no reason ; Plotin . lib. de proui . As also I haue seene little children , cast into the fire Iewels of great price , & their fathers writings of great learning and wysedome , for that they were not of capacitie to vnderstand the value , and worthines of the thing .

The fift argument in Metaphysicke . One argument more will I alledge of the Metaphysicke , grounded vpon the immortalitie of mans soule ; Immortalitie of the soule . which immortalitie , is proued with one consent of all learned men , ( as Plato alledgeth ) for that it is a spirit and immateriall substance , Plato . lib. 10. de repub. whose nature dependeth not of the state of our mortall bodie , for so by experience wee see dailie , that in olde men and wythered sickly bodies , the minde and soule is more quicke , cleere ; pregnant , and liuely then it was in youth , when the bodie was most lustie .

The same is also proued by the vnquenchable desire which our minde hath of learning , knowledge , wysedome , and other such spirituall and immateriall things , wherin her thyrst by nature is so great , as it cannot be satis-fied in thys life , neyther can the obiects of sence and bodily pleasures , or any other commoditie or delight of this materiall world , content or satiate the restlesse desire of thys immateriall creature . Which is an euident argument to the Phylosopher , that some other obiect & contentation , When the desire of our soule shal be satis-fied . is prepared for her in another world , and that of such excellencie , and supereminent perfection , as it shall haue in it all wisedome , all learning , all knowledge , all beautie , and all other causes of loue , ioy , and contentation , wherein our soule may rest for euer .

Thys beeing so ( saith the Phylosopher ) that the soule and minde of man is immortall , of necessitie it must insue , that an immortall Creator sent the same into our bodies , and that to him againe it must returne after her departure from this life here . Thys was the true meaning indeed ( * * Themist . in lib de anima . how soeuer some later interpreters haue mis-understood the same ) of that auncient doctrine of olde Phylosophers , which Plutarch alledgeth out of Pythagoras and Plato : Plut. de placit . Philoso . affirming , that all particuler soules of men , came sent from one generall & common soule of the whole worlde , as sparcles from the fire , and beames from the common Sunne : and that after theyr seperation from their bodies , they shal returne againe to that generall soule , called anima mundi , The meaning of old Phylosophers , touching Anima mundj . the soule of the worlde , ( for that it giueth life and beeing to the worlde ) and so to remaine with that generall soule eternallie .

Thys was the doctrine of olde Phylosophers , which seemeth indeed , to haue beene nothing els , ( though deliuered in other speeches ) but that which Salomon himselfe affirmeth in plainer wordes , Eccle. 12. et spiritus redibit ad Deum , qui dedit illum : and our soule or spirit shall returne to God that gaue it vnto vs . And thys may suffise for a taste of that which the Metaphysicke or Supernaturall Phylosopher can say for proofe , that there is a GOD .

THE MORRAL PHYLOSOPHER .

THere remaineth yet a thirde part of humaine wisedome or phylosophie , called Morrall , whose reasons and arguments for proofe of this veritie , I haue of purpose referred to the last place , for that they be more plaine and easie then the former , and more sensible to the capacitie of euery simple and vnlearned reader .

The first argument of Morrall phylosophie . For first of all , hee obserueth in the verie naturall inclination of man , ( be his manners otherwise neuer so euill ) that there is a certaine propension and disposition to confesse some God or Deitie ; as by example he proueth in all Nations , were they neuer so fierce or barbarous , yet alwayes confessed they som God by nature , though no man did teach or instruct them therein . The same is confirmed , by the common vse of all Heathens , in * * Tertullian handleth thys poynt excellently in Apolog. lyfting vp theyr eyes & hands to heauen , in any suddaine distresse that commeth vpon them . Which importeth that nature her selfe hath ingrafted this feeling , that there is a God . Yea , further he alledgeth , that by experience of all ages , it hath beene proued , that Atheists themselues , that is , such men , as in theyr health and prosperitie , for more libertie of sinfull life , woulde striue against the beeing of any GOD ; when they came to die , or fall into any great miserie , they of all other men , would shew themselues most fearefull of this God , as Seneca declareth , Seneca . lib. 1. de ira . & as Suetonius sheweth in the example of Caligula . Sueton in Callig . Which is a token , that theyr conscience inforced them to beleeue a God-head .

Nay , Zeno the Phylosopher was wont to say , The saying of Zeno touching the death of Atheists . that it seemed to him a more substantiall proofe of this veritie , to heare an Atheist at his dying day , preache God from a payre of gallowes , or rather such place of miserie , ( when he asked God and nature forgiuenes ) them to hear al the Phylosophers in the world dispute the poynt ; for that at this instant of death and miserie , it is like , that such good fellowes , doe speake in earnest and sobrietie of spirit , who before in theyr wantonnesse , impugned God , eyther of vanitie , ambition , sensualitie , or dissimulation .

Nowe then , when the Morrall Phylosopher hath proued by thys naturall inclination of man , that there is a God , which hath imprinted in vs such a feeling of himselfe , as no conscience can denie him , when it commeth to speake sincerelie : then steppeth he a degree further , and proueth that this God which is acknowledged , can be but one ; The reason why there can be but one GOD . for that , if he be God , he must be infinite : and if he be infinite , he can haue no companion , for that two infinite things cannot stand together , without impeachment the one of the others infinitie .

Lact. lib. 2. diui. instit cap. 2. Hee proueth the same by the custome of most Gentiles , who ( as Lactantius well noted in his time ) when they swore , or cursed , or prayed , or wished any thing hartilie , ( especiallie in affliction , that lighteneth the vnderstanding : ) their fashion was to say , Deus , es non dij . God , and not the Gods . And for the learneder sort of them , how soeuer they dissembled , and applyed themselues outwardly to the errour of the common people : yet in earnest they neuer spake of more then of one God , as Plato signifieth of himselfe to Dionysius King of Sicilie , in a certaine Letter , wherin hee gaue him a signe when hee spake in earnest , and when in iest . Plato . ep 13. ad Dionys. Hinc disces tu , scribam ego serio , nec ne : cum serio , ordior Epistolam ab vno Deo , cum secus , a pluribus . By thys signe shall ye know , whether I wryte in earnest or not : For when I wryte in earnest , I beginne my Letter with one God , and when I wryte not in earnest , I doe begin my Letter in the name of many gods .

Iulian the Apostata , in his three most scornefull bookes that hee wrote against vs Christians , Cyrillus . lib. 2. contra Iulian. ( whom contemptuously he called Galileans ) endeuouring by all his meanes to aduaunce and sette forth the honour of Paganisme , alledgeth this Plato for a cheefe pyller and father therof , and dareth preferre him before our Moses : Plotinus Enne● 1. lib. 8.1 . 2. ●● Eu. 6. lib. 4. cap. 12.3.4 . Porphy . lib. 2. de abst. et lib. de occa . cap. 21. & yet you see what he testifieth of himselfe . And that thys was his perpetuall opinion , three of hys most worthiest schollers , I mean , three of the most learned that euer professed the Platonicke sect , Plotinus , Porphyrius , and Proclus , Procl . in theolo . Platon . et lib. de anima . et Daem . 1.31.42.53 . all Heathens themselues , doe testifie and proue in diuers parts of theyr works , assuring , that both they and theyr Maister Plato , neuer beleeued in deede but onely one God . And as for Socrates that was Platos Maister , Socrates . and pronounced by the Oracle of Apollo , to be the wisest man in all Greece ; Apuleius , Alegus , et Laerti . in vita Socratis . the worlde knoweth that he was put to death for iesting at the multitude of gods among the Gentiles .

Aristotle that ensued after Plato , began the sect of Peripatetickes , Aristotle , and the Peripatetickes . and was a man so much giuen to the search of Nature , as in many things hee forgat the Author of Nature , or at least wyse he treated little , and verie doubtfully thereof , yet in his olde age , when hee came to wryte the booke of the worlde to King Alexander , ( which Booke S. Iustine the Martyr esteemed greatly , Iustin. in Apolo . & called it the Epitome of all Aristotles true phylosophie ; ) hee resolueth the matter more cleerelie , saying thus of GOD : Arist. lib. de . mundo . Hee is the father of gods and men ; he is the maker and conseruer of all things that be in the world . And he addeth further in the selfe same place , that the multitude of many gods , Theo. in metaph . Alex. was inuented to expresse the power of this one God , by the multitude of his ministers : Aphrod . lib. de prouident . so that hee maketh all gods to be seruaunts besides onelie one . Which sentence of theyr Maister , Theophrastus and Aphrodiseus , two principall Peripatetickes , doe confirme at large .

Zeno and the Stoickes . Zeno the cheefe and father of all the Stoickes was wont to say , as Aristotle reporteth , that , eyther one God , or no God . Which opinion is auerred euery where , by Plutarch and Seneca ,

Plut. de oracul . defect . de tranq. de quest. Plat. Seneca . de vita beat . de prouid . in epist.

Epict. apud Arrianum .

two most excellent wryters , and great admirers of the Stoicke seueritie . And before them , by Epictetus , a man of singuler account in that secte , whose wordes were esteemed oracles . Dicendum ante omnia , vnum esse D●um , omnia regere , omnibus prouidere . Before all things ( sayth he ) we must affirme that there is one God , and that this God gouerneth all , and hath prouidence ouer all .

The Academickes . As for the Academikes , who made the fourth diuision or secte of Phylosophers , it is sufficient which I haue mentioned before , that Socrates theyr founder , was caused to die for hys opinion in thys matter ; albeit it seeme , that such as insued in that secte , whose profession was to dyspute and doubt of euerie thing , * * So in thys time of varietie of sects . came at length , by their much iangling and dysputing , to beleeue and holde nothing . Whereof Cicero himselfe may bee an example , who in his bookes De natura Deorum , followeth so farre the Academical veine of doubtfull dysputing to and fro , about the nature of gods : as he may seeme , ( & so did hee to diuers Christians of the Primatiue Church ) to be very irresolute whether there were any God or no. Albeit in the ende , hee make shewe to conclude verie plainlie and peremptorilie with the Stoicks . Arnob. contrae gentes .

All the foure sects of Phylosophers then , All old Phylosophers acknowledged one GOD . who in theyr tymes bare the credite of learning and wysedome , made profession of one GOD , when they came to speake as they thought . But if we ascend vp hygher to the dayes before these sectes beganne , that is , to * * Vide apud Plutarch . de placitis . Philos. Trismeg . in Paemand . et in Asclep . Pythagoras , and Archytas Tarentinus , & before them againe , to Mercurius Trismegistus , that was the first parent of Phylosophie to the Egiptians : we shall find them so resolute and plaine in this poynt , as no Christian can be more . Wherefore hee that desyreth to see innumerable examples , as well of these mens sayings , as of other learned Heathens of all ages : let him reade but S. Cyril● first booke against Iulian the Apostata , or Lactantius his first & second bookes against the Gentiles , and he shall remaine satis-fied .

The recollection of the first argument in Morrall Phylosophie . Thys then is the Morrall Phylosophers first argument : the inclination of all people to beleeue a Godhead : the instinct of nature to confesse it , the force of mans conscience to feare it , the custome of all Nations to adore it . And finally , the consent & full agreement of all learned and wise men , in applying thys Godhead not to many , but to one onely , that made thys worlde , and gouerneth the same . Non hominibus , non daemonibus , non diis ipsis , quos non naturae ratione , sed honoris causa Deos nominamus . Trismeg . in P●man . cap 2.3 . 4.5.6 . &c , In Asclep . cap. 1. 2. 6. &c. We doe not attribute the appellation of true God ( saith Trismegistus ) eyther vnto men , or vnto deuils , or vnto the multitude of other gods themselues , for that we call them gods , not in respect of theyr natures , but for honors sake . That is , we call them gods , to honour them for theyr famous acts , and not for that we thinke them in nature true gods . Which Cicero confirmeth in these words ; Cicero his opinion of the multitude of Panyme gods howe they were made . The life of man and common custome , hath nowe receiued , to lift vppe to heauen by fame and good wil , such men , as for their benefits are accounted excellent . And heerehence it commeth , that Hercules , Castor , Pollux , AEsculapius , and Liber , are nowe become gods , and heauen almost is filled with man-kinde .

The second argument of Morrall phylosophie , The seconde argument of Morrall phylosophie . is , de vltimo fine , & summo hominis bono : that is , concerning the last end of man , and of his highest or supreame felicitie , wher by the beeing of God is also confirmed . And albeit I haue sayde some-what of mans ende before : yet that which in thys place I am to adde , is more proper and peculier to Morral phylosophie . For as other sciences may and doe consider the finall endes of other creatures , which are diuers , and yet all concurre for the seruice of man : so thys science of Morrall phylosophie , dooth properly consider the finall ende of man himselfe , calling it , summum bonum , hys greatest and hyghest happinesse , whereunto he was created , and whereunto he tendeth in this life , and wherin hee resteth and reposeth without further motion or appetite , when he hath obtayned it .

For better vnderstanding whereof , Euery thing in this worlde hath a naturall desire to hys ende . it is to be considered , that euery thing in thys worlde hath some particuler ende , together wyth an appetite and desire ingrafted by nature to that ende : which desire ceaseth when the end is obtayned . As for example , a stone hath a naturall appetite to goe down-warde to the Centre or middle of the earth , and so it resteth in no place , ( except by violence it be stayde ) vntill it come thether . On the contrary , fire , reposeth no where , ( except it be restrayned ) vntill it mount aboue the ayre to hys peculier & natural place of abode , wher , of it selfe it resteth . And so in other thinges that are wythout sence , there is a certain appetite and desire to theyr ende , which ende beeing once obtayned , that desire and appetite , of it selfe reposeth .

In beastes likewise we behold , that they haue a desire to fill theyr bellies , and to satisfie theyr other sences , which being satis-fied , they remaine contented , and desire nothing els , vntill the same appetite of sence want his obiect againe . Whereby wee perceiue , that sensualitie or contentation of the sences , The felicitie of beastes . is the finall ende desired of beastes , and theyr very summum bonum , or supreame felicitie .

But in man , albeit for maintenaunce of the body , there be thys appetite also to satis-fie hys sences , according to the lower proportion of hys minde , that is called sensatiue : yet according to the hygher part of hys minde , whose name is Reason , or the reasonable part , ( which is the onely part indeede , that is peculier to man , and distinguisheth hym from vnreasonable beastes , ) hee hath an appetite of some more highe & excellent obiect , then is the contentation of these sences : for that by experience we see and feele , that oftentimes , when the sences be all satis-fyed , yet is the minde not quiet , which argueth , that sensualitie , or sensuall delectation , is not our summum bonum , wherin our mind must rest , and enioy her felicitie .

Heereupon haue Phylosophers and wise men fallen to dyspute in all ages , what shold be the finall felicitie and summum bonum of man-kind ? And Cicero saith , that this point , is , cardo totius phylosophiae : Cic. lib. definib . bonorum et malorum . the verie hooke or hindge whereupon all phylosophie hangeth . For that thys beeing once found out , cleere it is , that all other things and actions , are to to be referred to the obtayning of thys ende and happinesse . And therefore about thys poynt there hath beene meruailous contention and sight among Phylosophers ; The contention of Phylosophers about the felicitie of man . the Stoickes refuting the Epicures , and the Peripateticks refuting againe the Stoicks , and the Platoniques , ( who went nerest the truth ) impugning and refuting both the one & the other : and thys dyssention went so far forth , the one part assigning one thing , and the other another , to be thys felicitie or summum bonum , that Marcus Varro , a most learned Romaine , Aug. lib 19. de ciuit . cap. 1. gathered two hundreth fourescore and eyght dyfferent opinions ( as S. Austine noteth ) about thys matter .

And finally , when all was sayd and examined , Plato founde , that nothing which myght be named or imagined in thys lyfe , coulde be the felicitie or summum bonum of man , for that it could not satis-fie the desire of our minde . And therefore hee pronounceth thys generall sentence . It is impossible that men should find their felicitie , ( or summum bonum ) in this life , seeke what waie they will , but in the next life without all doubt it must be founde . The sentence of Plato in Phaedon . The reason of which sentence & determination was , for that Plato was able to refute any thing , that the other Phylosophers dyd or could name , to be our felicitie and finall ende in thys life ; were it Riches , Honours , Pleasures , morral vertues , or other like , which each secte did assigne .

As for example , hee proued that ryches could not be our summum bonum or happynesse , How nothing in thys life can be our felicitie for that they are vncertain , vndurable , vayne , variable , and things that bring wyth them more danger oftentimes and trouble of minde , then pouertie doth . Honours hee refelled , for that besides theyr vanitie , they depend of the mouth & mindes of other men , who are changeable and inconstant . Pleasures of the body & voluptuousnes , for that they are common to vs with beastes , and alwayes haue annexed theyr sting , & dyscontentation , when they are past . Morrall vertues , for that they consist in a certaine perpetuall fight and warre with our owne passions , which neuer giue vs reste or repose in thys life . Finally , whether soeuer wee turne our selues , or what soeuer we lay our hands vppon in this life , to make our felicitie or summum bonum , it faileth vs ( saith Plato ) neither giueth it any durable contentation to our minde , wherefore this felicitie is to bee sought and obtayned in the life to come .

Thus far● arryueth Morrall Phylosophie by reason , Howe farre Morrall phylosophie reacheth in determining mans felicitie . to proue , that mans felicitie or finall end , cannot be in any thing of thys lyfe or world . It proueth also by the same reason , ( as in part it hath been touched before ) that thys felicitie of our mind in the life to come , must be a spirituall and immateriall obiect , for that our minde and soule is a spirit : it must be immortall , for that our soule is immortall . But what ? goeth yet humaine phylosophie any further ? or can Plato assigne the particuler poynt wherein it standeth ? Heare his words , and confesse , that not without reason he was called Diuine . In thys it co●●isteth ( sayth he ) vt coniungamur Deo qui omnis beatitudinis , fastigium , meta , finis . Plato in Phaed. That we be ioyned to God , who is the toppe , the butte , and the end of all blessednes . And can any Christian ( thinke you ) say more then thys ? Yet harken what a scholler of his saith , for explication of hys Maisters sentence . Supremus hominis finis , supremum bonum , id est Deus . Plotinus . Enu . 1. lib. 4. cap. 1. The finall ende of man whereto hee tendeth , is a supreame or soueraigne good thing , and thys is God himselfe . By which wordes wee see , that these Heathens , by the ende of man , could finde out GOD , which was the seconde argument propounded in Morrall phylosophie .

The thyrd argument in Morrall Phylosophie , touching reward & punishment . A third argument vseth the Morral phylosopher , for proofe of God , ( which shal be the last I wyll alledge in thys place ) deduced from consideration of good and euill , vice & vertue , & especially of the reward which by nature , reason and equitie , is due to the one ; as also of the punishment belonging to the other . For ( sayth he ) as in all other thinges , creatures & actions of thys world , that passe from the Creator , we see proportion , order , iustice , wysedome , & prouidence obserued ; so , much more must wee assure our selues , that the same is obserued in the same Creators actions and proceedings towardes man , that is the cheefe and principall of all other hys creatures .

Nowe then wee see and beholde , that all other creatures , are directed to theyr endes by nature , and doe receiue comfort and contentation so long as they holde that course : and losse , disease , and griefe , as soone as they breake and swarue from the same . Onelie man , hath reason giuen him wherby to know and iudge of hys ende ; and the holie Scriptures , whereby he may eyther direct his way to the same by vertue , or runne astray by folowing of wickednesse . Whereupon it ensueth , that in all equitie and iustice , there must remaine rewarde for such as doe well ; and follow the right pathe assigned them to theyr ende & felicitie , which is by good life : and punishment for the other that abandoneth the same , for pleasure and sensualitie .

But we see in thys world ( sayth the Phylosopher ) that most wicked men doe receiue least punishment ; and many there be , ( as Princes & high Potentates ) whose liues and actions , be they neuer so vicious , yet are they aboue the correction of mortall men : and many poore men in the contrarie part , who for theyr vertue , patience , and honestie , receiue nothing in thys life , but enuie , malice , contempt , reproche , despyte , and oppression . * * See of thys matter Sociates in apolog. Wherefore ( saith hee ) eyther wanteth there prouidence and equitie in the gouernment and dysposition of these great affaires , which we see not to want in thinges of lesser moment ; Plato in Cratill . et in Gorgia . et in phaed. et in li. 10. de legibus . Plut. de Sera numinis vindicta . & others . or els must there be a place of punishment , and reward in the life to come , vppon the soules of such as passe from hence , and a iust and powerfull Iudge to make recompence of these inequalities & iniustices permitted in thys world . Which Iudge can be none but the Creator himselfe .

And so hytherto haue I declared , howe euery particuler science among the Gentiles had particuler meanes and wayes to demonstrate GOD , by contemplation of his creatures , and by force of reason , which no man coulde denie . Nowe remaineth it to shewe , howe the Iewe or faithfull Israelite , before Christes appearaunce , was able to confirme thys veritie to a Heathen , which shal be the subiect of the section ensuing .

Howe the Iewes were able to proue GOD . SECT. 3.

THE people of Israell , that for manie yeeres and ages , were the peculier people & partage of GOD ; The people of Israell Gods partage . as they dwelt inuironed wyth Gentiles of each side , that impugned their Religion and worshippe of one God , and had many weak-lings among them selues , that were often tempted to doubt of the same Religion , by the example of so manie Nations and Countries about them , that made profession of a contrary Religion : so had the Diuines and learned men of thys people , diu●rs forcible proofes , & most reasonable arguments peculier to themselues , ( besides the gyft of faith or any other demonstration that hetherto hath beene alledged ) to confirme theyr bretheren in the beleefe of one God , & to conuince all Atheists or Infidels in the world .

And albeit these proofes which they vsed were many , as the Creation of the world by one God : Diuers things whereby the Iewes shewe GOD . the deuiding of the Hebrue Religion from the beginning : the conuersation of God wyth Abraham , of whom the Iewes descended : the miraculous deliuering of that nation from Egypt : the lawe receiued from Gods own mouth by Moses : the strange enteraunce of Iewes into the Land of promise : the extinguishing of the Gentiles which before inhabited there : the erection of the Iewish Monarchie , and protection thereof against al Nations : the miraculous deeds & sayings of Prophets : & a thousande reasons besides , which confirme most euidently , that the Iewes God , was the onely true God : yet for that all these things and sayings wyth an Infidell , had no more credite , then the wrytings or scriptures wherein they were recorded , heereby it came to passe , that all which a Iewe could say for proofe of GOD , more then a Gentile , depended onely vppon the authoritie of hys scriptures ; & for this cause , he referred all hys proofes and arguments to euident the truth & certaintie of these scriptures , which thing once performed , the beeing of one God cannot be called in controuersie : for that these scriptures are nothing els but a narration of the acts & gestes of that onelye God , which the Iewes professe .

We are nowe to see then , what the Iewe was able to say for proofe of hys scriptures , and consequently , for demonstration of God , Comfortable to heare the certaintie of Scriptures declared . and of his iudgements declared therin . Which discourse , as it was profitable in olde tyme , for stay and confirmation of all such , as were or might be tempted with infidelitie : so can it not be but verie comfortable to vs Christians of these dayes , to behold the certaintie of these scriptures layde open before vs , vpon which the foundation of our whole fayth dependeth .

THE FIRST PROOFE OF SCRIPTVRES .

FIrst therefore , the Iewe for proofe of his Scriptures , Antiquitie . alledgeth the great and wonderfull antiquitie thereof . For as God ( sayth he ) was before Idols , and trueth before falshood : so was the Scripture ( which is the storie of the true GOD ) long before the wrytings of Panyms or Infidels . * * Iosephus lib. 10. contra Appion , handleth thys at large . Nay , further he sheweth , that the most part of things recounted in the Bible , were done before most of the Panym gods were exstant , & that the very last Wryters of the Hebrue Canon , which are Esdras , Aggeus , Zacharias , and Malachie , ( * * Eusebius assigneth them 570. in Chron. almost sixe hundreth yeeres before the comming of Christ , when the second Monarchie of Persians beganne ) were before most of the Heathen auncient Hystoriographers ; to wit , before Hellanicus , Herodotus , Pherecides , Thucydides , and Xenophon . And albeit the Gentiles had some Poets before , as Orpheus , Homer , Hesiodus , and Lycurgus the Law-maker , that lyued a good whyle after : yet the eldest of these , arriued no higher then the dayes of K. Salomon , which was fiue hundreth yeres after Moses , the first wryter of the Bible . After whose tyme , the most part of Heathen gods were long vnborne , Euphemerus . Missen . in Genealo . Deorum . as Ceres , Vulcan , Mercurie , Apollo , AEsculapius , Castor , Pollux , and Hercules , as the Gentiles them selues in theyr Genealogies do confesse . And as for Abraham , that lyued fiue hundered yeeres before Moses , he was not onely elder then these gods which I haue named , but also then Iupiter , Neptune , Pluto , and such other , who for dignities sake and antiquitie , are called by the Gentils Dii maiorum gentium , Cic. de nat●●a Deorum . the gods of greater Nations . And yet before Abraham doe the scriptures containe the storie of two thousand yeeres or there abouts .

So that by thys it is euident , that the writing of Heathens , and the multitude of their gods , are but late fables in respect of the old and venerable antiquitie of Hebrue Scriptures , & consequently , the authority of these scriptures , must in reason be greater then of all other wrytings in the world besides , seeing they were extant before all others , in those first times of simplicitie and sinceritie , and were in part translated into dyuers languages before the Monarchie of the Persians , that is , Euse. lib. 9. de praep. Euang. cap. 2.3.4 before any storie of the Gentiles were wrytten , as Eusebius out of many heathen Authors declareth .

THE SECOND PROOFE OF SCRIPTVRES .

Theyr manner of writing and conseruing . NExt to the reason of antiquitie , is alledged the maner of wryting , authorysing , and conseruing these scriptures , which is such , as greatly confirmeth the certaintie of things contained therein . For first what soeuer is sette downe in these wrytings , was either taken immediatly from the mouth of God , as were the propheci●s and bookes of the lawe : or els collected from time to time by generall consent , according as matters & miracles fell out , as were the booke of Iudges , the bookes of Kinges and Chronicles , and some other that containe recordes and Hystories of tymes . Which bookes were not gathered by some one priuate man , vpon heare-say , or hys owne imagination , long after thinges doone , as Heathen hystories , and other prophane records and monuments are , but , they were written by generall agreement , in the selfe same dayes , when things were in sight and knowledge of all men , and so could not be feygned .

Secondly , when bookes were wrytten , they were not admitted into the common authoritie of scriptures , How scriptures were authorised . that is , of Gods word or diuine wrytings , but vpon great deliberation , and most euident proofe of theyr vndoubted veritie . For eyther the whole congregation or sinagogue , who had the approuing hereof , ( and among whom commonlie were dyuers Prophets ) did knowe most certainly the things and miracles to be true , ( as did also the whole people ) that were recorded in these writings , concerning Hystories or els they sawe the same confirmed from GOD , by signes and wonders , as in the bookes of the Prophets , & of their lawgyuer Moses it fell out .

Thirdly , when any thing was written and admitted for scripture , the care of conseruation thereof was such , The care of conseruation . and the reuerence of Iewes thereunto so great : as may easily assure vs , that no corruption or alteration could happen vnto it . For first the thing was coppied out into twelue Autenticall copies , for all the twelue Tribes : & then again in euery Trybe there were so many copies made as were particuler Sinagogues within that Trybe . All was doone by speciall Notaries , Scribes , ouer-seers , and witnesses . The copies after diligent reviewe taken , were layde vp by the whole congregation , in the Treasure house of the Temple , vnder diuers locks and keyes , not to be touched , but by men appointed , not to be vsed but with singuler reuerence . To adde , diminish , corrupt , or alter , was present death by the lawes of the Nation . And then how was it possible ( saith the Iewe ) that among these wrytings , eyther falshoode should creepe in , or trueth once receiued , could afterwarde be corrupted ?

It is not possible ( saith he ) in reason , and therefore obserueth he another thing in this case , which in trueth is of very great consideration : to witt , that no other Nation vnder heauen , did euer so much esteeme theyr owne wrytings , that they would offer to die for the same , as the Iewes were ready to doe , The estimation that the Iewes had of theyr Scriptures . for euery sentence & syllable of theyr scriptures . Wherefore also it did proceed , that in all theyr miseries & afflictions ( wherin they were a spectacle to all the world ) in all theyr flights and banishments , to Egypt , Babilon , Persia , Media , & other corners of the earth , in all theyr spoyles , assaults , and deuastations at home : they yet euer had speciall care to conserue these wrytings , more then theyr own lyues , & so haue kept the same without mayme or corruption more ages together , then all Nations in the world haue doone anie other monuments .

THE THIRD PROOFE OF SCRIPTVRES .

THE thyrde perswasion which is vsed by the Iewe for the veritie of these Scriptures , The sinceritie of the writers . is , the consideration of the particuler men that wrote them : who were such , as in reason cannot be suspected of deceipt or falshood . For as I haue sayde , the stories of the Bible , were written from time to time by publique authoritie , and by the testimonie of all men that sawe and knew the things that are rehearsed . The Bookes of the prophecies were indited by the Prophets themselues , who were plaine , simple , & sincere men , authorised from God by continuall myracles , and yet so scrupulous and timerous of theyr own speeches , as they durst say nothing , but onelie , Our Lord saith this , the Lord of hostes commaundeth that , &c.

And when they preached and read their wrytinges in the hearing of all the people , they protested that it was not mans worde , but Gods , and that for such they left it in the publique Treasurie of theyr Nation , vntyll by tract of tyme , the euent and fulfilling of theyr prophecies shoulde proue them true , ( as alwayes it did ) and theyr own both li●es and deathes declare , The liues and deathes of the Prophets . that they meant no falshood ; their liues beeing such , as were not subiect to the corruption , pryde , vanitie , or ambition of this life ( as other prophane and Heathen writers were ) and theyr deathes for the most part , offered vppe in holy martyrdom , for defence of that truth which they had preached and wrytten : as appeareth in * * See Epiphan. de vitis propheta . Esay , that was sawed in peeces by K. Manasses ; in Ieremie , that was stoned to death by the common people ; in Ezechiell , that was slayne by the Captaine of the Iewes at Babylon ; in Amos , whose braines were beaten out by Amasias the wicked & idolatrous Priest in Bethel ; in Micheas ; whose necke was broken by Ioam , sonne to King Achab ; in Zacharias , that was slayne at the Altar , and the like .

And thys for the Prophets of later times among the Iewes . A peculier consideration of Moses , first writer in the Bible . But nowe , if wee consider the first Prophet of all that wrote among that people , I meane Moses , that was not onlie a Prophet , but also an Hystoriographer a Law-gyuer , a Captaine and a Priest : the first that euer reduced that people to a common-wealth , and the first that put their acts and gestes in wryting , or rather the acts and gestes of the Almightie GOD towardes them : thys man ( I say ) if wee consider him onelie , ( I meane the circumstaunces of hys person , ) the Iewe thinketh thys a sufficient motiue to make any man of reason beleeue what soeuer hee hath left written in the Bible , without further confirmation .

And first for his antiquitie , Euseb. lib. 9. et 10. de prep. Euang. Ioseph . lib. 1. de content . Appio . et L. 2. anti . I haue spoken before , and the Heathens doe confesse : and for myracles doone by him , the greatest enemies that euer he had in the worlde , that is , Appion in hys fourth Booke against the Iewes , and Porphirie in his fourth booke against Christians , do acknowledge them ; & Porphirie adioyneth more for proofe heereof , that he found the same confirmed by the storie of one Saconiathon a Gentile , who lyued ( as he sayth ) at the same tyme with Moses . But what ? all those myracles ( saie they ) were doone by Arte-magick , and not by the power of GOD , as Moses boasted .

But then asketh them the Iewe , where Moses a sheepehearde , could learne so much Magicke , or why coulde not the Magitians of Pharao , Exod. 3.4.8 . whose studie was in that profession from theyr infancie , eyther doe the like , or at least wise deliuer themselues from the plagues of Egypt ? The myraculous works of Moses . Exodus . 14. why did they cry out , the finger of God is heere ? where did you euer heare of such workes doone by Magicke , as Moses did , when he deuided the redde Sea ? when hee called into his Campe so manie Quayles vppon the suddaine , Exodus . 16. as suffised to feede sixe hundred thousande men , besides women & children ? Numb. 11. When he made a rock to yeeld forth a fountaine ? when he caused a dewe to fall from heauen , Iosua . 5. Psalme . 77. that nourished his whole Campe for fortie yeres together ? when he caused the ground to open and swallowe downe aliue , Numb. 16. three of the richest noble men of all hys Armie , together with their Tabernacles , and all other bagges and baggage ? When he caused a fire to com from heauen , Ioseph . lib. 4. antiq. cap. 2. ●t . 3. and consume fiftie Gentlemen of the former rebels and adherents , without hurting anie one that stood about them ?

These things dyd Moses , and many other in the sight of all his Armie , that is , in the sight of many hundred thousande people , among which , there were diuers his emulators and sworne enemies , as by the storie and scripture it selfe appeareth . Core , Dathan , and Abiron with theyr faction , Numb . 16. Deut. 11. Psalm. 1 25. sought in all things to dysgrace him , and to diminish hys credite : and therfore if any one poynt of the myracles had beene reproueable : Moses woulde neuer haue durst to put the same in wryting , nor would the people haue stoode with him , and much lesse haue receiued hys wrytinges for diuine , and for Gods owne wordes , ( beeing solicited against him by so potent meanes , ) had not they knowne all things to be most true therein contayned , & had seene his strange myracles , and familiaritie with God .

But he dealt plainely and simply in thys behalfe : The playne and sincere proceeding of Moses . hee wrote the thinges of his owne dooings , which euerie man present did know to be true : and of Gods speeches and communications to himselfe , he wrote so much as he was commaunded , whereof both God , and his conscience did beare him witnesse . Hee caused the whole to bee read vnto the people , and layde vppe in the sacred Arke and Tabernacle , as Gods owne wryting , and couenant with that Nation . He caused al the whole Armie to sweare and vowe the obseruaunce thereof . Numb. 20. and 17. Deut. 31. And then drawing towards his death , he made a most excellent exhortation vnto them , perswading them sincerelie to the seruice of theyr God : and confessing his owne infirmities , and howe for hys offences he was to die , before theyr entrance into the Land of promise . Exodus . 32. Genesis . 49. Numb . 12. Deuter. 14. He concealed not the offence of hys Brother Aaron , of hys Graund-father Leuie , of hys Sister Marie , and other of hys kindred , ( as worldly Princes for theyr honours are wont to doe , ) neyther did he goe about to bring in gouernment after hys decease , any one of his owne sons , ( which is greatly to be obserued ) notwythstanding he left behinde him goodly Gentlemen fit for that roome , Numb . 27. Deute. 3. & himself of power to place them , if he had endeuoured : but he left the gouernment to a stranger , named Iosua , as God had commaunded him .

All which things ( saith the Iew ) do proue sufficientlie , that Moses was no man of ambition , or of worldly spirit , but a true Seruaunt of God , and consequentlie , that hee wrought not by Magicke or falshood , but by the onely power of hys Lorde and Maister , and that hys writinges are true , and of the same authoritie , that in hys life and death he affirmed them to bee , that is , the vndoubted worde of Almightie God .

THE FOVRTH PROOFE OF SCRIPTVRES .

THys hee confirmeth yet further by a fourth reason , which is , the consent and approbation of all later writers of the Bible ; Consent . that ensued after Moses . For as among prophane wryters of worldly spirite , it is a common fashion for hym that followeth , to reprehende the former , & to hunt after praise by hys auncetours disgrace : so in these writers of the Bible , it is a most certaine argument , that al were guided by one spirit from GOD , that in continuaunce of so many ages and thousand yeeres , no one yet euer impugned the other , but alwaies the later supposing and approouing the former for true ; doth builde thereupon , as vpon a sure foundation . So the writings of Iosua , do confirme and approue the writings of Moses : and the recordes of the Iudges , doe reuerence & allowe the booke of Iosua . The storie of the Kings and Chronicles , dooth referre it selfe to the storie of Iudges . One Prophet confirmeth another . And finally , Christ approoueth them all , by the knowne diuision of the Lawe , Psalmes , and Prophets , which is a demonstration , that all their spirits agreed in one . And thus hetherto hath been declared the foure considerations , Foure considerations externall . that are external or without the Bible , to wit , the antiquitie and continuaunce of the Scriptures ; the maner of their writing and preseruing from corruption ; the sinceritie , vertue , and simplicity of theyr writers ; together with theyr agreement and coherence in one spirit . But now further ( saith the learned Iewe ) if you will but open the booke it selfe , Considerations internall . and looke into the Texte , and that which therin is contained : you shal see Gods owne hand , Gods owne charecters , Gods owne signe and seale , and subscription to the paper . You shall see Gods omnipotencie , Gods spirite , Gods prouidence , no lesse in these letters of his booke , then you beheld the same before , in the tables of hys creatures . Nay , much more , ( sayth hee ) for that these letters were deuised for declaration of those tables , to the end , that such as for theyr blindnesse could not see him in his creatures , might learne at least to reade him in hys scriptures .

THE FIFT PROOFE OF SCRIPTVRES .

Their argument & end . COnsider then first ( saith hee ) the subiect or argument which the Scriptures doe handle , together with theyr scope and ende , whereunto they doe leuell . You shal finde , that the first is nothing els , but the acts and gestes of one eternal God , as before hath been mentioned ; and the second nothing els , but the onely glorie and exaltation of the same great GOD , together with the saluation of man-kinde vpon earth . And shall you finde any wrytings in the worlde besides , that haue so worthy an argument , or so high an ende ? Reade all the volumes & monuments of the Pagans ; turn ouer all theyr Authors , of what kinde , name , or profession so euer , and see what mention they make of these two things , I meane , of the honour of God , and the saluation of man ? Read theyr Phylosophers , Philosophers . & see , whether euer they name or pretende these things . Read theyr Historiographers , Hystoriographers . and marke how many battailes and victories they attribute vnto God ? They wil describe to you often the perticuler commendation of euerie Captaine : they will defraude no one Souldiour of hys prayse in the victorie : they wyll attribute much to the wysedom of their Generall ; much to his courage : much to ●●s watchfulnes : much to his fortune . They wyll attribute to the place , to the winde , to the wether , to the shyning of the Sunne , to the raysing of the duste in the enemies eyes , to the flying of some little byrde in the ayre , and to a thousande such pettie obseruations besides ; but to God nothing . Where as contrariwise in the scriptures , it is in euery battayle recorded . God deliuered them into theyr enemies handes : God ouerthrewe them : God gaue the victorie .

Againe , consider the Lawes and Lawemakers among the Gentiles , Heathen Law-makers . as Lycurgus , Solon , Draco , Numa , and the like , and see whether you may finde any one such Lawe , or tending to such an ende , as thys of the Iewes : Thou shalt loue the Lord thy God , with all thy hart , and with all thy soule : and shalt loue thy neighbour as thy selfe . Deute. 6. Consider in all the South-sayers and Diuines among the Gentiles , Prophets and Soothsayers . whether they vsed to say in theyr predictions , as the Prophets of Israell did , Dominus dixit , the Lord hath spoken it , or els Ego dico , I doe speak it . Compare theyr versifyers and Poets with those of the scripture , Versifyers and Poets . and see , whether they haue laboured in the prayse of men , or of God . And whereas heathen Poets , haue filled vppe theyr Bookes ( as also the most part of ours at thys daie , ) wyth matter of carnall loue : marke where any of them euer brake foorth into such pan●● of spirituall chaste loue , as holie Dauid did , when he said : Psalme . 17. I wyll loue thee my God , my strength , my firmament , my refuge , my deliuerer , my helper , my protector , & the horne of my saluation . And again in another verse . The vehement loue of Dauid . Psalme . 72. What haue I desired vpon earth besides thee ? my flesh and hart haue fainted for thee , thou God of my hart , thou GOD art my part and portion euerlasting ?

By all which is euident , that as prophane wrytinges and writers , Prophane writers treat onely of men . which doe treate of men , extoll men , seeke the grace of men , referre all to the commoditie and good liking of men , doe proceede of the spirite of man , and are subiect to those infirmities of falsehoode , errour , and vanitie , wherewith man is intangled in thys life : so the Scriptures , which handle matters aboue the compasse of flesh and bloode ; that referre all to God , and supernaturall endes ; could not proceede of nature or of humaine spirit . For that by nature , the Iewes were men as the Gentiles were , and had theyr infirmities of fleshe and blood as the other had . And therfore it must needes be concluded , that these high and supernaturall writings among them , proceeded from God that specially directed them , and gaue them light of vnderstanding , aboue all other nations , and people in the world .

THE SIXT PROOFE OF SCRIPTVRES .

NExt after the argument and end of the Scriptures , Theyr style . the Iewe wylleth vs to consider the peculier style & phrase which they vse ; for that ( saith he ) it beeing different from all manner of wrytings in the world , and vnimitable to man : it dooth dyscouer the finger of God by which it was framed . * * See S. Augustine of this at large , lib. 12. de ciuit . Dei . For wher as humaine writers doe labour much in adoring theyr stile , and in reducing their words to number , weight , measure and sound , with addition of many figures , and other ornaments , for allurement of the Reader : the Scripture taketh quite another course , and vseth a most meruailous simplicitie , Simplicitie . therby to accomodate it selfe to the capacitie of the weakest ; but yet , alwaies carrying with it so great profunditie , Profunditie . as the best learned in the search thereof , shall confesse theyr owne ignoraunce . For examples sake , consider but the very first wordes of the Bible ; Genesis . 1. In the beginning , God created heauen and earth : and the earth was emptie and voide , and darkenes was vpon the face of the depth : and the spirit of God was carried vpon the waters : and GOD saide , let light be made , & light was made , &c. What can be more plaine & simple , than this narration , to instruct the most vnlearned about the beginning & creation of the world ? and yet , when learned men come to examine euery point therof , how and what , & where , and in what manner , and when , things were doone ; it astonisheth them all , to consider the difficulties which they finde , and the depth of so infinite inscrutable misteries .

Besides thys , there goeth in the same simplicitie , a strange maiestie , The grauitie and maiestie of speech in the scriptures . and grauitie of speeche , declaring sufficiently from howe great and potent a Prince it proceedeth . For as great Monarches in theyr Edicts and proclamations , are wont to speak vnto their subiects , not in figures or rethoricall phrases , but plainly , breefelie , and peremptorilie to shewe theyr authoritie : so the scriptures , to declare whose Edicts they be , do vse the like manner of phrase and style to al the worlde , without alluring or flattering any man , and without respect of Monarche , Emperour , King , Prince , or Potentate Deut. 4. 16. and 22. Fac hoc et viues : doe thys , and thou shalt liue . Si peccaueris in me , morieris in aeternum : if thou sin against me , thou shalt die euerlastinglie .

And albeit ( as I haue sayde ) the Scriptures doe vse this simplicitie of speech , and doe not admitte that kind of paynted and artificiall stile , which humaine writers doe so much couet : yet in perswading , instructing , mouing of affections , The force of the scriptures , in moouing of affections . and all other effectes which speech or writing can worke : there is no comparison , ( a thing most wonderfull ) betweene any other wrytings in the worlde and these . Whereof I coulde alledge manie proofes and examples , but that it were too-long . Let anie man reade attentiuelie , but the first Chapter of the prophecie of Esay , and compare it with anie one part or parcell of Tullies or Demostines orations , & see whether the difference of wordes , be as great as the difference of motions ? Let diuers hymnes and holy Psalmes of the scriptures , be conferred with the most patheticall poems , that mans wit hath inuented , and see whether there be any comparison in stirring and fiering of affections , or no ?

This am I sure , that Iosephus the Iewe , who for glorie of his eloquence , Flauius . Iosephus . de Antiq. Iudaic. had his Image of mettall , erected by Titus the Emperour in the market-place of Rome , wrote the the same storie , See S. Ierom. lib. de scrip . Ecclesi . which the scriptures containe , and bestowed much labour & humane cunning therein . But yet euen in those places , where he endeuoured most to shew hys arte , Genesis . 22. as in the sacrifice of Isaac by his father , and in the meeting of Iephte with his onelie daughter , Iudges . 11. which by vowe he was constrained to put to death ; the Scriptures are able to pearce the hart , and wring out teares of the reader , whome Iosephus will not greatlie mooue with his rethorical narration , though otherwise verie learned and arteficiallie penned .

Two myracles reported by Aristaeus . Aristaeus that learned Gentile , of whom wee haue made mention before , who was in speciall fauour with Ptolomie , the second great Monarche of Egipt , ( about three hundred yeeres before our Sauiour Christ hys natiuitie , ( and a cheefe dooer in procuring the translation of the Hebrue Bible into the Greeke language , Aristaeus . libello de translat . Bibliorum , et apud Euse. lib. 8. d● praep. euang. cap. 1. reported of his owne knowledge to the said King Ptolomie , two strange accidents which had happened in his time , and which hee had vnderstoode of the parties themselues , to whom they had happened . The first was , of Theopompus , Theopompus . an eloquent Hystoriographer , who hauing translated many things out of the Bible , and endeuouring to adorne the same wyth vaine colloures of eloquence ; could not performe his desire , but was striken wyth a suddayne maze and giddines in the head , and was warned in hys sleepe , not to proceede anie further in that worke after that sorte , for that such maner of stile was too-base for so high matters , as the scriptures contained .

The other example was of one Theodectes a wryter of Tragaedies , Theodectes . who tolde Aristaeus , that he once attempted to bring certaine matters out of the Iewes Bible , into a Pagan tragaedie , and that thereupon he was presentlie striken blind ; where-with he beeing astonished , and falling to repentance for that he had doone , & desisting from the enterprise , ( as also Theopompus did ) they were both of them restored again to their former healthes . And thus much did these three Pagans confesse , of the authority , diuinitie , and peculier sacred stile of our scriptures .

THE SEVENTH PROOFE OF SCRIPTVRES .

BVT nowe further it insueth in order , that after the subiect & phrase , we shold consider a little the contents of these Scriptures , The Contents . which wyll perhaps , more cleerely direct vs to the viewe of theyr Authour , then any thing els that hetherto hath beene sayde . And for our present purpose , I wil note onlie two speciall thinges contained in the Bible . The first shall be certaine high and hidden doctrines , High doctrines . which are aboue the reache and capacitie of humaine reason , and consequently could neuer fall into mans braine to inuent them . As for example ; that all thys wonderfull frame of the worlde , was created of nothing , whereas Phylosophie saith , that of nothing , nothing can be made . That Angels beeing created spirits , were damned eternally for theyr sinnes ; that Adam by dysobedience in Paradise , drewe all hys posteritie into the obligation of that his sinne ; & that , the womans seede shold deliuer vs from the same . That God is one in substaunce , and three in person ; that the second of these persons beeing God , shoulde become man , and die vpon a Crosse for the raunsome of mankinde ; that after him , the way to all felicitie and honour , should be by contempt , suffering , and dyshonour . These doctrines ( I say ) and many more , contayned in the Bible , being thinges aboue mans capacitie to deuise , and nothing agreeing wyth humane reason : most euidentlie doe declare , that God was the Author and enditor of the scriptures , for that by him onely , and from no other , these high and secrete mysteries coulde be reuealed .

The second thing contained in the scriptures , that coulde not proceede but from God alone , are certayne prophecies and foretellings of thinges to come . The prophecies in scripture doe declare theyr Authour . Wherein God hymselfe prouoketh the Idoles of the Gentiles , to make experience of theyr power , in these wordes : Esay . 41 , 23. Declare vnto vs what shall ensue heereafter , and thereby we shall knowe that you are Gods indeede . Which is to be vnderstoode , if they coulde fore-tell particularlie and plainly , what is to come , in things meerlie contingent or depending of mans wyll : they should thereby declare theyr power to be diuine .

For albeit these Idoles of the Gentiles , as Apollo , and other that gaue foorth Oracles , ( which were nothing els indeede , but certaine wicked spyrits , that tooke vpon them these names , ) did some-time happen vppon the trueth , and fore-tell thinges to come : Howe the deuils and other creatures may fore-tel things to come . as also some Astrologers , Sooth-sayers , & Magitians doe , eyther by fore-sight in the stars and other elements , or by the assistaunce of these wicked spirits and deuils : yet are the thinges which they pronosticate , eyther natural & not contingent : and so may be fore-seene and fore-told in theyr causes ; ( as raine , heate , colde , windes , and the like : ) or els , if they be meere accidentall : these predictions of theyrs , are onelie coniectures , & so most incertaine , and subiect to errours .

The opinion of a Heathen touching the prophecies of hys gods . Thys testifieth Porphirie the great Patrone of Paganisme , in a speciall booke of the aunswers of the gods , wherein he sweareth , that he hath gathered truely without addition or detraction , the Oracles that was most famous before his tyme , wyth the false and vncertaine euent therof ; in consideration of which euent , he setteth downe his iudgment of theyr power in predictions , after this maner . Porphy . lib. de resp. et oracu . The Gods doe fore-tell some naturall things to come , for that they doe obserue the order and coniunction of their naturall causes : but of things that are contingent , or doe depend of mans will , they haue but coniectures onely , in that by their subtiltie and celeritie , they preuent vs . But yet they often-times doe lye , and deceiue vs in both kindes : for that , as naturall thinges are variable , so mans will is much more mutable .

Thus farre Porphyrie of the prophecies of his gods , wherunto agreeth another Heathen , of great credite among the Gretians , named Oenomaus , Oenomaus de falsitate oraculorum , et de artificibus maleficijs who for that he had been much delighted with Oracles , and more deceiued : wrote a speciall booke in the end , of theyr falshoode and lyes ; and yet sheweth , that in many things wherein they deceiued , it was not easie to conuince them of open falshoode , for that they would inuolue theyr aunswers ( of purpose , ) wyth such obscurities , generalities , equiuocations , and doubtfulnesse , as alwaies they would leaue themselues a corner wherein to saue their credits , when the euent shoulde prooue false . As for example , when Cresus that famous and rich Monarche of Lydia , consulted with the Oracle of Apollo , Deceitfull Oracles . whether he should make warre against the Persians , and thereby obtayne theyr Empyre , or no ? Apollo ; desirous of blood-shedde , ( as all wycked spirits are ) gaue hys oracle in these wordes , for deceiuing of Cresus . If Craesus without feare , shall passe ouer Halys : Euseb. lib. 5. de praep. euange. capit . 10. ( thys was a Ryuer that lay betweene him and Persia ) hee shall bring to confusion a great rich kingdome . Vppon which words , Cresus passed ouer his armie , in hope to gette Persia , but soone after hee lost Lydia , by euill vnderstanding of thys doubtfull prophecie .

The circumstaunces of prophecies set downe in the scriptures . Thys then is the imbecilitie of both humaine and angelicall power , in pronosticating thinges to come , which are meere contingent . In which kinde , notwithstanding , seeing that the scriptures haue many , and almost infinite prophecies , fore-tolde manie yeeres , ( and some-times ages ) before they came to passe : sette downe in plaine , perticuler , and resolute speech : at such tyme as there was neither cause to coniecture them , nor probabilitie that euer they shoulde bee true ; deliuered by simple & vnlearned persons , that coulde fore-see nothing by skill or arte ; and yet that all these by their euents , haue prooued most true , and neuer any one iote in the same haue fayled : thys ( I saie ) alone , dooth conuince most apparentlie , ( all proofes and reasons , & other arguments layde aside , ) that these Scriptures are of GOD , and of hys eternall and infallible spyrite . And therefore of these prophecies , I wyll alledge in thys place , some fewe examples .

The prophecie to Abraham for his posteritie .

ABraham the first Father & speciall Patriarch of the Iewes , had many prophecies and predictions made vnto him , as of hys issue , when hee had yet none , nor euer like to haue : of hys inheriting the Lande of Canaan , and the like . But thys which followeth , is wonderfull , of his posterities discent into Egypt ; Gene. 12. 13. 15. 17. 18. &c. of theyr time of seruitude , and manner of deliueraunce thence ; the same beeing fore-told more then foure hundered yeeres before it was fulfilled : ) and at that time when no likelihood therof in the world appeared . The words are these . Gene. 15. Knowe thou before hand , that thy issue shall be a stranger in a forraine Land , and they shall subiect them to seruitude , & shall afflict them for foure hundred yeres : but yet I will iudge the nation vnto whom they haue beene slaues , and after that , they shall depart thence with great riches . Thys is the prophecie , and howe exactlie it was afterwarde fulfilled , by the ruine of the Egyptians , and deliueraunce of the Israelites , euen at that tyme which is heere appointed : not onely the booke of Exodus dooth declare , Exodus . 1● . Gala. 3. where the whole storie is layd down at large , but also the consent of * * Porphy . lib. 4. contra Christia . Heathen wryters , as before hath beene touched . And it is specially to be noted , Appion . lib. 4. contra . Iudaeos . that thys prophecie was so common and well knowne among all the Iewes , from Abrahams tyme downe vnto Moses , and so deliuered by tradition from fathers vnto their children : as it was the onlie comfort & stay , not onely of all that people in theyr seruitude of Egypt : but also of Moses and others , that gouerned the people afterwards , for forty yeeres together in the desert , and was the onely meane indeede , wherby to pacifie them in their distresses & myseries ; and therefore Moses in euery exhortation almost , maketh mention of thys promise and prophecie , as of a thing well knowne vnto them all , and not deuised or inuented by himselfe or any other .

The prophecie for the gouernment of Iuda .

LOng after thys , Iacob that was Abrahams Nephewe , beeing in Egypt , and making hys testament ; said of hys fourth son Iuda . Iuda , thy brother shal praise thee , and the children of thy father shall bowe vnto thee , &c. The Scepter shall not be taken from Iuda , vntill he come that is to be sent , and he shall be the expectation of Nations . Genesis . 49. Which later part of the prophecie , all Hebrues doe expound that it was meant of the comming of Messias , which was fulfilled almost two thousand yeeres after , at the comming of Christe , as shall bee shewed in another speciall Chapter . Iosephus . de antiq. lib. 14. For at that time , King Herod a stranger , put out quite the line of Iuda , from the gouernment of Iurie . But for the first part , touching Iudas Scepter , it is wonderfull to consider the circumstaunces of thys prophecie .

For first , when it was spoken and vttered by Iacob , there was no probabilitie of anie Scepter at al , to be among the Iewes , for that the Israelites or sonnes of Iacob at that day , were poore and fewe in number , and neuer like to be a distinct Nation of themselues , or to depart foorth of Egypt againe . And secondly , if any such thing shoulde come to passe , as they might be a people , and haue a Scepter of gouernment of theyr owne . Yet was it not likelie , that Iuda and hys posteritie should possesse the same , Vulikelihoods of this prophecie . for that he had three elder brothers , to wit , Ruben , Simeon , and Leui : who in all likeli-hoode were to goe before him . And thirdly , when Moses recorded and put in writing thys prophecie , ( which was diuers hundred yeeres after Iacob had spoken it , ) it was much lesse likelie , that euer it shoulde be true , for that Moses then present in gouernment , Exodus , 2 , Iosua , 19. was of the tribe of Leui , and Iosua designed by God for hys successor , was of the Tribe of Ephraim , and not of Iuda : which maketh greatly for the certaintie of thys recorde . For that it is most apparent , that Moses would neuer haue put such a prophecie in writing , to the dysgrace of hys owne Tribe , and to the preiudice and offence of Ruben , Simeon , Ephraim , and other Tribes ; neyther would they euer haue suffered such a derogation , but that it was euident to them by tradition , that theyr Grandsire Iacob had spoken it , albeit then presentlie there was no great likeli-hood , that euer after , it should come to be fulfilled .

And thys was for the time of Moses , but yet consider further , that from Moses to Samuell , ( that was last of all the Iudges , ) there passed foure hundred yeeres more , 1 , Regum , 1 , and 8. and yet was there no appearaunce of fulfilling thys prophecie in Israell ; for that the Trybe of Iuda was not established in that gouernment . At length they came to haue Kings to rule , 1. Regum . 9. and then was there chosen one Saul to that place , not of the Trybe of Iuda , but of Beniamin , and hee indued with diuers children to succeede him . And who would then haue thought , that thys prophecie coulde euer haue beene fulfilled ? but yet for that it was Gods word , it must needes take place : and therefore when no man thought therof , there was a poore * * Dauid . Sheepheard chosen out of the Trybe of Iuda , to be a King , and the regiment and Scepter so established in hys posteritie , 1 , Regum , 16 that albeit many of hys descendents offended God more greeuously than euer did Saul , who was put out before : 3 , Regu , 12 , 2. Para. 11. and albeit ten Trybes at once brake from Iuda , and neuer returned to obedience agayne , but conspired wyth the Gentiles and other enemies on euerie side , to extinguish the said kingdome & regiment of Iuda : The wonderful prouidence of God towards the house of Iuda . yet for the fulfilling of this prophecie , the gouernment of Iuda held out styll , for more then a thousand & two hundred yeeres together , vntyll Herods tyme , ( as I haue alreadie saide ) which is more , then any one familie in the worlde besides , Eusebius . in Chron. can shew for his nobilitie or continuaunce in gouernment .

The prophecie for the greatnesse of Ephraim aboue Manasses .

THE same Iacob , when he came to blesse hys little Nephewes Manasses & Ephraim , that were Iosephs children : though himselfe were nowe dimme of sight , and coulde not well discerne them , yet did hee put hys right hande vpon the heade of the younger , and hys left hande vppon the elder , and that of purpose , as it prooued afterwarde . For when Ioseph theyr father misliked the placing of theyr Graund-fathers handes , and woulde haue remooued the right hand from Ephraim , & haue placed it vpon the head of Manasses , that was the elder brother , Iacob woulde not suffer him , but aunswered . Genesis . 48. I knowe my sonne , I knowe , that Manasses is the elder : & he shal be multiplied into many people , but yet his younger brother shall be greater then hee . Iosua . 16. & 17. Which afterwarde was fulfilled , for that Ephraim was alwaies the greater & stronger Trybe , and in fine , became the heade of the kingdome of Israel , or of the ten Tribes , wherof there was no suspition or likelihood , when Iacob spake thys , Ecclesi . 47. Esay , 7. & 28. Ieremie . 31. Ezechiel . 37. Osee. 5. or when Moses recorded it . And howe then came Iacob to fore-see this , so many hundred yeres before ? as also to fore-see and fore-tell the particuler places of his childrens habitations in the land of promise ? Genesis . 49. as Zabulon at the sea side ; Aser in the fertile pastures ; Iosua . 14. Exod. 12. Gal● . 3. Acts. 13. and other the lyke , that fell out by casting lots , after foure hundered yeeres and more . Wherehence had he thys ( I say ) to fore-tell what lots so long after should appoint , but onely from GOD , who gouerned theyr lots .

The fore-sight of Moses .

THE like may be asked concerning Moses , who before his death in the desert , deuided out the Lande of Canaan , Numb. 34. 35. 36. Iosua . 15.16.17 to euerie Tribe , euen as though he had beene in possession thereof , and as afterward it fell out by casting of lottes , as in the booke of Iosua it dooth appeare . And could any humaine wit or science ( thinke you ) fore-see , what eache Trybe shoulde attaine ( after his death ) by drawing of lottes ? Againe , the same Moses fore-saw and fore-tolde in publique hearing of all the people , howe in times to com , long after hys death , Deut. 31. 32. the Iewes shoulde forsake God , and for theyr sinnes be cast into manie banishments , and finally be forsaken , and the Gentiles receiued in theyr roome , Deu. 32. v. 21 as indeede it came to passe . And whence ( trowe you ) could he learne thys , but from God alone ?

The prophecie for the perpetuall desolation of Iericho .

IN the Booke of Iosua , there is a curse laid vpon the place where Iericho stood , and vppon whatsoeuer person should goe about to rebuilde the same , to wit , Iosua● 6 , That in his eldest sonne he should lay the foundations , and in his youngest sonne should he build the gates therof : which is to say , that before the foundations were laide , and gates builded , he shold be punished with the death of all his chyldren . Which thing was fulfilled almost fiue hundered yeeres after , in one Hiel , who presumed vnder wicked King Achab , to rebuilde Iericho again , and was terrified from the same , by the suddaine death of Abiram and Segul his children , as the booke of kings reporteth , 3 , Reg. 16. according to the words of the Lord , which he had spoken in the hande of Iosua , the sonne of Nun. And since that time to thys , no man eyther Iewe or Gentile , hath taken vpon him to rayse againe the saide Cittie , albeit the situation be most pleasant , as by relation of stories & Geographers appeareth .

The prophecie for the byrth and acts of Iosias .

3 , Regum . 12 IN the thyrde Booke of Kings it is recorded , that when Ieroboam had withdrawn tenne Trybes from the obedience of Roboam , King of Iuda : to the end they might neuer haue occasion to reunite themselues againe to Iuda , by theyr going to sacrifice in Ierusalem , ( as by the Law they were appointed ) he builded for them , a goodly gorgious high Altar in Bethel , and there commanded them to doe theyr deuotions . And when he was one day there present himselfe , and offering his incense vppon the said Altar , and all the people looking on : there came a man of God , ( saith the scripture ) and stoode before the Altar , & cryed out aloude , & spake these wordes : 3 , Reg. 13. O Altar , Altar , this sayth the Lord : behold a childe shall be borne of the house of Dauid , whose name shall be Iosias , and hee shall sa●rifice vpon thee , these idolatrous priestes that nowe burne francumsense vpon thee , and he shall burne the bones of men vpon thee .

Thus spake that man of God in the presence & hearing of all the people , more then three hundred yeres before Iosias was borne : and it was registred presently , according to the manner of that tyme , ( which I haue noted before ) & wyth the same were registred also , the miracles which happened about that fact : as that , the Altar cleft into vppon the mans words : and Ieroboam extending out hys hand to apprehende him , lost presentlie the vse and feeling therof , vntill it was restored againe by the sayde holy mans prayers : who notwithstanding , for that he disobeyed Gods commaundement in hys returne , and eate wyth a Prophet of Samaria , ( which was forbidden him : ) he was slaine in hys waie home-warde by a Lyon , Disobedience punished greeuously in Gods deerest . and hys bodie was brought backe againe and buried in Bethel , nygh the said Altar , amongst the sepulchers of those Idolatrous Priests of that place , but yet with a superscription vpon hys Tombe , contayning his name , and what had happened .

There passed three hundred yeeres and Iosias was borne , 4 , Reg. 23 and came to raigne in Iuda , and one day comming to Bethell to ouerthrowe the Altar , and to destroy the sepulchers of those Idolatrous Priestes that had beene buried in that place : when hee began to break theyr Tombes : he found by chance the sepulcher of the sayd man of God , wyth the superscription vpon it . By which superscription and relation of the Cittizens of Bethell , when he perceiued that it was the Sepulcher of him that had foretolde hys byrth , his name , and his dooings , so many hundred yeeres before he was borne : he let the same stande vntouched , Chap. 23. as the fourth Booke of Kings dooth declare .

Now consider , whether among any people in the world , but only among the Iewes , there were euer any such prophecie , so certaine , so particuler , so long fore-tolde before the time , & so exactly fulfilled ? But yet the holy scriptures are full of the like , and tyme permitteth me onely to touch some fewe of the principall .

The prophecie for the destruction of Ierusalem & Babilon .

ESay the Prophet , is wonderfull in foretelling the mysteries & acts of the Messias , hys natiuitie , his life , and all the perticulers that happened in his passion . In so much , that S. Ierome saith , Hieron . in prolog. Galeat . he may seeme rather to wryte a storie of deedes past , then a prophecie of euents to come . But yet among other things , it is to be noted , that hee liuing in a peaceable & prosperous time in Iuda , when the Iewes were in amitie and great securitie with the Babylonians , he fore-sawe and fore-told the destruction of Ierusalem by the said Babylonians , and the greeuous captiuitie of the Iewes vnder them ; 4. Reg. 20. verse . 17. Esay . 5. as also the destruction of Babylon againe by Cyrus King of Persia , whose expresse name and greatnesse , he published in writing almost two hundred yeeres before hee was borne : saying in the person of GOD ; First , to Ezechias King of Iuda , that reioyced in the freendship hee had wyth Babylon : 4. Reg. 20. behold , the dayes shal com , when all that thou and thy fathers haue layd vp , shall be carried awaie to Babylon , and thy children shall be Eunuches in the King of Babilons Pallace . And next , to Babylon he sayd : Esay , 13. The destruction of Babylon , which Esay the sonne of Amos sawe , &c , houle and crie , for that the day of the Lord is at hand , &c.

The wonderfull prophecie for Cyrus King of Persia.

THyrdly vnto Cyrus ( not yet borne ) who was preordained to destroy the same , & to restore the people of Israell from banishment ; to rebuilde the Temple in Ierusalem , he saith thus ; Esay , 24. I say to Cyrus , thou art my sheepheard , and thou shalt fulfill all my will . I say to Ierusalem , thou shalt be builded againe . I saie to the Temple , thou shalt be founded againe . Thys saith the Lord , to my annointed Cyrus , I wyll goe before thee , Esay , 25. and will humble the glorious people of the earth , in thy presence : I wil break their brasen gates , and crush in peeces theyr yron bars , for my seruaunt Iacobs sake haue I called thee by thy Name , and haue armed thee , where as thou * * This he saith , for that Cyrus was an Infidel . knowest not me .

Can any thing be more cleerely or myraculously spoken in the worlde , then to name a Heathen not yet borne , that shoulde conquer so strong a Monarchie as Babilon was , at thys time , and shoulde builde againe the Temple of Ierusalem , which others of hys owne Religion had destroied before him ? What cause , what reason , what likeli-hoode could be of this ? yet Esay speaketh it so confidentlie , as he saith , Esay , 13. that he sawe it . And hee nameth two witnesses thereof , that is , Vrias and Zacharias , that were not borne in manie yeeres after , saying : Esay , 8 , v. 2. and I tooke vnto mee two faithfull witnesses , Vrias the Priest , and Zacharias the sonne of Barachias . Iere , 26 , v. 20 Whereof the first was a Prophet in Ieremies time , a hundred yeeres after Esay , and the second lyued fourescore yeeres after that againe , in the dayes of Darius , as by the beginning of hys prophecie appeareth : Zach , 1 , v. 1. and yet both ( as you see ) were distinctly named by Esay long time before .

And wheras this booke of Esay was pronounced openlie to the people ( as other prophecies were ) & published into many thousand handes before the captiuitie of Babilon fell out , Circumstances of certaine trueth . and then carried also wyth the people , and dispersed in Chaldea , & other parts of the world : there can be no possible suspition of forgerie in this matter , for that all the worlde both sawe it , and red it , many yeeres before the thing came to passe : yea , when there was no opinion of any such possibilitie to come .

The prophecies and dooings of Ieremie , in the siedge of Ierusalem .

THE same captiuitie and destruction of Ierusalem by the Babylonians , was prophecied by Ieremie , a hundred yeeres after Esay , and a little before the matter came to passe : yea , whiles the Babylonians were about the walles of Ierusalem , and besiedged the same for two yeeres together , Ieremie was within , and tolde euery man that it was but in vaine to defende the Cittie , for that God had nowe deliuered it . And albeit hee were accounted a Traytor for so saying , ( especially when by an Armie of Egypt , that came to the ayde of Ierusalem from Pharao , the siedge of the Babylonians was raysed for a certaine time , ) yet Ieremie continued still in his asseueration , and said to Zedechias the King , Iere. 37. v. 16 thou shalt be deliuered into the handes of the King of Babilon . And to the people : Iere. 38. v. 3. haec dicit Dominus , tradendo tradetur haec ciuitas , &c. This saith the Lord , this Cittie most certainlie shall be deliuered into the handes of the Babylonians . And so hee continued notwithstanding he were put in prison , & whipt , and threatned dailie to be hanged : Ieremie 39. vntill indeede the Cittie was taken , and Zedechias eyes puld out , his children slaine before hys face , and all other things performed , 4. Reg. 24.25 . which Ieremie had prophecied and fore-told them before .

And which was yet more meruailous , Ieremie did not onelie fore-tell the perticulers of this captiuitie , but also the determinate time , howe long it shoulde endure , saying : Iere. 25. v. 11. And all this land of Iurie , shall be into wildernesse , and astoniednesse : and all this people shall serue the King of Babilon for threescore and ten yeeres , The yeeres foretold of the captiuitie of Babylon . and when threescore and ten yeeres shall be complete , I will visite vppon the King of Babilon , and vpon that Nation saith the Lord , & I will lay the same into eternall desolation . But vppon Iuda will I cast my pleasant eyes , & will bring them backe to this lande againe . &c. In which prophecie is contained , Iere , 24 , v , 5 , &c Iere , 29 , v. 10 first the perticuler time howe long thys captiuity shold endure . Secondly , the destruction of Babylon , and of that Monarchie by the Persians . And thirdlie , the returning home of the Iewes againe ; which three thinges to haue beene afterwarde fulfilled , not onelie Esdras that lyued at that time , 1 , Esdras . 1. 2. 3 , Esdras , 2. and was an actor in performance of the last : but all other Heathen Wryters besides , doe recorde and testifie .

And this prophecie of Ieremie , was so famous and certainlie beleeued amongst all the Iewes , in the time of their captiuitie : as when the daie of expiration drewe neere , Daniell writeth thus of himselfe . Daniell , 9. verse . 1 , In the fyrst yeere of Darius , I Daniell , vnderstoode in the scriptures , the number of the seauentie yeeres whereof God spake to Ieremie , that they shoulde be fulfilled , touching the desolation of Ierusalem : and I turned my face to my Lord God , and besought him in fasting , & sackcloth , &c. Neither onelie the Iewes vnderstood & beleeued this prophecie , but euen Cyrus himselfe , that was a Gentile , Gentiles beleeued the Scripture . gaue full credite thereunto , & therby was induced to restore the Iewes : as appeareth both by his own words & proclamations , sette downe by Esdras that Executed the same : 1. Esdras , 1. 3. Esdras , 2. and by his deedes also , in restoring home the Iewes , and rebuilding theyr Temple at his owne great charges , as all Historiographers of the Heathens doe confesse .

I might heere alledge infinite other examples , and make no ende , if I would follow the multitude of prophecies which are dyspersed throughout the whole scripture ? I might shewe howe Daniell fore-told to Baltasar King of Babylon , The prophecies of Daniel . Daniell , 5. in the mydst of hys tryumph , and in the hearing of al his peeres , the destruction which insued vpon hym the verie same night after .

I might heere alledge howe the same Daniell in the first yeere of Darius the Median , Daniell . 11. in the beginning of that seconde Monarchie of Medians and Persians , foretolde * * Behold , three Kings shal yet stand in Persia , and the fourth shall be rich aboue all the rest . how many Kings should raigne after hym in Persia , and howe the last ( who was the fourth after hym , and hys name also Darius ) should fight against the Grecians , and be ouercome by a Grecian King , ( which was Alexander , ) and howe that kingdome also of Greece , Daniell . 11. verse , 2. should be deuided & torne in peeces , after Alexanders death , and not passe to hys posterity , Iustin. hist. lib. 12. et . 13. as Iustine and other Heathen Wryters doe testifie that it was , by Antigonus , Perdiccas , Seleuchus , Antiochus , Ptolomeus , and other Captaynes of Alexander , that deuided the same among themselues aboue a hundred yeres after Darius was dead .

I myght declare also , howe the same Daniell fore-sawe and fore-told , the four great Monarchies of the world , The four M●narchies of Assyrians , Persians , Grecians , and Romans . and described the same as distinctly , as if he had liued in them all , and as by experience wee find since to be true . I might alledge the particuler description , of the fight betwixt Darius and Alexander , set down by Daniell vnder the names of the great Ramme , Daniell , 2. Daniell , 8. and the fierce Goate wyth one horne , which Goate himselfe interpreteth it to be meant of a Grecian King , The fore-telling of great Alexander . that should conquer the Persians . And therfore Alexander ( as Iosephus9 reporteth ) comming to Ierusalem about a hundred yeeres after , Iosephus . lib. 1. de antiq. Iudaic. capit . 8. and hearing thys prophecie of Daniel interpreted vnto him by Iaddus the High Priest , assured himselfe that he was the man therein signified , and so a●●er long sacrifice doone to the God of Israel , ( of whom he affirmed , that hee had appeared vnto him in Macedon , & had exhorted hym to take this warre in hand , ) and after hee had bestowed much honour and many benefites , vpon the high Priest , & Inhabitants of Ierusalem , he went forwarde in hys warre against Darius , with great alacritie , & had that famous victorie which all the world knoweth .

A hundred such prophecies more , which are as plaine , as euident , and as distinct as thys , I might alledge of Elias , Elizeus , Samuell , Dauid , Ezechiell , the twelue lesser Prophets , and of other which I haue not named . And in very trueth the whole Scripture is nothing els but a diuine kinde of bodie , replenished throughout wyth the vitall spirit of prophecie , and euery day some prophecie or other is fulfilled , ( though we mark it not ) and shall be vnto the worlds end .

And the myracle of thys matter is yet more increased , if we consider what manner of people they were for the most parte , What manner of persons our Prophets were . by whom these prophecies of hydden thinges were vttered : to wit , not such men as coulde gather the fore-sight of thyngs by Astronomie or Astrologie , that is , by contemplation of the starres , as some fond Gentiles did pretend , ( though Ptolomie denie that any such things can be fore-told but onely by inspiration from God : Ptolom . in lib. de fructu . ) neyther yet were they so sharpe witted , as to attaine to prophecie by strange imaginations , as most vainely Auerroes and his followers holde that some men may ; Moses . Narbon . in li. Abubacher . et Auampare . nor finally , were they so delicatly fedde as by exact diet and rules of Alchimye , to com to prophecie , as Alchimists dreame that a man may doe , and that Appolonius Thyaneus dyd , Roger. Baco . lib. de sex scient. experimentalib . who by styllified meates ( as they speake ) came to be stillified hymselfe , and so by helpe of hys glasse called Alchimufi , to fore-tell some matters and affaires to come . Our Prophets ( I say ) knewe none of these fantasticall deuises , beeing for the most part poore , simple , and vnlearned men , as in particuler was recorded , that Dauid was a shepheard , and Amos was a keeper of Oxen , Amos , 1. yea , oftentimes they were women , Exod. 1● . as Marie the sister of Aaron , called in the Scripture by the name of Prophetesse . Debora the wyfe of Lapidoth : Iudg. 5. 1 , Reg , 2 , Hanna the mother of Samuel , Elizabeth the mother of Iohn Baptist , Anna the daughter of Panuel : & finally , the most holy and blessed Virgine Marie , Luke , 1 , & 2. with the daughters of Phillip , and many such other , both in the olde and newe Testament , who prophecied strangely , Acts. 21. nor could possibly receiue such fore-knowledge of things to com , but onely from the spirit of the liuing God , and by inspiration of the holy Ghost , which is a manifest demonstration , of the excellencie of Holie writ , and of the certaintie contained therein .

THE EYGHT PROOFE OF SCRIPTVRES .

Approbation of Heathen wryters . AND nowe , albeit thys might seeme sufficient in the iudgment & conscience of euery reasonable man , ( as the Iew supposeth ) to prooue that the Scriptures be onely from God , and consequently by them , that there is a God ; yet hath he one reason more to confirme theyr sinceritie , which I will alledge in thys place , and therewith make an end . Hys reason is , that although these holy writings , ( which proceede of Gods spirite ) doe not take theyr testimonie or confirmation from man : yet for more euidencie of the trueth , GOD hath so prouided , that al the principall , most strange and wonderfull things recounted in scripture , shold be reported also , and confirmed by Infidels , Pagans , Gentiles and Heathen writers themselues ; albeit in some points they differ from the Scripture , in the manner of theyr narration , for that they adioyne superstitions therunto . Which maketh the more for approbation of the things , for that heereby it appeareth , they tooke not their stories directlie from the Bible , but by tradition , and most auncient antiquities of theyr owne .

The creation of the worlde .

FIrst then he sheweth , that the creation of the worlde , Genesis , 1. and 2. which is the meruaile of all meruailes , wyth the infusion of mans soule from God , is both graunted and agreed vpon , by all those Heathen Phylosophers which I haue cited before , ( albeit the particularities be not so sette downe by them , as they are in Scriptures , and by all other , that doe see in reason , that of necessitie , there must be yeelded some Creator of these things .

The floude of Noe.

NExt to thys , Gene. 6,7,8 . the floude of Noe is mentioned by diuers most auncient heathen writers : Ioseph . lib. 1 , de antiq. Iudaic. as by Baerosus Chaldeus , Ieronimus , Egyptius , Nicholaus , Damascenus , Abydenus , and others , according as both Iosephus and Eusebius doe prooue . Eusebius . lib , 9. de praep. euang. capit . 4. And in Bresile , and other Countries dyscouered in our age , wher neuer teachers were knowne to bee before , they talk of a certain drowning of the world , which in time past happened : and doe saie , that thys was left vnto them by tradition from tyme out of minde , by the first inhabitants of those places .

The long life of the first Fathers .

Genesis , 5 , 10 , and 11. OF the long life of the first Patriarches , according as the Scripture reporteth it , not onelie the former Authors , but also Manethus , that gathered the Hystorie of the Egyptians : Molus Hestiaeus , that wrote the acts of the Phaenicians , Hesiodus , Hecateus Abderida , Helanicus , Acusilaus , and Ephorus , doe testifie , that these first inhabitants of the worlde , liued commonly a thousande yeeres a-peece ; and they alledge the reason thereof to be , both for the multiplication of people , and for bringing all Sciences to perfection , especiallie Astronomie and Astrologie , which , ( as they write ) coulde not be brought to sufficient perfection , by any one man that had lyued lesse then sixe hundred yeres , in which space , the great yere ( as they call it ) returneth about .

Of the Tower of Babylon .

OF the Tower of Babilon , Genesis , 11. and of the confusion of tongues at the same , Eusebius citeth the testimonies at large , both of Abydenus that lyued about King Alexanders tyme , and of Sibylla , as also the wordes of Hestiaeus concerning the Lande of Sennaar , Eusebius . li. 9. de praepar . cap. 4. where it was builded . And these Gentiles do shewe by reason , that if there had not beene some such miracle in the diuision of tongues , Marke thys reason . no doubt but that all tongues being deriued of one , ( as all men are of one father ) the same tongues would haue retained the selfe same rootes and principles , as in all dialects or deriuation of tongues wee see that it commeth to passe . But now ( say they ) in many tongues at thys day , we see that there is no likelihood or affinitie among them , but all different the one from the other , and thereby it appeareth that they were made diuers & distinct euen from the beginning .

Of Abraham .

OF Abraham and hys affayres , I haue alledged some Heathen wryters before , Genesis , 11 , 12 13 , 14 , &c. as Berosus , Hecataeus , and Nicholaus Damascenus . But of all other , Alexander Polyhistor alledgeth Eupolemus most at large , Alexander Polyhist . lib. de Iudaic . historia . of Abrahams beeing in Egypt , and of his teaching them Astronomie there : of his fight and victorie in the behalfe of Lot : of hys entertainment by King Melchisedech , of his wyfe and sister Sara , and of other his doings , especially of the sacrifice of hys sonne Isaac . To whom also agreeth Melo , Melo , lib. de fraudibus Iudeorum . in his bookes written against the Iewes , and Artabanus . Artaban . in Iudeorum . hist. And of the strange Lake whereinto Sodom and Gomorra were turned by theyr destruction , called Mare mortuum , Gal. de simplie . Pausan. in Eliae . Solin . in Polihist . Tacitus . lib. vlt. histo. the deade Sea , wherein nothing can liue . Both Galen , Paufanius , Solinus , Tacitus , and Strabo , doe testify & shew , the perticuler wonders therof .

Of Isaac , Iacob , Ioseph . Iob , &c.

FRom Abraham downe to Moses , writeth very particulerly the forenamed Alexander , albeit he mingle sometimes certaine fables , whereby appeareth that he tooke hys storie not out of the Bible wholie . And hee alledgeth one Leodemus , Genesis , 15 , 16 17. 18. &c. who as he saith liued with Moses , and wrote the selfe same thyngs that Moses dyd : so that these writers agree almost in all thinges , touching Isaac , Iacob , Ioseph , and all theyr affaires , euen vnto Moses : and with these doe concur also Theodotus a most auncient Poet , Artabanus & Phylon , Gentiles . Aristaeus in like maner about Aristotles tyme , Aristeus . lib. de Iob. wrote a booke of Iob.

Of Moses .

OF Moses and hys actes , not onely the forenamed , Exodus . 2 , 3. 4. 5 , &c. ( especially Artabanus in his Booke of the Iewes ) doe make mention at large : but many other also , as namelie Eupolemus , out of whom Polyhistor reciteth very long narrations of the wonderfull and stupendious thinges doone by Moses in Egypt , for which he sayth , that in hys time , he was worshipped as a God in that Countrey , and called by many Mercurius . And that the Ethiopians learned circumcision of him , which afterwarde alwaies they retained , and so doe vnto this day . And as for his miracles doone in Egipt : his leading the people thence by the redde Sea : hys liuing with them fortie yeeres in the wildernesse : the Heathen writers agree in all thinges with the Scriptures , sauing onely that they recount diuers things to the prayse of Moses , The description of Moses person out of Heathen writers . which hee hath not written of hymselfe , adding also his description , to wyt , that he was a long tale man , with a yellow beard , and long haire , wherwith also accordeth Numenius Pythagoricus , touching the acts of Moses , whose life hee sayth that he had read in the auncientest recordes that were to be had .

The storie of Iosua , the Iudges , and the Kinges .

BVT the fore-named Eupolemus , goeth yet forwarde , and pursueth the storie of Iosua , of the Iudges , of Saul , Dauid , and of Salomon , euen vnto the building of the Temple , which he describeth at large , wyth the perticuler Letters written about that matter to the King of Tyrus , which Iosephus sayth were in hys daies kept in the recordes of the Tyrians . Iosephus . lib. 8. de antiq. cap. 2. And with Eupolemus , agree Polyhistor , and Hecataeus Abderita , that liued & serued in warre with King Alexander the great , and they make mention among other things , of the inestimable riches of Salomon , and of the treasures which he had hid & buried , The treasures hidden in the Sepulcher of Dauid . ( according to the fashion of that tyme ) in the Sepulcher of his father Dauid : which to be no fable , ( though not mentioned by the scripture ) Iosephus well prooueth , for that Hircanus the high Priest and King of Iurie , Iosephus . lib. 13. de antiq. cap. 16. beeing besieged in Ierusalem by Antiochus , surnamed Pius , not many yeeres before our Sauiour Christ his natiuitie : to redeeme him selfe & the Cittie , and to pay for hys peace , * * The same thing attempted Herod in hys tyme , as Iosephus saith , lib. 18. antiq. opened the said sepulcher of Dauid , and fetcht out of one part thereof , three thousand Talents in ready money , which amount to sixe hundred thousand pounde English , if we account the Talents , but at the least size , of talentum Haebraicum .

The things that ensued after King Salomons daies .

AND as for the things that ensued after Salomon , as the diuision of the Trybes among themselues , and theyr diuers warres , afflictions , and transmigrations into other Countries : many Heathen writers do mention and recorde them , & among other , Herodotus , & Diodorus Siculus . And the foresayd Alexander Polyhistor , talking of the captitie of Babylon , saith , that Ieremie the Prophet tolde Ioachim hys King , Ieremie , 37. 4 , Reg , 24. what woulde befall him , and that Nabuchodonoser hearing thereof , was mooued thereby to besiege Ierusalem .

Of the flight of Senacherib from the siege of Ierusalem , Of Senacherib . and howe he was kylled at hys return home , by his own sons in the temple , according to the prophecie of Esay , Esay , 31. and 33 , and 36. 4 , Reg , 9. and storie of the booke of Kings , for that hee had blasphemed the Lord God of Israell , Herodotus witnesseth : Hero . lib. 2. and that after his death he had a statue or Image of mettall erected in hys memorie , with this inscription in Greek . He that beholdeth me , let him learne to be godly . Confer Xenophon also in his se●enth booke De Cyropaedia , & you shal see him agree with Daniell in his narrations of Babylon . Daniell . 16.

And finallie , I wyll conclude with Iosephus the learned Iewe , that wrote immediatly after Christes ascention , and protesteth , that the publique writinges of the Syrians , Iosephu . lib. 1. de antiq. Iudaica . Chaldeans , Phaenicians , and innumerable histories of the Grecians , are sufficient to testifie the antiquitie , truth , authoritie , & certaintie of the holie Scriptures , if there were no other proofe in the world besides .

The conclusion of thys Chapter , with the application . SECT. 4.

THus farre haue I treated of the wayes and meanes , which haue beene left vnto the worlde from the beginning , thereby to know and vnderstand theyr Maker . In treating which poynt , I haue stayed my selfe the longer , for that it is the ground and foundation of all that is , or may be saide heereafter . It is the first , finall , and cheefest principle , of all our eternall saluation or damnation , and the totall weale or woe that must befall vs , and possesse vs for euer . Which ground and veritie , if it be so certaine and euident as before hath beene shewed , by all reason and proofe , both diuine and humaine : and that the matter be so testified & proclaimed vnto vs , by all the creatures of heauen & earth , and by the mouth & writing of our Creator himselfe , as no ignoraunce or blindnesse can excuse the same , No excuse of the ignorance of GOD . no slothfulnesse dissemble it , no wickednesse denie it : what remaineth then , but to consider with our selues , what seruice thys GOD requireth at our hands ? what gratitude , what duetie , what honour for our creation ? to the end , that as we haue proued him a most bountifull Creator , so we may finde him a propitius Iudge , and munificent rewarder . For it is not probable , that his diuine Maiestie , which hath appointed euery other creature to some action for hys owne glorie , ( as hath beene declared at large before ) should leaue man-kind onely , which is the worthiest of all the rest , without obligation to his seruice .

In which one poynt notwithstanding , though neeuer so cleere , ( such is the fondnes of our corrupt nature without Gods holie grace : ) fayled those auncient wise men of the worlde , The errour of the olde Phylosophers . of whom S. Paule speaketh so much in hys Epistle to the Romans , Romans , 1. and 2. taking compassion of theyr case , and calling them fooles , and all theyr great learning and Phylosophie meere fondnesse : for that , whereas ( by the meanes before mentioned ) they came to knowe God : they did not seeke to glorifie him , as appertained vnto God , nor yet did render him due thankes , but vanished awaie in their cogitations , &c. Romans , 1. That is , they tooke no profite by thys knowledge of theyrs , but applied theyr cogitations vpon the vanities of thys world , more then vpon the honor & seruice of thys theyr God . Romans , 1. verse , 28. For which cause , as S. Paule adioyneth presentlie in the same place , that for somuch as they did thus , and did not shewe foorth by theyr life and works , that they had the knowledge of God indeede : God deliuered them ouer to a reprobate sense , & suffered them to fall into horrible sinnes , which S. Paul doth name & detest in all that chapter : & finally concludeth , that their euerlasting perdition ensued principally vpon this one point : Romans , 1. verse , 32. that wheras , they knew the iustice of God , ( by all the waies and arguments that before haue been declared : ) yet woulde they not vnderstand ( saith he ) that death was due to all such , which liued wickedly as they did .

And the same Apostle , vpon consideration of these matters , wherein hee standeth long for the importaunce thereof , pronounceth in fine thys general sentence , A general sentence pronounced by S. Paul . with great asseueration and vehemencie of spirit : Romans , 1. verse , 18. that the wrath of God is reuealed from heauen , vpon all impietie and iniustice of those men , who holde the knowledge of God in vnrighteousnesse . That is , who beeing indued with the knowledge of God , doe liue notwithstanding vnrighteouslie , or ( as hee saide before ) doe consume theyr daies in vanitie , nor making account of the seruice which they doe owe to that God for theyr creation and other benefits . Which thing , if S. Paule might truelie say to those Gentiles before hys time , who had onely natural knowledge and vnderstanding of God : that is , so much as by his creatures was to be gathered : The application to our selues . what may , or shall be said vnto vs , who haue not only that light of nature which they had , but also the wrytinges and lawe of God himselfe , communicated specially vnto the Iewes : and aboue that also , haue heard the voice of his onely sonne vpon earth , and haue receiued the doctrine of his most holie Gospell , & yet doe liue as negligentlie ( manie of vs ) as did the very Heathens , touching good life and vertue .

Surely in this case I must denounce against my selfe , that if it be true , ( as it cannot bee false , ) which thys blessed Apostle affyrmeth here of these Heathen Phylosophers , that by that little knowledge they had of God , Romans . 1. verse , 20. they were made inexcusable , then by the most iust and certayne rule of Christ , layde downe by S. Luke , Luke . 12. cui multum datum est , multum quaeretur ab eo , that of euery man which hath receiued much , a great account shall be taken for the same ; we are forced to infer , that our account shall be the greater , and our selues much more inexcusable before hys diuine maiestie , then the very Gentiles & Heathens are ; if after all our knowledge and manifest vnderstanding of hys God-head and iustice , we vanish away in our cogitations , as they did , and as the most part of the world at this day are seene to doe : that is , if we apply our cogitations and cares , about the vaine affaires of this temporall life and transitorie commodities , which wee shoulde bestowe vppon the seruice and honour of thys our Lord and Creator .

OF THE FINAL END AND CAVSE WHIE MAN WAS CREATED BY GOD , and placed in thys world . And of the obligation he hath therby , to attend to the affaire for which he came hether . CHAP. III.

BY the Chapter precedent , I nothinge doubt ( gentle Reader ) but if thou haue seene & perused the same , thou remainest sufficiently informed of thy Creator . Now followeth it by order of good consequence , that we consider wyth some attention , A necessary consideration . ( for that it standeth vs much vpon ) what intent and purpose God had in creating vs , and thys world for our sakes : & in placing vs therein as Lordes of the same ? By the former considerations wee haue learned , that as among other creatures , nothing made it selfe : so nothing was made for it self , nor to serue it selfe . The heauens ( wee see ) do serue the ayre , the ayre serueth the earth , the earth serueth the beastes , the beasts serue man : & then is the question , who man was made to serue ? for in him also holdeth the former reason , that seeing hee was not made by himselfe : it is not likely that he was made to serue himfelfe .

If we consult with the scriptures heerin , we find a generall sentence layd down with out exception : Prouerb , 16. Vniuersa propter semetipsum operatus est Dominus , the lord hath made al things for himself . Man made to serue GOD . And if all , then man ( no doubt : ) who is not the least of the rest which hee hath made . And hereby it commeth to passe , that man cannot be said to be free , or at hys owne appointment or dysposition in thys worlde , but obliged to performe that thing , for which hee was sent into this habitation . Which poynt holy Iob declareth plainely , in a certaine inuectiue that he maketh against such men , as were carelesse and negligent in consideration of thys affayre . Iob , cap. 11. A vaine man , ( saith he ) is lifted vp in pride , & thinketh himself to be borne as free as the colt of a wild Asse . That is , he thinketh himselfe bounde to nothing , subiect to nothing , accountable for nothing that he doth in thys life : but onelie borne free , to passe hys time in disport and pleasure , as a Colt in a desert , that hath no Maister to tame him . Which in other words the Wiseman vttereth thus : Wisdom , 15● Hee esteemeth this life of ours to be but a plai-game , and therfore careth not how he liueth , or wherein he spend and passe ouer the time . And thys of the man whom the scripture calleth vaine .

But now for the sober , wise , and discreet , of whom it is written , Prouerb . 1● . The way of life is vpon the learned , to the end he may decline from the lowest hell : they are farre from so great folly , as to imagine that no account shal be demaunded of our beeing in thys worlde : for that they haue read , Eccle , 11 , & 12. that God shall bring into iudgment whatsoeuer is doone , for euerie faulte that is committed . And the Christian man knoweth further , by the mouth and asseueration of hys Sauiour and Redeemer , Math , 12. that he shall be accountant for euery idle worde that hee mys-vttereth ; and finally , there is no man that is eyther of reason , or conuersant in the writings and Testament of his Creator , Account to be rendered . but remembreth well , that among all other irritations , whereby the wicked man is saide to prouoke Gods patience to indignation , none is more often repeated , or more greeuously taken , then , Psalm. 9,43 . and 141. that he said in his hart , God will aske no account .

With these men then alone shall be my speech in thys present Chapter , who haue a desire to discharge well thys account . For attayning whereof ( truelie ) I can giue no better counsaile , instruction , or aduise , then to doe in this case , as a good Merchant-factor is wont to doe , when he arriueth in forraine Countries , or as a Souldiour or Captaine sent by his Prince to some great exployt , is accustomed , when he commeth to the place appointed : Profitable demaunds & considerations . that is , to weigh & consider deeplie , for what cause he came thether ? why he was sent ? to what ende ? what to attempt ? what to prosecute ? what to performe ? what shall be expected and required at his hands ( vpon his returne , ) by him that sent him thether ? For these cogitations ( no doubt ) shall styrre him vppe to attende to that , for which he came , and not to imploy hys tyme in impertinent affayres . The like woulde I counsayle a Christian to put in vre , concerning the case proposed , and to demaunde of himselfe , betweene God and his conscience , why , and wherefore , and to what ende , hee was created and sent hether into thys world ? what to doe ? wherein to bestowe hys daies ? &c.

And then shall he finde , that for no other cause , matter , or end , but only to serue God in thys life , and by that seruice to enioy heauen , and saluation in the life to come . This was the condition of our creation , Gene. 14. as Moses well expresseth : and this was the consideration of our redeeming , fore-told by Zacharie , before we were yet redeemed : Luke , 1. that wee beeing deliuered from the hands of our enemies , should serue God , in holines and righteousnesse , all the daies of our liues .

Of thys consideration doe ensue two consequents to be obserued . The first consequence vpon due consideration of our ende . Whereof the fyrst is , that seeing our ende and finall cause of being in thys worlde , is to serue God , and so to work our own saluation with feare & trembling : what soeuer thing we doe , or bestow our time in , which eyther is contrary or impertinent , or not profitable to thys ende , ( though it were to gaine kingdoms , it is vanitie & lost labour , that will turne vs in time to greefe and repentaunce , ( if we change not our course ) for that it is not the matter for which we came into thys life , nor wherof we shall be demaunded an account , except it be to receiue iudgment & punishment for the same .

Secondly it followeth of the same consideration , The second consequence . that seeing our onely businesse and affayre in thys world , is to serue our Maker , and saue our owne soules : and that all other earthly creatures are put heere to serue our vses to that ende onely : we shoulde for our parts be indifferent to all these creatures , as to riches or pouertie : to health or sicknesse : to honour or contempt : to little learning or much learning : and we should desire onely so much or little of eyther of them , as were best for vs , to the attainement of our sayde ende and Butte pretended ; that is , to the seruice of GOD , and the weale of our soules . For who soeuer desireth , seeketh , loueth , or vseth these creatures , more then for thys , runneth from his end for which he came hether .

How each man may take a scantling of his owne estate . But thys then may a carefull Christian take some scantling of his owne estate with God , and make a coniecture whether he be in the right way , or no. For if hee attende onely or principallie to thys end , for which hee was sent hether ; if his cares , cogitations , studies , endeuours , labours , talke , conuersation , and other his actions , A right course . doe runne vppon this matter , and that he careth no more for other creatures , as honours , riches , learning , and the like , then they are necessary vnto hym for thys end that he pretendeth : if hys daies and life be spent in thys studie of the seruice of God , and procuring his owne saluation , in carefulnesse , feare , and trembling , as the Apostle aduiseth him : Phillip. 2. then is he ( doubtlesse ) a most happy man , & shall at length attaine to the kingdome which he expecteth .

A wrong and daungerous course . But if he find himselfe in a contrary case and course : that is , not to attend indeede to thys matter for which onely he was sent hether , nor to haue in hys hart and studie thys seruice of God , and enioying of heauen , but rather some other vanitie of the worlde , as promotion , wealth , pleasure , sumptuous apparrell , gorgious buildings , beautie , fauour of Princes , or any other thing els , that appertaineth not vnto thys end . If hee spende hys time about these trifles , hauing his cares and cogitations , his talke and delight , more in these things , then about the other great businesse of possessing Gods eternall kingdom , for which hee was made and placed in thys world : then is hee ( I assure him ) in a perrillous way , leading directly to perdition , except he alter and change his course . For , most certaine it is , that whosoeuer shall not attend vnto the seruice he came for : shall neuer attaine the rewarde assigned and promised to that seruice .

And for that the most parte of all thys worlde , ( not onely of Infidels , but also Christians ) doe runne amisse in this pointe , The reason why so fewe are saued . and doe not take care of that affayre and busines , for which alone they were created & placed heere : hence is it , that Christ and his holie Saints , both before and after his appearance in flesh , haue spoken so hardly , and seuerely , Math , 7 , 20 , and 22. Luke , 1● . of the very small number that shall be saued , ( euen among Christians ) and haue vttered certain speeches which seeme very rigorous to flesh and bloode , ( and to such as are most touched therein , ) scarce credible , albeit they must be fulfilled . As among other thinges , that a louer of thys worlde cannot be saued ; Iames. 4 , Math , 19 , Marke , 10. that rich men doe enter as hardly into heauen , as a Camell through a needles eye , and the like . The reason of which manner of speeches doe stande in thys , that a rich man or worldling , attending with all his industrie to heape vppe riches ( as the fashion is , ) can not attende , ( nor euer dooth ) to that for which hee came into this worlde , and consequently , can neuer attaine heauen , except God worke a miracle , and therby doe cause him to spende out his riches to the benefit of his soule , ( as sometimes he doth , and so doe lessen the Cammell in such sort , as hee may passe the needles eye . Luke , 19 , Whereof wee haue a very rare example in the Gospell , of Zacheus , who beeing a very rich man , did presentlie vpon the entering of Christ into his house , ( but much more as appeareth into hys heart by fayth ) resolue himselfe to change his former course touching riches , and at one blow to beginne with-all , gaue away halfe of al he possessed to the poore ; A perfect example of a good conuersion . & for the rest made proclamation that who soeuer had receiued any wrong at his hands , ( as commonly many doe by them that are rich , ) he shoulde come and receiue foure times so much amends . By which almes and restitution , hee was deliuered from the Camels gibbe or bunche on his backe , that letted his passage through the needles eye . And thys extraordinary fauour and grace he receiued , by the fortunate presence , of his most blessed & bountiful guest , who had signified before in another place , that himselfe was able , so to drawe the Camell , as he should passe the needles eye , Math , 19. Marke , 10. for that the thinges which are vnpossible wyth man , are possible wyth God .

But to leaue this , and to goe forwarde in our former purpose ; no meruaile it is , if in the worlde abroade , so fewe be saued ; seeing that of thousandes , scarce one doth account of that businesse , which of all other , is the cheefe and principall . Consider you the multitude of all sorts of people vpon earth , and see what theyr traffique and negotiation is ? see whether they treate thys affayre or no ? see wherein theyr care , studie , and cogitation consisteth ? The wrong course of the worlde . Howe many thousands finde you in Christendome , who spende not one houre of foure and twentie , nor one halfe day in fortie , in the seruice of God , or businesse of theyr soule ? How infinite haue you , that breake their braines about worldly commodities , & how fewe that are troubled wyth this other cogitation ? How many find time to eate , drinke , sleepe , disport , deck & trym themselues to the view of others , & yet haue no time to bestow in thys greatest businesse of all other businesse ? Howe many passe ouer whole daies , weekes , monethes , & yeres , ( and finally their whole liues ) in hauking , hunting , and other pastimes , without regard of this important affaire ? Howe many miserable women haue you in the worlde , that spende more daies in one yeere , in pricking vppe their apparrell and adorning their carcasse , then they doe houres in prayer for the space of all theyr life ? And what ( alas ) shall become of this people in the end ? what wyll they doe or say at the day of account ? what excuse will they alleage ? what way wil they turne them ?

A comparison expressing the vanitie of our occupations . If the Merchant-factor which I mentioned before , after many yeeres spent in forraine Countries vppon his Maisters expences , should returne at length and giue vppe his accounts , of so much time & mony spent in singing ; so much in dauncing ; so much in fencing ; so much in courting , and the like ; who woulde not laugh at so fonde a reckoning ? but beeing further demaunded of his Maister , what time he had bestowed vppon the Merchandize and affayres for which he was sent ; if the man should aunswere , that he had no leysure to thinke vpon that thing , for the great occupation which he had in the other : who woulde not esteeme him worthie of all punishment & confusion ? And much more shame and confusion ( no doubt ) shall they sustaine at the last dreadfull day , Math , 16. in the face and presence of God and all his Angels , who beeing sent into thys world , to traffique so rich a Merchandize as is the kingdome of heauen : haue neglected the same , and haue bestowed theyr studies , vpon the most vaine tryfles and follies of thys worlde , without cogitation , or care of the other .

O yee children of Adam ( saith the spirit of God ) why loue you so vanitie , Psalm , 4. Ieremie , 2. and seeke after lyes ? why leaue you the fountaine and seeke after Cesternes ? If a golden game of inestimable value , shoulde be proposed for such as would runne & could win the same ; A comparison . and when the course or race were begunne , if some should steppe aside , and follow flyes or fethers that passed in the ayre , without anie regarde of the prize and gole proposed : who woulde not meruaile and take pittie of theyr follie ? Euen so is it with men of thys world , if we beleeue Saint Paule , who affirmeth , 1 , Cor. 9. that wee are all placed together in a course or race , and that the kingdom of heauen is propounded vnto vs for the Game or Prize ; but euery man ( saith he ) arriueth not thether : & why ? for that most men do step aside , & leaue the marke . Most men do run awrie , and doe follow fethers vp and downe in the ayre ; most men doe pursue vanities , and do wearie themselues out in the pursute thereof , vntill they can neither run nor goe , nor moue theyr lims any further : and then , for the most part it is too-late to amend their follie . Will you heare the lamentations of such vnfortunate men ? these are theyr owne words recorded by scripture . We are wearied out in the way of iniquitie and perdition , and the way of God haue wee not knowne . Wisdom , 5. The complaint of worldlings in the ende of theyr lyfe . What profite haue wee receiued of all our pompe and pryde , & vaunting riches ? what good haue they doone vs ? They are nowe past away as a shadowe , and as a Messenger that rydeth in post , and we are consumed in our owne iniquities .

Thys is the lamentable complaint of such men , as ranne awrie , and followed a wrong course in theyr actions of thys life . These are they , who pursued riches , honour , pompe , and such like vanities , and forgate the great and weightie businesse for which they were sent . These are they , who were esteemed happy men in this world , and thought to run a most fortunate course , in that they heaped much riches together ; aduaunced themselues and theyr families to great dignities : becam gorgious , glorious , and dreadfull to others : and finallie , obtayned what soeuer their lust and concupiscence desired . This made them seeme blessed to worldly cogitations , The fonde iudgment of the world . & the way wherein they ranne , to be most prosperous and happie . And I make no doubt , ( by experience of these our times ) but they had admirours & enuiours in great aboundance , who burned in desire to obtaine the same course . And yet when I heare their complaint in thys place , & theyr owne confession wherin they say expresly , Wisdom , 5. we sencelesse men did erre from the waie of trueth : when I consider also the addition of scripture , Talia dixerunt in inferno , they spake these thinges when they were in hel : I cannot but esteem their course for most miserable , & condemne wholy the iudgment of flesh in this affaire .

Wherfore ( my deere brother ) if thou be wise , yeelde not to thys deceite of worldlie lyppes & tongues , Psalm , 10. that vse to blesse & sanctifie such , as are in most danger & neerest to perdition . Leane rather to the sincere counsaile of S. Paul , who willeth thee to examine vprightly thyne owne works and waies , Gala , 6. and so to iudge of thy self without deceit . If thou walk the way of Babylon , most certaine it is , that thou shalt neuer arriue at the gates of Ierusalem , except thou change thy course . Oh ( my brother ) what a greefe will it be vnto thee , when after long labour and much toyle , thou shalt finde thy selfe to haue gone awrie ? A comparison expressing our greefe in the ende , for running a wrong course . If a man had trauailed but one whole day , and thereby made wearie , shoulde vnderstand at night , that all his labour were lost , and that his whole iourney was out of the way : it would be a meruailous affliction vnto him ( no doubt ) albeit no other inconuenience were therin , but onely the losse of that dayes trauaile , which might be recouered & recompenced in the next . But if besides thys , his busines were great , if it lay vppon hys life to be at the place whether he goeth ; at a certaine houre : if the losse of hys waie were irrecouerable : if the punishment of his error , must be death and confusion : & himselfe were so wearie , that he coulde stirre no one foote further : imagine then what a greeuous message thys woulde be vnto him , to heare one say : Syr , you are amisse , your labour is lost , and you haue ridden wholy besides your way ?

The misery of a soule that hath gone a wrie , at the last day . So then will it be vnto thee , ( my soule ) at the day of death , and seperation from my bodie , if in thys life , thou attende not to thy saluation for which thou wert created , but shall passe ouer thy daies in following of vanities . Thou shalt find thy selfe astray at the ende of thy iourney : thou shalt finde thy selfe wearie , and enforced to say with those myserable damned spirits , Wisdom . 5. I haue walked hard and craggie waies , for that indeede the way of wickednes is ful of thornes & stones , though in shewe it be couered with faire grasse and many flowers . Thou shalt finde at that daie , that thou hast lost thy labour , lost thy time , lost all oportunitie of thyne owne commoditie . Thou shalt then finde thy errour to be vnrecouerable , thy danger vnauoidable , thy punishment insupportable , thy repentaunce vnprofitable , and thy greefe , sorrowe , and calamitie inconsolable .

Oh , he that coulde beholde and feele the the inwarde cogitations of a worldly mans hart at that instant , after all his honours and pleasures were past ; no doubt , but he should finde him of another iudgment and opinion in things , then he was in the ruffe and heate of his ioylitie . He dooth wel perceiue then , the fondnes of those trifles which hee folowed in thys life , albeit it were to make himselfe a Monarch . If a man did know the cogitations that king Alexander the great had , Alexanders death . when of poyson he came to die , after all hys victories and incredible prosperitie ; if wee knewe the thoughts of Iulius Caesar , Iulius Caesars death . at the day of hys murther in the Senate house , after the conquest of all hys enemies , and subiection of the whole world , to his own onlie obedience : wee shoulde well perceiue , that they tooke little pleasure in the waies they walked , notwithstanding they were esteemed most prosperous and happie , by men of thys world .

Two rare examples . Iosephus the Iewe , recounteth two verie rare examples of humaine felicitie in Herod the first , and Agryppa his Cosine , whereof the one by Anthonie the Triumuir , Iosephus . lib. 14. 15. et 18. de antiq. Iudai . et de bello . Iud. lib. 2. and the other by Caligula the Emperour , ( bothe of them beeing otherwise but priuate Gentlemen , and in great pouertie and misery when they fled to Rome , ) were exalted vppon the suddaine , to vnexpected great fortune , and made rich Monarches and glorious Potentates . They were indued ( at seuerall tymes ) with the Kingdome and crowne of Iurie ) & that in such ample sort , as neuer anie of that Nation after them had the like . For which cause they are called in the Hebrue story for distinction sake , Herode the great , and Agrippa the great . They ruled and commaunded all in theyr daies , they wanted neyther siluer nor Golde , neither pleasures nor pastimes , neither freendes nor flatterers . And besides al these gifts of fortune , they abounded also in ornaments and excellencie of bodie and wit . And all thys was increased and made the more admirable , by reason of their * * For enuie only of Agrippa his fortune , Herodias dyd ruine herselfe and her husband , as Iosephus sayth , lib. 18. antiq. cap. 8. 9. 15. Her husband was Herod Antipas , that slewe S. Iohn Baptist , & was sonne to Herod the first . Luke . 3. Math , 14. base & low estate before , in respect wherof , their present fortune was esteemed for a perfect patterne of most absolute felicitie .

Thys they enioyed for a certaine space , and to assure themselues of the continuance , they bent all theyr cares , cogitations , & studies , to please the humours of the Romaine Emperours , as theyr Gods , and Authors of all their prosperitie and felicitie vppon earth . In respect of whose fauours ( as Iosephus noteth ) they cared little to violate theyr owne Religion of the Iewes , or any thing els that was most sacred . And thys ( forsooth ) was esteemed of many , a most wise , politique , prosperous , & happie course . But what was the ende and consumation of thys their pleasant rase ?

Fyrst , Herods death . Herode fell sicke of an incurable and lothsome disease , Iosephus . lib. 15. antiq. and was tormented in the same with so manie terrors * * Thys Herod was called Ascolonita , and slewe the Infants in Bethlem . Math. 2. & horrible accusations of his conscience ; as he pronounced himselfe to be the most miserable afflicted creature , that euer liued ; and so calling one day for a knyfe to pare an Apple , wold needes haue murthered himselfe wyth the same , if his arme had not beene stayed by them that stoode by . And for Agrippa , Iosephus reporteth , The death of Agryppa . howe that vppon a certaine day which hee kept festiuall in Caesaria , for the honour of Claudius the Romaine Emperor , when he was in his most extreme pompe & iolitie , Iosephus . lib. 19. capit . 7. in the middest of all his Peeres , Nobles , and Damosels , comming foorth at an houre appointed , ( all glittering in Gold , and Siluer ) to make an Oration vnto the people : his voice , gesture , countenaunce , and apparell so pleased , as the people began to crie , ( beeing solicited thereunto by some flatterers , ) that it was the voice of GOD , and not of man : wherein Agrippa taking pleasure and delectation , * * S. Luke saith he was stroken by Gods Angel . Acts , 12. And consider how Iosephus agreeth with thys Narration . was stroken presently from heauen , with a most horrible putrifaction of all hys bodie , whereof he died , repeating onlie to his freends these words in the midst of his torments . Behold ye me , that doe seeme to you a God , howe miserablie I am enforced to depart from you all . Eusebius lib. 2. histo. capit . 9.

Nowe then woulde I demaunde of these two fortunate men , who laying aside all care of God and Religion , did followe the preferments of this world so freshly , and obtayned the same so luckilie : how they liked of thys their course and race in the ende ? Truelie I doubt not , but if they were here to aunswere for themselues , they would assure vs , that one houre bestowed in the seruice of God , & of their saluation : would more haue comforted them at the last instant , then all their labours and trauailes which they tooke in theyr liues for pleasing of Emperours , and gathering the grace and good lyking of mortall men .

Sincere and profitable counsayle . Vse then ( ô Christian , ) vse this experience to thy commoditie : vse it to thy instruction , vse it to thy forewarning . That which they are nowe , thou shalt be shortly , and of all follies it is the greatest , not to profite or flee from daungers by the example of others . The difference betweene a wise man and a foole , is , that the one prouideth for a myscheefe while time serueth , & the other wold doe when it is too-late . If thou mightest feele now , the state & case wherein thy poore hart shall be at the last day , for neglecting the thing that of all other it should haue studied and thought vpon most : thou wouldest take from thy meate , and sleepe , and other necessaries , to repayre that is past ; Hetherto hast thou time to reform thy course of life if thou please , which is no small benefite , if all were knowne . For in this sence ( no doubt , ) it is most true , which the wise man saith ; that better it is to be a liuing dogge , then a dead Lyon . Eccle , 4. For that , while the day time of this life endureth , all thinges amisse may easily be amended . Ioh. 9. But the dreadfull night of death wil ouer-take thee shortly , and then shall there be no more space of reformation .

Oh that men woulde be wise , Deut , 32. and foresee things to come , sayth one prophet . The greatest wisedome in the worlde ( deere brother ) is to looke and attend to our saluation : for as the Scripture sayth most truelie : Eccle , 37. Hee is a wise man indeede ; that is wise to hys owne soule . And of this wisedome , it is written in the verie same booke , as spoken by herselfe . In me is the grace of all life and truth , and in me is the hope of all life and vertue . Ecclesi. 24. In morral actions and humaine wisedome , we see that the first and cheefest circumstaunce is , to regard well and consider the ende . And howe then doe we omitte the same , Great folly & errour . in this great affaire of the Kingdome of heauen ? If our ende be heauen , what meane wee so much to affect our selues to earth ? If our end be God , why seeke we so greedilie the worldly fauour of men ? If our ende be the saluation and eternitie of our soule , why doe we followe vanities and temporalities of thys life ? Why spend yee your mony , and not in bread ? saith God by the mouth of Esay , Esay , 55 , Ephe. 1. 1 , Thes. 2. 2. Peter , 1. why bestow ye your labour in thinges that will not yeelde you saturitie ? If our inheritaunce be , that wee should raigne as Kings , why put we our selues in such slauerie of creatures ? Luke , 15 , If our byrth allowe vs to feede of breade in our fathers house , why delight we in huskes prouided for the swyne ?

But ( alas ) we may say with the wise man in the Scripture . Wisedom , 4. Fascinatio nugacitatis obscurat bona . The bewitching of worldly trifles , doe obscure and hide vs from the things that are good and behoouefull for our soules : ô most dangerous enchauntment . Errour in our course of life is not pardoned . But what ? shall this excuse vs ? no truelie : for the same spirite of God hath left recorded . Populus non intelligens vapulabit . Ose , 4. The people that vnderstandeth not shall be beaten for it . And another Prophet to the same effect pronounceth : Esay , 28 , This people is not wise , and therefore hee that made them shall not pardon them , neyther shall he that created them , take mercie vpon them . It is written of fooles : Ventum seminabunt & turbinem metent . They shall sowe and cast theyr seede vppon the windes , and shall receiue for theyr haruest , nothing els but a storme or tempest . Wherby is signified , that they shall not onely cast away and leese their labours , but also be punished and chastened for the same .

Consider then I beseech thee ( my deere brother ) attentiuelie , A profitable forewarning . what thou wilt doe or say , when thy Lord shall come at the last day and aske thee an account of all thy labours , actions , and time spent in thys lyfe : Math , 25 , when he shall require a reckoning of his talents lent vnto thee : when he shal say , as he said to the Farmour or Steward in the Gospell : Luke , 16 , Redde rationem villicationis tuae , giue account of thy stewardship & charge committed vnto thee . What wilt thou say , when he shal examine , and weigh and try thy doings , as gold is examined & tried in the fornace : that is , what ende they had ? whereto they were applyed ? to what glorie of God ? to what profit of thy soule ? what measure , weight , and substance they beare ? Baltasar King of Babylon , sitting at his banquet merrie vppon a tyme , espied suddainly certaine fingers without a hande , A rare chance that happened to Baltasar K. of Babilon . Daniell , 5. that wrote on the wall right ouer against his Table , these three Hebrue words , Mane , Thekel , Phares . Which words Daniel interpreted in three sentences vnto the King , in thys manner . Mane , GOD hath numbred thee ( Baltasar ) and thy kingdome . Thekel , hee hath weighed thee in the Gold-smithes ballance , and thou art founde too-light . Phares , for this cause hath he deuided thee from thy kingdome , & hath giuen the same to the Medes and Persians .

Oh , that these three most golden and most significant words , engrauen by the Angel vpon Baltasars wall , were registred vpon euery doore and post in Christendome , or rather imprinted in the hart of each Christian , especially the two first , that import the numbering and weighing of all our actions , and that in the weights and ballance of the Gold-smith , where euery graine is espyed that wanteth . If God examin straightly the actions of Infidels , much more of Christians if they liue careles . And if Baltasars actions , that was a Gentile , wer to be examined in so nise and delicate a paire of ballance for their tryall ; & if he had so seuere a sentence pronounced vpon him , that hee shoulde be deuided from life and kingdome , ( as he was the same night folowing : ) Quia inuentus est minus habens , Daniel , 5. for that hee was founde to haue lesse weight in him then hee shoulde haue : what shall wee thinke of our selues that are Christians , of whom it is written aboue al others ; I will search the sinnes of Ierusalem with a candle . Sopho , 1. What shall wee expect , that haue not onely lesse weight then we should haue , but no weight at all , in the most of our actions ? what may such men ( I say ) expect , but onely that most terrible threat of diuision made vnto Baltasar , A dreadfull diuision . ( or rather worse , if worse may be ) that is , to be deuided from God and hys Angels : from participation of God and our Sauiour : from communion of Saints : from hope of our inheritaunce : from our portion celestiall and life euerlasting ; according to the expresse declaration , made heereof by Christ himselfe , in these words to the negligent seruaunt . Math , 24 , The Lord of such a seruant , shall com at a day when he hopeth not , & at an houre that he knoweth not : and shall deuide him out , and assigne his part with hypocrites , where shall be weeping and gnashing of teeth .

Wherefore ( deere brother ) to conclude thys Chapter , The conclusion . I can say nothing more in this dangerous case , wherein the worlde so runneth a wrie , but onely exhort thee ( as the Apostle doth ) not to conforme thy selfe to the common errour that leadeth to perdition . Fall at length to some reckoning & accounte with thy lyfe , and see where thou standest , and whether thou goest . If hetherto thou haue wandered and gone astraie : be sorie for the tyme lost , but passe no further . If hetherto thou haue not considered the weightines of thys affayre : serue thy selfe of thys admonition , and remember that it is written : Prouerb , 9 , that a wise man profiteth by euerie occasion . Esteeme thy resolution in thys one point , the cheefest menage that euer shall passe throgh thy hands in thys worlde , albeit thou wert a Monarch and Ruler of tenne worldes together . And finally , I will ende with the verie same wordes , where-with the wise man concludeth his whole booke . Ecclesi. 11. Feare God , and obserue his commandements , for this is euery man . That is , in this doth all and euerie man consist : his end , his beginning , his life and cause of beeing : that he feare God , and direct his actions to the obseruaunce of hys commaundements ; for that without this , he is no man in effect , seeing that he looseth all benefit , both of his name , nature , redemption and creation .

THAT THE SERVICE WHICH GOD REQVIRETH OF MAN IN thys present life , is Religion . With the particuler confirmations of Christian religion , aboue all other in the worlde . CHAP. IIII.

HAuing prooued in the former chapters that there is a God , which created man : and that man in respect thereof , and of other benefits receiued , is bounde to honor & serue the same God ; the question may be made in this place , what seruice thys is that God requireth , and wherein it doth consist ? Wherunto the aunswere is breefe and easie , that it is Religion ; Of Religion . which is a vertue that containeth properlie , the worship and seruice that we owe vnto GOD : euen as Pietie is a vertu , Pietie . contayning the duetie that children do owe vnto their Parents ; and Obseruance another vertue , Obseruaunce . that comprehendeth the regard , that schollers and seruants beare vnto their Maisters . In respect of which comparison and likenesse betweene these vertues , God sayth by a certaine Prophet ; Mala. 1. The sonne honoureth his father , and the seruaunt his Maister , if then I be a Father , where is my honor ? if I be a maister , where is my feare ?

The acts of Religion are diuers and different ; The acts and operations of Religion . some internall , as deuotion and prayer : some other externall , as adoration , worship , sacrifice , oblations , and such like , that are declarations and protes●ations of the internall . It extendeth it selfe also , to stirre vp and put in vie , the acts and operations of other vertues for the seruice of God ; Iames , 1● in which sence S● Iames nameth it Pure and vnspotted Religion , to visite Orphanes and Widdowes in their tribulation , and to keepe our selues vndefiled from the wickednes of thys world . Finally , how soeuer some Heathens did vse this word Religion , to some other significations : August . lib. 10 ●e ciuit . cap. 1. yet , ( as S. Augustine wel noteth ) the vse therof among the faithfull , hath alwaies beene , to signifie therby , the worship , honor and seruice , that is due vnto God ; Howe much it importeth to be religious . so that if in one word you wil haue it declared , what God requireth of man in this life : it may be rightly said , that al standeth in thys , that he be Religious .

Heereof it proceedeth , that whatsoeuer sort or sect of people in the world , professed reuerence , honor , or worship , to God , or to gods , or to any diuine power , essence , or nature what soeuer ; ( were they Iewes , Heathens , Gentiles , Christians , Turks , Moores , Heretiques , or other : ) they did alwaies call theyr said profession , by the name of theyr religion . In which sense also and signification of the word , I am to treate at this tyme of Christian Religion ; that is , of the substance , forme , manner and way , reuealed by Christ and his Apostles vnto vs , of performing our duetie and true seruice towards God . Which seruice is the first point necessary to be resolued vpon , by him that seeketh his saluation , as in the Chapter that goeth before hath beene declared . And for obtayning thys seruice and the true knowledge therof , The necessitie of Christian Religion . no mean vppon earth is left vnto man , but onely the light and instruction of Christian Religion , according to the protestation of S. Peter vnto the Gouernours of the Iewes , when hee said ; Acts. 4. There is no other name vnder heauen giuen vnto men whereby to be saued , but only this of Christ , and of his Religion .

If you obiect against me , that in former tymes before Christes natiuitie , as vnder the Lawe of Moses for two thousand yeeres together , there were many Saints , who without Christian Religion serued God vprightlie , How men were saued in olde tyme , without Christian Religion . as the Prophets and other holie people , and before them again in the law of Nature , when neyther Christian nor Iewish Religion was yet heard of , for more then two thousand yeeres : there wanted not diuers that pleased God , and serued him truelie , as Enoch , Noe , Iob , Abraham , Iacob , & others . I aunswer , that albeit these men , ( especiallie the former , that liued vnder the Law of nature , ) had not so perticuler and expresse knowledge of Christ and of his misteries , as we haue nowe : Gal , 3 , & 4 , Ephesi , 3 , Colos. 1. for thys was reserued to the tyme of grace , ( as S. Paul in diuers places at large declareth : ) that is , albeit they knewe not expresly , how & in what manner Christ should be borne : See S. August . lib. 19. cont. Faust capit . 14. whether of a Virgine or no ; or in what perticuler sort he should liue and die ; what Sacraments he shoulde leaue ; what way of publishing his Gospel he shold appoint , and the like ; ( wherof notwithstanding very many perticulers were reuealed to the Iewes from tyme to time , and the neerer they drewe to the time of Christes appearance , the more plaine reuelation was made of these mysteries : ) yet ( I say ) all and euerie one of these holy Saints , All old Saints beleeued in Christ , & were saued by him . that liued from Adam vntil the comming of Christ , had knowledge ingenerall of Christian Religion , and did beleeue the same ; that is , they beleeued expresly , that there shoulde come a Sauiour and Redeemer of man-kind , to deliuer them from the bondage contracted by the sinne of Adam .

Thys was reuealed ( straight after their fal ) to our first Parents and Progenitors in Paradise : Gene , 3 , ver. 15 to wit , that by the womans seede , our redemption should be made . In respect wherof , it is sayd in the Reuelations , Reuela . 13. that Christ is the Lambe that hath beene slaine from the beginning of the world . Acts , 15. verse . 11 , And S. Peter in the first generall Counsaile holden by the Apostles , affirmeth , that the old ancient Fathers before Christes natiuitie , Roma , 5. Ephe , 8. were saued by the grace of Christ , as we are now , which S. Paul confirmeth in diuers places . And finallie , the matter is so cleere in thys behalfe , that the whole * * Read S. Augu. lib. 18. de ciuit . 1 47. et epist. 49. & 157. et tract . 45. in Ioh. Cle. Alex. lib. 6. Strom. et Ierom in cap. 3 ad Calat . Schoole of Diuines accordeth , that fayth and religion of the auncient Fathers , before Christes appearaunce : was the verie same in substaunce that ours is nowe , sauing onely , that it was more generall , obscure , and confuse then ours is , for that it was of things to come , as ours is nowe of things past and present .

For example ; they beleeued that a Redeemer shold come : The difference betweene our beleefe & the olde Fathers . and we beleeue that he is alreadie come . They said , Uirgo concipiet , a Vyrgine shall conceiue : and we say , Uirgo concepit , a Virgine hath conceiued . They had sacrifices and ceremonies that prefigured his comming for the time ensuing : we haue sacrifice and sacraments that represent his being for the time present . They called theyr Redeemer , Esay . 7. Genesis , 49. The expectation of Nations : and we call him nowe , The saluation of Nations . And finally , there was no other difference between the old fayth of good men from the beginning , & ours : but onely in the circumstaunces of tyme , cleerenes , perticularitie , and of the maner of protesting the same , by outward signes and ceremonies . For that in substaunce they beleeued the same Redeemer that we doe , and were saued by the same beleefe in his merits as we are . For which cause Eusebius * * Eusebius . handleth this matter at large lib 1. demon . euang. capit . 5. well noteth , that as we are called nowe Christians : so they were called then Christi . Psalm. 104. that is , annointed , in prefiguration of the true Christ in whom they beleeued , as the first and head of all other anointed , and who was the cause and authour of theyr anoynting .

By thys then it is most manifest , that not onely now to vs that be Christians , but at all other tymes from the beginning of the world , and to all other persons and people what soeuer , that desired to haue theyr soules saued , it was necessary to beleeue and loue Christ , and to professe in hart his Religion . For which consideration , I thought it not amisse in thys place , after the former grounds laid , that there is a God ; and that man was created and placed heere for his seruice : The causes of thys Chapter . to demonstrate and prooue also thys other principle , that the onely seruice of thys God , is by Christian Religion . Wherein , albeit I doe not doubt , but that I shall seeme to many , to take vpon me a superfluous labour , in proouing a veritie , which all men in Christendome doe confesse : yet , for the causes before alleaged in the second Chapter , which mooued me in that place to prooue , that there is a God : that is to say , first , for the comfort , strength , and confirmation of such , as eyther from the enemie may receiue temptations , or of themselues may desire to see a reason of theyr beleefe ; and secondly , for awaking , stirring , or stinging of others , who eyther of malice , carelesnes , or sensualitie , are fallen a sleepe , and haue lost the feeling and sence of theyr beleefe , ( for many such want not in these our myserable daies , ) it shall not bee ( perhaps ) but to verie good purpose , to laie together in thys place , with the greatest breuitie that possibly may be , the most sure grounds and inuincible euidences , which we haue for declaration and confirmation of this matter .

For albeit the Apostle S. Paul declareth , Hebru. 11. the things which we beleeue , be not such in themselues , as may be made apparent by reason of humaine arguments : yet such is the goodnes and most sweete proceeding of our mercifull God toward vs , as he wil not leaue himselfe without sufficient testimonie , both inward and outward , Acts , 14. as the same Apostle in another place doth testifie . For that inwardlie , hee testifieth the trueth of such things as we beleeue , The dyuers testimonies from God . of the things that we beleeue . by giuing vs light & vnderstanding , with internall ioy and consolation in beleeuing them . And outwardly , hee giueth testimonie to the same , with so many conueniences , probabilities , and arguments of credibilitie , ( as Diuines doe call them , ) that albeit the very poynt of that which is beleeued , remaine styll with some obscuritie : yet are there so many circumstaunces of likelyhoods , to induce a man to the beleefe thereof , as in all reason it may seeme against reason to denie or mistrust them .

Thys shall easily appeare by the treatise following of Christ and Christianitie , and of the foundations of our Religion , which shall be confirmed by so many pregnant reasons , and most manifest circumstaunces of euident probabilitie : as I doubt not , but the zealous Christian shal take exceeding comfort therein , and esteeme himselfe happie , to haue a lotte in that faith and Religion , where he shall see and feele so much reason , proofe , and conueniencie to concurre and shewe it selfe , for hys satis-faction .

And to thys effect , it shall be of no mean moment , that I haue prooued before , the certaintie , diuinitie , and infallible trueth of the Iewes Scriptures , or olde Testament ; which writings we haue receiued from that Nation that doth ( as it were ) professe enmity against vs , and the same beeing written so many ages before the name of Christianitie was knowne in the worlde : it cannot be but of singuler authoritie , what soeuer shall be alleaged out of those records for our purpose . And therefore as before , in proouing our first principle , That there is a God , wee vsed onely the testimonie of such witnesses , The vndoubted witnesses to be alleaged in thys Chapter . as coulde not be partiall : so much more in this confirmation of Christian Religion , shall we stand onely , eyther vppon the confessions of such as are our enemies , or vpon the records of others , who must needes be indifferent in the cause , for that they liued before eyther cause or controuersie in Christianitie , was knowne or called in question .

My whole purpose shall be then , to make manifest in thys Chapter , The dryft of thys Chapter . that Iesus Christ was the Sauiour & Redeemer of man-kind , fore-promised and expected from the beginning of the worlde ; that he was the only sonne of God , and God himselfe , and consequently , that what soeuer he hath left vs in hys doctrine and Religion , is true & sincere , and the onely way of saluation vppon earth . For cleerer proofe and declaration whereof , I will reduce what soeuer I haue to say herein , vnto three principall heads or braunches , The principall heades . according to the order of three distinct times wherein they fell out ; That is to say , in the first place shall be considered , the things that passed before the Natiuitie or incarnation of Christ . In the second , the things doone and verified from that time vnto hys ascention , which is the space of hys abode vpon earth . And in the thyrd place , such euents shall be considered , as ensued for confirmation of his Deitie , after hys departure .

In declaration of which three generall points , I hope by the assistance of him whose cause we handle , that so many cleere demonstrations shall be dyscouered : as shall greatlie confirme thy fayth ( gentle Reader ) and remooue all occasions of temptation to infidelitie .

Howe Christ was fore-tolde to Iewe and Gentile . SECT. I.

FIrst then , for such things as passed before Christ appeared in the flesh , & do make for proofe of our Christian Religion ; it is to be noted , that they are of two sorts , The Iewe and Gentile . or at least wise , they are to be taken f●om two kindes of people , that is , partly from the Iewes , and partly from the Gentiles . For seeing that Christ was appointed from the beginning , yea , before the world was created , Ephe. 1. 1. Tim , 2. Titus , 1. 1 , Peter . 1. ( as Saint Paule affirmeth , ) to worke the redemption both of Iewe and Gentile , and to make them both one people in the seruice of his Father : heere-hence it is , that hee was foretolde and prefigured to both these Nations , Esay , 2. 11. 19 Iere , 9 , 12 , 16. & diuers fore-warninges were left among them both , for styrring them vppe to expect his comming , as by the considerations folowing shal most euidently appeare .

The first consideration .

AND to beginne wyth the Iewes , The Messias promised . no man can deny , but that throughout the whole bodie and course of theyr Scriptures , that is , from the very beginning to the last ende of theyr olde Testament , they had promised vnto them a Messias , which is the very same that we call Christ , that is to say , a person annoynted and sent from God to be a Sauiour , a Redeemer , a Pacifier of Gods wrath , a Mediator betweene God and man , a Satis-fier for the sins and offences of the whole world , a Restorer of our innocencie lost in Paradise , a Maister , an Instructor , a Law-giuer , a Spirituall and eternall King , that shoulde sitte , and rule and raigne in our harts , to conquer the power and tyrannie of Satan , the enemie of man-kinde , who ouer-came our first Parents , and neuer ceaseth to assayle vs .

THE FIRST COVENAVNT TO ADAM .

THIS is euident by the first couenaunt of al , that euer God did make with man , when he sayde to Adam our first Father in Paradise ; Genesis . 2. In what day soeuer thou shalt eate of the tree that is forbidden , thou shalt die . Which couenaunt beeing after broken , on the part of our said Progenitor , he receiued his iudgment : but yet wyth a most benigne promise of redemption for the time to come : for thus God sayde to the deuill or serpent that had deceiued him : Genesis . 3. The seede of the woman shall crushe thy head , and thou shalt lie in waite to hurt his heele . That is , one shall proceede in time of the seede of the woman , who shal conquer Death and Sinne ( that are thy weapons , ) and shal not care for thy temptations , but shall tread them vnder his feete , and this shall be Christ the Messias of the worlde .

Thus did not onely the * * Rabbi Mose . Benmaimon , in hunc locum . eldest Iewes and Rabbines vnderstand this place , ( what soeuer the latter haue dreamed , that their Messias should be onely a temporall King : ) but also the olde Chaldie Paraphrase , ( named Thargum Hierosolymitanum ) expoundeth it plainely , in these words , applyed vnto the deuill that had deceiued Adam : Tharg . Hieroso . in Gene. 3. They haue a certaine and present remedie against thee ( O deuill , ) for that the time shall come , when they shall treade thee downe with theyr heeles , by the helpe of Messias which shall be their King .

TO ABRAHAM AND ISAAC .

THE same thing is confirmed by the verie same promise seauen times repeated and established vnto Abraham , that lyued very neere two thousand yeres after Adam : and againe to Isaac hys sonne after him : Gene , 12. and 18 , and 22. In semine tuo benedicentur omnes gentes terrae . All Nations of the earth shall be blessed in thy seede . Which had beene indeede , but a very small benediction to Abraham , or to the Iewes after him , ( that neuer sawe their Messias actually ) if hee had beene onely to be a temporall King ; And much lesse blessing had it beene to the Gentiles & all other Nations , if this Messias of the Iewes , must haue beene a temporall and worldly Monarch , to destroy and subdue them to the seruitude of Iurie , as fondly these latter teachers of that Nation doe contend .

IACOBS PROPHECIE OF CHRIST .

THIS yet maketh the Patriarch Iacob more playne , who prophecying at hys death of the comming of Christ , hath these words : Gene , 49. The Scepter ( or gouernment ) shal not be taken from the house of Iuda , vntill hee come that is to be sent , and he shall be the expectation of Nations . Which latter words , the forenamed Chaldie Paraphrase , Tharg . Hieroso . et Onkelos . in hunc locum . as also great Onkelos , ( both of singuler authoritie amongst the Iewes , ) doe interpret thus : Donec Christus seu Messias veniat , &c. Vntill Christ or the Messias come , ( which is the hope & expectation of all Nations , as well Gentiles , as of vs that are Iewes , ) the gouernement shall not cease in the house or Trybe of Iuda . By which sentence of Scripture , and interpretation of the Iewes themselues , wee come to learne , ( besides the promise of the Messias ) two consequences in thys matter against the Iewes of later tymes . First , The Messias must be a spyrituall and not a temporall King . that if their Messias must be the hope and expectation as wel of Gentiles as of Iewes : then can he not be a temporal King to destroy the Gentiles , ( as the later Iewes would haue it , ) but a spirituall King to raigne ouer them , and to bring in subiection theyr spirituall enemies for them , ( I meane the flesh , the world , and the deuil , ) as all true Christians doe beleeue . Secondly , if the temporall kingdome of the house of Iuda , ( wherof Christ must come ) shal cease and be destroyed at the comming of Messias , ( as thys Scripture auoucheth : ) how then can the Iewes expect yet a temporall King for theyr Messias , as most fondly they doe ?

But to leaue thys controuersie wyth the later Rabines , and to goe forwarde in declaration of that which we tooke in hande , that is , to shewe howe Christ was fore-tolde and promised to the Iewes . It is to be noted , that after the death of Iacob last mentioned , there is a lyttle recorded in scripture of the doings of hys people , during the space of foure hundred yeeres , beeing the tyme of theyr bondage in Egypt ; The tradition of the Iewes in Misdrasch Thehilim . but yet the tradition of that Nation teacheth , that as soone as they were deliuered out of Egypt , and were in the desert towards the Land of promise : the three sonnes of Chore , called Aser , Eleana , and Abiasaphe , ( of whom mention is made in the sixt Chapter of Exodus , and other places ) made diuers songs and Psalmes , in the praise and expectation of the Messias to come , & that the holy men of that tyme , did solace themselues with singing the same : and that King Dauid afterward in the second part of hys Psalmes , See the tytles of these psalmes heere specified . beginning from the fortie one , vnto the eyghtie seauen , gathered the most part of these olde songs together , as yet they are to be seene in hys Psalter .

MOSES PROPHECIE OF CHRIST .

BVT Moses , who lyued with that people , and gouerned them in the wyldernesse , had a cleere reuelation from God of thys Messias , in these words . Deute. 18. I will raise vp a Prophet to this people from amongst their bretheren , euen as thy selfe : & I will put my words in his mouth , and he shall speake vnto them all things which I shall ordaine vnto him : and hee that shal refuse to heare the words which he shal speake vnto them in my name : I will be reuenged vppon that man . Which wordes , that they cannot be vnderstood of any other Prophet that euer liued after Moses among the Iewes , but onely of Christ , it appeareth very plainly by thys testimonie of the holy Ghost , Deute. 34. And there arose not any other Prophet in Israel like vnto Moses . &c.

DAVIDS PROPHECIE OF CHRIST .

AFter Moses about foure hundred yeres , ensued Dauid , who for that he was a holy man , and the first King of the house of Iuda , out of whose linage the Messias was to come : the perticulers of thys misterie , were more aboundantly and manifestly reuealed vnto hym , then vnto any other . And first , for assuraunce that Christ shoulde be borne of his stocke and linage , these are the words of God vnto him . Psalm , 88. 2 , Reg , 7 , 1 , Chro. 22. I haue sworne to Dauid my seruaunt : I will prepare thy seede for eternitie , and will build vp thy seate to all generations . Which words , albeit the later Iewes wyll apply it to King Salomon , that was Dauids sonne , ( and in some sense they may so be : for that King Salomon was a figure of Christ to come , ) yet properly these words , 3. Reg. 5. 1 , Chron , 22. and his kingdome shall stand for euer , and for all eternitie , which are so often repeated in this and other places of Scripture : cannot be verified in Salomon , whose earthly Kingdome was rent and torne in peeces straight way after his death , 3 , Reg , 12. by Ieroboam , and not long after , as it were extinguished● but they must needes be vnderstoode of an ●ternall king , which shold come of Dauids seede : as must also these other words of God in the Psalmes . Psalm , 2 , 45. 47 , 67 , 72. Thou art my Sonne , thys daie haue I begotten thee , I wil giue vnto thee the Gentiles for thyne inheritaunce . Which was neuer fulfilled in Salomon , nor in any other temporall King in Iurie after hym . And much lesse these wordes which follow ; Psalm , 71. He shall endure with the sunne , and before the moone , from generation to generation . There shall rise vppe in his daies peace , vntil the moone be taken awaie : he shall raigne from Sea to Sea , vnto the endes of the world : All Kings shall adore him , and all Nations shal serue him : for that hee shall deliuer the poore man that had no helper : he shall saue their soules , and delyuer them from vsurie , and from iniquitie : all trybes of the earth shal be bl●ssed in him , and all Nations shall magnifie him .

These words of Chris●es eternal kingdom : of hys enduring to the worldes end : of hys vniuersall raigne ouer Iewe and Gentile : of hys adoration by all Nations : of hys deliuery of soules from bondage of iniquitie : and finally , of hys making blessed all Trybes of the earth : cannot possibly be applyed to any temporall King that euer was among the Iewes , or euer shall be vnto the worldes end , but onely Christ .

IEREMIES PROPHECIE OF CHRIST .

THIS promise made vnto Dauid , for Christ to come of hys seede , is repeated ( after hys death , ) by many Prophets , and confirmed by God , as in Ieremie , where God vseth these wordes . Ieremie , 23 , and 33. Beholde , the dayes come on , and I will raise vppe to Dauid a iust seede , and he shall raigne a King , and shall be wise , and shall doe iudgment and iustice vppon earth . And in his daies shall Iuda be saued , & Israel shal dwel considently , and this is the name that men shall call him : OVR IVST GOD . All this was spoken of Dauids seede , aboue foure hundred yeeres after Dauid was dead . Which proueth manifestly , that the former promises & speeches , were not made to King Dauid for Salomon hys sonne , or for any other temporall King of Dauids lyne : but for Christ , who was called so perticulerlie The sonne and seede of Dauid , for that Dauid was the first King of the Trybe of Iuda , and not onely was Christes Progenitour in the fleshe , but also did beare his type and figure in many other things .

EZECHIELS PROPHECIE OF CHRIST .

FOR which cause likewise in the Prophet Ezechiell ( who liued about the same time that Ieremie did , ) the Messias is called by the name of Dauid himselfe ; For thus God spake at that tyme vnto Ezechiell , Ezech. 34. I will saue my flocke : nor shall they be any longer left to the spoyle , &c. I wil raise ouer them , ONE PASTOR , which shall feede them : my seruant DAVID , Christ is called Dauid . he shall feede them : and hee shall be theyr Sheepehearde , and Prince , and I will be their God , and will make with them a couenaunt of peace , &c. In which words , not onely we that are called Christians , but the later Iewes also themselues , doe confesse in their Thalmud , Thalm. tract . Sanch. ca. helec that theyr Messias is called by the name of Dauid , for that hee shall discend of the seede of Dauid ; as by reason also it must needes be so , for that King Dauid beeing deade foure hundred yeeres before these wordes were spoken , ( as hath beene noted ) coulde not now come againe , to feede Gods people or gouerne them himselfe .

THE PROPHECIES OF ESAY , TOVCHING CHRIST .

ESay the Prophet , who liued about a hundred yeeres before Ieremie and Ezechiel , had meruailous fore-knowledge of the Messias and hys affayres , and describeth him verie perticulerly , beginning in thys manner . Esay , 2. In the latter daies , the HILL of Gods house , shall be prepared vppon the toppe of mountaines , and all Nations ( or Gentiles ) shall flowe vnto him : And many people shall saie : come and let vs ascende vnto the HILL of our Lorde , and he shall teach vs his waies , and we shall walk in his pathes : he shall iudge Nations . &c. Which very words are also repeated in Micheas the Prophet , Miche . 4. & are applyed there ( as also here , ) vnto the Messias , & can haue no other meaning , by the iudgment of the Iewes and Hebrues themselues . And Esay doth prosecute the same matter afterwards in diuers Chapters . As for example in the fourth , talking of the same Messias , which before he called the HIL of Gods house , he addeth these words . Esay , 4. ver. 2. In that day , shal the issue of the Lord , be in magnificence and glorie : and the fruite of the earth , in sublimitie and exultation , to all such as shall be saued of Israell . In which words , he calleth the Messias , bothe the issue of God , and the fruite of the earth : for that he should be both God and man . And in the ninth Chapter , he calleth him by these termes : Esay , 9 , ver. 6 Admirable : Couns●llour : God : Strong : Father of the future world : and , Prince of Peace .

In the eleuenth chapter , he describeth him most wonderfully , in these wordes : Esay , 11. ver. 1. There shall goe forth a braunche of the stocke of Iesse , ( which Iesse was Dauids father ; Psalm , 71. Eccle. 45. ) and out of the roote of that braunch , ther● shall mount vppe a flower , and the spirit of the Lord shall rest vppon him : the spirit of wisedome and of vnderstanding : the spirit of councell & fortitude : the spirit of knowledge and pietie : Wonderfull properties of CHRIST . he shall not iudge according to the sight of ( fleshly ) eyes , nor yet condemne according to the hearing of ( fleshlie ) eares : but hee shall iudge poore men in iustice , and shall dispute in equitie for the mylde men of the earth . He shall strike the earth with the rod of his mouth , and with the spirit of his lyps shall he sley the wicked man . Iustice shal be the girdle of his loynes , and faith shall be the bande of his reynes . &c. Hetherto are the wordes of the Prophet : wherin truely nothing can be more plaine and euident , Math , 1. Luke , 3. then that by the rodde or branche of I●sse , is meant the Virgine Marie , who directly discended of the linage of Iesse , Acts. 13. Romans . 15. and by the flower ascending from this branch , must needes be vnderstood Christ , that was borne of her , and had all those excellencies and priuiledges aboue other men , which Esay in thys place assigneth vnto him .

Whose further graces yet , and speciall diuine properties , Other properties of Christ . the same Prophet expresseth more particulerly in the Chapters following , where he sayth ; Esay , 25 , ver. 8 Hee shall for euer ouerthrowe and destroy death : he shall open the eyes of the blynde , and the eares of the deafe : Esay , 35 , ver. 5. Esay , 42 , ver. 2● he shall not cry nor cont●nde , nor shall he accept the person of any man : but in trueth shall hée bring forth iudgement . He shall not be sorrowfull nor turbulent , &c. And finally , in the forty nine Chapter , he alleageth the words of God the Father vnto Christ , touching hys commission , in this sort ; Esay , 49 , ver , 6 Acts , 13 , 47. It is too-little that thou be to me a seruaunt , to raise vp the Trybes of Iacob , and to conuert vnto me the dr●gs of Israell . The commission of Christ . Beholde , I haue appointed thee also ●or a light vnto the Gentiles , that thou be my saluation vnto the vttermost parts of the earth .

DANIELS PROPHECIE OF CHRIST .

AND to conclude thys matter , without alleaging more prophecies for the same , ( which in trueth are infinite throughout the Bible ) Daniell that liued in the ende of the captiuitie of Babylon , a little before Aggaeus , Zacharias , and Malachias , ( who were the last Prophets that euer florished among the Iewes , almost fiue hundred yeeres before the natiuitie of Christ : ) thys Daniell ( I say ) reporteth of himselfe , that beeing in Babylon , and hauing fasted , worne sacke-cloth , and prayed long vnto God , there came the Angel Gabriell vnto him at the time of euening sacrifice , and fore-told him , not onely of the deliuerance of the people of Israell from the captiuitie of Babylon out of hande , for that the seauentie yeres of their punishment fore-told by Ieremie , were now expired ) but also he tolde him further , that the time of the vniuersall deliueraunce of man-kind , from the bondage and captiuitie of sinne : was nowe shortened● and that after seuentie Hebdomades , ( which , as shall be shewed after , make vppe iust the tyme that passed from the rebuilding of the Temple of Ierusalem after theyr deliueraunce from Babylon , vnto the byrth of Christ : ) there should be borne the Sauiour of the world , and be put to death for the redemption of man-kinde .

Daniel . 9. verse . 23. The Angels words are these . I am come to shewe vnto thee , O Daniell , for that thou art a man of good desires . And therefore doe thou marke my speeche , and vnderstande thys vision . The seauentie hebdomades are shortened vppon thy people , and vpon thy holy Cittie : to the end preuarication may be consumed , and sin receiue an end : to the ende iniquitie may be blotted out , and eternall iustice brought in her place : and to the ende visions and prophecies may be fulfilled , and the SAINT OF SAINTS annoynted . Knowe thou therefore and marke , that from the end of the speech , for rebuilding of Ierusalem , vnto Christ the CAPTAINE , there shall be hebdomades seuen , and hebdomades sixtie two , and after sixtie two hebdomades , Christ shal be put to death , and the people which shall denie him , shall not be his people .

I might passe on further to other Prophets , and make no ende , if I would alleage what might be sayde in thys behalfe ; for that the whole Scripture runneth all to this one point : The Butte of all Scripture . to fore-tell and manifest Christ , by signes , figures , parables , & prophecies : and for thys cause was it principally written . But that which is already spoken , shall be sufficient for our first consideration , whereby is seene , that among the Iewes from age to age , Christ was prophecied and fore-tolde , together with the eternitie of hys kingdom , that shoulde be spirituall .

The second consideration .

NOwe followeth there a second consideration of the qualitie of Christes person , That Christ should be God and man . of no lesse importaunce then the former , and wherein the later Iewes doe more dyscent from vs : & that is , of the God-head of the Messias promised . I say the later Iewes or Rabines , are different heerein from vs , as also they are in many other poynts and articles , wherein theyr auncestors ( that were no Christians , ) did fully agree . Euen as all Heretiques are wont to doe , The custome of Heretiques . that first breake in one point , and then in another , from the true Catholique fayth of Christ , to followe mens traditions ; and so doe runne on , from one to one , making themselues in all thinges as dislike as they can , for hatred of that vnitie , whereunto theyr pryde wyll not suffer them to returne . So is it in the generation of this reprobate people , who first agreed wyth vs in all , or most pointes , touching Christ to come , and denyed onely the fulfilling or applycation thereof , in Iesus our Sauiour : but afterward , theyr vngracious of-spring , beeing not able to stand in that issue against vs , deuised a newe plea , and betooke themselues to a far higher degree of impietie , affirming , that wee attribute many thinges vnto Iesus , that were not fore-tolde of the Messias to come ; and among other , that he shoulde be God , and the sonne of God , and the second person in Triniti● , &c.

But heerein ( no doubt ) these obstinate and gracelesse men , doe shewe themselues both ignoraunt of theyr own Scriptures , and disagreeing from the wrytings of theyr own fore-fathers . For as for scriptures , it is ●uident by all , or most of the Prophets all●●ged before , that Christ ( or the Messias ) must be GOD , and the sonne of God , indued wyth mans nature ; that is , both man and God . That Christ must be both God and man . Gene , 3 , ver , 5. So in Genesis , where he is called the s●ede of the woman : it is apparent , that he shall be man ; and in the same place , The first proofe . when hee is promised to crush the deuill , and breake his heade : who can do thys but onely God ? Likewise , when he is called , Germen Iehouae , Esay , 4. ver , 2. the seede of our Lord God ; his God-head is signified : as is hys man-heade also , when in the same place he is named , the f●uite of the earth . Esay , 9. Psalme , 71. Who can interprete these speeches ; That his kingdom shall be euerlasting : That , he shall endure vntil the Moone be taken away , & after : Psalm , 109● That , God begate him before Lucifer was created : That , no man can tell or recounte his generation : Esay , 53 , Psalm , 96 , Hebru , 1 , Psalme , 110. That , all Nations and Angels must adore him : That , he must sitte at the right hande of God , and many other such speeches pronounced directly and expresly of the Messias ; who ( I say ) can vnderstand or interprete them , but of God , seeing that in man they cannot be verified ?

And as for the last of these testimonies , concerning Christes sitting at hys Fathers right hande : Math , 2. Mark , 12. Luke , 20. three of our Euangelists doe report , that Iesus did blanck diuers of the learnedest Pharisies with alleaging onelie these words of Dauid ; The * * Iehoua in Hebrue . Psalm , 110. Lord said to my Lord , sitte at my right-hande , vntill I put thine enemies as thy foote-stoole . For , ( saide Iesus , ) yf Christ be Dauids sonne ; howe did Dauid call hym hys Lord ? signifying heereby , that albeit the Messias was to be Dauids Sonne , according to his man-head : yet was he to be Dauids Lorde , according to his God-heade . And so doe both Rabbi Ionathan , Rab. Ionath . lib. collect . et Misdr●s●h . T●hilli●● . in Psal. 2. ver. 7. and the publique Commentaries of the Hebrues , interprete the place .

The second proofe . Miche . 5. Micheas is plaine ; And thou Bethleem : out of thee shall proceede a RVLER in Israel , and his going foorth , is from the beginning , and from the dayes of eternitie . This cannot be vnderstoode of any mortall man , that euer was or shall be . But yet Esay goeth further , when he sayth : Esay , 9. A little child is borne vnto vs , and a young sonne is giuen vnto vs , and his principalitie is vpon his owne shoulder , and his name shall be GOD ; the father of the future Worlde ( * * So is it in the Hebrue . or of eternitie : ) the Prince of Peace , &c. In which wordes wee see that Christ is called God . But if the Iew doe cauil heare , and say , that El or Elohim the Hebrue wordes , An obiection answered . which we interprete God in thys place , may sometyme be applyed to a creature , as in Exodus once El signifieth an Angell , Exod , 10 , ve. 11. and Elohim at other tymes , is applyed to Iudges : them mark thys dyscourse of Dauid touching the Messias , to whom he sayth : Thou art beautifull in forme aboue the children of men : Psalm , 44. grace is spred in thy lyps , and therefore hath God blessed thee for euer , &c. Thy seate O God , is for euer and euer : the rodde ( or Scepter ) of thy kingdome , is the rodde of direction : thou hast loued iustice & hated iniquitie : therefore O God , thy God hath annoynted thee with oyle of ioy aboue thy partners . Heere the Messias is called God twyce by the same word Elohim , as God his father is : and therefore as the word signifieth twice God in the one , so must it also in the other .

But to remooue all ground of thys refuge touching El or Elohim , The thyrde proofe . that are names of GOD , which may be communicated sometimes , and vppon some occasions to creatures ; most apparent it is , that the name IEHOVA , Christ is called Iehoua . which is called , Tetagrammaton , and which is so peculier to God alone , as neuer it may be communicated to anie other : this name ( I say ) which is of such reuerence among the Iewes , as they dare not pronounce it , but in place therof doe reade Adonai , that signifieth Lorde : is euery where almost in Scripture , attributed to Christ , * * See Esay , cap. 18 , ver , 7 , and cap , 28 , ver. 5 , namelie wher the Latine interpreter hath translated , Lord : as for example , in two diuers places of Ieremie , after the long description of the Messias , which before I haue recited : he concludeth thus ; Hoc est nomen quod vocabunt cum , Iehoua iustus noster , Ier● . 23 , ver. 7 , and 33 , ver , 16 , thys is the name which they shall call him , OVR IVST IEHOVA , or as the Hebrue hath word for worde , Iehoua our iustice . And so doe the auncient Hebrue expositors confesse vppon thys place of Ieremie , namely , Rabbi Abba , Rab. Abba com●nt . in Thren. verse 16. who asketh the question what Messias shall be called ? & then he aunswereth out of thys last place , he shall be called the eternal Iehoua . Misd . Thehilim . in Psal. 20. v. 1. The like doth Misdrasche gather vpon the first verse of the twentie psalme . And Rabbi Moses Hadarsan , Rab. Mos. Hadars . in Gene. capit 41. expounding a place of the Prophet Sophonie , chapter 3 , verse 9. concludeth thus : in this place Iehoua signifieth nothing els but the M●ssias .

Whereby appeareth , that as well in scripture , as also in the opinion of olde Hebrue expositors , the Messias was to be true God and man . And I might alleage many other testimonies of auncient Rabbines , if it were not too-long : especially , if I would enter among that kind of expositours , whom they call Cabalists , ( who are more auncient and lesse brutish then are the other sorte , which are termed Thalmudistes , Two sorts of Hebrue expositors , Cabalistes & Thalmudistes . ) I shoulde finde many cleere & manifest declarations agains● the Iewes doctrine and errour of later times . And among other , ( for example only of Cabalisticall expositions , ) I referre the Reader to the discourse of Rabbi Hacadosch ( which in Hebrue signifieth the holy Rabine , & liued not long after Christ , ) vpon the wordes of Ieremie before recited : Ieremie , 23. verse , 7. in which , for that hee findeth the Messias to be called Iehoua , which worde in the Hebrue is compounded of the three Letters , Iod , Vau , and He twise repeated : this Doctor maketh this discourse by arte Cabalist , in thys manner .

Euen as ( saith he ) the Letter He in Iehoua , is compounded of two other Letters , named Daleth and Uau , ( as appeareth by theyr forme ) so shall the Messias , Rab. Hacad●sch in Esay . cap. 9. ( that is signified by thys word Iehoua ) be made of two natures , the one diuine , and the other humaine . And as in Iehoua , A Cabalisticall dyscourse . there is twyse He , and consequently two Daleths & two Uaus contained therein : so are there two byrthes , filiations , or chyld-hoods in Messias , the one , whereby he shall be the sonne of God , and the other , whereby he shall be the sonne of a Virgine , which Esay calleth the Prophetise . Esay , 8 , And as in Iehoua , the Letter He is twyse put , and yet both H●s doe make in effect but one Letter : so in Messias there shall be two distinct natures , and yet shal they make but one Christ .

Thus playeth thys Cabalist vppon the Letters of Iehoua , ( according to the manner of theyr diuinitie ) and draweth great misteries ( as ye see ) from Letters ends . In which kinde of reasoning , albeit we put no ground of strength at all : yet is it sufficient to shew , that among the elder Iewes it was a knowne and confessed doctrine , that Christ shoulde be both God & man , and haue two natures conioyned d●stinctly in one person , which is the same that we Christians doe a●●i●me .

The fourth proo●e . Nay , I wyll adde further , ( and thys is greatly to be obserued , ) that the selfe same auncient Iewes , ( as some also of the later ) do holde , and prooue by scripture : that Christ shal be , ( for alwaies they speake of the Messias to come , ) the very sonne of God . Christ called the sonne of God . Et verbum Dei incarn●uum , and the worde of God incarnate , or made fleshe . And for the fyrst , that he shall be the son of God : they proue it out of dyuers places alleaged by mee be●ore : as for example , out of Genesis , where the Latine text hath : Genesis , 49. The scepter of Iuda sh●● not be tak●n away , vntill hee come that is to sent . The Hebrue hath , vntil Silo come , which Silo , Rabbi Kimhi prooueth by a long dyscourse , Rab. Dauid . Kimhi , in lib. radicum . to signifie so much , as Filius eius , hys sonne , that is , the sonne of God . The same they prooue by the place of Esay , where the Messias is called , germen Iehouae , Esay , 4 , ver. 2. the seede or sonne of Iehoua . Which the Chaldie Paraphrase termeth , the Messias of Iehoua . Tharg . in hunc locum . They prooue the same also , out of diuers Psalmes , where Christ is called plainly the sonne of God , as where it is said : Psalm , 49. He shall say vnto me , thou art my father , &c. I will put him , mine eldest sonne , more higher then all the Kings of the earth , &c. Iehoua said vnto me , thou art my son , this day haue I begotten thee , &c. Psalme , 2. Kisse the * * Thys is according to the Hebrue text . son ye Kings and Iudges of the earth , & happy are al they that place theyr hope in him . Which last words can no way be vnderstoode of the Son of any man , for that it is written , Cursed is the man , that putteth his trust in man . Ierem. 17. Wherefore Rabbi Ionathan , Rabbi Selomoth , Aben Ezar , and others , doe conclude by these and other places which they alleage , that the Messias must be the verie sonne of God .

And for the seconde point , The fift profe . they goe yet further , affirming , thys sonne to be Verbum Patris , the worde of God the Father . Which the fore-sayde Ionathan in his Chaldy Paraphrase , dooth expresse in many translations : as for example ; where Esay sayth , Israel shal be saued in Iehoua with eternall saluation , ( which Iehoua signifieth Christ , as all men do confesse , ) * * In the Chaldie paraphrase . Ionathan turneth it thus : Israell shall be saued by Gods word . So againe , where God sayth by Ose , I will saue the house of Iuda by I●houa their God : Hose , 1 , ( which is by Christ , ) Ionathan translateth it thus : I wyll saue Iuda by the worde of their God . In lyke manner where Dauid wryteth , Iehoua saide to my Lorde , sitte at my right hande , &c. Psalme , 110. Ionathan expresseth it thus : Iehoua saide vnto hys word , sitte at my right hand . So Rabbi Isaac Arama writing vpon Genesis , Rab. Isaac . com . in cap. 47. Gene. expoundeth thys verse of the Psalme : Psalm , 106. verse , 20. he sent his word & healed them , &c. to be meant of Messias that shall be Gods word . And Rabbi Simeon the cheefe of all the Cabalists , Rab. Simeon . Ben Iahai . com . in ca. 10. Gene. vpon those words of Iob , I shall see God in my flesh , Iob. 19. ver , 26 gathereth , that the worde of God shall take fleshe in a womans wombe . So that thys doctrine was nothing strange among the auncient Rabbines .

For further confirmation whereof , ( seeing the matter is of so great importance ) consider what is recorded in a Treatise called Zoar , of high authoritie among the Iewes , where Rabbi Simeon that was last before alleaged , Rab. Simeon in Zoar. citeth a place out of old Rabbi Ibba , vpon these words in Deuteronomie , Ieho●● our Lord , is one Iehoua : Deuter. 6. verse , 4. which wordes the said auncient Rabbi Ibba , interpreteth thus : by the first Iehoua in this sentence , The blessed Trinitie prooued by an auncient Rabbine . ( being the incommunicable name of God , ) is signified ( sayth hee ) GOD the father , Prince of all things . By the next words ( our Lord ) is signified God the sonne , that is fountaine of all Sciences . And by the seconde Iehoua in the same sentence , is signified God the holy Ghost , proceeding of them bothe . To all which is there added the word ( One , ) to signifie that these three are indiuisible . But this secrete shall not be reuealed vntill the comming of Messias . Hetherto are the words of Rabbi Ibba , reported in Zoar by Rabbi Simeon , where also the sayd Rabbi Simeon interpreteth these words of Esay , Holy , Holie , Holie , Lord God of Sabaoth : in thys manner . Esay by repeating three times holy ( sayth he ) doth as much as if he had sayd . Holy Father , holie Sonne , and holie Spirit : which three holies , doe make but one onely Lord God of Sabaoth .

Finally , The sixt proofe . I wyll conclude thys controuersie betweene the later Iewes and vs , with the authoritie of learned Philo , who liued in the very same time wyth Christ , Phi. lib. 2. legat Ruff. li. 1. hist. 1.6 Eusebius in Chron. & was sent Embassadour twyse to Rome , in the behalfe of his Nation in Alexandria ; that is , first in the fifteene yeere of Tyberius the Emperour , which was three yeeres before Christes passion , and the very same yeere wherin he was baptised by S. Iohn : and the second tyme about eyght yeeres after , to witt , in the fyrst yeere of the raigne of Caligula . This man that was the learnedest that euer wrote among the Iewes , ( after the wryters of holie Scripture ceased ) made a speciall Booke of the banishment of his Countrimen , wher he hath this discourse ensuing .

Philo. lib. de exulibus . What time may be appointed ( saith he ) for the returne home of vs banished Iewes , it is harde to determine . For by tradition wee haue , that wee must expect the death of an High Priest . But of those , some die quickly , and some liue longer . But I am of opinion , that thys High Priest shal be , the very word of God . Which shall be voyde of all sinne , both voluntarie , and inuoluntarie : whose father shall be God , and this word shall be that fathers wisedome , by which all things in this world were created . Hys heade shall be annoynted with oyle , and his kingdome shall florish and shine for euer . This wrote Philo at that time , when he little imagined , that the same High Priest , whom he so much expected , and the same worde of God , whose kingdome he describeth , was now alreadie come into the world . And this shall suffise for our second consideration , what manner of Messias the Iewes did expect .

The thyrd consideration .

NOwe in the thyrd place commeth to be considered , Whether Christ should change the Law of Moses . what authoritie and power the Messias should haue at his appearaunce vpon earth , and whether he should chaunge and abrogate the Law of Moses , or no ? wher in there is no lesse controuersie betweene vs and the later Iewes , then in the former point of his diuinitie . For we holde with S. Paule , Gala , 3 , & 4. Hebru. 7. that the Lawe of Moses was giuen vnto the Iewes but for a time , to entertaine that people withall , 1. Corin , 10. and by the outwarde signes and ceremonies which it had , ( whereof the most part , or all , prefigured Christ to come : ) to be theyr Schoole-maister & leader to the times of fayth , wherein it should be abrogated , and a farre more perfect Law set down by Christ in place thereof .

This we prooue first , for that the Lawe of Moses was an imperfect Lawe , The Lawe of Moses imperfect . bringing nothing to perfection , as S. Paule well noteth ; Hebrues , 7. Acts , 15. It was ( as S. Peter saith ) a burden-som Lawe , which the Iewes themselues were not able to beare , for the multitude of ceremonies therein contained . It was a carnall and seruile Lawe , consisting most in the externall . It was a Law of terror and feare , Gala. 3. more then of loue and libertie of the spirit . It was a Lawe ( as I said before ) of signes and figures for things to come , & consequently to cease , when those things which it prefigured shold come to be present . Deut , 15. It was a Lawe peculiar and proper for the Iewes alone , without respect of all the rest of the world : Deut , 13 , & 14 Leuit. 5 , & 23 , Exodus , 23. Deut , 27. and the exercise therof , was allowed onely in the Countrie of Iurie ; and that which is more , it was not permitted but in one place only of that Countrey , that is , in Ierusalem , whether euery man was bound to repaire three tymes a yeere , to wit , at the Pasqua , at the Pentecoste , and at the feast of Tabernacles : and in that place alone to make theyr sacrifices , and in no other Countrey or place besides .

Nowe then reasoneth the learned Diuine , Good reasons . if thys Lawe of Moses were for the Iewes and Iurie onely : howe could it serue for the time of the Messias , who was to be King , as well of the Gentiles as of the Iewes : and to rule all people in the worlde , Psal , 2,21,26 . Esay , 2,11 , 19. that should beleeue in him vnder one Lawe . If the exercise of this Lawe were allowable onely , and lawfull in Ierusalem : how coulde it possiblie be fulfilled by Christians , that are dispersed ouer all the world ? As for example , howe coulde they repayre to Ierusalem thrise euerie yeere ? howe shoulde euery woman that should dwell in England or India , repaire to Ierusalem for her purification after euerie child-birth , Leuit. 12. Exod , 13. Numb. 8. as by the Law of Moses she was commanded ? Most euident is it then , which we said before , that thys Law was giuen but to endure for a time . And to vse S. Pauls owne wordes , Hebrues , 7. it was but introductio melioris spei , an introduction to a better hope . It was but an entertainment to that people , ( which by theyr beeing among the Egiptians , were prone to idolatrie , ) vntill Christ shold come and ordaine a perfect Law . The new law of Christ , and the perfections thereof . That is , a Lawe of spirit and internall affection : a Lawe of loue and libertie : a Lawe that shoulde be common to all men : serue for al Countries , tymes , places and persons : a Law that shold be written in the bowels of our harts , a Law that should be tollerable , easie , sweet , plaine , light , breefe , & flexible as well to the poore as to the rich : a Lawe ( to conclude ) that should consist in charitie .

This signified Moses , when he said to his people , after hee had deliuered the former Lawe vnto them : Deut. 18. The Lorde shall rayse vnto you a Prophet of your owne Nation , and from among your owne bretheren , as my selfe : hym shall you heare . As though he had saide : you shall heare me vntill he come , that must be a Law-giuer as my self : but yet of a more perfect Lawe : and therefore more to be hearde and obeyed . And then he addeth , who soeuer shall refuse to heare the words of this Prophet , I my selfe will reuenge it saith the Lorde GOD . Which wordes can not be verified in anie other Prophet after Moses vntill Christ : for that of those Prophets , the Scripture sayth , Deuter , 34. There arose no Prophet like vnto Moses in Israell . Which is to be vnderstood , that they had no authoritie to be Law-makers , as Moses had , but were all bounde to the obseruation of that Lawe onely which Moses left , vntyll Christ came , whom Moses heere calleth a Prophet as himselfe : that is , a Law-maker , & exhorteth all men to heare and obey him .

Thys yet is made more playne by the prophecie of Esay , who sayth : Esay , 2. Out of Sion shall come a Lawe , and the word of God out of Ierusalem : which cannot be vnderstoode of Moses Law that had been published eyght hundred yeeres before thys was spoken , A newe Lawe prophecied . & that from the Mount Sinai , and not from Sion ; But Christes Lawe began from Sion and Ierusalem , and from thence was spred into all the worlde . Which the same Esay fore-sawe when talking of the comming of the Messias he sayth : In that day there shall be an Altar to God , in the midst of the Land of Egipt . And the tytle of the Lorde at the ende thereof , &c. And God shall be knowne to the Egiptians at that daie , and they shall honour him with sacrifices and oblations . Esay , 19. Which words coulde not be verified in the olde Lawe of Moses , for that by that Lawe the Egiptians coulde haue neither Aultar nor Sacrifice : but at Christes comming it was fulfilled , when the Egiptians were made Christians , and enioyed both the Aultars and sacrifices that Christians do vse .

The same thing was fore-told by God in Malachie , where hee sayth to the Iewes and of the Iewish sacrifices . Malach. 1. I haue no pleasure in you , neither will I rec●iue oblations at your handes . For that from the vprising of the sunne , The reprobation of the old Lawe , with a promise of a newe . vnto the going downe therof , my name is great among the Gentiles , and they doe sacrifice vnto me euerie where , and doe offer vnto my name a pure oblation , saith the Lorde God of hostes . In which words we see first , a reprobation of the Iewishe sacrifice , and consequently of the Lawe of Moses , which dependeth principallie of that sacrifice . Secondly wee see , that among the Gentiles , there should be a pure manner of sacrifice , more gratefull vnto GOD then the other was , and such , as might be performed in euery place of the worlde , and not to be tyed to one place onely , as the Moisaicall Law and sacrifice was . And finally I wil conclude thys whole matter , with the expresse wordes of God himselfe , concerning the ceremonies and precepts of the old Lawe . Ezech. 20. Dedi eis praecepta non bona , & iudicia in quibus non viuent . I gaue vnto them precepts that were not good , and iudgements wherin they shall not lyue . That is , they were not good to continue perpetually , nor shall they lyue in them for euer , but vntill the time by mee appointed : of which time hee determineth more perticulerly by Ieremie the Prophet in these words ; Ieremie . 3. Behold , the daies shal come , and I wil make a newe Couenaunt or Testament with the house of Israell and Iuda : A newe T●stament promised . not according to that Couenaunt which I made with your Fath●rs , when I brought them forth of the Lande of Egipt . Where you see , that at the comming of Christ into thys world , ( for of him & hys byrth , hee talketh at large in thys Chapter ) there shall be a newe Testament , contayning a different Law from that of the olde Testament , which was giuen to the Iewes at their going forth of Egipt .

Thus much then hetherto hath beene shewed , The summe of that which hath been said . that Christ in all ages was fore-told and promised : that hee shoulde be GOD ; and that hys authoritie should be to change the Lawe of Moses , ( that was giuen but for a tyme , ) and to establishe a newe Lawe and Couenaunt , and a newe Testament of hys owne , that shoulde endure and continue for euer .

The fourth consideration .

AND albeit these thinges be very wonderfull , All particulers fore-told of Christ . and sufficient to establish anie mans beleefe in the world , when he shall see them fulfilled , ( which shall be the argument of my seconde Section : ) yet resteth not the Scripture heere , but passeth further , & fore-telleth euery perticuler acte , accident & circumstaunce , that shall fall out of importance about the Messias in his comming , incarnation , byrth , lyfe , death , and resurrection . As for example ; at what perticuler time & season he should appeare . Genesis , 49. verse , 10. That he should be borne of a Virgine . Math , 1. Esay 7. ver. 14. That the place of hys birth should be the Towne of Bethleem . Luke , 2. Mich. 5 , verse 1. That at hys byrth , all the Infants rounde about Bethleem should be slaine for his sake . Math , 2 , Ieremie , 31 , verse , 15. That the Kinges of the East shoulde come and adore him , Math , 2 , and offer Gold and other gyfts vnto him . Psalme , 71. verse , 10. That hee shoulde be presented by hys Mother in the Temple of Ierusalem . Luke , 2 , Malach , 3 , verse , 1. That he should ●lee into Egipt , and be recalled thence againe . Ose , 11. verse , 2. Esay , 19 , verse , 1. That Iohn Baptist shoulde goe before him , and crye in the Desert . Esay , 40 , verse , 3. Malac. 3. ver. 1.

Math , 5. After thys , that he should begin his own preaching with all humilitie , quietnes , and clemencie of spirit . Math , 4 , & 8. Marke , 8. Esay , 42 , verse , 2. That he should doe strange miracles , and heale all diseases . Esay , 29 , verse , 8. and 35 , verse , 5 , & 61 , verse , 1. That hee should die for the sins of all the world . Math , 27 , Esay , 53 , Daniel , 26. That he should be betrayed by his owne Disciple . Psalme , 40 , verse , 10 , and 54 , verse , 14 , and 108 , verse , 8. That hee shoulde be solde for thirtie peeces of siluer . Math , 16 , & 27 Zacharie , 11 , verse , 12. That with those thirtie peeces , there should be bought afterward a Field of pot-shardes . Math , 21 , 7. Ieremie , 30. That hee should ryde into Ierusalem vpon an Asse before his passion . Zacharie , 9 , verse , 9. That the Iewes shoulde beate and buffet hys face , Math , 26,67 . and defile the same with spitting vpon him . Esay , 50 , ver. 6. That they shoulde whyppe , rent and teare his bodie before they put him to death . Esay , 53 , verse , 2 , Psal , 37 , verse , 18. That they should put hym to death among theeues and malefactors . Luke , 22. Esay , 53 , verse , 12. That they should giue him vineger to drinke , deuide his apparrell , and cast lottes for his vpper garment . Math , 27 , Psalme , 68 , verse , 22 , and 21 , verse , 19. That he should rise againe from death the thyrde day . Math , 28 , Psal , 15 , verse , 19. Ose , 6 , ver , 3. That he should ascend to heauen , & sitte at the right hand of God his father for euer . Luke , 24 , Acts , 7. Psalme , 67 , verse , 19 , and 109 , verse , 1.

All these particularities & a number more , were reuealed in Scripture touching the Messias , some foure thousande yeeres , some two thousand , and some one thousande , and the last of all , aboue foure hundred yeres before Christ was borne . Which if wee lay together , and doe consider withall , howe exactlie they were fulfilled afterwarde in the person of Christ , as in the next Section shal be declared : if we adde also to this , that wee haue receiued these prophecies & predictions from a Nation that most of al other doth hate vs , and that the same are to be seene and read in theyr Bibles , euen worde for word as they are in ours ; if you hold in memorie also , what inuincible proofes wer alleaged before in the second chapter , for the infallible truth and certaintie of those Hebrue Scriptures : you shall finde , that hardly any thing can be imagined for manifestation of a truth , before it come to passe , which God hath not obserued in fore-shewing the Messias .

The fift Consideration .

AND all these considerations are touching the Iewes . There remaineth somewhat to be saide of the Gentiles ; Manifestation of Christ to the Gentiles . who albeit they were to receiue theyr principall knowledge in thys affayre from the Iewish Nation , to whom the Messias was first and principally promised , and from whom the Gentiles had to expect both theyr Sauiour and hys Apostles , as also the Scriptures for testimonie and witnesse of them both , and finally , all their certaine knowledge & sound vnderstanding in the mysteries of Christ : yet had they also among themselues , some kinde of notice and fore-warning in thys matter , which beeing ioyned with that which I haue sette downe before of the Iewes , and examined at the light of Gods diuine prophecies before alleaged : it will make very much for confirmation of our Christian veritie . And therefore thys last consideration , shall be of the fore-knowledge of Gentiles in thys behalfe .

For better vnderstanding whereof , it is to be noted , that besides al knowledge of the Messias , that diuers Gentiles might haue by the Hebrue Scriptures , which ( * * Chap , 2. as I haue shewed before , ) were in the Greek language diuers ages before Christ was borne , or by the instruction or conuersation of the Iewes , with whom many Pagans did liue familiarlie : there remained three waies peculier to the Gentiles , whereby they receiued some vnderstanding & fore-warning of this great mysterie . Three particuler waies wher by the Gentiles myght heare of christ . The first was , by tradition & writings of theyr auncestours . The seconde , by prophecies of theyr owne . The thyrde , by admonishment of theyr Idols and Oracles , especially when the time of Christes appearaunce drew neere .

And for the first way , The first way . it is euident , that as the Iewes receiued diuers things by succession from theyr fore-fathers , and they againe from Moses ; and Moses from the Patriarches , Iacob , Isaac , and Abraham , ( who was the first man from whô that whole Nation proceeded , and in whom they were distinguished from all other people in the world : ) so had the Gentiles and other Nations theyr succession also of doctrine and monuments , Tradition of learning among Iewes and Gentiles . euen from the beginning ; albeit the lower they went , the more corrupt they were , and more obscured in diuine knowledge , by their exercise in Idolatrie . So we knowe that the Romans had theyr learning from the Graecians : the Graecians from the Egyptians : and the Egiptians from the Chaldeans , who were the first people that receiued instruction in diuine matters from Adam , Methusalem , Noe , and others of those first and auncient Fathers .

Nowe then it is to be considered , Eusebius in Chron. that by consent of Writers , there were three famous men that liued together in those auncient tymes ; to wit , Abraham , Abraham . ( who descending from HEBER , was the father and beginner of the Iewes or Hebrues : ) and with him Iob , and one Zoroastres , Iob. Zoroastres . that were not of that linage of Heber , but as we call them for distinctions sake , either Heathens or Gentiles , albeit that difference was not then in vre . And of Iob , wee knowe by the testimonie of hys Booke , that hee was a most holy and vertuous man . Of Zoroastres , we know only , that he was greatly learned , and left testimonies there●● vnto his posteritie .

This Zoroastres liuing in Abrahams time , might ( by account of Scriptures ) see or speak wyth Noe. For Abraham was borne threescore yeres before Noe deceassed . And Noe was borne aboue fiue hundred yeeres before Methusalem died , which Methusalem had liued two hundred and fortie yeres with our first Father Adam , that had enioyed conuersation both with GOD and Angels . And thereby ( no doubt ) could tell many high and secret misteries , especially touching Christ , in whom all his hope for redemption of hys posteritie did consist . Which misteries and hidden knowledge , it is not vnlike , but that Abraham , Iob , Zoroastres and others , who liued at that time with them , might receyue at the thyrde hand , by Noe and his children , I meane * * The Iewes haue a tradition , that Abraham serued Sem fyfteene yeeres in Chaldaea . Sem , Cham , and Iaphet , who had lyued before the fludde , and had seene Methusalem , which Methusalem lyued ( as I sayd before ) so many yeeres with Adam .

Heerehence it is , that in the wrytings of Zoroastres which are yet extant , * * See Clem. Alex .. lib. 1. strom . et Orig. lib. 6. contra . Celsum . et Procl . lib. 2. et 3 in Parm. Plato . or recorded by other Authors in hys name , there be found very many plaine speeches of the Son of God , whom he calleth , Secundam mentem , the second minde . And much more is to be seene in the wrytings of Hermes Trismegistus , ( who liued after in Egypt , and receyued hys learning from thys Zoroastres : Trismegistus . ) that these first Heathen Philosophers had manifest vnderstanding of thys seconde person in Trinitie , whom Hermes calleth : Mercurius . Herm. in Paemand cap. 1 , et deincepi The first begotten sonne of God : his onely sonne : his deere , eternall , immutable , and incorruptible sonne : whose sacred name is ineffable : those are hys words . And after him again among the Graecians , Graecians . were Orpheus , Hesiodus , and others , that vttered the like speeches of the sonne of God ; as also the Platonists , whose wordes and sentences were too-long to repeate in thys place . But hee that wyll see them gathered together at large , let him reade eyther Origen against Celsus the Heathen , or els S. Cyril in his first booke against Iulian the Apostata . And thys shall suffice for thys fyrst way , whereby the Gentiles had vnderstanding of Christ .

The prophecies touching Christ among the Gentiles . For the second thing which I mentioned , is to be vnderstood , that among the Gentiles there were certaine Prophetisses , or women Prophets , called Sibyllae , which in the Greek tongue ( as Lactantius gathereth ) may signifie so much , as eyther Counsellers to God , or Reuealers of Gods councell . Lactan. lib. 1. di●i . instit . cap. 6 And these women , beeing indued ( as it seemeth ) with a certain spirit of prophecie , did vtter from time to time , ( though in such termes as most Gentiles vnderstoode them not , ) most wonderfull perticularities of Christ to come , agreeing ( as it were ) wholy with the Prophets of Israell , or rather setting downe many thinges in more plaine & euident speech then did the other , Of the Sibyls . the one of them beginning her Greek meeter in these very words . Know thy God , which is the sonne of God , &c. An other of them maketh a whole discourse of Christ in Greeke verses called Accrostichi : Lact. lib. 4. instit . cap. 6. for that the beginning of euerie verse , is by some Letter appointed in order , forth of some one sentence that runneth through the whole . As for example : the sentence that passed through the beginning of those verses which nowe wee talke of , was thys * * S. Augu. translateth all the verses , lib. 18. de ciu. Dei . cap. 23. Iesus , Christ , Sonne of God , Sauiour , Crosse. And there were so many verses in the whole discourse , as there are Letters in thys sentence . The totall argument beeing , of the incarnation , life , death , glorie , and iudgement of the Sonne of God . And the last two verses of all the meeter , are thus . He that hath beene heere described by our Accrostike verses : is an immortall Sauiour , and a King , that must suffer for our sinnes .

And for that these prophecies of the Sibylls are of meruailous importaunce to confirme the veritie of our Christian Religion , The Greeke verses of the Sibyls , of what importance & authoritie . and are alleaged often for that purpose , by the most graue and learned Fathers of the primatiue Church : as for example , by Iustinus the Martyr , in hys Apologie for Christians ; by Origen against Celsus ; by Arnobius , & his Scholler Lactantius , against Gentiles ; by S. Cyril , against Iulian the Apostata ; by S. Augustine in hys Cittie of God ; by Eusebius , and Constantine the Emperor , and other : I will say som-what in this place , for the authoritie and credite of these verses , least any man perhaps might imagine ( as some Gentiles in olde tyme would seeme to doe ) that they were deuised or inuented by Christians . And the most of my proofes shal be out of a learned * * See this Oration in Eusebiu . lib. 4. cap. 32. de vita Constantini . a● the ende . Oration , written in Latine by the afore-said Emperour , to a Councell of Prelates in his daies : wherein hee endeuoureth to shew , the vndoubted authoritie of these Sibyll prophecies , which he esteemed so much ( after dilligent searche made for theyr credite & sinceritie , ) as they seeme to haue beene a great cause of hys constant zeale and feruour in Christianitie .

The first proofe for credite of the Sibylls verses .

FYrst then he sheweth , that these predictions of the Sibylls , could not be deuised or fayned by Christians , or made after the tyme of Christes natiuitie ; for that Marcus Varro , Varro , lib. de rebus diui. ad C. Caesarem . pont. max. a most learned Romaine , who lyued almost a hundred yeeres before Christ , maketh mention at large of the Sibylls , ( who in number he saith were ten ) and of theyr wrytings , Countries , & ages : as also of the wryters and Authors , that before his tyme had left memory of them . And both he and Fenestella , Fenest . cap. de 15. viris . ( an other Heathen ) doe affirme , that the wrytinges of these Sibylls , were gathered by the Romaines from all parts of the world , ( where they might be heard of , ) and layde vppe with dilligence and great reuerence in the Capitole , vnder the charge and custodie of the High Priest & other Officers , in such sorte , as no man might see or reade them , but onely certaine Magistrates , called the Fiftine , and much lesse might any man come to falsifie or corrupt them .

The second proofe .

SEcondly he sheweth , that Sibylla Erithraea , who made the former Acrostike verses of Christ , testifieth of her selfe , that shee lyued about sixe hundred yeeres after the flud of Noe , and her Countriman Apollidorus Erithraeus and Varro doe report , that shee lyued before the warre of Troy , and prophecied to the Grecians that went to that warre , that Troy should be destroyed . Lactant. lib , 1 insti● . cap. 6. Which was more then a thousande yeeres before Christ was borne . Cicero also , that was slaine more then fortie yeeres before Christes natiuitie , Cicero . translated into Latine , the former * * See Cicero of this Acrostike verses of Sibylla , lib. 2. de diuinatione . Acrostike verses , as Constantine saith , which translation was to be seene in his workes , when Constantine wrote thys Oration : so that by no meanes they could be deuised or brought in by Christians .

The thyrde proofe .

THyrdlie he sheweth , that the same Cicero , in dyuers places of his works , besides the mention of these Acrostike verses , insinuateth also an other prophecie of Sibylla , touching a Kyng that should ryse ouer al the world , where-with hymselfe & the Romans were greatly troubled : and therefore in one place , after a long inuectiue against his enemie Anthonie , that wold seeme to giue credite to that Prophecie : or rather as Cicero doth vrge against him , would haue had the same fulfilled in Iulius Caesar , he concludeth thus : Cicero , lib , 2 , de diuin , paulo post medium . Let vs deale with the Prelates of our religion , to alleage anie one thing rather out of the Bookes of Sibylla , then a KING , whom neyther the Gods nor yet men , can suffer heereafter to be in Rome .

Cicero lib , 1 , ep , fam , ep , 1,2,3 4,5,6 , The like prophecie of Sibylla touching a King , is insinuated by the same Cicero , in hys first booke of Epistles to Lentulus : to wit , that * * See lib , 2 , Oraculorum Sibyl . when the Romans should restore a Kyng in Egypt by force , then shoulde ensue the vniuersall Kyng , that shold be Lorde ouer Romans and all other . Which prophecie being much vrged by Cato the Tribune , * * Epist. 5. against the restoring of * * He was father to Cleopatra . Ptolomaeus Auletes late King of Egypt , that for hys euil gouernment was expulsed by hys subiects , the matter was thought of such weight by al the Roman Senate , The fear which the Romains had of the vniuersall King , prophecied by Sibylla . ( ● meane the sequell of thys prophecie , ) that whereas otherwise for manie respects , they were greatly inclined to haue restored the sayde Ptolomie : yet in regard of thys Religion , ( as they called it ) they changed theyr mindes . But what ? coulde they alter by thys the determination of God ? No truely ; for soone after , Kyng Ptolomie perceiuing the Senatours mindes to be altered , fled secretlie from Rome to one Gabinius that was Gouernour of Syria , Dion , libro 39 histor. and for fyue Millions of Gold that he promised him , he was by the force of Gabinius restored : & not long after was Christ borne , according to the meaning of the Sibyll prophecie .

The fourth proofe .

FOurthly , the sayd Emperour Constantine prooueth the authoritie of these Sibylls verses , for that Augustus Caesar , before our Sauiour Christ was borne , had such regarde of them , that hee layde them vppe in more straighter order then before , ( according as Suetonius a Heathen , in hys lyfe reporteth , ) vnder the Aultar of Apollo , Sueto . tranq , cap 3 , de vit. Augu. in the hyll Palatine : where no man might haue the sight of them but by speciall lycence ; which lycence Constantine prooueth that Virgill the Poet had , for that he was in high fauour with Augustus . The prophecies of Sibylla alleaged by Virgil. And therefore in a certaine Eclogue or composition of verses , that hee made in prayse of a young chylde named Saloninus , newely borne to Asinius Pollio , Augustus great freende , ( or as other take it , ) of Marcellus a little boy , that was Nephew to Augustus by his sister Octauia ; or rather of them both , for adulation of Augustus : hee applyeth ( I say ) to one or both of these young Infants , the whole prophecie , which hee had read in the verses of Sibylla , touching the birth of Christ , & of the peace , grace , & golden world that should come with him . Vpon which subiect he beginneth thus .

Virgil. Eclog. 4 , Vltima Cumaei venit iam temporis aetas : Magnus ab integro saeculorum nascitur ordo : Christes pre-ordination . Iam redit & virgo : rediunt Saturnia regna .

That is , nowe is come the last age prophecied by Sibylla , called Cumaea : now commeth to be fulfilled the great ordinance and prouidence of God , appointed from the beginning of the worlde , ( these were Sibylles words : ) nowe commeth the Virgine , and the first golden daies of Saturnus shal return againe .

Thus much translated Virgil out of Sibylla , touching the eternall determination of God , for Christes comming into this world : as also of hys Mother the Virgine : and of the infinite blessinges that shoulde appeare wyth him . Nowe ensueth in the same Poet , what Sibylla had sayde for Christes actuall natiuitie .

Iam noua progenies caelo dimittitur alto : Christes byrth . Chara Deum soboles . &c.

Now a newe progenie or of-spring is sent downe from Heauen : the dearely beloued issue or chylde of the Gods . And note here , that Sibylla sayd plainly : Chara Dei soboles , the deerely beloued sonne of God , and not of Gods ; but that Virgill would follow the style of hys time . And thirdly , hee setteth downe out of Sibylla , the effect and cause of thys sonne of Gods natiuitie , in these words .

Te duce , si qua manent , sceleris vestigia nostri : Christes cause of comming . Irrita perpetua , soluent formidine terras .

That is , thou beeing our leader , or Captaine : the remnant of our sins shall be made voyde , or taken away , and shall deliuer the world for euer from feare for the same .

These are Virgils wordes translated ( as I sayd ) out of Sibylla . And nowe consider you in reason , whether these prophecies might be applyed ( as Virgil applyed them ) to those poore chyldren in Rome , or no , who dyed soone after thys flattery of Virgill , wythout dooing good , eyther to themselues or to others ? Albeit ( perhaps ) in thys point , the Poet be to be excused , in that he beeing not able to imagine what the Sibyl should mean : made hys aduantage thereof in applying the same to the best pleasing of Augustus .

These then are the proofes , which Constantine vsed for the credite and authoritie of the Sibyll verses . And of Sibylla Erithraea in perticuler , that made the Accrostike verses before mentioned , of Christes death & passion : he concludeth in these wordes ; Constantines opinion of the spirit of Sibylla . Erythraea , orat , ad caetum , Sanct , cap. 18 These are the things which fell from heauen , into the minde of this Virgine to fore-tell . For which cause , I am induced to account her for blessed , whom our Sauiour did vouchsafe to chuse for a Prophet , to denounce vnto the worlde , his holie prouidence towardes vs . And we may consider in thys whole dyscourse of Constantine , for authoritie of these verses . Fyrst , that he vseth onely the testimony of such wryters , as lyued before Christ was borne , or Christians once thought vppon . Secondly , that hee vseth these proofes to no meaner audience , then to a Councell & congregation of learned men . Thyrdly , that he was an Emperour which vseth them : that is , one that had meanes to see and examine the originall Copies in the Romaine Treasury . Fourthly , for that hee had great learned men about him , Lactantius . who were skilfull , and would be diligent in the searche of such an antiquitie of importaunce : especially Lactantius , that was Maister to his sonne Crispus , and who most of any other Author , reciteth and confirmeth the sayd Sibyls verses : and Eusebius Caesariensis , that wrote the Ecclesiasticall hystorie and * * See Eusebi . lib. 4. cap. 32 , de vita Constant. how this Oration was fi●st written in latine and translated into Greeke . recorded thys Oration of Constantine therein . And finally we may consider , that Constantine was the first publique Christian Emperour , & liued within three hundred yeeres after Christ , when the Recordes of the Romans were yet whole to be seene . He was a religious , wise , and graue Emperour : and therefore woulde neuer haue bestowed so much labor , to confirme such a thing , at such a time , to such an audience ; had not the matter been of singuler importance . And thus much of the second point , touching Prophets among the Gentiles .

Of the confessyon of Oracles concerning Christes comming .

THere remaineth onely a word or two to be spoken of the thirde ; which is , of the confession of deuils and Oracles , concerning Christes comming ; especially when the time of hys appearance drew neere , and that they beganne to fore-tell his power and vertue . Wherin as I might alleage diuers examples , recorded by the Gentiles themselues : so for that I haue been some what long in the former points , and shall haue occasion to saie more of this matter in another place heereafter : I wyll touch onely heere two Oracles of Apollo concerning thys matter . The one wherof , was to a Priest of his owne , that demaunded him of true Relgion , and of God ; to whom he aunswered thus in Greeke . The fyrst Oracle . O thou vnhappie Priest , why doost thou aske mee of God , that is the father of all thinges : and of this most renoumed Kings deere & onely sonne , and of the spirit that containeth all &c. Alas , Suidas in Thulis . et Porphy . et Plutarch . de oracul . that spirit will enforce me shortly , to leaue thys habitation and place of Oracles .

The other Oracle was to Augustus Caesar , The second Oracle . euen about the very time that Christ was ready to appeare in flesh . For whereas the sayd Emperor now drawing into age , Suidas in vita August . Niceph. lib. 1. hist. cap. 17. would needes goe to Delphos , and there learne of Apollo , who should raigne after hym , and what should become of things when he was dead ; to which demaund , Apollo for a great space wold make no aunswere , notwithstanding : Augustus had beene very liberall , in making the great sacrifice called Hecatombe . But in the ende , when the Emperour began to iterate hys sacrifice againe , and to be instant for an aunswer : Apollo , ( as it were ) inforced , vttered these strange words vnto him . An Hebrue childe , that ruleth ouer the blessed Gods , commaundeth me to leaue this habitation , and out of hand to gette me to hell . But yet doe you depart in silence from our Aultars . Thus much was Apollo inforced to vtter of hys owne miserie , & of the comming of the Hebrue boy that shold put him to banishment . But yet the deceytfull spirit to holde stil hys credite , would not haue the matter reuealed to many . Whereupon , Augustus falling into a great musing with himselfe , what thys aunswere might import : returned to Rome , and builded there an Aultar in the Capitole , Niceph. lib. 1. hist cap. 17. wyth thys Latine inscription ( as Nicephorus affirmeth ) Ara primogeniti Dei : The Aultar of Gods first begotten Sonne .

Thus then haue I declared , howe that the comming of Gods sonne into the world , The conclusion of thys first Section . was fore-tolde both to Iewe and Gentile , by all meanes that possibly in reason myght be deuised ; that is , by prophecies , signes , figures , ceremonies , tradition , and by the confession of the deuils themselues . Not onelie that hys comming was fore-tolde , but also , why , and for what cause he was for to come , that is , to be the onely Sauiour of the world : to die for the sinnes of all men : to ordayne a new Law , & more perfect Common-wealth . Howe also he was to come : to wit , in mans flesh : in likenes of sinne : in pouertie & humilitie . The time likewyse of his appearance was prefigured , together with the manner of hys byrth , life , actions , death , resurrection , and ascention . And finally , nothing can be more desired for the fore-knowledge of any one thing to come : then was deliuered and vttered concerning the Messias , before that euer Christ or Christians were talked of in the world . Nowe then remaineth it to consider & examine , The argument of the two sections following . whether these particularities , fore-told so long agoe of the Messias to come , doe agree in Christ , whom we acknowledge for the true Messias . And thys shall be the subiect or argument of all the rest of our speech in thys Chapter .

How the former predictions were fulfilled in our Sauiour Christ , at his being vpon earth . SECT. 2.

ALbeit in the points before recited , which are to be fulfilled in the Messias at hys comming , wee haue some controuersie and dysagreement with the Iewe , as hath beene shewed ; yet our principal contention in them all , Our controuersie wyth Gentiles . is wyth the Gentiles and Heathen , that beleeue no Scriptures . For that in dyuers of the former Articles , the Iewe standeth wyth vs , and for vs ; and offereth hys life in defence thereof , as farre forth as if he were a Christian . In so much , that the Gentile oftentimes , is inforced to meruaile , when he seeth a people , so extreamely bent one against another , as the Iewes are against Christians : and yet doe stande so peremptorilie in defence of those verie principles , which are the proper causes of theyr disagreement .

But hereunto the Iewe maketh aunswer , Our controuersie wyth the Iewes . that hys dysagreement from vs , is in the application of those principles . For that in no wise he will allowe , that they were , or may be verified in Iesus . And heerein he standeth against vs , much more obstinately then doth the Gentile . For that the Gentile , as soone as he commeth once to vnderstand and beleeue the prophecies of Scripture , hee maketh no doubt or difficultie in the application thereof : for that he seeth the same most euidently fulfilled in our Sauiour Christ . Which is the cause , that few or no Gentiles since Christes appearaunce , haue come to be Iewes , but that presently also they passed ouer to bee Christians .

But the Iewe by no meanes will be mooued to yeelde , The obstinacie of the Iewes . albeit hee haue neither scripture , nor reason , or probabilitie for hys defence . Which among other things , is a verie greate argument to proue , that Iesus was the true Messias indeede , seeing that among the markes of the true Messias sette downe by Gods Prophets , thys was one : that he shold be refused of the Iewish Nation . Heerehence a●e those wordes of the holy Ghost so long before vttered ; Psalm , 118. The stone which the * * The Iewes are the builders , who take vpon them to build Gods house . Math , 21. Esay , 6. Deute , 28 , builders refused , is made the head stone of the corner , this is doone by God , and is meruailous in our eyes . Heerehence is that great complaint of Esay , touching the incredulitie and obstinacie of his people , against their Messias at his comming , which Moses also long before Esay expressed most effectually .

It maketh then , not a little for our cause ( gentle Reader , The Iewes obstinacie against vs , a great argument for vs . ) that the Iewish Nation is so wilfully bent against vs : and that they refused Christ so peremptorily at hys beeing among them . For whom soeuer that Nation should receiue and acknowledge : it were a great argument by scripture , that hee were not indeede the true Messias . But yet to demonstrate to the worlde what little shewe of reason they haue , in standing thus against theyr owne saluation , and in refusing Christ as they doe : I will in as great breuitie as I may , runne ouer the cheefe poynts that passed at hys beeing vpon earth , and therby examine by the testimonies of his greatest enemies , whether the fore-sayd prophecies and all other signes , which haue beene from the beginning , to fore-tell vnto vs the true Messias , were fulfilled in hym and his actions , or no.

And for that the matters are many and dyuers , that will come herei● to be handle●● I wyl for order sake , The deuision of thys section into foure considerations . reduce all to foure considerations . Whereof the first shal be , touching the tyme fore-prophecied of the comming of Messias , & whether the same agreed with Christes natiuitie or no. The seconde shall be of diuers particulars that passed in Christes incarnation , byrth , circumcision , & other accidents , vntill the time that he began to preach . The third shall be of hys life , conuersation , myracles , & doctrine . The fourth and last , shall be of his passion , death , resurrection , and ascention . In all which ( as I said before ) I wyll vse no one Authour or testimonie of our owne side , The testimonies heer● vsed . for approouing any thing that is in controuersie between vs : but all shall passe by tryall , eyther of theyr owne scriptures , or of manifest force and consequence of reason , or els , by expresse recorde of our professed enemies .

The fyrst Consideration .

FOR the first then concerning the tyme , The tyme appoynted . which is the principall and head of al the rest : it is to be noted , that by consent of all Writers , both Pagan , Iewish and Christian , IESVS , ( whom we beleeue and confesse to be true CHRIST ) was borne the twentie-fiue day of December , in the ende of the fortie-one yeere of the raigne of the Emperour Augustus Caesar , which was fifteene yeeres before hys raigne ended . Also in the beginning of the thirtie-three yeere of Herods raigne in Iurie , which was foure yeeres and more before hys death . And from the beginning of the worlde , as * * See Eusebius in Chron. some account , foure thousand , one hundred , & ninetie-nine . And as others doe account it , foure thousand , foure-score , and nyne , for that in thys poynt betweene the Hebrues and the Graecians , there is a difference of some litle more then a hundred yeeres , concerning theyr reckoning .

The state of the worlde at Christes natiuitie , was this . The generall state of the world at Christes comming . The three Monarchies of the Assyrians , Persians , and Graecians , were past ouer , and ended : & the Romains were entered into the fourth , that was greater then any of the rest , according to the prophecie of Daniell , Daniel , 2. fyue hundred yeeres before . Octauius Caesar , surnamed Augustus , Sueton , tranq. et Aurel. victor . et ali● . in vita Augusti . after fiue ciuil warres by himselfe waged , and after infinite broyles and bloodshed in the worlde , raigned peaceably alone for many yeeres together : and in token of an vniuersall peace ouer all the earth , hee caused the Temple gates of Ianus to be shut , according to the custome of the Romans in such cases ; albeit thys had happened but twice before , from the building of Rome vnto that tyme . And the very same day that Christ was borne in Iurie , Augustus commaunded in Rome ( * * Oros. lib. 6. his .. cap. 22. as afterward was obserued ) that no man shold call hym Lorde , thereby to signifie the free libertie , rest , ioy , and securitie wherein all men were after so long miseries , which by continuall warres the worlde had suffered .

By thys we gather first , The fyrst proofe . that thys tyme of Christes birth , agreed exactly with the prophecie so long before sette down in Daniell , The Romaine Monarchie . ( who lyued in the first Monarchie , ) that after hys tyme there shoulde be three Monarchies more , Daniel , 2. and the last biggest of all : at whose appearing the Messias shoulde come , and builde vppe Gods kingdome throughout all the world .

Secondly , we see that fulfilled , The seconde proofe . which Esay the Prophet , aboue a hundred yeeres before Daniell , fore-told that at the comming of Christ , The peace of all the world . Esay , 32 , ver , 18. and 9. ver , 6,7 . people shoulde sitte in the beautie in peace . And againe ; there shoulde be no ende of peace . And yet further : hee shall bee Prince of peace . And King Dauid long before hym againe : In his daies there shal rise iustice , and aboundance of peace . Psalm , 71. Which thing , though especially it be to be vnderstood , of the internall peace & tranquilitie of our mindes and soules : yet considering that externall peace also was necessary for a tyme , for the quiet planting & publishing of Christes Gospell : & seeing that the same was brought to passe most miraculously vpon the suddaine , when in reason men might least expect the same , for the infinite warres wherein the worlde a lyttle before had beene : and by reason of the Romaine Monarchie so freshlie established , ( which in theyr beginnings are wont to be troublesome : ) thys peace ( I say ) can not be but a great argument , that thys was the proper tyme of the Messias hys comming . And thus much for the state of the worlde in generall .

The thyrde proofe . And nowe for the perticuler state of Iurie at Iesus natiuitie , thus it was : according as Iosephus the Iew , The Scepter of Iuda . ( who was borne wythin fiue yeeres after Christes passion ) describeth the same . One Herod a stranger , whose Father called * *

His Grandfather was a Sextane in Apollos temple , and his father was brought vppe among theeues in Idumaea .

Eusebius . lib. 1. cap. 6. ex Aphricano . Ioseph . lib. 14. antiq. cap. 2.

Antipater , came out of Idumaea , was risen to acquaintaunce and fauour wyth the Romans , partly by hys said fathers meanes , who was , ( as Iosephus wordes are ) a well monied man , industrious , and factious : and partly by hys owne dilligence and ambition , beeing of himselfe , both wittie , beautifull , and of excellent rare qualities . By which commendations , he came at length to marry the Daughter of Hyrcanus King of Iurie , that was descended linially of the house of Dauid , and Trybe of Iuda . And by this mariage , obtained of hys Father in Lawe to be Gouernour of the Prouince of Galilie , vnder hym . But Hyrcanus afterwardes falling into the hands of the Parthyans , that caryed him into ●●rthya : Herode ranne awaie to Rome , The first rising of Herode Ascolonita . and there by the speciall helpe & fauour of Anthony , that ruled in company together with Octauius , he obtained to be created King of Iurie , without any tytle or interest in the world . For that not onely his sayd Father in Law Hyrcanus , was yet aliue in Parthia : but also his younger brother Aristobulus , and three of hys sonnes named Antigonus , Alexander , and Aristobulus , & dyuers others of the bloode royall in Iurie .

Herode then , hauing procured by these meanes to be King of Iurie : Iosephus . lib. 15. antiq. cap. 9.11 . procured fyrst to haue in hys hands the fore-said King Hyrcanus , & so put him to death : he also brought to the same ende , hys younger brother Aristobulus , and hys three sonnes likewyse . The most horrible murders committed by Herode . He put to death also , hys owne Wife Mariamnes , that was King Hyrcanus Daughter , as also Alexandra her Mother : and soone after two of hys owne sonnes , which he had by the sayde Mariamnes , for that they were of the blood royall of Iuda . Libr● . 17. cap. 10. And a little after that againe , he put to death hys thyrd sonne named Antipater . He caused also to be slaine at one time , Libro . 15. cap. 1 fortie of the cheefest noble men of the Trybe of Iuda . And as Phylo the Iewe wryteth ( that liued at the same time wyth hym ) he put to death all the Sanhedrin , Philo lib. de tempore . that is , the seauentie and two Senatours of the tribe of Iuda , that ruled the peo●●● . He kylled the cheefe of the sect of the Pharisies . He burned the Genealogies of all the Kings and Princes of the house of Iuda : Ioseph . lib , 14. cap. 2. & caused one Nicholaus Damascenus an Historiographer that was hys seruaunt , to drawe out a petidegree for hym and his lyne , as though he had descended from the auncient Kings of Iuda . He translated the High priest-hood & solde it to strangers . A patterne of an ambicious Tyrant . And finally , hee so rased , dyspersed , and mangled the house of Iuda : as no one iote of gouernment , dignitie , or principalitie remained therin . And when he had doone all thys , them was IESVS of the same house and line of Iuda , borne in Bethleem , the proper Cittie of Dauid , which Dauid was the founder and first Authour of Regalitie in Iuda .

Nowe then , consider the prophecie of Iacob , The prophecie of Iacob touching the scepter of Iuda . concerning the perticuler tyme of Christes appearaunce , almost two thousand yeeres before these things fell out . Gene. 49 , Come hether my children , ( said he ) that I may tell you the things which are to happen in the later daies . &c. The Scepter shall not be taken from Iuda , vntill he come , who is to be sent : and he shall be the expectation of Nations . Which prophecie , that it was fulfilled nowe at Christes natiuitie , when Herode had extinguished all gouernment in Iuda , no man can denie , that wyll acknowledge the thinges sette downe before , which are recorded by Writers both of that tyme , and of the Iewish Nation and Religion themselues . And that it neuer was fulfilled from Dauids daies , That the scepter neuer failed in Iuda vntyll Herode came . ( who began the gouernment of the house of Iuda ) vntill thys tyme , appeareth plainely by all Hystories & Records , both diuine & prophane . For that from Dauid , 1 , Reg , 16. ( who was the first King ) vnto Zedechias that was the last , and died in the captiuitie of Babylon : 4. Reg. 29. Ierem , 37. the Scripture sheweth howe all the Kinges descended of the house of Iuda . And during the time of theyr captiuitie in Babylon , ( which was seauenty yeres ) the Iewes were alwaies permitted to chuse themselues a Gouernour of the house of Iuda , Thalm. in tract . Sanhed . ca. Dine● Manmonoth . Rab. Moses Egip . in praesat . whom they called RESCHGALVTA . And after theyr delyuerie from Babylon , Maimonim . Esd. l. 1. ca. 1.2.3 Mach. lib. 1. ca● 2.3 . Zorobabel was theyr Captaine of the same Trybe : and so others after him , vntyll you come to the Macchabees , who were both Captaines and Priestes : Rab. Kimhi . com . in Agg. Ioseph . lib. 13. ●● 14 , antiq , for that they were by the mothers side , of the Tribe of Iuda , and by the fathers side , of the Trybe of Leui , as Rabbi Kimhi holdeth . And from these men downe to Hyrcanus & Aristobulus whom Herod slew : there continued stil the same lyne , as Iosephus declareth . So that by thys prophecie it is euident , that Iesus was borne at the proper tyme appointed for the Messias , when there was neither Kyng nor Captaine , nor High Priest , nor Counsellour , nor any one Gouernour of the house & tribe of Iuda , left in Iurie .

The fourth proofe . An other prophecie there is , no lesse euident then the former , wherein it is affirmed , that the Messias shold come before the second Temple of Ierusalem , The destruction of the second Temple . ( that was builded by Zorobabel after the Iewes were returned from theyr captiuitie in Babylon , ) shoulde be destroyed by the Romaines . For better vnderstanding whereof , it is to be noted , that the Temple of Ierusalem was builded twice ; 3 , Reg , 6. & 7. 2 , Chron 3. Eusebius in Chron. Clem. lib. 1. strom . fyrst by Salomon , which lasted about foure hundred and fortie-two yeeres ; and then it was burned & destroyed by Nabuchodonozor King of Babylon . Wherefore about seauentie yeeres after , it was builded again by Zorobabel , 4 , Reg , 25. 1. Esdras , 1 , 3 , 4. who reduced the Iewes from Babylon , and so it continued , vntill it was destroyed the second time by Tytus , son to Vespasian the Romaine Emperour , about fortie and sixe yeres after our Sauiour Christ his ascention . At what time it had lasted from Zorobabel almost sixe hundred yeeres : and from Salomon , aboue a thousand .

And as in the time of the seconde building , the people of Israell were poore , 1. Esdras . 5. and 6. and much afflicted in respecte of theyr late banishment , ( though much assisted to thys worke by the liberalitie and munificencie of Darius King of Babylon : The building of the second Temple , lesse gorgeous then the fyrst . ) so was the building and workemanshyppe of thys seconde Temple , nothing comparable , for excellencie to the first , which was builded by Salomon , 1. Esdras . 5. when the Iewes were in the flower of theyr glorie and riches . Thys testifieth Aggeus the Prophet , who was one of the builders , and he testified the same to Zorobabel and to the rest of those that were with hym , by Gods owne appointment , in these words , Agge . 2. The word of God was made to Aggeus the Prophet . Tell Zorobabel the sonne of Salathiel Captaine of Iuda , and Iesus the sonne of Iosedec high Priest , and the rest of the people . Who is there left of you , that sawe this Temple in his first glorie , ( before our transmigration , and what saie you to this , which nowe we see ? is it not in our eyes , as though it were not at all ? That is , is it not as though it were a thing of nothing , in comparison of the former Temple , which Salomon builded ?

Thus saide Aggeus by Gods commission , of the materiall building of thys seconde Temple . And yet to comfort the Iewes with all , he was commaunded presently in the same Chapter to say thus . Agge . 2. Comfort thy selfe Zorobabel , & comfort thy self Iesu thou son of Iosedec high Priest , and comfort your selues all ye people of the earth , saith the Lorde God of hostes : doe yee the thinges which I couenaunted with you , when yee came forth of the Lande of Egipt , and feare not , for that my spirit shall be among you . Thus saith the Lorde God of hostes : * * This he sayd for that the three Monarchies ensued , wherin there was continuall warre and blood-shed . a little time yet remaineth , when I will moue both heauen and earth , both sea and land , with al Countries in the world . And then shall come the DESIRED OF ALL NATIONS ; and I will fill his house ( or Temple ) with glory , sayth the Lord God of hostes . Siluer is mine , and golde is myne , saith the Lorde of hostes : great shal be the glory of this last house or temple , more then of the first , saith the Lorde God of hostes . Hetherto are the words of God by Aggeus , and the often repetition , of the Lorde God of hostes , is to signifie the certaintie and great weight of the matter promised .

Nowe consider then , that where as God had saide immediatly before , that this second Temple was nothing in respect of the fyrst , for pompe and riches of the materiall building , ( which the olde men in the booke of Esdras do testifie by theyr weeping , 1. Esdras . 3. ( when they sawe thys second and remembred the fyrst ) yet nowe God sayth , that Gold and Siluer is his owne : ( as though he made no account of the aboundance thereof in the former Temple , or of the want of the same in thys , ) and that notwithstanding the pouertie of the seconde building , yet , shall it be fylled and replenished with glorie : and that in such sort , as it shall farre passe in glorie the former : and that shall be , as both heere is expressed , & other where most plainlie , ) by the comming of our Sauiour * * Thys was fulfilled when Christ was personally , and taught in the Temple . Luke , 1,2 , 19. Math , 21 , 26. &c. Christ into the second Temple , which shall be a greater dignitie , then anie dignitie whatsoeuer was founde in the fyrst building of Salomons Temple .

Concerning which poynt ,

Prerogatiues of the first Temple .

Rab Samuel tract . Sanhed . in Thalm. Heirosol . Rab. Aba in lib. dierum .

it is to be considered , that the learned Iewes , besides the materiall difference of building before mentioned , doe note fiue things of great importaunce to haue beene wanting in the second Temple , which were in the first . To wit , the fire sent from heauen to burne to Holocaustes ; The glory of God ( or Angels ) appearing among the images of Cherubines that stood in the Temple ; The manifest inspiration of Gods spirit vpon Prophets , ( for that prophecie fayled in the seconde Temple ; ) The presence of the Arke ; and last of all Urim & Thumim . All which great wants and differences , notwithstanding , God saith as you see , that the glory of thys second temple shall be much greater then the first , by the comming of Christ into the same . Which thing , Malachie that liued at the same time when the seconde Temple was in building confirmeth more expresly , in these wordes : Malachie . 3. Beholde , I send my * * Thys Christ interpreted of S. Iohn Baptist , Math , 11. Angel , and he shal prepare the way before my face . And straight after , shal come to this Temple , the Lorde or Ruler whom ye seeke , and the MESSENGER OF THE TESTAMENT whom you desire . Behold , he commeth saith the Lord of hostes , and who can imagine the day of his comming ? or who can stand or abide to see him ? for he shal be as a purging fire , &c.

By all which is made euident , that Christ must come and appeare in the second Temple before it be destroyed , ( as Iesus did , ) and therefore he cannot be nowe to come , seeing the sayde Temple was destroyed aboue one thousand and fiue hundred yeeres past , by the Romaines , as hath beene saide . Which destruction and finall desolation , was prophecied by Daniel , to insue soone after the byrth and passion of Christ , in these wordes . D●niel . 9. The seconde Temple to be destroyed presently after Christes passion . After sixtie and two hebdomades , Christ shal be slaine : and a people with their Captaine to com , shall destroy the Cittie , and the Sanctuarie , and the ende thereof shall be vastitie or spoyle . And after the warre ended , there shall ensue the appointed desolation . Which prophecie to haue fallen out lytterally about fortie yeeres after Iesus was put to death , when Ierusalem was destroyed , and the Temple ouerthrowne by Titus ; the storie of Iosephus the learned Iew , Ioseph . de bello Iudaico lib. 6. who was Captain against Titus in that war , dooth manifestly and at large declare .

And for that we haue made mention here of Daniels prophecie , The fyft proofe . The 72. Hebdomades . concerning the particuler tyme of Christes comming & of his death , which confirmeth the purpose wee treate of so perspicuously , as nothing can be said more euident : it shall not be amisse , to examine the same before we passe any further . For better conceiuing whereof , it is to be vnderstood , that this Greeke worde Hebdomada , ( signifieng seauen ) doth some-time import a weeke or seauen daies , according to our common vse , Two kindes of weekes . and then it is called in Scripture Hebdomada dierum , a weeke of daies : as in Daniel the tenth Chapter , and the seconde verse ; where the Prophet sayth of himselfe , that he did mourne three weekes of dayes . But at other tymes , it signifieth the space of seauen yeeres , and is called in scripture Hebdomada annorum , a weeke of yeeres . As in Leuiticus where it is sayd ; Leui. 25. vide etiam cap. 23. et alibi passim . Thou shalt number vnto thee seauen weekes of yeres , that is , seauen times seauen , which make fortie and nyne yeeres .

Nowe then it is certaine , that Daniell in the prophecie before alleaged , where he assigneth sixtie-two weekes to the tyme of Christes death , could not meane weekes of daies : for that hee appointeth onely seauen weekes , to the rebuilding of the Cittie of Ierusalem , of the Temple , and of the walles about ; which were not ended but in fortie & nine yeeres after , as may be gathered by the bookes of Esdras : which fortie-nine weekes , doe make iust seauen weekes of yeeres . Libro . 1. et 2. And therefore it is certaine , that such Hebdomades of yeeres , are meant heere by Daniell in all the prophecie .

Fyrst then , when the Angell came to comfort hym , and to open vnto him secrets for the time to come : he sayde these words ; Daniel , 9. verse , 23. Marke my speeche and vnderstande the vision . The seauentie hebdomades , or we●kes , are shortned , ( or hastened ) vppon thy people , and vppon thy holy Cittie : to the ●nd all preuarication and sinne may take an ende , and iniquitie be blotted out , and euerlasting iustice be brought in place thereof : to the ende that visions and prophecies may be fulfilled , Ieremie , 25. and 29. & the HOLY OF HOLIES , may be annointed . In which words , it seemeth that the Angell did allude by naming seauentie , Why the Angell named 70 , Hebdomades in thys place . vnto the seauentie yeeres of captiuitie , prophecied by Ieremie : after which ended , the people shoulde be deliuered from theyr temporall bondage in Babylon . And therefore Daniell nowe beeing in that place , and perceiuing the same time to be expired ; prayed to GOD with great instance , to fulfill hys promise made by Ieremie . Whereto the Angel aunswered , that it should be doone . And as after the expiration of seauentie yeeres , God was nowe to deliuer them from the bodily captiuitie of Babylon : so was he also after seauentie Hebdomades more , to deliuer them from bondage of sinne and preuarication , and that by the annoynted MESSIAS , which is indeede the Holie of all Holies .

Thys ( I say ) may be the reason of naming seauentie Hebdomades , thereby to allude to the number of the seauentie yeres of that Babylonicall seruitude . For that immediatly after , the Angell appointeth the whole exact number , to be threescore & nyne Hebdomades , that is , seauen to the building of the Cittie and Temple , and sixtie-two from that to the death of Christ , in these words . Daniell , 9. verse , 25. Know thou & marke , that from the end of this speech , to the time that Ierusalem shall be builded , and vnto Christ the Captaine , there shall bee hebdomades seauen , and hebdomades sixtie two : The exact number of weekes from the building of the second Temple , to the death of Christ , 62. and the streetes and walles ( of Ierusalem ) shall bee builded againe , though with much difficultie of the times : and after sixtie and two Hebdomades , Christ shall be slaine . And the people that shal denie him , shal not be his . &c. And then vnto consummation & end , shal perseuer desolation .

Nowe then , if we put these yeeres together ; which are heere mentioned by Daniell : that is , first the seauen Hebdomades● which make fortie and nyne yeeres , and then the threescore and two , from the restauration of Ierusalem , The account of Daniels weeks . which make foure hundred , thirty and foure more : wee shall finde the whole number to be foure hundred , and eyghtie three yeeres . Which beeing begunne from the first yeere of Cyrus● as some wil , ( for that he first determined the Iewes reduction , ) or from the second yeeres of Darius , as others wyll , ( for that he confirmed & put the same in execution : ( or from the twentie yeere of the sayde Darius , for that then , hee made a newe Edict in the fauour of Nehemias ; and sent hym into Iurie : euery way they wil end in the raigne of Herod and Augustus , vnder whom Christ was borne , or in the raigne of Tyberius Caesar , vnder whom hee suffered . And by no interpretation in the worlde , can it be auoyded , but that thys time appointed by Daniell , is nowe out , aboue a thousande and fiue hundred yeeres past , whyle yet the Temple stood , and was not put to desolation . And therefore of necessitie , Christ must be come about that tyme , and neuer more heereafter to be looked for .

The sixt proofe . The traditions and obseruations of the olde Iewes themselues , doe meruailouslie confirme thys beliefe of ours , The traditions of Rabines . for that they all dyd runne to thys one poynt , that about the tyme of Augustus hys raigne , ( wherein Iesus was borne ) the Messias shold appeare . It is often repeated in the Thalmud : Thalm. tract . Sandr . cap. helec . et alibi . that one Elyas left thys tradition , that the worlde should endure sixe thousand yeeres ; that is , two thousand before the Law of Moses , two thousande vnder the same Lawe , and two thousande after that , vnder the Messias . Which last two thousand yeeres ; by al computation , could not beginne much from the birth of Iesus . And the Rabines a great while agone , complained in theyr Thalmud , that there seemed to them in those daies , Thalm. in tract . Auodazara . seauen hundred and foure-teene yeeres past , since Christ by the Scriptures , should haue appeared : and therefore they doe meruaile why God so long deferreth the same .

An other obseruation they haue vppon the words of Esay ; Esay , 9 , ver , 6 : An obseruation of the Cabalistes . Paruulus natus est nobis : a litle child is borne vnto vs . In which words , for that they finde the Hebrue Letter Mem , to be shut in the midst of a word ; ( which is strange in that tongue , for that Mem is wont to be open in the middest of words , and shut onely in the end : ) they gather many secrets . And among other , that seeing Mem signifieth sixe hundred yeeres : Thalm. in lib. Sabbath . et in tract . Sanhedrin . so long it shoulde be after Esay , vntil the time of Christ . Which account of theyrs falleth out so iust : Esay , 7. that if you reckon the yeeres from Achaz King of Iuda , in whose time Esay spake these words , vntill the tyme of King Herod , Math. 2. vnder whom Christ was borne : you shall perceiue the number to fayle in little or nothing .

A much like obseruation hath Rabbi Moses , the sonne of Maimon , The obseruation of Rabbi Moses . ( whom the Iewes doe holde in extreame great reuerence , calling him , the Doctor of iustice , ) in hys Epistle to hys Countrimen of Affrica , Rab. Mos. Ben. Maimon . ep. ad Iudaeos African . concerning the tyme of Christes appearaunce . Which he thinketh to be past , according to the Scriptures , aboue a thousande yeeres in his dayes ; ( he liued about the yere of Christ , one thousand , one hundred , and fortie , ) but that GOD deferreth hys manifestation for theyr sinnes . To which purpose also , appertaineth the tradition of one Elias , ( as Rabbi Iosue reporteth it in the Thalmud , Rab. Ios●● . Ben. Leui. in Thal. tract . Sanhed . cap. haelaec . ) that the Messias was to be borne indeed , ( according to the Scripture , ) before the destruction of the seconde Temple ; for that Esay sayth of the Sinagogue ; Esay , 66. verse , 7. Before she was with child , she brought forth : and before the greefe of trauaile came , she was deliuered of a man child . That is , ( saith he ) before the Sinagogue was afflicted and put to desolation by the Romaines , shee brought forth the Messias . But yet ( saith he ) thys Messias for our sinnes , doth hyde hymselfe for a time in the Sea and other desert places , Christ hydeth himselfe in the Sea . vntil we be worthie of hys comming .

To the lyke effect is the obseruation of the Thalmud it selfe ,

The obseruation of the Thalmud .

Thalm. tract . Sanhed . cap. hel●● Rab. Iohanan . Rab. Iudae . Rab. Nehorai . &c.

& of diuers Rabbines therein , concerning the wicked manners of men that should be at Christes appearance vppon earth , of whom they doe pronounce these words ; The wise men in Israell , shall be extinguished : the learning of our Scribes and Pharisies shall bee putrified : the schooles of Diuinitie shall bee stewes at that time . Which thing , Iosephus that lyued in the same age with Christ , affirmeth to be fulfilled in the tyme of Herod : Ioseph . lib. 20. antiq. cap , 6. et 8. et lib. 6. de bello . Iud. 15. et lib , 7. cap. 9. in so much , that if the Romains had not destroyed them , without doubt ( saith he ) eyther the earth woulde haue opened and swallowed them downe , or els fyre from heauen would haue consumed them .

All then runneth to thys ende , The seauenth proofe . Foreboding . both by Scripture , tradition , obseruation , & instinct of God himselfe : that about Herods tyme the true Messias should be borne . And hereof came that common and publique fame , that is recorded by Tacitus , Suetonius , and Iosephus ,

Tacit , lib. 21. Sueton. in vita Vesp.

Ioseph de bello Iudai . lib. 7. cap. 12.

( which was also written in open sight , vppon the cheefest Tower of the Cittie of Ierusalem ; ) that out of Iurie shoulde ryse , A generall Lord of the vniuersall worlde . Which prophecie , as the Romans eyther contemned , or turned an other way , applying the same afterwarde to the Emperor Vespasian : so the Iewes vnderstoode it of theyr Messias , and Herod feared the matter greatlie ; and for that , was so watchfull to extinguish the lyne of Dauid as hath beene alreadie shewed .

The eyght proofe . Heereof also it dyd proceede , that the Magi , or wyse men of the East , attended so dilligently about that tyme , to expect the starre that Balaam had promised at the comming of this King . The generall expectation of the people . Heere-hence also it was , that the whole people of Iurie , remained so attent at thys time , more then euer before or since , in expecting the Messias . Whervpon , as soone as euer they heard of I. Baptist in the Desert : Iohn , 1. they ran vnto him , asking if he were Christ ? As afterward also they flocked to Iesus , demaunding ; Art thou hee which is to come : or do we expect an other ? which words import the great expectation wherein that people remained in those daies . Neyther wanted that expectation in the cheefe Gouernors themselues : as may appeare by that speech of theyrs to Iesus ; Iohn , 10. How long wilt thou kill vs ( with thys expectation ? ) if thou be Christ , tell vs plainelie .

Of which fame , expectation , and greedie desire of the people , Dyuers false Christes did rise in Iurie . diuers deceiuers tooke occasion to call themselues the Messias in those daies : and the people followed them presently : which thing had not happened in any age before . And among other , there is named one Iudas Gaulonites , Acts , 5. Ioseph . lib. 17. ca. 8. et lib. 18. cap. 1. et 2. et lib. 20. cap. 2. et 6. or Galilaeus ( as S. Luke calleth him , ) and an other Iudas , the sonne of Ezechias , bothe of them verie wicked & licentious fellowes . One also called Atonges , a Sheepeheard : and two other , named Theudas and Egyptius , most notable deceiuers . And aboue all , there was one Barcozbam , Thalm. tract . Sanh . cap. helec . Rab● Mos. Ben. Maim . in Sententiis . ( who as the Thalmud affinneth ) for thirtie yeeres together was receiued for the Messias , by the Rabines them selues , vntill at last they slew him , for that he was not able to deliuer them from the Romains . Which facilitie in the people when Herode sawe : Nicol. Damscenus . Ioseph . lib. 14. antiq. cap. 2. he caused Nicholaus Damascenus ( as I noted before , ) to deuise a petidegree for him , from the auncientest Kings of Iuda ; and so he , as well as other , tooke vppon hym to be the Messias , whom dyuers carnall Iewes , that expected the Messias to be a magnificent King , ( as Herod was ) wold seeme to beleeue , and divulgate abroad , and thereof in the Gospell , they are thought to haue beene called Herodians : that is , Math , 22. Mark , 3. & 12. Herodians or followers of Herode , who came to tempt Christ , wyth the Scribes and Pharisies .

Wherefore to conclude at length , The conclusion of thys first consideration of the tyme . thys weightie poynt of the time of Christes appearing ; seeing that about the birth of Iesus vnder Herods raigne , there concurred so many signes & arguments together : as the generall peace of the Romaine Empire ; the defection of the lyne and regiment of Iuda● the open decay of the seconde Temple ; the iust calculation of Daniels Hebdomades ; the attestation of Oracles ; the obseruation of Rabbines ; the publique fame and expectation of all the Iewes ; together wyth the palpable experience of more then fifteene hundred yeeres past , since Iesus appeared , wherin we see the Iewish people in vaine do expect an other Messias , they beeing dispersed ouer all the world , without Temple , Lawe , Sacrifice , Prophet , or promise for theyr redemption , ( which neuer happened vnto them till after Iesus death , for that in al other theyr banishments , captiuities & afflictions , they had some prophecie , consolation , or promise for theyr deliuerie . ) These things all ( I say ) considered and put together : wee may most vndoubtedly and assuredly conclude , that Iesus was borne at the iust time appointed , and foretold by the spirit of GOD ; and consequently , that he only was the true Messias and Sauiour of the world , which yet shal better appeare , by examination of other things that are to follow .

The second Consideration .

IN the seconde consideration , there come to bee weighed these poyntes following ; Christ hys byrth . the lyne and stocke of Iesus ; hys manner of conception ; the place of hys byrth ; his circumcision and name ; hys adoration by the Magi ; hys presentation in the Temple ; and hys flight to Egipt .

For hys lyne and stocke , Iesus Lyne . there was neuer man denied or doubted , but that Iesus was directly of the Trybe of Iuda , and descended liniallie by hys Mother of the peculiar house of Dauid , ( * * 3 , Reg , 7. Psalm , 80. Esay , 11. Math , 1. Luke , 3. according as it was fore-tolde that the Messias should doe ; ) which is proued most cleerely by the two Genealogies and petidegrees , sette downe by S. Matthew and S. Luke , of the blessed Virgins whole discent , from Dauid to Ioseph , that was of the same Trybe and kindred wyth her . And it is confirmed by theyr repayring to Bethleem ; ( when Proclamation was made by Cyrenius * * Of this matter writeth Iosephus li. 18. cap. 1. antiq in Augustus name , that euery person should repaire to the head Cittie of their Trybe and familie , to be cessed for theyr tribute , ) seeing that Bethleem was the proper Cittie onely of them , that were of the house and lyne of Dauid : 1 , Reg , 17. 2. Reg , 2. for that King Dauid was borne therein . And finally , it is euident by that the Scribes and Pharisies , who obiected matters of much lesse importance then thys against Iesus , ( as that hee was a Carpenters sonne , Math , 13. Luke , 6. thereby to debase him for his pouertie : ) yet neuer obiected they against hym , that he was not of the house of Dauid , which they wold neuer haue omitted , if they might haue doone it wyth any colour : for that it would haue weighed more against him then all the rest , and would in one word haue dispatched the whole controuersie . Nay , I adde further , that it remaineth registred in the Iewes Thalmud it selfe , Thalm. tract . Sanh . cap. Nig●ar had . that Iesus of Nazareth Crucified , was of the blood Royall from Zorobabel of the house of Dauid .

The manner of hys conception . Luke , 1. For the manner of hys conception , and of the Message or annunciation made vnto hys Mother by the Angell : albeit it depend principally , vpon the relation and credite of the Virgine her selfe , who onely was priuie thereunto : and vpon the testimonie of Ioseph , to whom it was reuealed by the same Angell afterward ; yet , he that shall consider the circumstaunces of the thing it selfe : as first , the simplicitie of bothe the reporters . Then , howe that it is not likelie , that Ioseph beeing iust , Math. 1. ( as he is described ) would haue concealed a thing so much against himselfe , and against the Law , if he had not some way beene assured of the trueth . Thyrdly , the innocent age of the blessed Virgine , ( who was not past foure-teene yeeres old at that time , Augustin . lib. 4. de Trin. cap. 5. e● li. contra Iudaeos . cap 5. as S. Augustine and other auncient Fathers doe prooue by manifest arguments . ) All these things ( I say ) doe make it improbable , that she woulde inuent such a matter of her selfe . Chrisost. in cap. 1. Luc. And finally , the strange prophecie which she vttered in her Canticle of Magnificat , and which we see now fulfilled , ( albeit at that time very vnlikelie , ) to wit , That all generations should call her blessed . These circumstaunces , he that shall consider them , can not but see that the matter must needes bee true .

And as for the kinde and manner of his natiuitie : The manner of Iesus Natiuitie . Esay . 7. most manifest it is be scripture , that the Messias was appointed to by borne of a Uirgine , for so saith Esay plainelie : B●hold , a Uirgine shall conceiue , and bring foorth a son . And Esay appointeth this to K. Achaz for a wonderfull and strange signe from God , which he could not haue doone in reason , if the Hebrue word in that place , might haue signified a young woman onely ( as some later Rabbines wyll affirme , ) for that it is no signe or strange thing , but very common and ordinarie for young women to conceiue and bring foorth children . Wherefore the Septuagint doe very well translate it in Greeke , Parthenos . by the proper name of Uirgine , and so did also the elder Iewes vnderstande it , Rab. Sime●n . Ben. Iohai . in cap. 2. Gen. as Rabbi Simeon well noteth . And Rabbi Moses Hadarsan , of singuler credite with the Iewes , vpon these words of the Psalmes : Trueth shall bud foorth of the earth , &c. saith thus : Rab. Mos. Hadar in Psal. 14. v. 12 heere Rabbi Ioden noteth , that it is not sayd , truth shall be ingendered of the earth . But , trueth shall bud foorth : to signifie thereby , that the Messias , ( who is meant by the word Trueth , ) shal not be begotten ( as other men are ) in carnall copulation . Thus farre Rabbi Moses : who in another place , that is , vppon the twentie and fiue Chapter of Genesis , alleageth Rabbi Berachias to be of the same opinion , and to prooue it out of the hundred and nyne Psalme , and fourth verse .

The same is prooued also , in the playne words of the Prophet Ieremie ; Ieremie , 31 , verse , 22. GOD hath created a newe thing vpon earth : a woman shal inuiron ( or inclose ) a man . That is , shee shall inclose him in her wombe , & bring him forth after a newe and strange manner , without generation of man . And finally , Rab. Hacad . quest 3. in Ea. cap. 9. Rabbi Hacadosch proueth by Cabala out of many places of Scripture , not onely that the Mother of the Messias shall be a Virgine , but also that her name shall be Marie . All the tenne Sibyls in like manner , Betulius in lib. de car . Sibyl . ( according as Betulius setteth out theyr prophecies , ) doe make speciall mention of the Mother of Messias , that she shall be a most pure and holy Virgine ; so that thys matter was reuealed verie cleerely , both to Iewe and Gentile before it came to passe . And Clemens Alexandrinus writeth , Clem. in recognit . that Symon Magus , to the ende he might not seeme inferiour to Iesus in thys poynt , fayned , that hee was also borne of a Virgine , as Iesus was .

That Bethleem where Christ was borne , was the peculier place preordained by God for the byrth of the Messias : The place appointed for the byrth of the Messias . the Prophet Micheas fore-told plainely , when he vttered diuers ages before Christ was incarnate , these words ; Miche . 5. And thou Bethleem Ephrata , art but a little one ( in respect ) of thousands in Iuda : ( and yet ) shall there come foorth of thee , one that shall be the RVLER of Israell : and his comming forth is from the beginning , and from THE DAIES OF ETERNITIE . By which words is plainely expressed , that albeit Bethleem were but a lyttle poore Towne , ( as in deed it was ) in comparison of many other in Iuda : yet therin shold be borne temporally that Gouernour of Israell , whose diuine byrth was before the worlds foundation , & from all eternitie . And so doe interprete thys place , both Ionathan Ben vziel the great Authour of the Chaldie Paraphrase , ( who died twentie-eyght yeeres before our Sauiour Christ was borne , ) and also Rab. Selomoth and Hacadosch , in theyr Commentaries vpon thys place of Micheas .

The same thing fore-tolde Dauid of Ephrata , or Bethleem , ( for bothe names doe signifie one thing , as appeareth by the former place of Micheas and * * Gene , 35. and 48. others , ) when talking of the Messias , and being desirous to knowe where he should be borne , sayth ; 1. Chron , 2. Psalm , 131. I will not goe into the tabernacle of my house , nor into my bedde : nor will I giue myne eyes sleepe , or rest to the temples of my heade : vntill I finde out the place , that is appointed for my Lord : the tabernacle ( or house ) for the GOD of Iacob . And then , the misterie beeing reuealed vnto him : he saith presently ; Beholde , wee haue heard of it ( now ) in Ephrata ( or Bethleem : ) we haue found it out in the fieldes * * Thys he said . for that in Dauids time Bethleem stoode nigh vnto woods . of woode Math , 2. . And to shew how hee reuerenced the place for that cause , hee addeth immediatly ; Wee wil adore in the place where his feete haue stood . Wherby he fore-prophecieth , not onely the adoration vsed after in that place vnto Iesus by the Magi , or three Kings of the East , but also of all other adoration vsed in the same place in the memorie of Iesus , by other deuout Christians vntill thys day ; for which cause Origen sayth , that the place of Bethleem , was most famous and renowned in his daies . Orig. cont. Cels.

For the Angels appearing to the Sheepheardes , The Angels singing . in the night of the Natiuitie : there can be no more said , but the credite , honesty , and simplicitie of them that reported it : and likely it is , they would neuer faigne a thing , that might haue beene refuted by testimony of the sheepheards themselues , if it had been false .

Of the name of IESVS , giuen to hym in hys circumcision : The name of Iesus . it was to be seene sette downe in a Booke , that howe so euer it were not scripture : yet was it extant in the world before Christ was borne . I meane the second booke of Esdras , which hath these words in the person of God the Father . 2. Esdras . 7. Beholde , the time shall come , when the signes shal appeare that I haue tolde , &c. And my sonne IESVS shal be reuealed , with those who are with him . And after those yeeres my sonne CHRIST shall die , and the earth shall render those that sleepe therein .

Rabbi Hacadosch also prooueth by arte Cabalist , out of many places and textes of scripture , Rab. Hata . in Esay . 9. that the Messias name at his comming , shall be IESVS . Gene , 49. and Psal , 71. & 95. And among other , hee addeth thys reason ; that as the name of him who first brought the Iewes out of bondage into the Land of promise , was Iesus , or Iosue , ( which is all one , ) so must his name be Iesus , Note thys reason . that shal the second time deliuer them from the bondage wherein they are , and restore them to theyr olde and auncient possession of Iurie : which is the cheefe benefit they expect by the Messias .

Finally , it is not probable , that the Virgine Marie should feigne thys name of herselfe , for that among the Iewes there were many other names of more honour and estimation at that time ; as Abraham , Isaac , Iacob , Moses , and Dauid . And therfore if she would haue feigned any : it is like she wold haue taken one of them , as soone as this , which had not beene the name of any great Patriarche .

The comming of the three Kinges . Math , 2. There followeth the comming of the three Magi or wise men from the Easte : of whom * * Cypr. ser. de Bapt. et idem Yert . lib. 3. cont. Marcion . in . hillaer . li. 4. de Trin. Iosua . 12. Cyprians words are these : It is an olde tradition of the Church , that the Magi of the East , were Kings , or rather little Lordes of particular places . Which is to be vnderstood , such little Kings as Iosue slew thirtie in one battaile . And it is to be noted , that S. Matthewe maketh mention of the comming of these Kings to Ierusalem , as of a knowne and publique matter , whereof all Ierusalem and Iurie were able to beare him witnesse . For hee talketh of theyr open comming to Ierusalem : and of the inquirie for the new borne King : of theyr speeche and conference had wyth Herod : as also of Herods consultation with the Scribes & Pharisies about the place of the Messias byrth . And finally , he sheweth the most pittifull murder that insued , of almost * * 14. Thousand , as saith the Lyturgie of the Aethiopians . and C●lend . Grecorum . infinite infants , in all the circuite of Bethleem for thys matter . Which could not be a thing vnknowne to all Iurie , and much lesse feygned by the holy Euangelist Saint Matthew ; for that he should haue giuen his aduersaries the greatest aduauntage in the worlde ; if he had begunne hys Gospell , with so notorious and open an vntrueth , which might haue been refuted by infinite persons that were yet aliue .

Epiphanius is of opinion , that the three Kings arriued in Ierusalem , Epiph. haerit . 51. two yeeres after Christes Natiuitie : for that Herod slewe all infants of that age . But other hold more probablie , that the starre appeared vnto them , Amon. Alex. in Harm , Niceph. lib. 1. cap. 13. two yeeres before Christes Natiuitie , so that they came to Bethleem the thirteenth day after Christes birth , according as the Church doth celebrate the Epiphanie . Saint Basile thinketh that they were learned men , Basil. ser. in nati . dom. and myght by theyr learning and Arte Magick , ( wherin those Countrimen at that time were very skilfull , ) vnderstand and feele , that the power of their Heathen Gods , was greatlie diminished and broken . They might also be styrred vp wyth that common brute , and generall prophecie , spredde ouer all the Easte in those daies , as both Suetonius & Iosephus doe recorde , Sueto . in Vespos . cap 4. Iosephus . lib. 7. de bel . cap 12. Numb. 24. That out of Iurie should come an vniuersall King ouer all the world . By these meanes ( I say ) and by the prophecie of Balaam , left among them from Moses time , ( for he was a Gentile , ) wherby was signified , that a starre should ryse , and declare a great and mightie King in Israell ; they might be induced at the sight of this starre , to take so long a iourney as they did , towards Iurie .

Prophecies of things that should fall out in Bethleem . Numb , 24. Psalm , 71. Thys starre ( as I haue sayde ) was foretolde by Balaam a Heathen Prophet , aboue one thousand and fiue hundred yeeres before it appeared . And after Balaam again , it was prophecied by Dauid , that Kings of Arabia , Saba , and other Easterne Countries shoulde come and adore Christ , and offer both gold and other gyfts vnto hym . Ieremie , 31. The murder also of those infants of Bethleem , was presignified by Ieremie , in the weeping of Rachell for the slaughter of her children : Genesis . 35. which Rachell was buried in Bethleem , and for that cause , those infants were called her children , albeit shee were dead aboue two thousande yeres before they were slaine , and aboue one thousand and fiue hundred yeeres before Ieremie wrote the prophecie . Amongst which infants , Herod also for more assurance , slewe an infant of hys owne . Philo. lib. de temp. For that ( as Philo noteth ) he was descended by hys mothers side , of the lyne of Iuda . Which cruelty comming to Augustus eares , he sayde ( as Macrobius reporteth , Macrob. lib. 2. Saturnal . cap. 4. ) that hee had rather bee Herods swyne then hys sonne , for that hee beeing a Iewe , Augustus speech of Herode . was forbidden by hys Religion to kyll hys swyne , though not ashamed to kyll hys sonne .

The same starre whereof we speake , is mentioned by diuers Heathen Writers : Plin. li. 2. ca. 25 , as by Plinie , vnder the name of a Comete , ( for so they termed all extraordinarie Starres , Heathen testimonies for the starre which guided the wyse men . ) which appeared in the later ende of Augustus daies , and were farre different from all other that euer appeared . And therfore contrary to the nature of those kind of Starres , it was adiudged by the whole Colledge of South-sayers , to portende vniuersall good vnto the earth ; and for that cause , had an Image of mettall erected to it in Rome , and ( as Plinies words are , ) Is Cometa vnus , tota orbe colitur : that onely Comete , is worshipped throughout the whole world .

Origine also , Orig. cont. Celsum writeth of one Chaeremon a Stoike , that was much mooued with the consideration of thys Starre , and for that after the appearaunce thereof , hee perceiued the power of hys Gods decayed : tooke a iourney into Iurie , ( in company of other Astronomers , ) to informe himselfe further of the matter . Whereunto Chalcidius a Platonicke dooth adde , Chalcid . apud Marsil . Ficin. tract . de stella . Mag. that the Chaldean Astronomers did gather by contemplation of thys Starre , that some God descended from heauen to the benefite of mankind . And finally , the Sibyls talking of the comming of Christ , affirmed plainlie : Sybil. Saemia . apud . Betul . Rutilans eum sydus mon , strabit : a blazing starre shall declare his comming . Which prophecie Virgill the Poet hauing reade in Augustus tyme , and soone after hauing seen the same fulfilled : applied it ( as I haue shewed before of all the rest , ) to the flattering of Caesar , and therefore he sayth in the place before alleaged .

Eglog . 4. Ecce Dionaei , processit Caesaris astrum .

Behold the starre of Caesar ( descended of Venus , hath nowe appeared . Which starre indeede , was the starre of Caesars Lorde and Maister .

Luke , 12. After fortie daies past ouer , Saint Luke reporteth , how Iesus by his mother was presented in the Temple of Ierusalem : The presentation of Iesus in Ierusalem . & therwithall recounteth two strange thinges that happened at the same time ; to wit , that two graue and reuerend persons , Simeon surnamed Iust , and Anna the Prophetesse : ( both of singuler sanctitie amongst the Iewes , ) comming into the Temple at the very same time when Iesus was there in hys Mothers armes : tooke notice of him , and acknowledged him publiquely for the Messias and Sauiour of the world . Fore-telling also by the spyrite of prophecie , diuers perticuler things that wer to ensue , both to Christ and Christians , and especially to hys Mother the blessed virgine . Which things being published at that time , and confirmed afterwards by the euent , doe well declare , that thys narration of S. Luke could not be forged ; as doe also the number of perticuler circumstaunces sette downe about the tyme , place , and persons , most notoriously knowne to all Ierusalem . For , as for Anna , Anna the Prophetesse . she had lyued from her youth vntyll foure-score yeeres of age in the Temple , and thereby was knowne to the most part of Iurie . And as for Symeon , Simeon . he was the Scholler of the most famous Hillel , and condisciple to Ionathan maker of the Chaldie Paraphrase , Thalm. tract . pitkei . A●●th . of whom I spake before , and the Iewes Thalmud confesseth , that by the death of these two men , Thal. tract . Ioma . cap. Tereph . Becalpi . ( especially of Simeon , ) fayled the spyrit of the great Sinagogue , called Sanhedrin : which after the Captiuitie of Babylon vntyll Herods time , supplyed ( in a sort ) the spirit of prophecie , that was expresly in Israel before the sayd captiuitie .

Of Christes flight into Egipt for feare of Herode , Christes flight into Egypt . Luke , 2. Ose , 11. S. Luke wel noteth , that it was prophecied by Ose long before : that God would call his Sonne out of Egipt . And the Prophet Esay describeth the same very particularlie , when he sayth ; Esay , 19. Beholde , our Lord Iehoua shal ascend vp , ( or ride ) vpon a light cloude : ( which was his flesh or humanitie , ) & shall goe down into Egipt : and all the Idols of Egipt , shall shake at his presence . Which later point , Euseb. lib. 6. dem. cap. 20. et lib. 9. cap. 2.3.4 . Eusebius sheweth that it was fulfilled most euidentlie in the sight of all the world ; for that no Nation came to Christian religion with so great celeritie or feruour , as did the Egyptians , who threw downe theyr Idols before any other heathen Nations . And as they had been the first in idolatry to other Countries : so were they the first ( by Christes comming vnto them , The benefite that Egypt receiued by Christes flight vnto it . ) that afterwarde gaue example of true returne to theyr Creator . It followeth in Esay : And I will giue vp Egipt into the hands of cruell Lords : & a Potent King shall take dominion ouer them . Which was fulfilled about the very time wherein Christ was to come . For that then , after many spoyles & cruelties excercised vppon Egypt by the Romaine Lords and Princes , as Pompey , Caesar , Anthonie & others : in the end Cleopatra their Queene , ( that was the last of all the bloode and lyne of the Ptolomi●s , ) was inforced to sley her selfe : and so Augustus the Emperor tooke possession of all Egypt , and subiected it as a Prouince to the Romaines Empire .

But consider you , howe Esay concludeth the matter , after all these temporall afflictions threatned against Egipt , & confesse , that such aduersitie , is no signe of Gods dys-fauour to them who receiue it . For thus sayth God after all hys cominations ; In that daie , there shal be an Aultar of Iehoua in the middest of Egipt : they shall cry to God in their tribulation , and he shal send them a Sauiour , &c. Blessing shall be in the midst of that Land , to whom the Lorde God of hostes hath giuen his benediction , saying : Blessed is my people of Egipt . And heere we make an ende of our second consideration .

The thyrde consideration .

NOwe in the thyrd place there commeth to be considered , The lyfe and actions of Iesus . ( according to our former dyuision , ) the life , conuersation , doctrine , and myracles of Iesus . And first , touching things doone by him after his comming out of Egypt which might be about the sixt or seauenth yeere of hys age , ) vntil hys baptisme by S. Iohn , ( which was the thyrtith , ) there is little recorded , Iust. in Tripho . Chrys. in Iohan. Aug. lib. 4. de Trinit. cap. 5. eyther in Prophane , or Ecclesiasticall Wryters . For that as Saint Iustine , S. Chrisostome , S. Augustine and others doe write , hee bestowed that time in the common exercise and labours of mans life : therby to shewe himselfe true man , and gyue demonstration how much he hated and detested idlenes .

Of Saint Iohn Baptist. Of Saint Iohn Baptist , all Hebrue wryters of that time doe make mention , with exceeding prayse and admiration of hys holinesse : especially Iosephus that liued immediatly after Christes daies , Ioseph . lib. 18. an●iq . cap. 7. sayth ; he was , Vir optimus : Iudaeos excitans ad virtutum studia . A most excellent man , stirring vp the Iewes to the exercise of vertue . Hee addeth also , that partly for feare of the great concourse of people which flocked vnto him , and partlie by the solicitation of Herodias , concubine and brothers wyfe to Herode Antipas , the great Herods sonne : ( for whose cause he had turned off hys owne Wife , daughter to Areta King of the Arabians : ) hee was apprehended and imprisoned in the Castle of Acherun , and therein soone after put to death . Which murder , Iosephus esteemed to be the cause of al the misery which insued afterward to Herod and his whole familie .

Of thys man it was written by Malachie the Prophet : Malachie . 3. Behold , I send my messenger ( or Angel ) before me : & he shall prepare the way before my face : & presently shal com to his temple , the RVLER whom ye seeke , and the MESSENGER OF THE TESTAMENT , whom you desire . Which prophecie was fulfilled most euidently , vppon the preaching of S. Iohn , S. Iohns behauiour towards Christ . when Christ came vnto him ; and albeit S. Iohn had neuer seene him before , yet he acknowledged him for the Messias in the presence of infinite people , & hys acknowledgment was confirmed by the visible descending of a Doue & voice from heauen , Math , 3. Marke , 1. Luke , 3. in the sight & hearing of all the people present , according as three of our Euangelists doe report . Which they would neuer haue presumed to doe : had not the matter been most euident , and without al compasse of deniall or contradiction .

And truely , no one thing in all this storie of Iesus life , doth more establish the certaintie of hys beeing the true Messias : then that S. Iohn Baptist , ( whose wisedome , learning , vertue and rare sanctitie , is confessed and recorded by the writings of all our aduersaries ) should refuse the honour of the Messias offered vnto himselfe , and lay it vpon Iesus : as also , shoulde direct those Disciples that depended vpon him , to the onely folowing and embracing of Iesus doctrine . Which is most euidently prooued that hee did : for that so many folowers and disciples as himselfe had , not one appeared euer after , that was not a Christian.

When Iesus was baptised , The preaching and doctrine of Iesus . he began to preache , and his whole doctrine was directed to the manifestation of hys Fathers will , and amendment of mans life . It tendeth all to thys one ground and principle . Deut. 6. Math , 2. Thou shalt loue the Lord thy God with all thy soule : & thy Neighbour as thy selfe . It was plaine , easie , perspicuous , and euident , though it treated of most high misteries . Heathen doctrine . It had neither pompe nor pryde of rethoricall words , nor flattering of mans wickednes , as the doctrine of manie Phylosophers had . Iewish Ceremonies . Neyther consisted it of vnprofitable externall ceremonies , ( as the later obseruations of the Iewish Lawe dyd , ) nor was it fraught wyth carnalitie and spirit of thys world ; as the Turkish Alcoran , Turkish Alcoran . and other sectaries doctrine is . But all was simplicitie ; all was spirit ; all was trueth ; al was honestie ; all was humilitie ; all was charitie .

It tooke away or dysanulled no one perfect or spirituall poynt of Moses Lawe , The comparison of Christes Law with that of Moses . Math , 5. but rather reuiued , interpreted , fulfilled , and made perfect the same . For whereas● that commaunded externall obseruaunce , this addeth also internall obedience . Whereas that sayd , loue your freendes : thys adioyneth , loue also your enemies . Whereas that commaunded we should not kyll : thys further commaundeth to speake no angry words . Wheras that prohibited to commit actuall adulterie : thys also forbiddeth to couet in minde . Whereas that sayd , take no interest or vsurie of a Iewe that is thy Countriman : thys fayth , take it of no man whatsoeuer . Wheras that accounted euery Iewe onely to be thy neighbour : thys teacheth euery person liuing to be thy brother . Whereas that taught thee to offer vp a Calfe , a Sheepe , or an Oxe for thy sinnes : thys instructeth thee , to offer vp a contrite hart , by fayth in the bloode of hym that died for all , with a firme and resolute purpose of amendement of life . The effect of Christes doctrine . And finally , thys doctrine tendeth wholy to the true , sincere , and perfect seruice of GOD thy Lord , that made and redeemed thee , to the exaltation of hys onely name , power , goodnes , and glorie : to the depression of mans pryde by discouering his misery ; to the contempt of this world & vaine pompe thereof ; to the mortification and subduing of our sensual appetite : to the true loue & vnfayned charitie of our neighbour ; to the styrring vppe of our spyrite to celestiall cogitations ; to peace of conscience ; tranquilitie of minde ; puritie of body ; consolation of our soule . And in one worde , to reduce man-kinde again to a certaine estate of innocencie , simplicitie , and Angelicall sanctitie vpon earth , wyth hys eye fixed onl●e in the eternall inheritance of Gods kingdome in heauen .

Thys was the doctrine deliuered by Iesus : which is the same that the Prophets of God fore-tolde shoulde be deliuered by the Messias . And as for hys life and conuersation , The lyfe and conuersation of Iesus . by the testimonie of his greatest aduersaries , it was more admirable then hys doctrine , his lyfe beeing a most liuely table , wherein the perfection of all his doctrine was expressed . A man of such grauitie , as neuer in hys lyfe he was noted to laugh ; of such humilitie , as beeing the sonne of God , hee scarse vsed in this world the dignitie of a seruaunt ; of such sweet and milde behauiour , as al the iniuries of hys enemies , neuer wrested from him one angry worde . Finally , hee was such a one , as hee was described by Esay so many ages before he was borne , in these words ; Esay , 42. Hee shall not crie nor contend , nor shall any man heare his voice in the streete : he shall not crush a broken reede , nor tread out a little flaxe that lyeth smoking on the grounde . &c. And another Prophet not long after hym , brake foorth into thys speech , vpon consideration of the behauiour that should be in the Messias , Zacha. ● . Reioyce thou daughter of Sion : tryumph thou daughter of Ierusalem : for behold thy King shal come vnto thee , thy iust Sauiour : hee is poore and humble , &c. And as these Prophets dyd fore-tell the vertue and sanctitie of the Messias , so the deuils themselues could not but confesse the same to haue beene fulfilled in the person of Iesus ; as is most euident by the testimonie of Porphyrie , a professed enemie of the Christian name . Who after consideration of dyuers Oracles vttered by hys Idols , touching Iesus , he breaketh forth into thys confession . Porphyr . lib. de laud. Phyl●s . It is exceeding wonderfull , what testimonie the Gods doe giue of the singuler pietie and sanctitie of Iesus : for which they auouch him rewarded with immortalitie : but yet these Christians are deceiued in calling him God . Thus much wryteth Porphyrie . And last of all Iosephus the Iew , that was borne immediatly after Iesus , wryteth of hym thus . Ioseph . lib. 18. antiq. cap. 7. There was at thys time one Iesus , a wise man , if it be lawfull to call hym a man : a worker of most wonderfull myracles , and a Maister and Teacher of all such men , as willingly were content to embrace the trueth .

In which testimony of Iosephus , wee see mention also of Iesus myracles , Of Iesus myracles . which is the next thyng whereof we are to consider . And as Iosephus in thys place , ( being a Iew ) beareth witnesse that Iesus performed manie strange myracles : so most apparently , and according to the interpretation of Iosephus in thys place , were the same myracles fore-told by the Prophets of God , that they shold be doone by the true Messias . Predictions of the Messias myracles . So Esay in hys thirtie-fiue Chapter describeth at large , how the Messias at hys comming , shal declare his commission , by giuing sight to the blinde , hearing to the deafe , speeche to the dumbe , and agilitie of body to the lame and cripple . And that which is more ; God reuealed thys poynt very particulerly to the Gentiles by the Sibyls , among whom , one of them wrote thus of Christ to come , as Lactantius recordeth ; Lact. lib. 4. diuina . Instit. cap. 15. He shall doe all by his onely word , he shal cure all infirmities : he shall raise the deade : hee shall make the lame to runne and skip : the deafe shall heare : the blinde shall see : and the dumbe shall speake . In fiue loaues and two fishes , fiue thousand persons shall be satis-fied : and the fragments shall fill twelue baskets , to the hope of manie . He shall commaund the windes , and walke vpon the furious Sea , with his feete of peace .

And after dyuers other Greeke verses to thys purpose , she concludeth in these words ; Men shall saie , that I am a mad and lying Prophetesse : but when all these things shall come to passe , then remember me : for then shall no man say more , that I was a lyar , but rather the Prophet of the great God .

To these predictions of Prophets in Iurie and among the Gentiles , doe agree the Doctors of the Iewes themselues , in many places of theyr Thalmud : Thal. tract . Beraco●h . ea Mermathas . Colin . to wit , that the Messias shall be most wonderfull in working myracles . And in theyr publique Commentarie vppon Ecclesiastes , they haue these wordes . Misdrach . coheleth . cap. 1. All the former myracles of Prophets or Saints , shall be nothing to the myracles of the Messias , when he commeth . And thus much of the fore-telling of Christes myracles . But nowe for the fulfilling therof in Iesus ; that is , how these predictions were performed in the stupendious workes and actions of our Sauiour Christ , there is no difficultie . For that besides the former testimonie of Iosephus , The confession of Iesus myracles by hys enemies . ( which were sufficient in thys case , ) the Iewes themselues doe graunt and record Iesus myracles , in diuers places of Treatises of theyr Thalmud ; Thalm. in tract . Auoda . Zara. Misdrasch . Coheleth Alcoran . Azoar . 1.4 . 11.13 . yea , they make mention of many wonderfull thyngs which Iesus did , that are not written by our Euangelists . The same dooth Mahomet in his Alcorane ; affirming Iesus the son of Marie , to haue beene a great Prophet , and to haue wrought his miracles , by the onely power and spyrite of GOD ; and that himselfe was sent to confirme Iesus doctrine , sauing onely in the poynt of hys God-head ; wherin he sayth , that Iesus went too-farre , and had a checke for the same at Gods hande when hee returned to Heauen .

Thus much doe these enemies confesse of Iesus myracles . Which , as it is much , comming from such witnesses : so if they would eyther denie or dissemble the same , they might be prooued against them by most euident reasons : especially in two points , wherin there can be no probabilitie of any denyall .

The first is , the calling and retayning of hys Apostles and other followers , The calling of the Apostles . ( whereof Iosephus also in the place before alleaged , maketh mention , Ioseph . lib. 18. antiq. cap. 4. as of a great miracle : ) who were of diuers callings , states , conditions , trades , and occupations in the world . And yet all , vppon the suddaine , left both father , mother , wyfe , children , and other temporall respects , and followed him , who had nothing to giue or promise them in thys worlde . A man , that neuer spake them fayre , or vttered doctrine that was not repugnant to the sensualitie of thys life , as may appeare by theyr owne wrytings and testimonies of him . A man , that was contemned by the better sort , as then it might seeme : that is , by the wyse and learned of that Countrie , and especially disliked by them that were in gouernment , as a dangerous and troublesome man to the state . One , that had neyther freendes in the worlde to beare him out , nor a house to put his heade in . And yet , notwithstanding all thys , A great myracle . that worldly men and women , & some such also as were great sinners , and loose lyuers before , shoulde leaue all their worldlie hope , stay , and condition , to followe such a man , with so great inconueniences , losses , dangers , and dis-fauours as they did ; and should continue with him in all hys afflictions , and be content to die & loose their liues rather then forsake him , or abandon his seruice ; this ( I say ) is such a miracle , as neuer in the worlde fell out the like , and must needes be graunted by the enemie , to be supernaturall .

The second poynt is , The miraculous facts of Iesus . of externall things and facts doone by Iesus , aboue all power of humaine abilitie , in the sight and knowledge of all the Iewes ; which facts were published by our Euangelists , and especially by Saint Matthew , in the Hebrue tongue , while yet the persons were aliue vpon whom they were wrought , or infinite other that might be witnesses thereof . As for example , the raysing of Lazarus in Bethania , that was a Vyllage but a mile or two distant from Ierusalem : Iohn . 11. at whose death and buriall , ( beeing a Gentleman ) many Scribes & Pharisies must needes be present , ( according to the Iewish custom at that time , as is reported by Iosephus , Ioseph . lib. 17. antiq. cap. 11. ) and they sawe him both deceassed , interred , and the funerall feast obserued for him , as also raised againe from death by Iesus , after foure dayes of hys buriall . With whom they dyd both eate and drinke , and conuerse after hys returne to life , and euery day might behlode him walking vppe and downe openly in the streetes of Ierusalem . This storie ( I say ) how coulde it be feigned .

So in like manner , the raysing of the Archisinagogues daughter , Matthew . 9. Marke . 5. whose name is affirmed to be Iairus , wyth diuers other circumstaunces that doe make the thing most notorious . The raising of the widdowes son , before the gate of the Cittie Naim , Luke , 7. in the presence of all the people that bare the saide corps , & stood about it . The healing of the Cripple in Ierusalem , that had layne thirtie and eyght yeeres lame , at the Pooles side or Bath called Probatica : Iohn , 5. which miracle was done also in the sight of infinite people . The casting out of a Legion of deuils , from a man that for many yeeres together was known to liue possessed in the Mountaines : which deuils by peculier lycence , obtayned of Iesus to enter into a hearde of Swyne , Math , 8. Marke , 5 , and so presently carried two thousande of them away into the Sea , and drowned them . Whereuppon the whole Countrey about of the people called Gerasines , beeing striken with extreame feare vpon sight of the fact , besought Iesus most humbly to depart from their borders . The feeding and filling of fiue thousand men , Math. 14. Luke . 9. besides women and children , with fiue Barley loaues and two fishes onely . The turning of water into wine , at a marriage in Cana , in the presence of all the Guestes . The healing of hym by a worde onelie , that had an incurable dropsie , Luke . 14. and thys at the table of a principall Pharisie , and in the sight of all that sate at dynner wyth him .

These ( I say ) and diuers other such myracles , which were done in the presence and sight of so infinite a number of people , and recorded by our Euangelists , at such tymes when many desired to discredite the same , & might haue doone easilie by many witnesses and authoritie , if any one part thereof had been subiect to calumniation : cannot in reason or probabilitie be doubted of . The conclusion of this consideration . And therfore I must conclude , that seeing these things are aboue all power of humaine nature , and coulde not be doone but by the finger and vertue of the liuing GOD himselfe : considering also that it is impossible , that God should assist or giue testimonie to any falsehoode , it must needes ensue , that al was true and sincere which Iesus affirmed : and consequently , seeing he affirmed himselfe to be the Sonne of God , and the true and onelie Messias , it must needes follow by these miracles , that hee was so indeede ; which is the ground of that speech of hys to the faithlesse Pharisies , Iohn , 10. If you will not beleeue my words , beleeue my deedes . And thus much of Iesus life , doctrine , conuersation , and miracles .

The fourth Consideration .

THere remaineth nowe onely , the fourth and last consideration of thys Section , The Passion & Resurrection . which is , the passion , resurrection & ascention of Iesus . And about his passion , there is little or no controuersie : for that all his enemies doe agree and graunt , that hee was betrayed by his owne disciple ; apprehended , afflicted , and deliuered vppe by the Iewes , and finally put to death vppon a Crosse by the Gentiles . The testimonie of Iosephus may serue for all heerein , whose wordes are these ; Ioseph . lib. 18. antiq. cap. 4. That the principall Iewes of his Country , hauing accused and deliuered ouer Iesus to Pilate , ( that was Gouernour of Iurie for the Romaine Emperor ) he adiudged him to the Crosse. The same doe other Iewes and Gentiles record : and in thys they take great offence & scandale , that wee shoulde attibute diuinitie vnto a man that had suffered death vpon the Crosse.

But if wee shewe that this was the eternall preordination and appointment of God , for sauing of mankinde : and that the same was fore-tolde both to Iewe and Gentile from the beginning : and so vnderstood also by the Iewish Doctors themselues of elder times : then euery reasonable man ( I trowe ) will remaine satis-fied , and preferre Gods diuine wysedome before mans follie .

First then consider , Christes ascending to Ierusalem to receiue his passion . that when Christ had ended hys preaching , and wrought so many miracles as seemed sufficient to hys eternall wisedom ; Math , 20. Marke , 8. and when the time was come pre-ordained for his passion , ( whereof hee tolde publiquely his Disciples before : ) hee went vppe to Ierusalem of purpose to receiue his death ; Math , 21. and made a solemne entrie into that Cittie vppon an Asse , which was prophecied of him many yeres before ; Zacharie , 9. Reioyce daughter of Sion . Behold thy IVST KING and SAVIOVR , shall come vnto thee vpon an Asse .

And after hys aboade some dayes in that place , Math , 10 , & 16 , Psalme , 40. 54 , & 108. he was betrayed and sold by his owne Disciple , as Dauid before hand in many places had fore-told shold come to passe . Then followed his apprehension , and most seruile abusage by the Iewes , whereof it was fore-prophecied in hys person by Esay ; Esay , 50. I gaue my bodie to them that beate it : and my cheekes to them that buffeted the same . I did not turne my selfe away from them that reproched mee : nor yet from them that did spitte in my face .

After this barbarous intreatie by the Iewes , they deliuered him ouer to Pilate a Gentile , and neuer ceassed to solicite and pursue theyr vnquenchable hatred against him , vntill they sawe him on the Crosse , The barbarous abusage of Iesus , fore-told by prophecie . where also hee was vsed in the highest degree of spightfull dealing . Wherof likewise the Prophet Dauid , made mention long before in the person of the Messias , when hee sayd ; Psalm. 21. They pearsed my handes and feete : they deuided among them my apparrell : and vppon my ( vpper ) garment they did cast lots . And againe of another crueltie hee complaineth , saying ; they gaue me Gaule to eate , and in my thyrst they refreshed me with Vineger .

And finally , that Christ shoulde die for the sinnes of mankinde , Christes death most plainelie fore-tolde . Gene , 21. 22. Numbers . 21. is a common principle both prefigured and fore-tolde throughout all the olde Scripture . Prefigured , by the sacrifice of Isaac : by the raysing vppe of the brasen Serpent , & by all other sacrifices that were in the Lawe . Fore-told , not only by the Scriptures before alleaged , but also most plainely by Daniel , who was tolde by an Angel , Daniell , 9 , that after a certain time by him there appointed : Ungetur Sanctus Sanctorum , the Saint of Saints shall be annointed , et occidetur Christus , & this annointed Saint or Christ shall be put to death . Zacharie also about the same time , doth not onely foretell his death , but also the kind therof , and from what people he should receiue the same : Zacharie , 12. for thus he saith in the person of Christ himselfe . The inhabitants of Ierusalem at that day shall looke vpon me , whom they haue Crucified .

But if ye will reade the whole storie of Christes passion , sette downe at large sixe hundred yeeres before it fell out , The wonderfull prediction of Christ hys passion , sette downe by Esay . Esay . 57. I refer you to a narration of Esay , who to signifie the strangenes of the case , beginneth with thys Praeface ; Who will giue credite to that we shall report , &c. And then a little after hee goeth on in these words ; He shal mount vp as a twig from a drie earth . He hath no forme or beautie vppon him . Wee behelde him , and there was no countenance in him : Christes deformitie vpon the Crosse. we saw him the most contemptible and dispised man in the worlde . A man full of paines , and experienced in infirmitie . His countenaunce was obscure and despicable , and wee made no account of him . Truely hee tooke vppon himselfe our greefes , and did beare our paines . We accounted him as a Leaper : and 〈…〉 man striken and punished by God . Christ appointed to die for our sinnes . But hee was wounded for our iniquities , and crushed in peeces for our wickednes . The discipline ( or correction ) of our peace lyeth vpon him : and by his woundes , we are made whole . We haue all erred , and gone astray like sheepe , euery man after hys ●wne waies : and God hath laide vpon him the iniquitie of vs all . Hee was offered vppe for vs , because he would so : he shal be led to his slaughter as a Sheepe : and as a Lambe he shal be silent befor his Sh●arours .

For the sinnes of my people , haue I striken him , saith God . He hath doone no iniquitie , neither was there deceite founde in his mouth . Yet would the Lord crush him in infirmitie . But if he shall giue his life for sinne : then shall hee see a long seede ( or generation , ) and the will of the Lord shall be directed in his hand . The increase of Christes kingdome after his resurrection . And for so much , as his soule hath sustained labour : it shall see and be filled . And this MY IVST SERVAVNT , * * That is , in making himselfe known , or reuealing the knowledge of himselfe to the world . in his knowledge , shall iustifie manie , and beare their iniquities . And I will allotte vnto him verie many people , and he shall deuide the spoyles of the stoute , for that hee hath deliuered his soule vnto death , and was accounted among the wicked , and prayed for hi● transgressours .

Thus particularly ( as ye see ) was the death and passion of our Sauiour Christ fore-tolde by the Prophets of Israell , to that Nation . Nowe heare yee the prophecie of Sibylla● 〈◊〉 ye please , The particulers of Christes passion fore-tolde by Sibylla . wherein she fore-shewed the same to the Gentiles ; These are her owne words , sette downe by Lactantius . Hee shall appeare miserable , ignominius and deformed , to the ende he may giue hope vnto the miserable . Lactant. lib. 4. diuin. instit . cap. 16. et 18. Afterward he shall come into the hands of most wicked and faithl●sse men : they shall buffette him with their sacriligious fistes , and shall spyt vpon him with their vncleane mouthes . He shal yeeld his innocent backe to the whippe , and shall saie nothing while he receiueth the stripes , to the end he may speake to those that are dead . Hee shall beare a Crowne of thornes : and they shall giue him Gaule to eate , and Vinegar to drinke . And this shall be the hospitalitie he shall finde among them . What thing can be more plainely described then this ?

Neither doe the auncient Rabines and Teachers among the Iewes discent from thys . The consent of Rabbines . For that in theyr Thalmud , Thal. tract . Sanhed . cap. helec . Misdraech . Ruth . Rab. Ioseph . in lib. Siph. Rab. Iacob . et R. Hanina . in cap. helec . that was gathered aboue one thousande and two hundred yeeres agone , the plaine sentences of dyuers are sette downe : that their Messias at hys comming shall be put to death . And as for Rabbi Ionathan the Authour of the Chaldie Paraphrase , who died a little before our Sauiour Christ was borne : hee applyeth the whole narration of the Prophet Esay before recited , Esay , 53. ( as needes hee must , ) to the murther of the Messias by the Iewes . Whereuppon , Rabbi Simeon that liued the next age after him , wryteth these words following . Rab. Simeon . Ben. Iohai . lib. de spe . Woe be to the men of Israell , for that they shall sley the Messias . God shall send his sonne in mans fleshe to wash them , and they shall murder him .

Whereto agreeth Rabbi Hadarsan and others , and doe prooue further , out of the fore-alleaged prophecie of Daniell , Rab. Hadars . in Dan. Chapter 9. verse 27. that after Messias shal haue preached halfe seauen yeeres , he shall be slayne . For that Daniel saith , Dani , 9. ver. 27 In halfe of seauen yeeres ; the Hoste and Sacrifice shall cease . Vpon which wordes , they comment thus : Three yeeres and a halfe , shall the presence of God in flesh , crie and preach vpon the Mount Oliuet ; and then shall he be slaine . Which wordes the Iewes ordinarie * * Misdrasch . T●helim . Commentarie vppon the Psalmes , doe interpret to be meant of Christes preaching three yeres & an halfe before his passion . Which disagreeth very little or nothing from the account of vs Christians , and of our Euangelists .

Of the myracles that fel out in Christ hys death and passion . And so wee see by all that hetherto hath beene said , that the very particulers of Christes whole death and passion , were foretolde most plainelie both to Iewe and Gentile , and acknowledged also by the auncient Doctors of the Iewish Nation , before the effectuation thereof came to passe . And Sibylla addeth further two perticuler miracles , that shold fall out in the sayd passion of the Messias , to wit : Lact. lib. 4 , diuin. Inst. ca. 19 That the veile of the Iewes Temple should breake in two : and that at middaie ; there should be darknes for three houres ouer all the world . Which thing to haue beene fulfilled at the death of Iesus , not only Saint Matthewe doth assure vs in his Gospell : Math , 27. but also Eusebius affirmeth , that hee had reade the same , word for word , recorded in diuers heathen wryters . And amongst other , he citeth one Phlegon , an exact Chronicler , that reporteth the same in the fourth yeere of the two hundred and two Olympiad , Euseb. in Chron. An Domin . 32. Phleg. Trallian . 11.14 . Chron. An. 4. Olim 202. which agreeth iuste with the eyghteene yeere of Tyberius his raigne , which was the yeere wherein our Sauiour Christ suffered . And he goeth so nigh , as to name the very houres of the day , as our Euangelists doe . * * See Orig. cont. Cels. lib. 6. e● Suid. in verbo Iesus . et Tere. in Apolog. AEsculus an old Astronomer doth confirme the same , and proouoth more-ouer , by the scituation and constitution of the Sunne & Moone at that time , that no Eclipse coulde then be naturally . Which thing in like manner , Dyonisius Areopagita did obserue in the verie day of Christes passion , Dionys. Areop. in ep. beeing at that tyme but twentie and fiue yeeres olde , and yet well studied in Astronomie , as himselfe testifieth . And finally , Lucianus a Learned Prieste of Antioche , Lucian . praes. apud Euseb. was accustomed to prouoke the Gentiles to theyr owne Commentaries and Stories , for recorde and testimonie of those things .

There ensueth nowe , for ending and confirmation of all that hath been sayd and prooued before , to adde a worde or two of Iesus Resurrection . Of Iesus Resurrection . Which point , as of all other it is of most importance : so was it exactly fore-tolde both to Iewe and Gentile , and promised by Christ himselfe in all hys speeches whyle hee was vppon earth . And among the Iewes , it was assured by all the prophecies before recited , which doe promise so great aboundance of glory , ioy , and tryumph to Christes Church after his passion . Which neuer possibly could be fulfilled , vnlesse he had risen from death againe . And therfore the said resurrection was prefigured in Ionas , Ionas , 2. together with the time of his abode in the Sepulcher . It was also expresly fore-shewed by Dauid , affirming : Psalme , 16. That GOD woulde not suffer his holy one to see corruption . And after him againe , more plainelie by the Prophet Ose ; Ose , 6. He shall quicken vs againe after two daies , in the third day he shall rayse vs , and we shall liue in his sight . And to the Gentiles , Sibylla left written , not farre from the same time ; Lactant. lib. 4. instit . Diuin. cap. 19. He shal end the necessitie of death , by three daies sleepe : and then returning from death to light againe , hee shall be the first that shall shewe the beginning of Resurrection to his chosen : for that by conquering death , hee shall bring vs life .

Thus much was promised by Prophets before Christes appearaunce . Math , 12 , 16,17 Mark , 8,9 . 10 Luke , 11 , 18. Iohn , 2. And Iesus to comfort his Disciples and followers , reiterated this promise againe of himselfe in manie speeches , albeit oftentimes his meaning was not perceiued . Which promise of returne from death , if it had beene made for some long time to come , ( as Mahomet promised hys Sarasins after eyght hundred yeeres to reuisite them again , Mahom. in Alcor . Azoar . 17. ) albeit the performance were neuer meant : yet might the falsehood lurke in the length of time . But Iesus , assuring all men that he would rise againe within three daies , it cannot be imagined , but that hee sincerely purposed to performe his promise , for that otherwise the fraude must haue been discouered . Now then let vs consider what manner of performaunce Iesus made heereof .

And first the persons most interessed in the matter , The appearings which Iesus made after his resurrection . as they whose totall hope , stay , refuge and felicitie depended heereof : I mean his appaled , dismayed , and afflicted Disciples , doe recount twelue sundry apparisions which Iesus made vnto them in flesh , after hys Resurrection . The first was to Mary Magdalen a part , Math , 16. when she with Solome and other women , went & remained with oyntments about the Sepulcher . The seconde , was to all the women together , Math. 28. as they returned homewardes , who also were permitted to embrace his feete . The thyrde , was to Simon Peter alone . 1. Corin. 15 , Luke , 24. The fourth , to the two Disciples in their iourney to Emaus . The fift was to all the Apostles , and other Disciples together , Iohn . 20. when the doores were shut . The sixt , was to the same companie againe , 1. Cor , 15. Iohn , 20. after eyght dayes when Thomas was wyth them , at what time also he did both eate and drink , and suffered his body also to be handled among them . The seauenth , was to Saint Peter and S. Iohn , Iohn . 21. with fiue other disciples when they were in fishing ; at what time also he vouchsafed to eate with them : The eyght was to eleuen Disciples at one time , Math , 28. vpon the Mount Thabor in Galiley . 1. Corin. 15 : The ninth was to more then fiue hundred bretheren at one tyme , as Saint Paule testifieth . The tenth , was to S. Iames , Ibidem . as the same Apostle recordeth . The eleuenth was to all his Apostles , Disciples and freendes together , Acts , 1. vppon the Mount Oliuet by Ierusalem , when in theyr presence hee ascended vppe to heauen . The twelfth and last was after his ascention , 1. Corin. 15. vnto Saint Paule , as himselfe beareth witnesse .

All these apparitions are recorded in Scripture , as made by Iesus after his Resurrection , to such as by his eternall wisedome , were preordained to be witnesses of so glorious a spectacle . To whom ( as S. Luke affirmeth , Acts , 1. He showed himselfe aliue by manie arguments , for the space of fortie daies together , and reasoned with them of the kingdome of his Father . And why any man should mistrust the testimonie of those men which saw him , conuersed with him , eate with him , drank wyth him , touched him , and heard him speak , and whose entire estate and wel-fare depended wholy of the certaintie heereof ; I see no reason . For what comfort had it been or consolation to these men , to haue deuised of them selues these former apparitions ? What encouragement might they haue taken , in those dolefull times of desolation and affliction , Circumstances that confirme the true resurrection of IESVS . to haue had among them the deade body of him , on whose onely life , theyr vniuersall hope and confidence depended ? The Scribes and Pharisies beeing astonished with the suddaine newes of his rysing againe , confirmed vnto them by their owne Souldiers that saw it , found no other way to resist the fame therof , but onely by saying , ( as all theyr posteritie do vnto thys day ) that his Disciples came by night and stole away his body whyle the Souldiours were a sleepe . But what likelihood or possibilitie can there be in thys ? for first , it is euident to all the worlde ; that hys Apostles themselues , ( who were the heades of all the rest , ) were so dismaied , discomforted , and deiected at that time , as they durst not once goe out of the doore , for which cause only those seelie women , who for their sexe esteemed themselues more free from violence : presumed alone to visite his Sepulcher , which no one man durst doe for feare of the Souldiours : vntill by those Women they were enformed , that the fore-said band of Souldiours , were terrified & put to flight by Christes Resurrection .

Great improbabilities . And then howe was it likely , that men so much amazed & ouercome with feare , shold aduenture to steale away a dead body from a Guard of Souldiers that kept it ? or if theyr harts had serued them to aduenture so great a daunger : what hope or probabilitie had there beene of successe ? especially , considering the sayde body lay in a newe Sepulcher of stone , shutte vppe , locked , and fast sealed by the Magistrate ?

Howe was it possible ( I say ) that his dysciples should come thether ? breake vp the Monument ? take out his bodie ? and carrie the same away , neuer after to be seene or founde , without espiall of some one amongst so many that attended there ? Or if this were possible , ( as in reason it is not ) yet what profit , what pleasure , what comfort could they receiue hereby ? We see that these Apostles and Disciples of his , who were so abandoned of lyfe and hart in his passion : after two daies onely they were so chaunged , as life & death can be no more contrarie .

For whereas before they kept home in all feare , The great change in Iesus Disciples by hys Resurrection . and durst appeare no where , except among theyr owne priuate freendes : nowe they came forth into the streetes & common places , and auouched with all alacritie , and irresistable constancie : euen in the faces and hearing of theyr greatest enemies , that Iesus was risen from death to life ; that they had seene him ; and enioyed his presence . And that for testimonie and confirmation hereof , they were most ready to spend their liues . And could all thys ( trow you ) proceed onely of a dead bodie , which they had gotten by stealth into their possession ? woulde not rather the presence and sight of such a bodie , so torne , mangled , and deformed , as Iesus bodie was , both vpon the Crosse and before : haue rather dismayed them more , then haue giuen them comfort ? Yes truelie . And therfore Pilate the Gouernor , The examination of the matter by Pilate . considering these circumstaunces ; and that it was vnlikelie , that eyther the body shoulde be stolne awaie without priuitie of the Souldiours , or if it had been , that it should yeeld such life , hart , consolation , & courage to the stealers : beganne to giue eare more diligentlie to the matter ; and calling to him the Souldiers that kept the watch , vnderstood by them the whole trueth of the accident , to wit , that in theyr sight and presence , Iesus was risen out of his Sepulcher to life , & that at hys rysing , there was so dreadfull an earthquake , with trembling and opening of Sepulchers rounde about ; such skriches , cries , and commotion of all elements : as they durst not abide longer , but ran and told the Iewish Magistrates thereof , who beeing greatly discontented ( as it seemed ) with the aduertisement : gaue them money to say , that while they were sleeping , the body was stolne away from them by his Disciples .

Pilats Letters to Tyberius , and hys proceeding therevppon . All thys wrote Pilate presently to hys Lorde Tyberius , who was then Emperor of Rome . And hee sent withall , the particular examinations & confessions of diuers others , that had seene and spoken with such as were rysen from death at that time , & had appeared to many of theyr acquaintance in Ierusalem , assuring them also of the resurrection of Iesus . Which informations when Tyberius the Emperor had considered , he was greatly mooued therewith , and proposed to the Senate , that Iesus might be admitted among the rest of the Romaine Gods : offering hys owne consent , with the priuiledge of his supreame royall suffrage to that decree . But the Senate in no wise woulde agree thereunto . Whereupon , Tyberius beeing offended , gaue licence to all men to beleeue in Iesus that would : and forbid vpon pain of death , that any Officer or other , shoulde molest or trouble such as bare good affection , zeale , or reuerence to that name . Thus much testifieth Tertulian against the Gentiles , Tertul. in apolo . pro Christian. of hys own knowledge ; who liuing in Rome a learned man , and pleader of causes , diuers yeeres before he was a Christian : ( which was about one hundred and foure-score yeres after our Sauiour Christes ascention , ) had great abilitie by reason of the honour of his familie , learning , and place wherein he liued , to see and know the Records of the Romains . And the same doth affirme also Egisippus ; Egesip . lib. 1. hist. Eusebius libro 4. capit . 21. Ruffin lib. 1. cap. 22. an other auncient . Wryter of no lesse authoritie then Tertulian , before whom he liued .

Neither onely diuers Gentiles had thys opinion of Iesus Resurrection againe from death , but also sundry Iewes of great credit and wisedome , The opinion of the wiser sort of ●ewes , touching Iesus resurrection in that tyme . at that time were inforced to beleeue it ; notwithstanding , it pleased not God to giue them so much grace , as to become Christians . Thys appeareth plainly by the learned Iosephus , who writing his storie not aboue fortie yeres after Christes passion , tooke occasion to speake of Iesus and of his Disciples . And after he had shewed how he was Crucified by Pilate , at the instance of the Iewes : and that for all thys , his disciples ceassed not to loue him styll : hee adioyneth forthwith these words ; I●sephus lib. 14. antiq. cap. 4. Idcirco illis tertio die vita resumpta , denuo apparuit . That is , for this loue of his Disciples , he appeared vnto them againe the third day , when hee had resumed life vnto him . Which expresse , plaine , and resolute words , we may in reason take , not as the confession onely of Iosephus , but as the common iudgement , opinion and sentence , of all the discreete & sober men of that time ; layde downe and recorded by thys Historiographer . In whose dayes there were yet manie Christians aliue , that had seene & spoken with Iesus after hys Resurrection ; and infinite Iewes , that had hearde the same protested by their fathers , bretheren , Kins-folke and freendes , who had beene themselues eye witnesses thereof .

And thus hauing declared and prooued the Resurrection of our Sauiour Iesus , Of Iesus Ascention . bothe howe it was fore-shewed , as also fulfilled : there remaineth nothing more of necessitie to be said in this Section . For that , who soeuer seeth and acknowledgeth , that Iesus being dead , could rayse himselfe againe to life , will easily beleeue also , that he was able likewise to ascende vppe to heauen . Whereof notwithstanding , Saint Luke alleageth one hundred and twentie witnesses at the least , Acts , 1. in whose presence he ascended from the top of the Mount Oliuet , after fortie daies space which he had spent with them from the time of hys Resurrection . Likeli-hoodes of trueth . Hee alleageth also the appearing of two Angels among al the people for testimonie thereof . He nameth the day and place , when , & where it happened . Hee recounteth the very wordes that Iesus spake at his ascention . He telleth the manner how he ascended , and howe a Clowde came downe , and receiued him into it out of their ●ight . He declareth what the multitude did , whether they went , and in what place they remained afer theyr departure thence . And finally , hee setteth downe so many perticulers , as it had beene the easiest matter in the worlde , for his enemies to haue refuted hys narration , if all had not been true . Neyther was there any to receiue more domage by the falshood thereof , then himselfe & those of hys profession , if the matter had beene feigned .

Wherefore to conclude at length thys treatise of the Byrth , Life , Doctrine , Actions , Death , Resurrection and Ascention of Iesus : The conclusion of thys second Section . seeing nothing hath happened in the same , which was not for●-told by the Prophets of God ; nor any thing foreshewed by the same Prophets concerning the Messias , which was not fulfilled most exactly , within the compasse and course of Iesus abode vppon earth : we may most certainly assure our selues , that as God can neyther fore-tell an vntruth , nor yeelde testimonie to the same : so can it not be , but that these thinges which wee haue shewed to haue been so manifestly foreprophecied , & so euidently accomplished , must needes assure vs , that Iesus was the true Messias . Which thing shal yet more particularly appeare by that which ensued by his power and vertue , after his ascention : which shall be the argument of the next Section which followeth .

Howe Iesus prooued his Deitie , after his departure to heauen . SECT. 3.

AS by the deedes and actions of IESVS while he was vpon the earth , compared with the predictions of Gods Prophets from time to time : he hath beene declared in the former Sections , to be the true Messias and Sauiour of the worlde ; The contents of thys thyrd Section . so in thys that nowe we take in hande , shall the same be shewed by such thinges as ensued after his ascention and departure from this world . Wherein his power and Deitie appeared more manifestlie , ( if it may be so spoken , ) then in other his workes which hee wrought in his life . In which kind , albeit I might treate of many & almost infinite braunches , yet for order and breuities sake , I meane onely to take in consideration these fewe that ensue . Wherin , not onely the power of Iesus , but also his loue , his care and prouidence , and most perfect accomplishment of all hys promises ; and finally , the iustification of all his speeches , prophecies , and doctrines vpon earth haue beene declared .

And to reduce what is to be said heerein to some order and methode , it is to be noted , that in the first place shall be considered the sustentation , The deuision of the particuler considerations ensuing . protection , increase , and continuation of Christes little Church and kingdome , that himselfe first planted and left vpon earth . The second consideration , shal be of hys Apostles and theyr Actions . The thyrde , of hys Euangelists . The fourth , of hys witnesses and Martyrs throughout the world . The fyft , shall treate of the kingdom of infernall powers beaten down by his vertue . The sixt , of the punishment & iust reuenge that lighted vppon hys enemies , who most impugned his diuine personne in the world . The seauenth and last , shall declare the fulfilling of all such prophecies and predictions , as proceeded from his diuine mouth , while he was conuersant vpon earth .

The first Consideration .

NOwe then for the first , it is to be considered , Christes Church . that at Iesus departure out of thys world from the Mount Oliuet , S. Luke reporteth , that all the multitude of hys followers , which there had beheld his ascention into heauen , returned backe together into the Cittie of Ierusalem , and there remained in one house together , continuing in prayer and expectation , what shoulde become of them . The whole Cittie was bent against them : themselues were poore and simple people : and diuers of them women : Lands or reuenewes they had none to maintayne them : nor freendes in Courte to giue them countenaunce against theyr enemies . The name of Iesus was most odious : and whosoeuer did fauour hym , was counted an enemy to the state . There wanted not ( perhaps ) among them , who considering the great multitude , would imagine with themselues , what should become of them : The state of Christes first Church . where they should finde to maintaine and sustaine them : what should be the ende of that feeble congregation ? For abroad they durst not goe , for feare of persecution : and continue long together they might not , for want of necessaries . Besides that , euery houre they expected to be molested and drawne foorth by Catch-poles and other Officers . And albeit in these dystresses , the fresh memorie of Iesus , and hys sweete promises made vnto them at his departure : as also the delectable presence of hys blessed Mother , and her often exhortations and encouragements vnto them , dyd comfort them generally , as may be supposed : yet to him that by humaine reason , shoulde ponder and weigh theyr present state & condition , it coulde not chuse but seeme harde and no waies durable .

But beholde vppon the suddaine , The comming of the holie Ghost , & what comforts hee brought with him . Acts. 2. when they had continued nowe tenne daies together , & might by all probabilitie find themselues in verie high degree of temporall distresses : Iesus performed his promise of sending them a COMFORTER , which was the holie Ghost . By whose comming , besides the internall ioy and incredible alacritie and exultation of minde , they receiued also fortitude and audacitie , to goe foorth into the worlde . They receiued the gyft of tongues , enabling them to conuerse & deale with all sorts of people . They receiued wisdome and learning , wyth most wonderfull illumination in highest mysteries , wherby to preach , to teach , & conuince their aduersaries . They receiued the gift of prophecie to fore-tell things to come , together wyth the power of working signes & myracles , wherby the whole world remained astonied . And for a taste or earnest pennie of that which shoulde ensue , concerning the infinite increase of that little Congregation : they sawe three thousand of theyr aduersaries conuerted to them in one daie , by a Sermon of S. Peter .

Which increase went on so fast for the tyme that insued : that within fortie yeeres after , the Gentiles themselues confesse , that the braunches of thys Congregation , were spread ouer all the world , Suetonius in vita Nero. Cor. Tacit . lib. 5. hist. and began to put in feare the very Romaine Emperors themselues . Whereof not long after , a man that was as learned as euer was any , conuerted from Paganisme to Christianitie , beareth recorde in hys defence to an Emperour & hys Officers , who according to the nature of persecutors , accounted Christians for Traytors and enemies to his state and dignitie . Which vulgare obiection , thys foresaid learned man refuteth in these words .

Tertulian in apol. ad gentes . If we were enemies to your estate , you might well seeke new Citties & Counteries whereof to beare gouernment ; for that you should haue in your Empire more enemies than Cittizens . We haue filled your Townes , your Citties , your Prouinces , your Ilandes , your Castels , your Fortresses , your Tents , your Campes , your Courtes , your Palaces , your Senats , and your Market places . Onely we haue left your idolatrous Temples vnto your selues : all other places are full of Christians . If we were enemies , what dangerous warres might we make against you , ( albeit our number were far lesse , ) who esteeme so little of our liues , as to offer our selues dailie to be slaine at your handes ? This then is your safetie in verie deede , not your persecuting of vs , but that we are honest , patient , and obedient ; and that it is more lawfull in Christian Religion , to be kylled , then to kil .

By which wordes of Tertulian , The wonderfull quick increase of Christes Church . in thys first beginning and infancie ( as it were ) of Christian Religion ( for hee liued in the second age after Christ , ) we see how this ltitle flocke and kingdom of Iesus was increased , notwithstanding all the resistance and violence of the world against it● Which appeareth by the same Tertulian , to haue beene such : In praefat. Apolog. and was euen at that time when hee wrote those wordes ( the fourth persecution beeing then in most furie : ) as all the malefactors of the worlde together , had not so much rigour shewed against them : as had the most innocent Christian that liued , for confessing onely that name and Religion .

Thys then declared most apparentlie , that it could not proceed but of some diuine power and supernaturall assistance , that in so short a space , amidst the contradiction and opposition of so many aduersaries : among the whyppes , swords , & tortures of so great , potent , and violent persecutors : thys poore , simple , and feeble congregation shold pearse through , and augment it selfe so stronglie . Especially if we consider the outward meanes of this increase ; The increase of Christians against nature . wherein there was nothing to allure or content mans nature : nothing gorgious , nothing delectable , nothing to please or entertaine sensualitie .

Plutarch . in Apoth. Prisc. regum . We reade of an Emperour , that taking in hand to conquer the worlde , made thys Proclamation for winning men vnto hys partie . The Proclamation of Cyrus , Monarche of Media . Who soeuer wyll come and bee my seruaunt : if he be a foote-man , I wyll make him a horse-man . If hee be a horse-man , I wyll make hym ryde with Coches . If he be a Farmour , I will make him a Gentleman . If he possesse a cottage , I wyll giue him a Village . If he haue a Village , I wyll giue him a Cittie . If he be Lorde of a Cittie , I will make him Prince of a Region or Countrey . And as for gold , I wyll poure it foorth vnto them by heapes and weight , and not by number .

Thys was the Proclamation and Edict of Cyrus to his followers : very glorious ( as we see ) in pompe of wordes and oftentation of style . Iesus Proclamation . Let vs nowe compare the Proclamation of Iesus , whose entraunce and Praeface was ; Math , 3 , Paenitentiam agite : Repent ye . And then it foloweth : Iohn , 16. In hoc mundo pressuram habebitis : in thys worlde you shall receiue affliction . And then after againe ; Math , 10 , They shall whippe and murder you . And yet further : You shal be hateful in the sight of all men , for my sake . Then is there adioyned : Luke , 9 , He that loueth hys life , shall loose his soule . After that ensueth : he that will follow me , must beare his Crosse. And finally the conclusion is : Luke , 14. He that commeth to me , and doth not hate his father , his mother , his wife , his children , his bretheren , his sisters , and also his owne life for my sake , he is not worthy to be my seruaunt .

Thys was the entertainement proposed by Iesus , to such as woulde come and serue vnder his Banner ; wyth expresse protestation , that himselfe was sent into the world , not to bring peace , Math , 5. rest , and ease to fleshe and blood , but rather to be the cause of sworde , fire , tribulation , combat , and enmitie . And yet , wyth these cold offers , presented to the world by poore , abiect , and most contemptible Officers ; and by this doctrine , so crosse and opposite to mans nature , inclination and sensuall appetite : he gained more harts vnto him , within the space of fortie yeeres , as hath beene sayd : then euer did Monarche in the world possesse louing Subiects , by what soeuer temporall allurement they dyd or might propose . Which argueth most euidently , the omnipotent puissaunce of him , that contrary to mans reason , could bring to passe so miraculous a conquest .

The second Consideration .

THere followeth in order , the consideration of Christes Apostles ; Of Christes Apostles . which in som respect , may be sayd more strange and wonderfull then the former , in that they beeing both rude , simple , and vnlearned men , ( and for the most part of the baser sort , ) should be chosen and assigned to so great a worke , as was the conuersion of all Countries and Nations , and to stand in combat with the power , learning and wisedome , of all the worlde . Neyther onely had they to contende & fight against theyr enemies , but also to direct , gouerne , and menage all those , who should be adioyned to theyr Maisters kingdome . To which charge they seemed so vntoward and insufficient , in all that time wherein they lyued with him heere vpon earth : as by they questions and demaundes made vnto hym a little before his passion , they might appeare to haue learned very little , in three whole yeeres conuersation and instruction : and in very deede , to be incapable of so hygh mysteries and functions .

Yet notwithstanding , these men , who of themselues were weake and impotent , after strength and confirmation receiued by the descending of Gods holy Spirite into them : became so perfect , able , and most excellent men , as they brought the whole worlde in admiration of them . Not onely by the most exquisite perfection of their doctrine , ( wherin on a suddaine , without studie they excelled , & conuinced the greatest Phylosophers then liuing , ) but also , and that especially , by the rare and stupendious miracles , which they wrought in the sight of all men . The contemplation whereof , as S. Luke reporteth , droue the beholders not only into great meruaile , Acts. 2● but also into feare and exceeding terrour .

And for example , The Apostles myracles . he recounteth the restoring of a lame man at the Temple gate of Ierusalem , which had been a Cripple for the space of fortie yeeres and more , and this miracle was doone and testified in the presence and knowledge of all the Cittie . Hee recordeth also , Acts , 3. the dreadfull death of Annanias and Saphira , by the onely speech and voyce of S. Peter : as in like manner , the healing of infinite sicke people , Acts , 5. by the presence & shadow of the same Apostle . He reporteth also the most wonderfull deliueraunce of the sayd S. Peter , out of the hands and prison of Herode by the Angell of GOD . The varietie of languages which all the Apostles spake . The visible descending of the holie Ghost vppon all such , on whom the sayd Apostles did but lay theyr hands . 1 , Cor. 15. 2 , Cor , 12. Act , 9 , 22 , 26 The miraculous conuersion of Saint Paule , by Christes appearing vnto him in the way , when hee went to persecute . Of which miracle , Saint Paule himselfe protesteth in euery place afterward , and once especially , in an open audience and iudgment , before King Agrippa , and Festus Gouernour of Iurie .

These myracles and many moe are recorded by Saint Luke : whereof some part were seene by himselfe , and the rest most euident to all the world , as doone in publique before infinite witnesses . Neyther is it possible they coulde be faigned , for that ( as in the like I haue before noted , ) it had beene most easie to haue refelled them , and thereby to haue discredited the whole proceedings of Christian Religion in those first beginnings . The myracles reported of the Apostles , could not be feigned . As for example ; if the myracle of Saint Peter , beeing deliuered forth of the hands and pryson of Herode Agrippa , had any way beene to be touched with falsehood : howe manie would there haue beene of Herods Officers Courtiers , seruaunts and freendes , that for defence of their Princes honour , ( so deeplie tainted by this narration of S. Luke , published not long after the thing was done , ) how many ( I say ) would haue offered themselues to refute and disgrace the Writer heereof , hauing so pregnant meanes by publique record to doe the same ; So againe , whereas the same S. Luke reporteth of hys owne knowledge , that in a Cittie of Macedonie , named Philippi , S. Paule and Silas after many myracles doone , were whypped and put in pryson , with a diligent guarde in the lowest prison of all : theyr feete locked fast in stockes of Tymber , Acts , 16. and that at midnight when Paule and Silas beganne to pray , the whole pryson was shaken , and all the doores thrown open , as also the gyues , not onely of those two , but of all the other prysoners vppon a suddaine burst in sunder : and that thereupon , not onlie the Iaylor cast himselfe at the feete of S. Paule , but the Magistrates also , ( who the day before had caused them to be whypt , ) came and asked them pardon , and humblie intreated them to depart out of theyr Citty . Thys storie ( I say ) if it had been false , there needed no more for confutation thereof , but onely to haue examined the whole Cittie of Philippi , which coulde haue testified the contrarie .

And yet among so many aduersaries , None euer durst impugne the myracles of our Apostles , but by calumniation . and eager impugners of Christian Religion , as Gods enemie styrred vppe in the primatiue Church , of all sorts and sects of people : no one euer appeared , that durst attempt to take in hande , the particuler improuing of these or the like miracles : but rather confessing the facts , sought alwaies to discredite them by other sinister calumniations : namelie and commonlie , that they were wrought by the deceits and sleights of Arte-Magick . Math , 12. Thus said the Iewes of the miracles of Iesus , and so sayd Iulian the Apostata , Apud Cyril lib. 1. cont. Iulian. August . lib. de vera Relig. of the wonderfull strange things doone by S. Peter and Saint Paule ; affirming them to haue beene the most expert in Magick , of any that euer lyued : & that Christ wrote a special booke of that profession , and dedicated the same to Peter and Paule : whereas notwithstanding , it is most euident , that Paule was a persecutor diuers yeeres after Christ departed .

Eusebius lib. cont. Hiero. One Hierocles also wrote a booke , wherin he feigned Appolonius Tyanaeus to haue doone the lyke myracles by Magicke , which Christ and hys Apostles did by diuine power . And finally , it is a generall opinion , ●●a● both Nero and Iulian , gaue themselues so extreamely to the studie of that vaine Science , as no men euer dyd the like ; vppon emulation only of the miracles done in Rome by Peter and Paule when Nero liued , and by other Saints and Disciples in the tyme of Iulian .

Plin. lib. 30. Nat. hist. cap. 1. But what was the end ? Plinie that was a Pagan , writeth thus of Nero ; that as no man euer laboured more then he in that Science , so no man euer left a more certaine testimonie of the meruailous exceeding vanitie thereof . Zosimus , in vita Iulia. The like in effect wryteth Zosimus of Iulian , albeit himselfe a malitious Heathen . And if it were not written , yet theyr seuerall extraordinarie calamities , and most miserable deathes , which by all their Magick they coulde not fore-see : doth sufficientlie testifie the same vnto vs ; especially the last words of Iulian : Niceph. lib. 10. cap. 35. hist. Uicisti Galilaee , vicisti . Thou hast wonne ( ô Galilaean , ) thou hast gotten the victorie . Acknowledging thereby , as wel the trueth of Christes myracles and of his folowers , as also the vanitie , follie and madnes of hys owne endeuours .

Thus then went forward Christes Apostles , The successe of the Apostles . & preached him euery where throughout the world ; Marke , 16. Domino cooperante & sermonem confirmante , sequentibus signis : that is , ( as S. Marke affirmeth , ) the Lorde Iesus working with them , and confirming theyr preaching by signes and myracles . In respecte of which benigne assistance of Iesus in theyr actions : Saint Luke sayth further : Acts. 14. they dealt most confidently in the Lord : his word of grace giuing testimonie vnto their dooings , and shewing foorth signes and most prodigious wonders by their hands . No persecution , no terrour , no threates of enemies , no difficultie , or daunger that might occurre , coulde stay them from theyr course of setting foorth Christes name and glorie . The assurance of the Apostles . And they were so assured of the trueth , by the inwarde illuminations which they had , and by thys certaine testimonie of Gods fauour and assistance in dooing myracles : ●s one of them wryteth thus ; 1. Iohn . 1. That which wee haue hearde , which wee haue seene with our eyes , which we haue beheld , which our hands haue handled of the word of life : that we doe testifie & announce vnto you . And another who had * * S. Paule . beene a greeuous persecutor , and was conuerted wythout any conference with any Christian in the world ; sayd , of Iesus that was dead , and risen againe : that , neither tribulation , nor distresse , nor famine , nor beggerie , nor danger , nor persecution , nor dint of sword , Rom , 8. could daunt him from the seruice of such a Mayster . And in another place , he sayth , that hee esteemed all things of thys world , wherein a man might glorie , Phillip. 3. to be as very dounge and detriments , in respect of the eminent knowledge , ( that is hys worde ) of his Lorde Iesus Christ . In which very name he tooke so exceeding great delight : as in a fewe Epistles which he left written , he is obserued to haue vsed this sentence , Dominus noster Iesus Christus , aboue two hundred times .

The ioyful ending of the Apostles . Neyther endured thys in these Apostles for a tyme onely , but all theyr liues , which as they spent the same with alacritie in the seruice of Iesus : so in the ende they gaue vp the same most cheerefully , to what soeuer death presented it selfe , for confirmation & sealing of theyr former doctrine ; neuer so full of confidence , courage , and consolation , as at that houre , 2. Tim. 4. 1. Thess. 2. nor euer so boldly denouncing theyr Maister , or talking so ioyfully of rewards , Crownes and kingdomes , as at the very last instant & vpshotte of their worldly combat . Thys then declareth most manifestly , that the actions of these men , proceeded not of humaine spirit , nor could be performed by the power of man ; but by the diuine force & supernaturall assistance of their Lord and God , whom they confessed .

The thyrd Consideration .

AND thus much in breuitie of Christes Apostles . Of the Euangelists . There ensue next his Euangelists : that is , such men as haue left vnto vs written , hys byrth , life , doctrine , and death . Wherein is to be noted , that Iesus beeing God , tooke a different way from the custome of man , in deliuering vnto vs his Lawes and precepts . For that men , who haue been law-makers vnto the world , knewe no surer way of publishing theyr Lawe , and procuring authoritie to the same , then to write them with their owne handes , and in theyr life time to establish theyr promulgation . So Lycurgus , Solon , & others among the Graecians : Numa to the Romaines : Mahomet to the Sarafins : and diuers other in like manner . Iesus left nothing written by himselfe . But Iesus to shew hys diuine power in directing the penne and style of his Euangelists , would not leaue any thing written by himselfe , but passed from thys world in simplicitie and silence , wythout any further shew or ostentation of hys owne doings : meaning notwithstanding by hys eternall wisedome , that the prophecie of Ezechiell shoulde be fulfilled , Ezechi. 1. which fore-signified the beeing of his foure irrefragable witnesses , which day & night without rest , shold preach , extoll , & magnifie theyr Lord & Maister to the worlds end .

The different qualities and circumstaunces of the foure Euangelists . Foure then were fore-prophecied , and foure as wee see by Gods prouidence , were prouided to fulfill the same prophecie . The first and last are two Apostles , that wrote as they had seene . The two middle are two disciples , who registred things as they had vnderstoode by conference with the Apostles . The first Gospell was written by an Apostle , to giue light and open the way to al the rest . And the last in like manner was written by an Apostle , to giue authoritie and confirmation to all the former . The first was written in the Hebrue or Iewish tongue , for that Iesus actions were done in that Countrie , to the ende that thereby , eyther the whole Nation might beleeue them , or the obstinate impugne them . The other three were wrytten in the publique tongues of all other Nations : that is , in the Greeke & Romaine languages , if it be true ( * * See Armacan . lib. 9. de qu●est . which diuers holde , ) that S. Markes Gospell was first written in Latine .

They wrote theyr stories in diuers Countries , Circumstances of truth in our Euangelists . each one remaining farre distant from another , and yet agreed they all ( as wee see ) most exactlie , in the very same narration . They wrote in diuers times , the one after the other , and yet the latter did neyther correct nor reprehend any thing in the former . They published theyr stories , when infinite were aliue that knewe the facts , and manie more that desired to impugne them . They sette downe in most of theyr particuler narrations , the time , the day , the houre , the place , the Village , the house , the persons , the men , the women , and other the like . Which circumstaunces , the more they are in number , the more easie to be refuted if they were not true . Neyther dyd they in Iurie , write of things done in India , but in the same Countrie if selfe , in Townes and Cities that were publiquely knowne : in Bethania and Bethsaida , Villages harde by Ierusalem : in the Suburbes and hyls about the Cittie , in such a streete , at such a gate , in such a porch of the Temple , at such a fish-poole , which al people in Ierusalem did euery day behold .

The publishing of our Gospels . They published theyr wryting in their owne life time : and preached in worde , so much as in wryting they had recorded . They permitted the same to the iudgment and examination of all Christes Church , especiallie of the Apostles , who were able to discerne euery least thing therein contained . So Saint Marke set foorth his Gospell , Hieron . in catalog script . Eccles. by the instruction and approbation of S. Peter , as also dyd S. Luke , by the authoritie of S. Paule . They altered not theyr wrytings afterwarde , as other Authors are wont in theyr latter editions , nor euer corrected they one iote of that which they had first sette downe . And that which neuer happened in any other wrytings in the worlde besides , nor euer Prince or Monarch was able to bring to passe , for credite of hys Edicts or sanctions : they gaue theyr liues for defence and iustifying of that which they had written .

The manner of style in our Euangelists . Their manner of wryting , is sincere and simple , without all arte , amplification , or rethoricall exhortation . They flatter none , no not Iesus himselfe , whom they most adore : nor in confessing him to be theyr God and Creator , doe they conceale his infirmities of flesh , in that he was man : Math , 21. Marke . 2. Iohn , 7. Luke , 19. as hys hunger and thyrst : his beeing wearie : how he wept : his passions of feare , and the like . So likewise in the Apostles that were the Gouernours , superiours and heades of the rest : doe these Euangelists dissemble , hyde , or passe ouer no such things as were defects , & might seeme to worldly eyes to turne to theyr discredits . As for example , howe Christ rebuked them for theyr dulnes in vnderstanding : Marke , 15● Iohn , 10. 11 , & 20. howe after long instruction , they proposed notwithstanding , very rude and impertinent questions vnto hym : howe Thomas woulde not beleeue the attestation of hys fellowes : how S. Iohn and S. Iames the sonnes of Zebedee , ambitiously solicited to haue the preheminence of sitting neerest to Christ in hys glorie : which latter clause , beeing sette downe cleerelie by Saint Marke , Marke , 10. whyle yet S. Iohn the Apostle was liuing , the same was neuer denyed , nor taken ill by the said Apostle , neither was saint Marks Gospell any thing the lesse approoued by him , albeit he liued longest , and wrote last of all the rest .

Nay , which is more , A special point to be obserued in our Euangelists . and greatlie ( no doubt ) to bee obserued ; these Euangelists were so sincere and religious in theyr narrations , as they noted especially the imperfections of themselues , and of such other as they principally respected . So Saint Mathew nameth himselfe Mathew the Publicane . Math , 10. Marke , 14. And so S. Marke beeing Peters dysciple , recordeth particulerly , how S. Peter thrise denied hys Lord and Maister . Saint Luke that was scholler and dependent of S. Paule , maketh mention alone of the differences betweene Paule and Barnabas : Acts. 15. and in the Storie of S. Stephens death , after all hys narration ended , he addeth a clause that in humane iudgment might haue beene left out , to wit , Acts , 7. Saulus erat consentiens neci eius : Saule was consenting and culpable of Stephens death . Whereby wee may perceiue most perspicuously , that as these men were plaine , sincere and simple , and farre from presuming to deuise any thing of themselues , so were they religious , and had scruple to passe ouer , or leaue out any thing of the trueth , in fauour of themselues , or of any other whosoeuer .

These mens wrytings then , were published and receiued for vndoubted trueth , by all that liued in the verie same age , and were priuie to the perticulers therein contayned . They were copied and abroad into infinite mens hands , and so conserued wyth all care & reuerence , as holy and diuine scripture . They were read in Churches throughout al Countries and Nations : expounded , preached , & taught by all Pastours , and commentaries made vppon them by holy Fathers from tyme to tyme . So that no doubt can be made , No doubt but that we haue the true wrytings of our Euangelists . but that we haue the very same wrytings incorrupt as the Authours left them : for that it was impossible for any enemie to corrupt so many copies ouer the world , without discouerie and resistaunce . And the same verie text , words , and sentences , which from age to age the learned Fathers doe alleage out of these Scriptures , we finde them now , as they had them at that time . As for example , S. Iohn that liued longest of al the Apostles & Euangelists , had among other Schollers and auditours , Papias , Ignatius , and Policarpus , all which agree of the foure Gospels and other writings left vnto vs in the newe Testament affirming S. Iohn to haue approoued the same . These men were Maisters againe to Iustinus Martyr , Ireneus & other , whose writings remaine vnto vs . And if they dyd not , yet their sayings and iudgments touching the Scriptures , are recorded vnto vs by Eusebius and other Fathers of the next age after , Eusebius . lib. 5. hist. cap 15. and so from hande to hande vntill our dayes . So that of this , there can be no more doubt , then whether Rome , Constantinople , Ierusalem , and other such renouned Citties knowne to all the world at thys daie , be the very same wherof Authors haue treated so much in auncient times .

The fourth Consideration .

AND thus much of Christes Euangelists , for whose more credite , and for confirmation of things by them recorded : Of Martyrs . hys diuine prouidence preordained , that infinite witnesses , ( whom we call Martyrs ) shoulde offer vppe theyr bloode in the Primatiue Church and after . Wheras for no other doctrine , profession , or Religion in the worlde , the like was euer heard of ; albeit among the Iewes in the tyme of the Machabees , Macab . lib. 1. et 2. and at some other times also , when that Nation for their sinnes were afflicted by Heathen Princes , some fewe were tyrannized and iniuriously put to death ; yet commonly , and for the most part , thys was rather of barbarous crueltie in the Pagans for theyr resistaunce , then directly for hatred of Iewish Religion . And for the number , there is no doubt , but that more Christians were put to death with in two monethes for theyr beleefe throughout the worlde , then were of Iewes for two thousand yeeres before Christes comming . Which is vndoubtedly a matter very wonderfull , considering , that the Iewish Religion impugned no lesse the Pagan Idolatrie , then dooth the doctrine of the Christians . But this came to passe that Christes wordes might be fulfilled , who saide ; Math , 5. I come not to bring peace but the sword . And againe , I sende you foorth as sheepe among wolues . Math , 10. That is to say , to be torne and harried , and your blood to be deuoured .

In which extreame and most incredible sufferings of Christians , Three poynts to be considered in our Martyrs . three poynts are woorthy of great consideration . The first , what infinite multitudes of all states , conditions , sexe , qualities and age , did suffer dailie for testimonie of this trueth . The second , * * See the narration of Philaeas , bishop in Affrica touching this point , alleaged by Eusebius , lib. 8. hist. cap. 11. et 12. what intollerable and vnaccustomed torments , not hearde of in the worlde before , were deuised by Tyrants for afflicting thys kinde of people . The thyrde , what inuincible courage and vnspeakable alacritie , the Christians shewed , in bearing out these afflictions , which the enemies themselues could not attribute , but to some diuine power and supernaturall assistance .

And for thys later poynt of comfort in theyr sufferings , The singuler alacritie of Christians in theyr sufferings . I wil alleage onely this testimonie of Tertulian against the Gentiles , who obiected , that wicked men suffered also as well as Christians ; whereto thys learned Doctor made aunswere in these words . Truth it is , that many men are prone to ill , and do suffer for the same : but yet dare they not defende theyr euill to be good , as Christians doe theyr cause . For that euerie euill thing by nature , dooth bring wyth it eyther feare or shame : Tertul. in . Apolog capit . 1. and therefore wee see , that malefactors , albeit they loue euill , yet would they not appeare so to the world , but desire rather to lye in couert . They tremble when they are taken , and when they are accused , they denie all , and doe scarse oftentimes confesse their dooings vpon torments . And finally , when they are condemned , they lament , mone , and doe impute their hard fortune , to destinie , or to the Planets . But the Christian , what doth hee like to this ? is there any man ashamed ? or doth any man repent him when he is taken , except it be for that hee was not taken rather ? If hee be noted by the enemie for a Christian , hee glorieth in the same : yf he be accused , he defendeth not himselfe : if hee be asked the question , hee confesseth it willingly : if he be condemned , hee yeeldeth thanks . What euill is there then in the Christian cause , which lacketh the naturall sequel of euill ? I meane feare , shame , tergiuersation , repentaunce , sorrowe , and deploration ? What euil ( I say ) can this be deemed , whose guiltines is ioy ? whose accusation is desire ? whose punishment is happines ?

Hetherto are the words of learned Tertulian , Iesus assistance to his Martyrs . who was an eye witnesse of that hee wrote , and had no small part in the cause of those that ●uffered , beeing himselfe in that place and state , as daily he might expect to taste of the same affliction . To which combat , howe readie he was , may appeare by diuers places of this his Apologie , wherein hee vttereth ( besides hys zeale and feruour ) a most confident securitie , and certaine assuraunce of Iesus assistaunce , by that which hee had seene performed to infinite other , in their greatest distresses , from the same Lord before . So that nothing doth more acertaine vs of the diuine power and omnipotencie of Iesus , then the fortitude inuinsible , which aboue all humane reason , force , and nature , he imparted to his Martyrs .

The fift Consideration .

AFter which consideration , The subiection of spyrits . there commeth to be weighed , the fift poynt before mentioned , which is , of the same power and omnipotencie of Iesus , declared and exercised vpon the spirits infernall . Which thing , partly may appeare by the Oracles alleaged in the ende of the former Section , ( wherein those spirits fore-told ; that an Hebrue childe should be borne ; to the vtter subuersion and ruine of theyr tyrannicall dominion : ) and much more at large the same might bee declared , by other aunswers and Oracles vttered after Christes natiuitie , and registred in the monuments euen of the Heathens themselues . Whereof he that desireth to see more ample mention , ( especially out of Porphyrie who then was liuing , ) let him read Eusebius sixt booke , De preparatione Euangelica , wher he shall finde store : and namely , that Apollo many times exclaimed , Hei mihi , congemiscite : Hei mihi : hei mihi : Oraculorum defecit me claritas . Woe vnto me , lament yee wyth me ; woe vnto me , woe vnto me : for that the honour of Oracles hath nowe forsaken mee . Which complaints and lamentations , are nothing els but a plaine confession , that Iesus was he , of whom a Prophet saide diuers ages before : Sopho , 2. Attenuabit omnes Deos terrae : hee shall weare out and bring to beggerie , al the Gods or Idols of the earth . Thys confessed also the wicked spirits themselues , when a● Christes appearing in Iurie , they came vnto him diuers times and besought him , not to afflict or torment them , nor commaund them presently to returne to hell , but rather , to permitte them some little time of entertainement , in the Sea , or Mountaines , or among heards of Swyne , or the like . Which confession they made in the sight of all the world , and declared the same afterwards by theyr facts and deedes .

For presently vppon Iesus death , & vppon the preaching of hys name and Gospell throughout the worlde , Of the myraculous ceasing of Oracles at Christes appearing . the Oracles which before were aboundant in euerie Prouince and Countrey , were put to silence . Whereof I might alleage the testimonies of very many Gentiles themselues , Iuuenal . as that of Iuuenall . Cessant Oracula Delphis . Saty. 6. All Oracles at Delphos do now cease , &c.

That also of another Poet : Excessere omnes adytis , arisque relictis Dii , quibus imperium hoc steterat , &c. Lucan .

That is , the Gods by whom this Empire stood , are all departed from theyr Temples , and haue abandoned theyr Altars and place of habitation . Strabo hath also these expresse words . Strab. lib. Geograph . The Oracle of Delphos at this day , is to be seene in extreame beggerie and mendicitie .

And finally , Plutarch . de defectu oraculo . Plutarch that liued within one hundred yeeres after Christ , made a speciall booke to search out the causes , why the Oracles of the Goddes were ceassed in hys tyme . And after much turning and winding many wayes , resolued vppon two principall points , Two insufficient causes . as causes thereof . The first , for that in his tyme there was more store of wise men then before , whose aunswers might stand in steede of Oracles : and the other , that peraduenture the spirits which were accustomed to yeelde Oracles , were by length of tyme growne olde and dead . Both which reasons in the very common sence of all men , must needes be false ; and by Plutarch himself , can not stand wyth probabilitie . For first , in his Bookes which he wrote of the liues of auncient famous men , he confesseth , that in such kind of wisedome , as he most esteemed , they had not theyr equals among their posterity . Secondly , in his Treatises of Phylosophy , he passeth it for a ground , that spyrits , nor depending of materiall bodies , cannot dye , or wexe olde ; and therefore of necessitie hee must conclude , that some other cause is to be yeelded of the ceassing of these Oracles , which cannot be but the presence and commaundement of some higher power , according to the saying of S. Iohn , 1. Iohn , 3. To this end appeared the sonne of GOD , that hee might dyssolue ( or ouerthrow ) the workes of the deuil .

Neyther did Iesus thys alone in his own person , but gaue also power and authoritie to his dysciples and followers to do the like , according to theyr commission in Saint Mathewes Gospell : Math , 10. Super omnia Demonia et spiritus immundos &c. You shall haue authoritie ouer all deuils & vncleane spirits . Which commission , howe they afterwarde put it in execution , the whole worlde yeeldeth sufficient testimonie . And for examples sake onlie , I will alleage in this place , an offer or challenge made for proofe thereof , Tertul. in Apolog. ad gentes . by Tertulian to the Heathen Magistrates and persecutors of hys time , his words are these . Let there bee brought heere in presence before your tribunall seates , some person , who is certainly knowne to be possessed with a wicked spirit , and let that spirit be commaunded by a Christian to speake , & he shal as truelie confesse himselfe to be a deuill , A most confident offer made by Tertulian . as at other tymes to you , he wyll falsely say he is a God . Again , at the same time : let there be brought foorth one of these ( your Priestes or Prophets ) that will seeme to be possessed with a diuine spirite , I meane of those that speake gasping , &c. ( in whom you imagine your Gods to talke , and except that spyrite also , ( commaunded by vs , ) doe confesse himselfe to be a deuill , ( beeing affrayd indeede to lie vnto a Christian : ) doe you shedde the blood of the Christians in that verie place . &c. None wyll lye to theyr owne shame , but rather for honour or aduantage : yet those spirits wyll not say to vs , that Christ was a Magitian , as you doe , nor that he was of the common condition of men . They wyll not say , he was stolne out of the Sepulcher , but they wyll confesse , that hee was the vertue , wisedome , and word of God ; that he is in heauen , and that he shall come againe to be our Iudge , &c. Neither will these deuils in our presence , denie themselues to be vncleane spirits , and damned for theyr wickednes , and that they expect his most horrible iudgement , professing also , that they doe feare Christ in God , and God in Christ : and that they are made subiect vnto hys seruaunts .

Hetherto are the wordes of Tertulian , contayning ( as I haue sayd ) a most confident challenge , and that vppon the liues & blood of all Christians , to make triall of their power in controling those spirits , which the Romaines and other Gentiles adored as theyr Gods . Which offer , seeing it was made and exhibited to the persecutors themselues , then liuing in Rome , well may we be assured , that the enemie wold neuer haue omitted so notorious an aduauntage , if by former experience hee had not beene perswaded , that the ioyning heerein would haue turned and redounded to hys owne confusion .

The wonderfull authoritie of Christians ouer spirits . And this puissant authoritie of Iesus imparted to Christians , extended it selfe so far foorth : that not onely their words and commaundements , but euen their very presence did shutte the mouthes , and driue into feare the miserable spirits . Lact. li. 2. diuin. Instit. cap. 16. So Lactantius sheweth that in his dayes , among many other examples of thys thing , a seelie seruing-man that was a Christian , following hys Maister into a certaine Temple of Idoles , the Gods cryed out , that nothing could be well done , as long as that Christian was in presence . The like recordeth Eusebius of Dioclesian the Emperour , who going to Apollo for an Oracle , receiued aunswere , Euseb. lib. 5. de prap . Euan. That the iust men were the cause that hee coulde say nothing . Which iust men , Apollos Priestes interpreted , to bee meant ironically of Christians : and theruppon Dioclesian began hys most fearce and cruell persecution in Eusebius daies . Sozomenus also writeth , Sozom. lib. 3. hist , cap. 18. that Iulian the Apostata , endeuouring with many sacrifices and coniurations , to drawe an aunswer from Apollo Daphnaeus , in a famous place called Daphne , in the suburbes of Antioche : vnderstood at last by the Oracle , that the bones of Saint Babylas the Martyr , that lay neere to the place , were the impediment why that God could not speake . And thereuppon , Iulian caused the same body presently to be remoued . And finally , heereof it proceeded , that in all sacrifices , coniurations , and other mysteries of the Gentiles , there was brought in that phrase recorded by scoffing Lucian : Lucian . in Alex. Extant Christiani , let Christians depart ; for that while they were present , nothing coulde be well accomplished .

To conclude , the Pagan Porphyrie , that of all other most earnestly endeuoured to impugne and dysgrace vs Christians , Porph. li. 1. cont. Christ . apud . Euse. lib. 5. cap. 1. de prae . Euang. and to hold vppe the honor of his enfeebled Idoles ; yet discoursing of the great plague that raigned most furiously in the Cittie of Messina , in Cicilie where he dwelt : yeeldeth this reason , why AEsculapius the God of Physicke , ( much adored in that place , ) was not able to helpe them . A meruailous confession of Porphyrie . It is no meruaile ( saith he ) if this Cittie so many yeeres be vexed with the plague , seeing that both AEsculapius and all other Gods be nowe departed from it , by the comming of Christians . For since that men haue begunne to worship thys Iesus , we could neuer obtaine anie profite by our Gods .

Thus much confessed thys Patrone of Paganisme , concerning the maime that hys Gods had receiued by Iesus honour . Which albeit he spake with a malicious minde , to bring Christians in hatred and persecution thereby , yet is the confession notable , & confirmeth that Storie which Plutarch in hys fore-named booke dooth report ; A prety storie of Plutarch . that in the later yeeres of the raigne of the Emperour Tyberius , Plutarch . de defectu oraculo . a strange voyce , and exceeding horrible clamour , wyth hydeous cryes , skriches , and howlings , were heard by many in the Graecian sea , complaining that the great God Pan was nowe departed . And this Plutarch ( that was a Gentile ) affirmeth to haue beene alleaged and approoued , before the Emperour Tyberius , who meruailed greatlie thereat , and could not by all his Diuiners and Southsayers , whom he called to that consultation , gather out any reasonable meaning of thys wonderfull accident . But we Christians , comparing the time wherein it happened , vnto the tyme of Iesus death & passion , and finding the same fully to agree , may more than probably perswade our selues , that by the death of their great God Pan , ( which signifieth all , ) was imported the ruine and vtter ouerthrow of all the wicked spirits and Idoles vpon earth .

The sixt Consideration .

AND thus hath the Deitie of Iesus beene declared and prooued by hys omnipotent power , The punishment of enemies . in subduing infernall enemies . Nowe resteth it for vs to make manifest the same , by hys like power and diuine iustice , shewed vpon diuers of hys enemies here on earth ; whose greatest punishment , albeit for the most parte , hee reserueth for the life to com , yet som-times for manifestation of his omnipotencie , ( as specially it was behouefull in those first dayes of hys appearaunce in the world ) he chasteneth them also euen here on earth in the eye and sight of all men . So wee reade of the most infamous and miserable death of Herod the first , surnamed Ascolonita , Herod Ascolonita . who after hys persecution of Christ in hys infancie , and the slaughter of the infants in Bethleem for hys sake : Ioseph . lib. 17. antiq. cap. 10. et lib. 1. de bel . Iudai . cap. 21. was wearied out by a lothsome life , in feare and horrour of hys owne wyfe and chyldren : whom after he had most cruelly murthered , was enforced also by desperation , through his inspeakable greefes , vexations , and torments , to offer hys owne hand to his owne destruction , if hee had not beene stayed by hys freendes that stoode about him .

After him , Archilaus . Archelaus his eldest Sonne , that was a terror to Iesus at hys returne from Egipt , fell also by Gods iustice into meruailous calamities . Ioseph . lib. 17. antiq. cap. 15. lib. 2. de bel . Iuda . cap. 6. For first , beeing left as king by hys father , Augustus woulde not allowe or ratifie that succession ; but of a king made hym a Tetrarch , assigning vnto hym onelie the fourth part of that dominion which hys Father had before . And then again after nine yeeres space , tooke that away in like maner , wyth the greatest dishonour hee coulde deuise , seazing vpon all hys treasure and riches by way of confiscation , and condemning hys person to perpetuall banishment , wherein he died most miserably in Vienna in France .

Herod Antipas . Not long after thys , the seconde sonne of Herod the first , named Herod Antipas , Tetrarch of Galilie , who put S. Iohn Baptist to death , and scorned Iesus before hys passion , ( whereat bothe hymselfe and Herodias hys Concubine were present : Ioseph . lib. 18. antiq. cap. 9. lib. 2. de bel . cap. 8. ) was deposed also by Caius the Emperour , ( beeing accused by Agrippa hys neerest kinseman ) & most con●umeliously sent in exile ; first , to Lyons in Fraunce , and after that , to the most deserte and inhabitable places in Spayne , where he wyth Herodias wandered vppe and downe in extreame calamitie so long as they liued , and finally , ended theyr dayes abandoned of all men . In which miserie also it is recorded , that the dauncing Daughter of Herodias , Herodias daughter . who had in her iolitie demaunded Iohn Baptists heade , beeing on a certaine time enforced to passe ouer a frozen Riuer , Niceph. lib. ● . cap. 20. suddainely the Ise brake , and shee in her fall , had her heade cut off by the same Ise , without hurting the rest of her bodie , to the great admiration of all the lookers on .

The like euent had another of Herods familie , named Herod Agrippa , Herod Agryppa . the accuser of the fore-named Herod the Tetrarch ; who in hys great glory and tryumph hauing put to death S. Iames , the brother of S. Iohn Euangelist , & imprisoned S. Peter , was soone after in a publique assembly of Princes and Nobles at Caesaria , striken from heauen with a most horrible disease , whereby hys bodie putrified , and was eaten wyth vermine , Acts. 12. Ioseph . lib. 19. antiq. cap. 7. as both S. Luke recordeth , and Iosephus affirmeth . And the same Iosephus , with no small meruaile in himselfe , declareth ; that at the very same time when hee wrote hys storie , Lib. 18. cap. 7. ( which was about three-score and ten yeeres after the death of Herod the first , ) the whole progenie and of-spring , kindred and familie of the sayd Herod , The stock of Herod soone extinguished . ( which he sayth was exceeding great , by reason he had many wiues together , wyth many children , brothers and sisters , besides Nephewes and kinse-folke : ) were al extinguished in most miserable sort , and gaue a testimonie ( saith Iosephus ) to the world , of the most vain confidence , that men doe put in humaine felicitie .

And as the punishments lighted openly vppon Iesus professed enemies in Iurie : The punishments of the Romaines . so escaped not all the Romaines theyr chastisement ; I meane such , as especially had theyr hands in persecution of him , or of his folowers after him . For first , Pilate . of Pontius Pilate that gaue sentence of death against him , we read , that after great disgrace receiued in Iurie , Eutrop. lib. 7. hist. Euseb. lib. 2. cap. 7. hist. he was sent home into Italie , and there by manifest dis-fauours shewed vnto him by the Emperour his Maister , fell into such desperation , as he slew himselfe with his owne hands . And secondly of the very Emperours themselues , who liued from Tyberius ( vnder whom Iesus su●fered ) vnto Constantine the great , vnder whom Christian Religion tooke dominion ouer the world , ( which contained the space of three hundred yeeres , ) very fewe or none escaped the manifest scourges of Gods dreadfull iustice , shewed vpon them at the knytting vppe of theyr dayes . For examples sake ; Tyberius , that permitted Christians to liue freely , Tertuli . in Apolog. and made a Lawe against theyr molestation , ( as before hath beene shewed , ) died peaceably in his bedde . Caligula . But Caligula that followed him , for his contempt shewed against all diuine power , in making himselfe a God : was soone after murdered by the consent of hys deerest freendes . Nero also , Nero. who first of all other beganne persecution against the Christians , wythin few moneths after he had put S. Peter & S. Paul to death in Rome , ( hauing murthered in like manner , his owne Mother , Brother , Wife , and Maister , ) was vpon the suddaine , from his glorious estate and maiestie , throwne downe into such horrible distresse and confusion in the sight of all men : as being condemned by the Senate , to haue hys head thrust into a Pyllerie , and there most ignominiously to be whypped to death : was constrained , for auoyding the execution of that terrible sentence , to massacre hymselfe with hys owne handes , by the assistance of such as were dearest vnto him .

Many Emperours that died myserably . The like may be shewed in the tragicall endes of Galba , Otho , Vitellius , Domitian , Commodus , Pertinax , Iulian , Marcinus , Antoninus , Alexander , Decius , Gallus , Volutianus , AEmilianus , Valerianus , Galienus , Caius , Carinus , Maximianus , Maxentius , Lucinius and others . Whose miserable deathes , a Noble man & Councellour , ( well neere one thousande yeeres past ) did gather against Zosimus a Heathen writer , E●agrius Scolast . lib. 3. hist. cap. 41. to shewe thereby the power-full hand of Iesus vpon hys enemies : adding furthermore , that since the time of Constantine , ( whiles Emperours haue beene Christians ) fewe or no such examples can be shewed , except it bee vppon Iulian the Apostata , Valens the Arrian heretique , or some other of like detestable and notorious wickednesse . And thus much of particular men chastised by Iesus .

But if we desire to haue a full example of hys iustice vppon a whole Nation together ; The chastisement of Ierusalem , and of the Iewish people . let vs consider what befell Ierusalem and the people of Iurie , for theyr barbarous crueltie practised vpon him , in hys death & passion . And truely , if we beleeue Iosephus & Philo the Iewish Historiographers , ( who lyued eyther wyth Christ , or immediatly after hym , ) it can hardly be expressed by the tongue or penne of man , what insufferable calamities and miseries , were inflicted to that people ( presently vpon the ascention of Iesus , ) by Pilate theyr Gouernor ; Ioseph . lib. 19. an●iq . li. 2. et . 3. de bel . Iudai . Philo. in Flacco et lib. 2. de leg . Cornel. Tac. lib. 12. vnder Tyberius the Emperour ; and then againe by Petronius vnder Caligula , and after that , by Cumanus , vnder Claudius ; and lastlie by Festus and Albinus , vnder Nero. Through whose cruelties ; that Nation was enforced finally to rebell , and take Armes against the Romaine Empire , which was the cause of theyr vtter ruine and extirpation by Tytus and Vespasian . At what time besides the ouerthrow of their Cittie , burning of theyr Temple , and other infinite distresses , which Iosephus an eye-witnes protesteth , that no speeche or discourse humaine can declare . The same Authour likewise recordeth , eleuen hundred thousand persons to haue been slaine , and foure-score and seauenteen thousande taken aliue , who were eyther put to death afterward in publique tryumphes , or sold openly for bond-slaues into all parts of the world .

And in thys vniuersall calamitie of the Iewish Nation , beeing the most notorious and greeuous , How Christes death was punished wyth like circumstances vppon the Iewes . that euer happened to people or nation before or after them , ( for the Romaines neuer practised the like vpon others ) it is singulerly to be obserued , that in the same tyme and place , in which they had put Iesus to death before : that is , in the feast of the Paschal , when theyr whole Nation was assembled at Ierusalem , from all parts , Prouinces , and Countries of the earth : they receiued thys theyr most pittifull subuersion , and that by the handes of the Romaine Caesar , to whom by publique crie , they had appealed from Iesus but a little before . Yea , further it is obserued and noted , that as they apprehended Iesus , and made the entrance to his passion vpon the Mount Oliuet : so Titus , Ioseph . lib. 5. de bello cap. 8. ( as Iosephus wryteth ) vpon the same Mount planted his first siege for their final destruction . And as they ledde Iesus from Caiphas to Pilate , afflicting him in theyr presence : so nowe were they themselues ledde vppe and downe from Iohn to Simon , Capit. 27. ( two Tyrants that had vsurped dominion within the Cittie , ) and were scourged and tormented before the tribunall seates . Againe , as they had caused Iesus to be scoffed , beaten , and villainously intreated by the Souldiers in Pilats Pallace : so were now theyr owne principall Rulers and Noble men , ( as Iosephus wryteth , ) most scornfully abused , beaten , and crucified by the same Souldiers . Which latter poynt of crucifying , or villainous putting to death vpon the Crosse , was begunne to be practised by the Romaines vpon the Iewish Gentrie , immediatly after Christes death & not before . And now at thys tyme of the war Iosephus affirmeth , that in some one daie , fiue hundred of hys Nation were taken and put to thys opprobrius kind of punishment ; in so much , that for the great multitude , hee sayth : Lib. 5. de bello● cap● 28. Nec locus sufficeret Crucibus , nec Cruces corporibus : that is , neyther the place was sufficient to containe so many Crosses as the Romaines sette vppe , nor the Crosses sufficient to sustaine so many bodies as they murdered by that torment .

Thys dreadfull and vnspeakeable miserie , fell vppon the Iewes about forty yeeres after Christes ascention , A meruailous prouidence of God for deliuering the Christians that were in Ierusalem at the time of destruction . when they had shewed themselues most obstinate and obdurate against hys doctrine , deliuered vnto them , not onely by hymselfe , but also by hys disciples ; of which disciples they had now slaine Saint Stephen and S. Iames , and had driuen into banishment both S. Peter and S. Paule , and other that had preached vnto them .

To which later two Apostles , ( I meane Saint Peter and Saint Paule , ) our Sauiour Christ appeared a little before their martyrdomes in Rome , ( as Lactantius writeth , ) and shewed , that wythin three or foure yeres after their deathes , he was to take reuenge vppon theyr Nation , by the vtter destruction of Ierusalem and of that generation . Lib. 4. diuin. Instit. cap. 2● . Which secret aduise , the sayd Lactantius affirmeth● that Peter & Paule reuealed to other Christians in Iurie ; whereby it came to passe , ( as Eusebius also and other Authors doe mention , Eusebius lib , 3. hist. capit , 5. Niceph , cap , 3. ) that all the Christians liuing in Ierusalem , departed thence , not long before the siege beganne , to a certaine Towne named Pella , beyond Iordan , which was assigned them for that purpose by Iesus hymselfe , for that it beeing in the dominion of Agryppa , ( who stoode wyth the Romaines , ) it remayned in peace and safetie , whyle all Iurie besides was brought to desolation .

The Iewish miseries after the destruction of Ierusalem . Thys then was the prouidence of God for the punishment of the Iewes at that time . And euer after , theyr estate declined from worse to worse : and theyr myseries dailie multiplied throughout the world . Whereof he that wyll see a very lamentable narration , let hym reade but the last Booke onely of Iosephus historie De bello Iudaico , wherein is reported besides other things , that after the warre was ended , & all the publique slaughter ceassed , Tytus sent three-score thousand Iewes , as a present to hys Father to Rome , there to be put to death in diuers & sundrie manners . Others hee applyed to be spectacles for pastime to the Romaines that were present wyth him ; whereof Iosephus sayth that he sawe wyth hys owne eyes , two thousande and fiue hundred murthered and consumed in one day , by fight & combat among themselues , Ioseph , lib , 7 , de bel , cap , 20 , et 21. and wyth wilde beastes at the Emperours appointment . Others were assigned in Antioche and other great Citties , to serue for fagottes in their famous bond-fires at tymes of tryumph . Others were sold to be bond-slaues , others condemned to dyg and hew stones for euer . And thys was the ende of that warre and desolation .

After thys againe vnder Traiane the Emperour , The finall desolation of the Iewish Nation . there was so infinite a number of Iewes slaine , and made away by Marcus Turbo in Affrica , & Lucius Quintus in the East : ( as all hystories agree ) that it is impossible to expresse the multitude . But yet more wonderfull it is , which the same Hystorians report : that in the eyghteene yeere of Adrian the Emperour , Oros● li , 7 , ca , 13 , Ariston pellaeus in hist. Euseb , lib , 4 , capit 8 , Niceph , libro , 3 , cap , 24 , one Iulius Seuerus beeing sent to extinguish all the remnant of the Iewish generation : destroyed in small ●yme nine-tie and eyght Townes and Villages wythin that Countrie , and slew fiue hundred and four-score thousand of that bloode and Nation in one daie : at which time also he beate downe the Cittie of Ierusalem in such sorte , as hee left not one stone standing vpon another of theyr auncient buildings : but caused some part thereof to be reedified againe , and inhabited onely by Gentiles . He chaunged the name of the Cittie , and called it * * The Emperours name was Aelius Adrianus . AELIA , after the Emperours name . He droue all the progenie and of-spring of the Iewes foorth of all those Countries , with a perpetuall Lawe confirmed by the Emperour , that they should neuer returne : no , nor so much as looke backe from any hygh or eminent place to that Countrey againe . And thys was doone to the Iewish Nation by the Romaine Emperors , for accomplishing that demaund , which theyr principall elders had made not long before to Pilate the Romaine Magistrate , concerning Iesus most iniurious death , crying out wyth one consent and voyce , Math , 25. to wit , Let his blood be vpon vs , and vpon our posteritie .

The seauenth Consideration .

AND heerein also , The fulfilling of Iesus prophecies . ( I meane in the most wonderfull and notorious chastisement or rather reprobation of the Iewish people , which of all the worlde was Gods peculier before , ) is sette out vnto vs , as it were in a glasse , the seauenth and last poynt , which we mentioned in the beginning of thys Section : to wit , the fulfilling of such speeches & prophecies , as Iesus vttered when he was vpon earth ; as namely at one time , after a long and vehement commination made to the Scribes and Pharisies , and principall men of that nation , ( in which hee repeateth eyght seuerall tymes the dreadfull threat woe : ) he concludeth finally , that al the iust blood , iniuriouslie shedde , Math , 23. from the first Martyr Abel , shold be reuenged very shortly vpon that generation . And in the same place , he menaceth the populus Cittie of Ierusalem , that it shoulde be made desert . And in another place hee assureth them , Luke , 21. that one stone should not be left standing thereof vpon another . And yet further he pronounced vpon the same Cittie these words : Luke , 19. The daies shall come vppon thee , and thyne enemies shall enuiron thee with a wal , and shall besiege thee : they shall straiten thee on euerie side , and shall beat thee to the ground , and thy children in thee . And yet more particulerlie , he fore-telleth the very signes , Iesus speeches of Ierusalem . whereby his disciples shoulde perceiue when the tyme indeede was come , vsing thys speeche vnto them . Luke , 21. When you shall see Ierusalem besieged with an Armie : then know ye that her desolation is at hand : for that these are the dayes of reuenge , to the ende all may be fulfilled which is written . Great distresse shall fall vppon thys earth , and vengeaunce vpon thys people . They shall be slaine by dint of the sworde , and shall bee ledde as slaues into all Countries . And Ierusalem shall be troden vnder feete by the Gentiles , vntill the times of Nations be accomplished .

Thys fore-tolde Iesus of the miserie that was to fall vpon Ierusalem , The circumstaunce of the time , when Iesus spake hys words , & when they were written . and vppon that people ( by the Romaines and other Gentiles , ) when the Iewes seemed to be in most securitie , and greatest amitie with the Romaines , ( as also they were when the same things were wrytten , ) and consequentlie at that tyme , they might seeme in all humaine reason , to haue lesse cause then euer before to misdoubt such calamities . And yet howe certaine & assured fore-knowledge , ( and as it were most sensible feeling , ) Iesus had of these miseries , he declared , not only by these expresse words , and by their euent : Luke . 19. but also by those pittifull teares hee shed vpon sight and consideration of Ierusalem , and by the lamentable speech he vsed to the women of that Cittie , who wept for him at his passion , perswading them to weepe rather for themselues and for their children , Luke , 23. ( in respecte of the miseries to follow , ) then for him .

Which wordes and predictions of Iesus , together wyth sundry other his speeches , fore-shewing so particularly the imminent calamities of that Nation , ( & that , as I haue said , at such time , when in humaine discourse there could be no probabilitie therof ; ) when a certaine Hethen Chronicler & Mathematique , named Phlegon , Phleg. Thral . lib. annal. about a hundered yeres after Christes departure , had diligently considered , hauing seene the same also in his daies most exactlie fulfilled , ( for he was seruaunt to Adrianus the Emperour , by whose commaundement , as hath beene said before , the finall subuersion of that Iewish Nation was brought to passe : The testimony of a Heathen , for the fulfilling of Christes prophecies . ) thys Phlegon ( I say ) though a Pagan , yet vpon consideration of these euents , and others that he sawe , ( as the extreame persecution of Christians foretold by Christ and the like : ) he pronounced , that neuer any man fore-told things so certainlie to come , or that so precisely were accomplished , as were the predictions and prophecies of Iesus . And this testimonie of Phlegon , was alleaged & vrged for Christians , against one Celsus a Heathen Phylosopher & Epicure , by the famous learned Origen , Orig. lib. 2. con● . Celsum , sub initium . euen the verie next age after it was written by the Authour : so that of the trueth of thys allegation , there can be no doubt or question at all .

Other prophecies of Iesus , fulfilled to his Disciples .

AND nowe albeit these predictions and prophecies , concerning the punishment and reprobation of the Iewes , fulfilled so euidently in the sight of all the worlde , might be a sufficient demonstration , of Iesus fore-knowledge in affaires to come : yet are there many other thinges besides fore-shewed by him , which fell out as exactly as these dyd ; notwithstanding that by no learning , mathematicall reason , humaine coniecture , they were or might be fore-seene . As for example : the fore-telling of hys owne death , the manner , time , and place thereof : as also the personne that should betray hym , together wyth his irrepentant ende . The flight , feare , and scandale of hys Disciples , albeit , they had promised and protested the contrarie . The three seuerall denials of Peter . The particuler time of hys owne resurrection , and ascention . The sending of the holie Ghost , and many other the like predictions , prophecies and promises , which to his Apostles , disciples , and followers that heard them vttered , and left them written before they fell out , & sawe them afterward accomplished : & who by the falshood therof should haue receiued greatest domage of all other men , if they had not beene true ; to these men ( I saie ) they were most euident proofes of Iesus diuine prescience in matters that should ensue .

Prophecies fulfilled in the sight of Gentiles .

BVT yet for that an Infidell , ( with whom onely I suppose my selfe to deale in thys place , ) may in these and the like things , find ( perhaps ) some matter of cauilation : & say , that these prophecies of Iesus were recorded by our Euangelists , after the particularities therein prophecied were effectuated & not before ; and consequently , that they might be forged ; I wil alleage certain other euents , both fore-told & registred before they came to passe : and divulged by publique writings in the face of all the worlde , when there was small semblance that euer the same shoulde take effect . Such were the particular fore-tellings of the kinde and manner of S. Peters death , whiles hee liued . The peculier and different manner of S. Iohn the Euangelists ending , from the rest of the Apostles . The fore-shewing and describing to his disciples , the most extreame and cruell persecutions , that shoulde ensue vnto Christians for his sake , ( a thing at that time not probable in reason , for that the Romaines permitted the exercise of all kindes of Religions : ) and that notwithstanding all these pressures and intollerable afflictions , his faithfull followers should not shrinke , but hold out , and dailie increase in zeale , fortitude , and number , and finally , should atchiue the victorie and conquest of all the worlde : a thing much more vnlikelie at that day , and so farre passing all humaine probabilitie , as no capacitie , reason , or conceit of man , might reach or attain the fore-sight thereof . And wyth thys wil wee conclude our third and last part of the generall diuision sette downe in the beginning , concerning the groundes and proofes of Christian Religion .

The Conclusion . SECT. 4.

The summe of the former three Sections . BY all that hetherto hath beene saide , wee haue declared and made manifest vnto thee ( gentle Reader ) three thinges of great importaunce . First , that from the beginning and creation of the world , there hath beene promised in all times and ages , a Messias , or Sauiour of man-kind , in whom , & by whom , all Nations shoulde be blessed ; as also , that the particuler time , maner , and circumstance of his comming , together with the qualitie of hys person , purpose , doctrine , life , death , resurrection , and ascention , were in like manner by the Prophets of God , most euidently fore-shewed . Secondlie , that the verie same perticulers and speciall points that were dissigned and sette down by the sayd Prophets , were also fulfilled most exactly with theyr circumstaunces , in the person and actions of Iesus Christ our Lord and Sauiour . Thyrdlie , that besides the accomplishment of all the fore-sayd prophecies , there were giuen by Iesus many signes , manifestations , and most infallible arguments of hys Deitie and omnipotent puissaunce , after his ascention or departure from all humaine and corporal conuersation in thys world .

By all which waies , meanes , arguments and proofes : and by tenne thousande more , which to the tongue or pen of man are inexplicable , the christian minde remaineth setled , and most firmely grounded in the vndoubted beleefe of his Religion : hauing besides all other things , euidences , certainties , and internall comforts and assurances which are infinite : these eyght demonstratiue reasons and perswasions which insue , Eyght reasons . for hys more ample and aboundant satis-faction therein .

Fyrst , 1 1 The prophecies . that it was impossible that so manie things should be fore-tolde so preciselie , wyth so many particularities , in so manie ages , by so different persons of all sanctitie , wyth so great concorde , consent , and vnitie ; and that so long before hand , but by the spirite of God alone , that onely hath the fore-knowledge of future euents .

2 2 The fulfilling . Secondly , that it could not possibly be , that so many things so difficult & strange , wyth all theyr particularities & circumstances , should be so exactly and precisely fulfilled , but in hym alone , of whom they were truely meant .

3 3 Gods assistaunce . Thirdly , that it can no waies be imagined , that God woulde euer haue concurred with Iesus dooings , or assisted him , aboue all course of nature , wyth so aboundant myracles , as the Gentiles doe confesse that hee wrought , if he had beene a Seducer , or taken vppon him to sette foorth a false doctrine .

4 4 Iesus doctrine . Fourthly , if Iesus had intended to deceiue and seduce the worlde : he would neuer haue proposed a doctrine so difficult & repugnaunt to all sensualitie : but rather would haue taught things pleasant & gratefull to mans voluptuous delight , as Mahomet did after hym . Neyther coulde the nature of man , haue euer affectuously embraced such austeritie , wythout the assistance of some diuine and supernaturall power .

5 5 Iesus manner of teaching . Fiftlie , for that Iesus beeing poorelie borne and vnlettered , as by hys aduersaries confession doth appeare , and that in such an age and time , when all worldly learning was in most flourishing estate : he coulde neuer possibly but by diuine power , haue attained to such exquisite knowledge in all kynde of learning , as to be able to decide al the doubts & controuersies of Philosophers before him , as he did , laying downe more plainelie , distinctly , and perspicuously , the pythe of all humaine and diuine learning , within the compasse of three yeeres teaching , ( and that to auditours of so great simplicitie , ) then dyd all the Sages of the world vnto that day : insomuch that euen then , the most vnlearned Christian at that time , coulde say more in certaintie of trueth , concerning the knowledge of God , the Creation of the worlde , the ende of man , the reward of vertue , the punishment of vice , the immortalitie and rest of our soule after thys life , and in other such high poynts and mysteries of true Phylosophy : then coulde the most famous and learned of all the Gentiles , that had for so many ages before , beaten theyr braynes in contention about the same .

Sixtlie , 6 6 Iesus life , and maner of proceeding . if Iesus had not meant plainelie and sincerely in all hys dooings , according as he professed : he would neuer haue taken so seuere a course of life to himselfe , neyther would he haue refused all temporal dignities and aduauncements as he did : he would neuer haue chosen to die so opprobriously in the sight of all men , nor made election of Apostles and disciples so poore and contemptible in the world : nor if he had , would euer worldly men haue followed him in so great multitudes , wyth so great feruour , zeale , constancie , and perseueraunce vnto death .

7 7 The beginners and first publishers of christian religion . Seuenthly , wee see that the first begynners and founders of Christian Religion left by Iesus , were a multitude of simple and vnskilfull persons , vnapt to deceiue or deuise any thing of themselues . They beganne against all probabilitie of mans reason : they went forward against the stream & strength of the worlde : they continued and increased aboue humaine possibilitie : they perseuered in torments & afflictions insufferable : they wrought miracles aboue the reach and compasse of mans abilitie : they ouerthrew Idolatrie that then possessed the world , and confounded all powers infernall , by the onelie name and vertue of theyr Maister . They saw the prophecies of Iesus fulfilled , and all his diuine speeches and predictions come to passe . They sawe the punishment of theyr enemies and cheefe impugners , to fall vpon them in theyr dayes . They sawe euerie daie whole Prouinces , Countries , and kingdoms conuerted to theyr fayth . And finally , the whole Romaine Empire and world besides , to subiect it selfe to the Law , obedience , and Gospell of theyr Maister .

Lastlie , 8 8 The present state of Iewes . among all other reasons and arguments , this may be one most manifest vnto vs : that wheras by many testimonies and expresse prophecies of the olde Testament , it is affirmed , that the people of Israel should abandon , persecute and put to death , the true Messias at hys comming , as before hath beene shewed ; and for that facte , shoulde it selfe be abandoned of God , and brought to ruine and dispersion ouer all the worlde : ( wherein according to the wordes of Ose , Ose , 3. They shall sitte for a long time ; without King , without Prince , without sacrifice , without Aultar , without Ephode , or Images : and after thys againe , the children of Israell shall returne● and seeke their God , in the last dayes . ) Wee see in thys age the same particularities fulfilled in that Nation , and so haue continued now for these ●ifteene hundred yeeres : that is , we see the Iewish people abandoned and afflicted aboue all Nations of the world : dyspersed in seruilite throughout all corners of the earth : without dignitie or reputation : without King , Prince , or common-wealth of themselues ; prohibited by all Princes , both Christian and other , to make their sacrifice where they inhabite ; depriued of all meanes to attaine to good knowledge in good litterature , whereby daily they fall into more grosse ignoraunce , and absurdities against common reason , in theyr later doctrine : then did the most barbarous Infidels that euer were , hauing lost all sence and feeling in spirituall affayres ; all knowledge and vnderstanding in celestiall things for the life to come : hauing among them no Prophet : no graue teacher : no man directed by Gods holy spirite ; and finally : as men forlorne and filled wyth all kinde of miserie , doe both by theyr inwarde and externall calamities , preach , denounce , and testifie to the worlde , that Iesus whom they crucified , was the onely true Messias & Sauiour of man-kinde , and that hys bloode , ( as they themselues required , ) lyeth heauily vppon theyr generation for euer .

The conclusion of the Chapter , with an admonishment . Wherefore to conclude thys whole discourse and treatise of the proofes & euidences of our Christian Religion : seeing that by so manifold and inuincible demonstrations , it hath beene declared and layde before our eyes , that Iesus is the onely true sauiour and redeemer of the worlde : and consequentlie , that hys seruice and religion , is the onelie way & meane to please Almightie GOD , and to attaine euerlasting happinesse : there remaineth nowe to be considered , that the same Iesus , which by so many Prophets was promised to be a Sauiour , was also foretolde by the selfe same Prophets , that he shoulde be a Iudge , Iesus shall be also a Iudge . and examiner of all our actions . Which latter poynt , no one Prophet that hath fore-shewed hys comming , hath omitted seriously to inculcate vnto vs . No not the Sibyls themselues , who in euery place where they describe the most gracious comming of the Virgins sonne , doe also annexe therunto hys dreadfull appearaunce at the daie of iudgment : especially , in those famous Acrostick verses wherof there hath been so much mention before ; the whole dyscourse vppon the words Iesus Christ the Sonne of God , Apud Euse. lib. 4. in vit. Const. in ●i . Sauiour and Crosse , contayneth nothing els , but a large and ample description of hys most terrible comming in fire and flame , and conflagration of the world at that dreadfull day , to take account of all mens words , actions , and cogitations .

To which description of these Pagan Prophets● is consonant the whole tenor and context of the olde Byble , 1. Reg , 2. Psalm , 95. Esa , 2. 13. 26 , 27. 30. Ieremie . 30. Daniel , 7. Sopho , 1. Malac. 4. Math , 12. 13. 16 , 14. 25. fore-shewing euery where , the dreadfull maiestie , terrour , and seueritie of the Messias at that day . The newe Testament also , which tendeth to confort and solace man-kind , and hath the name of Euangile , in respect of the ioyfull newes which it brought to the world , omitteth not to put vs continually in mind of thys poynt . And to that ende both Christ himselfe , Mark , 13. Luke . 17. Rom , 2 , 14. 1 , Cor , 15. 2 , Cor , 5. 1. Thess , 4. 5. 2 , Thes. 1. 1. Titus , 2. 2 , Peter , 3. Hebr. 9. Iude. 4. Reuel. 1. amidst all hys sweete and comfortable speeches wyth his Disciples , did admonish them often of thys last daie , and hys Apostles Euangelists , and Disciples after him , repeated , itterated , and vrged thys important consideration , in all theyr wordes and writings .

Wherefore , as by the name and cogitation of a Sauiour , wee are greatly styrred vp to ioy , alacritie , confidence and consolation , so by thys admonishment of Gods Saints , and by the testimonie of our Lord and Sauiour Iesus Christ hymselfe , that hee is to be our Iudge , and seuere examiner of all the minutes and moments of our lyfe : wee are to conceyue iust feare and dread , of thys hys second comming .

An illation vpon the premisses with an exhortation . And as by the whole former treatise , wee haue beene instructed , that the onelie waie to saluation , is by the true profession of Christes Religion : so by thys accounte that shall be demaunded at our handes at the last day , by the Authour and first institutor of thys Religion ; wee are taught that vnlesse we be true Christians indeede , and doe performe such dueties as thys Lawe and Religion prescribeth vnto vs , so farre off shal we be from receiuing any benefite by the name , as our iudgement shall be more greeuous , and our finall calamitie more intollerable . For which cause I would in sincere charitie , exhort euerie man that by the former dyscourse hath receiued any light , and is tho●owlie confirmed in hys iudgement concerning the manifest and vndoubted trueth of thys Christian Religion : to employ hys whole studie and indeuours for the attainment of the fruite & benefite therof , which is by beeing a true and faythfull Christian ; for that our Sauiour Christ hymselfe fore-signified , that many shoulde take the name wythout benefit or commoditie of their profession .

And to the ende each man may the better knowe or coniecture of himselfe , whether he be in the right way or no , and whether he performe indeede the true duety belonging to a faithfull Christian ; I haue thought conuenient , to adioyne thys Chapter next following of that matter , and therein to declare the particuler poynts belonging to that profession . Which being known , and thorowlie considered , it shall be easie for euery one that is not ouer partiall , or wylfully bent to deceiue hymselfe , to discerne cleerelie of his owne estate , and of the course and way that hee holdeth . Which is a high poynt of wysedome for all men to do whyle they haue tyme ; least at the last daie , we hauing passed ouer the whole course of our liues in the bare name onely of Christianitie , wythout the substance and true knowledge thereof : doe finde our selues in the number of those most miserable & vnfortunate people , who shall cry Lord , Lord , and receiue no comfort by that confession .

HOWE A MAN MAY IVDGE OR DISCERNE OF HIM-SELFE , WHETHER HE BE a true Christian or not . With a declaration of the two parts belonging to that profession : which are , beleefe and life . CHAP. V.

AS in humain learning and sciences of this world , after declaration made of the vtilitie , possibilitie , certaintie , conueniencie , and other qualities , commendations , and properties therof : the next point is , to shew the meanes and waies whereby to attaine the same : so much more , in thys diuine & heauenly doctrine of Christian Religion , ( which concerneth our soule and euerlasting saluation ; ) for that wee haue shewed before , not onely the most vndoubted trueth whereuppon it standeth , but also that the knowledge thereof is so absolutely necessary , as there is no other name or profession vnder heauen , whereby mankinde may be saued , but onelie thys of Iesus : Acts , 4. it followeth by order of consequence , that we should treate in this place , The effect of thys Chapter . howe a man may attaine the fruite of thys doctrine : that is to say , how he may come to be a good Christian ; or if hee already professe that name , howe hee may examine or make tryall of himselfe whether he be so indeede or not . Which examination ( to speak in breefe ) consisteth wholy in consideration of these two points . Two poynts . First , whether he doe not onely , beleeue vnfainedly the totall sum of documents & misteries , left by Iesus and his Disciples to the Catholique Church , but also perswade and assure himselfe , of the forgiuenesse of all his sinnes , and of the fatherly loue & fauour of GOD towards him in Christ Iesus , wherby he is adopted to be the sonne of God , and an heyre of euerlasting life . Secondly , whither hee conforme and frame hys lyfe , according to the precepts and doctrine of Christ Iesus . So that in these two poynts wee are to bestowe our whole speech in thys Chapter .

The first part , concerning beleefe .

AND for the first , how to examine the trueth of our beleefe , it woulde be ouer tedious to laye downe euery particular waie that might be assigned for discussion thereof : for that it woulde bring in the contention of all times , as well auncient as present , about controuersies in Christian Fayth , which hath been impugned from age to age , by the seditious instruments of Christes infernall enemie . And therefore , as well in respect of the length , ( whereof thys place is not capable , ) as also for that of purpose I doe auoide all dealing wyth matters of controuersie wythin the compasse of thys work , I meane onelie at thys time , ( for the comfort of such as are alreadie in the right waie , and for some light vnto others , who perhaps of simplicitie may walke awrie , ) to sette downe with as great breuitie as possible may be , some fewe generall notes or obseruations , for their bethelpe in thys behalfe .

In which great affayre of our faith and beleefe , ( wherin consisteth as well the ground and foundation of our eternall welfare , as also the fuite and entire vtilitie of Christes comming into this world ; ) it is to be considered , that GOD coulde not of his infinite wisedome , ( fore-seeing all things and times to come ) nor euer woulde of his vnspeakeaable goodnesse , ( desiring our saluation as he dooth ) leaue vs in thys life , without most sure , certaine , and cleere euidence of thys matter ; and consequentlie , we must imagine , that all our errors committed herein ( I meane in matters of fayth and beleefe among Christians , The matters of faith & beleefe easie among Christians . ) doe proceede rather of sinne , negligence , wilfulnes , or inconsideration of our selues , then eyther of difficultie or doubtfulnes in the meanes left vnto vs for discerning of the same , or of the want of Gods holy assistance to that effect , if we would with humilitie accept thereof .

Thys Esay made plaine , when hee prophecied of thys perspicuitie ; that is , of thys most excellent priuiledge in Christian Religion , so many hundred yeeres before Christ was borne . For after that in diuers Chapters hee had declared the glorious comming of Christ in signes & miracles , as also the multitude of Gentiles that shoulde embrace hys doctrine , together with the ioy and exultation of theyr conuersion : hee fore-sheweth presently , the wonderful prouidence of God also , in prouiding for Christians so manifest a way of direction for theyr faith & religion , as the most simple and vnlearned man in the world , should not be able ( but of wylfulnes ) to goe astray therein . His wordes are these , directed to the Gentiles . Esay , 35. Take comforte and feare not . Behold , your God shall come and saue you . Then shall the eyes of the blinde be opened , and the eares of the deafe shall be restored . &c. And there shall be a pathe and a waie : which shall be called , * * The direct holy way of Christians vnder the Gospell . The holie waie : and it shall be vnto you so direct a way , as fooles shall not be able to erre therein . By which wordes wee see , that among other rare benefits that Christes people were to receiue by hys comming , thys should be one , and not the least , that after hys holie doctrine once published and receiued , it shoulde not be easie for the weakest in capacitie or learning that might bee , ( whom Esay heere noteth by the name of fooles , ) to runne awry in matters of their beleefe , so plaine , cleere , and euident , shoulde the way for tryall thereof be made .

God hath opened himselfe vnto vs in the holie Scriptures , the wrytings and doctrine of Moses and the Prophets , of Christ , and hys Apostles : Iohn , 20. 21. 2 , Timo. 3. 14 , 15 , &c. Rom , 1. 20. wherin is contayned whatsoeuer is necessarie for our saluation . For although the inuisible thinges of God , that is , hys power and God-heade , may be seene by the workmanship and creation of the world , wherin , as in a booke written with the hand of God , Psalm , 19 , 1. and layde open to the eyes of men , the glorie of GOD and hys mightie power appeareth ; Yet because , eyther we reade not thys Booke at all , or if wee doe , wee reade it careleslie , Abac , 2 , 2. therefore it was necessarie that the Lord God should adde another Booke more plaine and easie to be read , so as he may run that readeth it , August . in exposit. Psal. 96. et Serm. 56. ad Fratrem in Eremo . and this is , ( as hath been said ) his holie wyll , reuealed vnto vs in his wrytten word . Which Saint Augustine therefore verie well , calleth the Letters or Epistle of God , sent vnto vs from our heauenly Countrey , Titus , 2. 12 , to teach vs to liue godlie and righteouslie whilst wee soiurne heere in thys present worlde .

Thys is that Lanthorne wherby our feete may be directed , Psalm 119,105 . and that light wherby our pathes may be guided vnto Christ : it is that most certaine & infallible rule and leuell of all our actions , wherby both our faith & lyfe are to be squared and framed . Yea , it is that holy and vndefiled way , Psalm , 19 , 7. and with all , that plaine and easie way denoted by Esay , which euen in the very entraunce thereof , gyueth light & vnderstanding ( as Dauid speaketh ) vnto the simple . Psalm , 119.130 And although wee must confesse wyth S. Peter , that there are some thinges in the Scripture harde to be vnderstoode , yet wee may also say wyth the same Peter , ● , Peter , 3 , 16 that they are harde to those that are vnlearned and vnstable , which peruert and wrest them to theyr owne destruction . 2 , Cor , 4 , 3,4 So that if the Gospell of Christ be yet hid , it is hid in them that perrish , whose sences sathan hath closed , that the light thereof should not shine vnto them . And heere-hence is it that the Apostle Saint Paul , pronounceth so peremptorilie of a contentious and hereticall man , Titus , 3 , that he is damned by the testimonie of his owne iudgment or conscience , for that hee hath abandoned this common , direct , and publique way , which all men might see , & hath deuised particuler paths and turnings to him selfe . And heere-hence is it , that the auncient Fathers of Christes primatiue Church , dysputing against the same kind of people , defended alwaies , that theyr errour was of malice and wilfull blindnesse , and not of ignoraunce ; applying these words of prophecie vnto them : Psalm , 31.11 , They that sawe mee , ran out from mee .

Thus then it appeareth , that the plaine and direct way mentioned by Esay , wherein no simple or ignoraunt man can erre , is the doctrine taught by the mouth of our Sauiour Christ and hys Apostles , which howsoeuer it seeme to be obscure and darksome to men of peruerse mindes , that are not exercised in it : yet to the godlie and studious readers and hearers , that haue theyr eyes opened , and theyr mindes lightened to see the trueth , 1. Peter , 1 , 19 it is most plaine and easie to be vnderstood .

And thys is the cause , that those holie and sage Apostles of Christ , for the better preuenting of all bye-waies , crooked paths , and blinde lanes of errours that afterwardes might aryse , ( as by reuelation from Iesus they vnderstoode there should doe manie , ) so earnestly exhorted , 1 , Cor. 16. Gala. 5. 2. Thess. 2. 1. Tim , 6. 20 2 , Tim , 1 , Math , 7 , Rom , 16 , 2 , Tim , 2. 3. Titus , 3. and so vehementlie called vpon the people , to stand fast in the documents then receiued , to holde firmelie the fayth and doctrine alreadie deliuered , as a Depositum and treasure committed , to be safelie kept vntill the last daie . And aboue all other things they most diligently fore-warned them , to beware of newe-fangled Teachers , whom they called Heretiques , who should breake from the vnitie of that bodie whereof Christ is the head , and shoulde deuise newe glosses , expositions , and interpretations of Scripture , bring in newe senses ; doctrines , opinions , and diuisions , to the renting of Gods Church and Cittie nowe builded , & to the perdition of infinit soules .

The Apostle S. Paule , euen whylst hee liued , founde some of his Schollers to be remoued by new-fangled Teachers to another Gospell , Gala , 1. 11. 12. and the better to make them see theyr errour , hee appealeth to the Gospell which he had taught them . The Gospell he preached , was not after man , neyther receiued he it of man , but by reuelation from Iesus Christ . He brought them no fancies , visions , dreames , interpretations of scripture hatched in hys owne braine , 1. Cor , 1● . 23. but the pure & sincere doctrine , receiued by reuelation from God himselfe , and faithfully deliuered vnto them , without hacke or mayme as hee receiued it .

Therefore Saint Ierome vpon that place , Ierom. in epist. ad Gal. considering howe all Heretiques haue iugled wyth the Scriptures from time to tyme , sayth . That Marcion and Basilides , and other Heretiques , ( the contagious botches & plague sores of the Church , ) haue not the Gospell of God , because they haue not the spirit of God , without which , that which is taught , groweth to be mans Gospell . Thys maketh that learned Father to resolue vpon the matter , that it is a dangerous thing peruersly to expound the holy Scriptures , for by thys meanes , that is , by wrong and peruerse interpretation , that which is Gods gospell , is made mans Gospell , et quod peius est , and that which is worse ( saith this holy Father , ) it is made the deuils Gospell . For discerning therefore of this kinde of most pernicious people , and theyr deuilish dealing , and least we shoulde be carried awaie wyth euery winde of doctrine by the wilinesse of men , Ephe. 4 , 14. God hath ordained in his Church Apostles , 1 , Cor , 12 , Doctors , Prophets , Pastors , and Interpreters , whom he hath so guided and gouerned from time to tyme with his holy spirit , that they haue beene able by the Scriptures to represse and beate downe whatsoeuer errours and heresies haue beene raysed vp by the enemies of Gods trueth , contrary to the analogie of fayth and rule of charitie : that is to say , beside the true sence and meaning of the Canonicall scripture .

No heresie finally preuailed against the scriptures . When there rose vp certaine sedious fellowes among the Iewes in the primatiue Church , making som contention about their ceremonies , as did Simon Magus , Nicholaus Cerinthus , Ebion , and Menander that were heretiques ; They were refelled and conuinced out of the scriptures by the Apostles and theyr schollers , Martialis , Dyonisius Areopagita , Ignatius , Policarpus , and others , who were no doubt directed & guided by the spirite of God . Afterward , when Basilides , Cerdon , Marcion , Valentinus , Tatianus , Apelles , Montanus , and diuers others , troubled the Church wyth monstrous heresie , they were confuted by Iustinius Martyr , Dionisius byshop of Corinth , Irenaeus , Clemens , Alexandrinus , Tertullian , & their equals , who in all theyr controuersies had recourse vnto the scriptures , and beeing instructed and ledde by the spirit of trueth , preuailed mightily against their aduersaries . And so downward from age to age vnto our daies , whatsoeuer heresie or different opinion hath sprung vp contrary to the doctrine of Christ and hys Apostles , it hath beene checked and controlled by the watchmen , spirituall Pastours , and Gouernors of the Church , who alledged alway the consent of the scriptures for deciding of all doubts , and were most graciously guided by the spyrite of God in all their actions . And heereof it is that the word of God is called the sworde of the spirit : Ephe , 6 , 17. because , as it was giuen by inspiration at the first , so being expounded by the direction of the same spirit , it is most liuely and mightie in operation : 2 , Tim. 3,16 . Heb , 4 , 12. sharper than any two edged sword , and entering through , euen to the deuiding a sunder of the soule and the spirit , of the ioynts and the marrow , and is a discerner of the thoughts and intents of the hart .

Thys is that spirituall sworde wherwith our Sauiour Christ preuailed against sathan the head Lord & maister of all Heretiques , Math. 4. who notwithstanding pretended scriptures for his deuillish purposes . And the Apostle Paule , Acts , 9. being furnished wyth thys only weapon , disputed against the peruerse & ouerthwart Iewes , which dwelt at Damascus , and confounded them , proouing by conference of Scriptures , that thys was very Christ .

Nowe as it was expedient that the Gospels should be written , that we learning the trueth foorth of them , Theophilactus . should not be deceiued by the lyes of heresies ; so was it necessary that the same Gospels shoulde be preached for the confirmation of fayth . Hieronimus . And heereof it is , that the Apostle S. Paule , Rom. 10. sayth , Rom , 10 , 17 , that fayth commeth by hearing the word of God , 1. Peter , 1 , 23 Ephe , 5 , 26. because the word preached , is the ordinary meanes to beget and increase faith in vs , for the which cause also , it is called the incorruptible seede whereby we are borne a newe , and whereby the Church is sanctified vnto the Lord .

Wherefore to conclude thys poynt , seeing that the holy scriptures are that most infallible and secure way mentioned by Esay , seeing they are the rule & leuell both of our fayth and life , contayning in them sufficient matter to confute errour and confirme the trueth , able to make a man wise vnto saluation , 2 , Tim , 3 , 15. 16 , 17. & perfectly instructed vnto euery good worke : Basil. moralium , Regula . 80. ca. 21. this ought to be the duetie of the faithfull , ( that I may vse the words of Basil , ) to be thorowly perswaded in his minde , that those thinges are true and effectuall , which are vttered in the Scripture , and to reiect nothing thereof . For if whatsoeuer is not of fayth be sinne , ( as saith the Apostle ) and if fayth commeth by hearing , and hearing by the word of God , without doubt when anie thing is without the holy scripture , ( which cannot be of faith , ) it must needes be sinne . And therefore ( to speake as S. Augustine speaketh , August . cont literas . petil , lib. 3. cap. 6. ) if any , I will not say if wee , but ( which S. Paule addeth ) if an Angell from heauen , Gala , 1 , 8. shall preach eyther of Christ or of his Church , or of any other thing which pertaineth to faith , or to the leading of our life otherwise , then we haue receiued in the holy scriptures of the Law and the Gospel , let him be accursed .

Now if forsaking all bie-pathes of mens inuentions and traditions , we wyll search diligently in the scriptures wherein we thinke to haue eternall life , Iohn , 5. 39. wee shall see that they testifie of nothing so much , as of the promises of God in Christ Iesus ; who as he is the ende of the Lawe for righteousnes to euery one that beleeueth , Rom , 10 , 4 , Gala , 3 , 24. so doe they sende vs directly , and as it were leade vs by the hande like a careful Schoole-maister vnto him , teaching vs to apprehend and lay holde on him with the hand of fayth , and to apply hym wyth his gifts and graces vnto our selues , and our owne saluation . So that faith is made the meanes , and as it were the Conduit to conuey Christ himselfe , hys death , burial , and resurrection , and all the rest of hys benefits vnto vs , which the Apostle witnesseth . Collos. 2. 12. Yee are buried ( saith he ) with him through Baptisme , in whom ye are also raised vp together , Coloss. 2,12 . through the fayth of God effectually working , who raysed him from the deade . Whereof it ensueth , that all the faithfull , doe not onely obtaine the benefite of Christes death & buriall by their Baptisme , wherby they die vnto sinne : but also do receiue and enioy , the fruite and effect of his resurrection by a liuely fayth , whereby they are quickned and raysed vp vnto righteousnes in thys life , and are assertained of resurrection to glorie in the life to come , Phillip , 3,21 . by hys mightie working that is able to subdue all things vnto himselfe .

Seeing therefore that the summe & substaunce of our whole Religion , and of our eternal saluation or damnation , consisteth in the knowledge of this one vertue , it shal be worth the labour , breefely ( but yet plainly ) to describe the forme , force , & nature of this faith whereof we speake . Wherein you shall not looke for the diuers significations , which that word receiueth in the Scripture , nor for any declaration of those vnprofitable faythes whereof S. Iames speaketh , Iames , 2 , 19. which are common to the wicked , and to the deuils themselues , wherby they beleeue that Iesus is that Christ ; Marke , 1 , 24. but heere my purpose is to entreate , of that liuely and sauing fayth , which is peculier and propper to the elect and chosen children of God , whereby they beleeue , that Christ is theyr Iesus , Math. 1 , 21. by whom they are saued from theyr sinnes , and from the punishment due vnto them for the same , and by whom onely they are restored vnto the fauor of God , Rom , 8 , 17. and made heyres with Christ of hys heauenlie kingdome .

In the Epistle to the Hebrues , Hebru , 11 , 1. there is a notable description of that liuely fayth , wher it is said , to be the ground of things that are hoped for , & the euidence of things that are not seene . Of which description of the Apostle , we may make a plain definition after thys sort . Faith is an assured perswasion of our saluation by the meanes of Christ , which is grounded on the promises of God , & sealed in our harts by the holie Ghost . This definition is drawne from the forme & proprietie of true faith , but the other , in the Epistle to the Hebrues , seemeth rather to be taken from the substance of fayth , & speaketh of the obiect matter thereof . But both of them tend to one and the same thing , namely , to expresse the nature of true faith , to consist in the certaintie of that eternall life , which is purchased vnto vs by Christ Iesus , which although we enioy not presently , yet by faith wee are as fully assured of it , as if we had possession and fruition thereof alreadi● . And heereof it is , that the Apostle calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Colos , 2 , 2 , Heb , 10,22 , fulnes or assuraunce of fayth , when we are perswaded that wee are so highlie in Gods fauour , that nothing is able to seperate or remooue vs from the loue that GOD beareth vs in his Sonne and our Sauiour Christ Iesus . This fulnes of fayth , containeth in it these three thinges .

First , a notice or knowledge of the mercifull promises of God in Christ Iesus . Secondly , an vndoubted perswasion of the truth of those promises . And thirdly , the applying of the same to the comfort of our soules and consciences , for our saluation . For as it is not enough for a man to haue meate , vnlesse he also eate it and digest it , so it is not enough for vs to know the promises of God , vnlesse we beleeue the same to be true , Hebru , 4,2 . and applie them to our owne selues . And as it is not enough for a wounded man , to haue a soueraigne salue or Medicine in his window , vnlesse hee apply it to his wounde , so is it not sufficient for vs , to knowe that Christ is the Sauiour of the worlde , vnlesse also wee acknowledge him to be a Sauiour vnto vs , and lay holde on him by the hand of fayth .

Wherefore , this is the propertie & effect of a sauing fayth , euen to apply Christ wyth his gifts vnto euery one of the faithfull , and to make all conclusions of Gods promises perticuler , that is , peculier to themselues & theyr owne saluation . And therfore it is that fayth is called the life of the soule , Habac , 2 , Rom , 1 , 17. Hebru , 10. 37. because it is the instrument , wherewith Christ the true life and foode of our soule is to be eaten . Yea it is the mouth , the tongue , the teeth , the stomacke , and that heate of our harts & soules , whereby Christ the worde of God , is spiritually taken , eaten , and digested of vs ; wyth which worde , or rather with which Christ , our soules doe liue : Iohn , 6 , 51. namely , with the fleshe and blood of Christ which we eate & drink , whilst we embrace and receiue Christ by a liuelie fayth . Whereupon S. Cyprian hath this sweete saying , Cyprian . lib , de caena . domini . Quod est esca carni , hoc animae est fides , &c. That which meate is to the flesh , that is fayth to the soule . That which foode is to the bodie , that is the word to the spirit . So that faith is that bond , which dooth so straightly vnite and knitte vs vnto Christ , no otherwise then the members are vnited to the head , wherby wee pertake hys spiritual graces , as the members of mans bodie receiue nutriment from the head ; and in a worde , what good things soeuer are necessarie for vs to eternall life , doe flowe and are deriued vnto vs from Christ , as from a most plentifull and wholesome fountaine , and are conueied vnto vs by the instrument of faith , as by a strong and substantial Conduit pype .

It were too long , and not so pertinent to the purpose , to recite all the properties of this sauing fayth whereof we speake : it may suffise therefore to haue shewed you these fewe notes , and effects thereof , by the due consideration whereof , it shall be easie for anie to examine and try themselues , 2 , Cor , 13 , 5. as the Apostle speaketh , whether they be in the faith or no , and consequently , whether they be true Christians for the first part of that profession : namely , for matters of beleefe , which consisteth ( as hath beene shewed ) not onelie in beleeuing whatsoeuer is propounded vnto vs in the holy Scripture , ( although that also be a true faith , ) but also in the assurance of Gods loue & fauour towards vs , wrought in our harts by the preaching of the Gospel , and sealed by the holy Ghost ; whereby wee doe firmely perswade our selues , that our sinnes are as vtterly forgiuen vs for Christes sake , as if we neuer had committed any , and his righteousnes as perfectly imputed vnto vs , as if wee had performed the same in our owne persons .

Wherefore , to conclude this first part of our present speech , Dial. contra . Lucifernanum . he that not onely protesteth with Saint Ierome , that he dooth abhorre all sects and names of perticuler men , as Marcionists , Montanists , Valentinians , and the like , Gene , 11 , ( which like the builders of Babell , haue built vp Churches , Sinagogues , and Conuenticles to gette themselues a name , that men might be called after them , Marcionists , Montanists , and such others , ) hee I say that loatheth and detesteth sects , and as he was not baptised in the name of Marcion , Montan , or Valentine , but in the name of Iesus Christ , so refuseth to be called a Marcionist , Montanist , or Valentinian , or by any name of any man vnder heauen : & therwithall reioyceth in the name of Christ to be called a Christian , and giuing all doctrines and gospels the slyppe , pitcheth him vpon the doctrine and Gospell of Iesus , taught by hys holy Apostles ; he that can captiuate his vnderstanding to the obedience of Christ , to beleeue humbly such things as Christ by his Apostles proposeth to him , 2 , Cor , 10.5 . albeit his reason or sence should stande against the same . And not onely so , but also perswadeth and assureth his owne hart and soule , that all the mercifull promises that God maketh in hys word , doe belong vnto him in especiall , and that he is one of that number which GOD hath elected to saluation , and for whose sins Christ Iesus the sonne of God was content to die , and to ryse againe for his iustification , Ephe , 3 , 17. he that findeth himselfe to be in thys fayth , or rather thys fayth to be in him , and feeleth the fruites and effects therof , that is , ( as they are reckoned by the Apostle , Rom. 5. ) to be at peace with God ; Rom. 5 , 12 : to haue an entrance vnto grace ; to haue spirituall ioy , not onely in prosperitie , but euen in tribulation and affliction ; to haue hope that maketh not ashamed ; and to haue the loue of God shed abroade in hys hart by the working of the holy Ghost , &c. Thys man , no doubt , is in a most sure case for matters of his faith , and cannot possibly walke awry therein , but may thinke himselfe a good Christian for thys first poynt , which is for matters of beleefe .

The seconde part of this Chapter .

THere followeth the second part of Christian profession , concerning life & manners ; which is a matter of so much more difficultie then the former , by how many more waies a man may be ledde from vertuous life then from sincere fayth , wherein there can be no comparison at all , seeing the pathe of our beleefe is so manifest , ( as hath beene shewed , ) that no man can erre therein but of inexcusable wilfulnes . Which wilfulnesse of error , * * See S. August . de vtil. cre cap. 1 Cyp. epist. 61. the holy Fathers of Christes primatiue Church , did alwaies refer to two principall and originall causes , that is , The two causes of heresie . to pride & ouerweening in our owne conceits , and to malice against our Superiors , for not giuing our selues contentation in the thinges that we desire . Of the first doe proceede newe opinions , newe glosing , expounding , The dooings of Precismatiques . & applying , of the Scriptures , preferring our own iudgement before all other past or present ; the contempt and debasing of holy Fathers and Councels , and whatsoeuer proofe standeth not with our owne liking and approbation .

Of the second fountaine are deriued other qualities conformable to that humor , as are the denying of iurisdiction and authoritie in our Superiours , the contempt of Prelates , the exaggeration of the faultes and defects of our Gouernours , the impugnation of all Bishoplike dignities or Ecclesiasticall eminencie , and especially of that rule whereunto appertaineth the correction of such lyke offenders : and finally , for satis-fying thys deuillish and pernicious venime of malice , those wicked reprobates doe incite and arme the people against theyr spirituall Pastors , they kindle factions against Gods faithfull Ministers , they deuise a new Church , a new forme of Gouernment , a new kingdom and Ecclesiasticall Hierarchie vpon earth , wherby to bring men in doubt or staggering what or whom to beleeue , or whereunto to haue recourse in such difficulties as doe arise .

These two maladies I say of pryde and malice , haue beene the cause of obstinate errour in all Heretiques from the beginning , as full wel noted that holy & auncient Martyr Saint Cyprian , The obseruation of Saint Cyprian . when hee sayde so long a goe . These are the beginnings and originall causes of Heretiques and wicked Scismatiques , first to please & like well of themselues , Cyp. epist. 65. ad Rogatian . and then , beeing puffed vp with the swelling of pride , to contemne theyr Gouernors and Superiors . Thus doe they abandon and forsake the Church , thus doe they erecte a prophane Aulter out of the Church against the Church . Thus doe they break the peace and vnitie of Christ , and doe rebell against Gods holy ordination .

Many causes of euill lyfe . Nowe then , as these are the causes eyther onely or principally of erring in our beleefe , most facile and easie ( as wee see ) to be discerned , so of errour in lyfe and manners , there are many more occasions , causes , ofsprings , and fountaines to be found . That is to say , so many in number as wee haue euill passions , inordinate appetites , wicked desires , or vnlawfull inclinations within our minde , euery one whereof , is the cause oftentimes of dysordered life , and breach of Gods commaundements . For which respect there is much more sette downe in Scripture for exhortation to good life , then to fayth , for that the errour heerein is more ordinary & easie , and more prouoked by our owne frailtie , as also by the multitude of infinite temptations . Wherefore we reade that our Sauiour Christ in the very beginning of his preaching , straight after hee was baptised , and had chosen vnto him S. Peter , and S. Andrewe , Iames and Iohn , and some other fewe Dysciples , went vp to the Mountaine , and there made hys most excellent , famous , and copious Sermon , The effect of Christ hys Sermon . recited by S. Matthew in three whole Chapters , Math. chap , 5 , 6 , and 7. wherein he talketh of nothing els but of vertuous life , pouertie , meekenes , iustice , puritie , sorrow for sinne , patience in suffering , contempt of riches , forgiuing of iniuries , fasting , prayer , repentance , entering by the straight gate : and finally , of perfection , holines , and integritie of conuersation , and of the exact fulfilling of euery iote of Gods Lawe and commaundements . He assured his Disciples with great asseueration , that he came not to breake the Law , but to fulfill the same : & consequentlie , whosoeuer should breake the least of his Commaundements , and should teache men so to doe , that is , shoulde perseuere therein without repentaunce , and so by his example draw other men to doe the like , should haue no place in the kingdome of heauen . Again , he exhorted them most earnestly to be lights , and to shine by good works to al the world , Math , 5,20 and that except theyr iustice did exceed the iustice of the Scribes and Pharises , Math , 6 , 24 , ( which was but ordinarie and externall ) they could not be saued . He tolde them plainelie they might not serue two maisters in thys life , but eyther they must forsake God , or abandon Mammon . Math. 7 , 13. He cryed vnto them Attendite , stand attent , and consider well your state and condition , and then againe , seeke to enter by the straight gate . And lastly hee concludeth , that the onely tryall of a good Tree , Math , 7. 20 is the good fruite which it yeeldeth : wythout the which fruite , let the tree be neuer so fayre , or pleasant to the eye , yet is it to be cutte downe and burned . And that not euery one that shall cry or say vnto him Lorde , Lorde , at the last day , shall be saued , Math , 7 , 25. or enter into the kingdome of heauen , but onely such as did execute in deedes , the wyll & commandements of his Father in thys lyfe . For want whereof , he assureth them , that many at that day , Math,7,22 . who had not onely beleeued but also doone myracles in his name , should be denied , reiected , and abandoned by him .

Which long lesson of vertuous life , being the first that euer our Sauiour gaue in publique to his Disciples then newly gathered together , ( as Saint Matthewe noteth , ) ( hauing treated somewhat before of poynts of fayth , and by some miracles & preaching shewed himself to be the true Messias , ) doth sufficiently teach vs , that we must not onely beleeue in his name and doctrine , but conforme our liues and actions also to the prescript rule of his commaundements .

For albeit in Christian Religion , A similitude touching faith and workes . faith be the first and principall foundation , wheruppon all the rest is to be stayed & grounded . Yet as in other materiall buildings , after the foundation is layd , there remaineth the greatest labour , time , cost , cunning , and dilligence to be bestowed vpon the framing , and furnishing of other parts that must ensue : euen so in thys celestial edifice or building of our soule , hauing layde on the foundation and grounde of true beleefe : the rest of all our life , tyme , labor and studies , is to be imployed in the perfecting of our life and actions , & as it were in raysing vppe the walles and other parts of our spirituall building by the exercise of all vertues , and diligent obseruation of Gods commandements , without the which , it will be to no more purpose for vs to bragge of our knowledge in the Scriptures , or to say wee haue fayth , and looke to be saued as well as other men : then it wyll be to purpose to haue a foundation without a building vppon it , or a stocke or tree that beareth no fruite . Which thing S. Iames ( speaking of that historicall and dead fayth , whereby the wicked & the very deuils themselues beleeue that there is one GOD , ) expresseth most excellently in this fitte similitude : Iames,2 . 26. As a bodie without a spirit is dead , euen so , ( saith he ) is fayth without workes .

Thys poynt of doctrine of vertuous life and obseruing of Gods commaundements , not our Sauiour Christ alone in his Sermon , most earnestly vrged , ( as hath beene sayde ) but his fore-runner also Saint Iohn the Baptist , and hys followers the holie Apostles , whereof the one continually called vpon the people to bring foorth fruites meete for repentance ; Math , 3 , 8. the other in all theyr writings , & no doubt in all their Sermons after matter of doctrine and faith propounded , Roma. 12. 1. Ephe , 4 , 1. do proceede to exhortation , and precepts of Christian life . In so much as Saint Augustine & other auncient Fathers , are of opinion , that the rest of the Apostles , S. Peter , S. Iames , S. Iohn , and S. Iude , perceiuing the loosenesse and securitie of the people in theyr tymes , directed theyr writinges , eyther onely or principally to this ende , euen to perswade and enforce the necessitie of good life and conuersation among Christians . Yea and that Saint Paule himselfe , when hee concludeth that a man is iustified by faith without the workes of the Lawe , Rom,3,28 , doth not exclude the works of charitie , as effects and fruites of fayth , which followe him that is alreadie iustified in the sight of God : but hee excludeth them as causes of saluation , which goe before him that is to be iustified . Wherby it appeareth , that S. Paule handling the causes of our iustification in the sight of God , is not repugnant or contrary to S. Iames , speaking of the notes and signes whereby we are iustified : that is , ( as the word is taken Math,12,37 . els where , ) declared or known to be iust or righteous before men .

The sum is , that although good workes are not the causes of our saluation , Colos. 1,10 . yet they are the way as it were , and the path that leadeth thereunto : because by them , as by certaine markes , we perceiue our selues to haue entered , and to haue proceeded in the waie of eternall life . Yea , they are the fruites and effects , Iames,2,18 . whereby we testifie and declare both vnto our selues and to others , the trueth of that faith which we professe . And therefore our Sauiour Christ willeth vs in the Gospel , Math,5,16 , to let our light shine before men , that they seeing our good works , may take occasion therby to glorifie our heauenly father .

And his holy Apostle Saint Iames , Iames,2,18 . biddeth those carnall & sensuall Christians , that stood so much vpon the only name of faith , to shewe him theyr fayth by their workes , as he would shew them his faith by his works● that is , they should declare and testifie vnto men ( as I haue said ) the fayth which they professed , by the fruites thereof . To men ( I say ) because men which iudge but by the outward appearaunce onely , cannot knowe the goodnes of a tree , Math , 7 , 16 , b●t by the good fruite which it yeeldeth ; they cannot discerne the inwarde faith but by the outwarde workes . But as for God , that searcheth the secrets of the harts and reynes , it needeth not that wee shoulde shewe him our faith by our workes , nor may wee looke for iustification at his handes by the best of them : Rom , 4 , 2. for then might wee haue whereof to boast , but there is no boasting with God , and therefore no iustifying by workes in his sight . Yet notwithstanding , the Lorde requireth good workes at our hands , to the end that himselfe might be * * 1 , Pet , 2. 12. glorified , our needie bretheren releeued and * * 1 , Cor,9 . 2,13 comforted , others gained & wonne by our example , to the embracing of the same faith and Religion which we professe : our owne faith exercised and strengthened , and our calling and election made sure and confirmed . 2 , Peter,1,10

And it is very requisite that the children of GOD , 1 , Pet,1,18,19 . which are bought with so high a price , as with the blood of Iesus , should glorifie God both in soule & body , because they are redeemed both in soule and body , and not liue vnto themselues , 1 , Cor , 6,20 , 2 , Cor,5,15 , but vnto him which died and rose againe for them .

Thys is the ende of our election before the foundations of the world were layde , as the Apostle testifieth , Ephes. 1.4 . Ephe , 1,4 , euen that we should be holy and blameles before him in loue . Thys is the ende of our creation , as the same Apostle witnesseth , Ephesians , 2. 10. Ephe , 2,10 . Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes , wherein he hath ordained that wee shold walke . This is the end of our redemption , as olde Zacharie prophecied , Luke , 1. 74 , 75. Luke . 1,74,75 that beeing redeemed and deliuered from all our spirituall enemies , and from eternall destruction whereunto we were subiect , we should serue God without feare , in holines and righteousnes before him all the daies of our life . Finally , this is the ende of our vocation . For God hath not called vs to vncleannesse , but vnto holinesse : 1 , Thes , 4,7 . 1 , Pet , 1,15 . and as hee that hath called vs is holy , so must we be holie in all manner of conuersation . And it can not be that they which are truely iustified , that is to say , made righteous by a liuely fayth in Christ , should not also in some measure be sanctified , that is , made holie by a faithfull lyfe in him .

Let not men therefore deceiue themselues with the onely name and shadowe of faith , without the nature & substance therof . Let them not promise vnto themselues euerlasting life , because they knowe the true God , Iohn , 17,3 . and whom hee hath sent Iesus Christ : but let them remember howe Christes Apostle whom he deerely loued expoundeth that saying , when he writeth , By this wee knowe God ( truely ) if wee keepe his commaundements : 1 , Iohn , 2.3,4 . and whosoeuer sayth that he knoweth him , and yet keepeth not his commaundements , is a lyer , and the trueth is not in him . 1 , Tim , 1,15 , For as it is a true saying , and by all meanes woorthy to be receiued , that Christ Iesus came into the worlde to saue sinners : so is it as true a saying , and no lesse woorthie to be affirmed , that they which haue beleeued God , Titus , 3,8 . should be carefull to shew foorth good works .

Saint Gregorie vpon the words of Christ to S. Thomas , Greg. in hom. 29. in E●ang . Iohn 20. Blessed are they who haue not seene , and yet haue beleeued : hath a notable discourse to this purpose . If any ( sayth hee ) inferre heereof , I beleeue and therefore am blessed , and shall be saued , he saith truely , if his life be aunswerable to his beleefe : for that a true faith dooth not contradict in manners , the things which hee professeth in words . For which cause , S. Paule accuseth certaine false Christians , Titus , 1,16 . in whom he found not vertuous life aunswerable to theyr profession : that they confessed God in wordes , but denyed him in theyr deedes . And Saint Iohn auoucheth , that whosoeuer saith , hee knoweth GOD , 1 , Iohn , 2,4 . and keepeth not his commandements , is a lyer . Which beeing so , we must examine the trueth of our fayth by consideration of our life : for then & not otherwise are we true Christians , if wee fulfill in works , that whereof we haue made promise in words . That is , in the day of our Baptisme , we promised to renounce the pompe of this world , What we promised in our Baptisme . together with all the workes of iniquitie ; which promise , if wee performe nowe after Baptisme , then are we true Christians , and may be ioyfull . But contrariwise , if our life be wicked , & contrary to our profession , it is saide by the voyce of trueth it selfe . Not euery one that shall say to mee Lord , Lord , Math , 7. shall enter into the kingdom of heauen . And againe , why doe yee call mee Lord , Lord , & doe not performe the things that I tell you .

Heer-hence is it , that God complained of his old people the Iewes , saying : Esay , 29,17 . this people honoureth me with their lips , but their harts are farre off from me . Psal , 78,36,37 And the Prophet Dauid of the same people . They loued him with their mouth , and wyth their tongues they lyed vnto him . Wherefore let no man presume to say he shall be saued , if faith and good life be diuorced & put a sunder , which S. Chrisostome noteth , by the wofull and heauie chaunce & iudgment that happened vnto him , who in the Gospell was admitted to the feast of Christian faith & knowledge , but for lacke of the ornament or garment of good life , was most contumeliouslie depriued of his expectation . Of whom Saint Chrisostoms words are these . Chrys. hom. 9. in Iohn . He was inuited to the feast , and brought vnto the Table , but for that by his foule garment he dishonored our Lord that had inuited him : he was not onely thrust from the Table & banquet , but also bounde hande and foote , and cast into vtter darknes , where there is eternall weeping and gnashing of teeth .

Wherefore let vs not ( deere bretheren ) let vs not I say deceiue our selues , and imagine that our dead and vnfruitfull faith wyll saue vs at the last day : for except wee ioyne pure life to our beleefe , and in this heauenly vocation of ours , doe apparrell our selues with the worthy garments of vertuous deeds , whereby we may be admitted at the mariage day in heauen : nothing shall be able to deliuer vs from the damnation of this miserable man , that wanted his wedding weede .

Which thing S. Paule well noteth , when hauing sayde , 2 , Cor,5,1,8 . wee haue an euerlasting house in heauen , not made with mens handes , he addeth presentlie thys exception , Si tamen vestiti et non nudi inueniamur . That is , if wee be founde at that day well apparrelled and not naked . Would God euery Christian desirous of hys saluation , woulde ponder well thys discourse of S. Chrisostome .

And so wyth thys alone to conclude our speeche in thys Chapter , The conclusion of thys Chapter . without allegation of further matters or authorities , ( which are infinite to thys effect , ) it may appeare by that which hath alreadie beene sette downe , wherein the true profession of a Christian consisteth : and thereby each man that is not partiall , or blinded in his owne affection ( as many are , ) may take a viewe of his state and condition , and frame vnto himselfe a verie probable coniecture , how he is like to speed at the last accounting day . That is , what profite or damage hee may expect by hys knowledge and profession of Christian Religion . For as to him that beleeueth soundly , and walketh vprightly in his vocation , performing effectually euery way his professed duetie , there remaine both infinite and inestimable rewards prepared : so to hym that strayeth aside , and swerueth from the right path of fayth and life prescribed vnto hym , there are no lesse paines and punishments reserued . For which cause , euery Christian that is carefull of his owne saluation , ought to sixe his eyes verie seriouslie vppon them both ; and as in beleefe to shewe himselfe constant , firme , humble , and obedient : so in life & conuersation , to be honest , iust , pure , innocent and holie .

And for this seconde poynt concerning life and manners , hath been already handled in my former booke , ( which as I vnderstand is imprinted in England : ) I shall neede to wade the lesse in further discourse heereof . But for I haue beene admonished by the writinges of diuers , howe my former booke hath beene misliked in two speciall poynts ; first , that I speake so much of good workes , and so little of faith : secondly , that I talke so largelie of Gods iustice , and so breefelie of his mercie , whereby the consciences of many haue beene offended : let the last Chapter going before of beleefe and life , aunswer the first , and that which immediatly followeth , serue for the latter obiection , and so I doubt not but a Christian man may be thorowlie resolued .

OF THE ONLY IMPEDIMENT THAT IS WONT TO LET SINNERS FROM Resolution . Which is , the mistrust and diffidence in Gods mercy , through the multitude and greeuousnesse of their offences . CHAP. VI.

AMong all other the moste greeuous and perrilous cogitations , which in thys worlde are accustomed to offer themselues to a minde intangled and loden wyth great sinnes : this vsually is the first , Dispaire , an ordinary temptation to the greatest sinners . ( through the nature of sinne it selfe , and crafty suggestion of our ghostly enemie , ) to fall into distrust and dyspaire of Gods mercie . Such was the cogitation of most vnhappie Caine , Caine . one of the first inhabitants of the earth , who after the murder of his owne onely brother , and other sinnes by him committed , brake into that horrible and desperate speeche , so greatly offensiue vnto his Lorde & Maker , Gene , 4 , Mine iniquitie is greater then that I may hope for pardon . Such was in like manner the desperate conceite of wicked Iudas , one of the first of them that were chosen to the peculier seruice of our Redeemer ; Iudas . who feeling hys conscience oppressed wyth manifolde iniquities , and most of all with the prodition of his owne Lord and Maister : tooke no other way of amendment or redresse , but to destroy himselfe both in bodie and soule , adioyning onoly these words , full of miserable distrust and desperation : Math , 27. I haue sinned in betraying the innocent and iust blood . By which wordes and most wretched ende , he more greeuouslie offended and iniured his most louing and mercifull Sauiour , then by all his former iniquities committed against him .

This then ( most louing brother ) is the first and greatest rocke , The shipwrack of soules ouerloden wyth sinnes . wherat a sinful soule ouer burdened wyth the charge of her owne iniquities , and tossed in the waues of dreadfull cogitations , by the blastes & stormes of Gods threates against sinners , doth commonlie make her shypwracke . That is , that most horrible depth and dungion , wherof the holie scriptures saith : Prou , 18. The impious man , when he is come into the bottome and profunditie of his sinnes , contemneth all . Thys is that remedilesse sore , and incurable wound , wherwith God himselfe charged Ierusalem , when hee sayd : Insanabilis fractura tua : Ieremie . 3● thy rupture is irremediable . And the Prophet Michaeas considering the same people , thorowe the multitude of their wickednes , to encline now to dispayre of Gods goodnes towards them ; brake forth into thys most pittiful complaint . Mich , 3. For this will I weepe and lament extreamelie , I will strippe off my clothes and wander naked : I will rore like vnto Dragons , and sounde out my sorrowe as Struthious in the desert , for that the wounde and maladie of my people is desperate .

Thys is that great and maine impediment , The misery of desperation . that stoppeth the conduits of Gods holy grace , from flowing into the soule of a sinfull man . This the knyfe that cutteth in sunder all those heauenly & blessed cordes , wherwith our sweete Lord and Sauiour endeuoureth to drawe vnto repentaunce the harts of sinners , saying by his Prophet , Hose. 11. I will pull them vnto me with the chaines of loue and charitie . For by this meanes euery sinful conscience commeth to aunswer almighty God , as did Ierusalem , when beeing admonished of her sinnes , and exhorted by his Prophet to amendement of life , she said : Ieremie , 2. Desperani , nequaquam faciam : I am become desperate , I will neuer thinke of any such thing . To which lamentable estate when a sinfull man is once arriued : the next steppe he maketh , is , ( for auoyding all remorse and trouble of conscience : ) to engulfe himselfe into the depth of all detestable enormities , and to abandon his soule to the very sinck of all filth and abhominations : according as S. Paule said of the Gentiles in like case , Ephe , 4. That by despaire they deliuered themselues ouer to a dissolute life , thereby to commit all manner of vncleannesse .

Which wicked resolution of the impious , is the thing , ( as I haue noted before ) that most of all other offences vpon earth , doth exasperate the ire of almightie God , depriuing hys diuine maiestie of that most excellent propertie , The thing wherein God most delighteth is mercy . wherein he cheefely delighteth and glorieth ; which is , his infinite and vnspeakable mercie . Thys might be declared by diuers and sundry examples of holie writ , howe be it two onely shall suffise for thys present .

The first is of the people of Israell , not long before theyr banishment into Babilon , who being threatned from God by the prophet Ieremie , that manifolde punishments were imminent ouer their heads , for theyr greeuous sinnes committed against his maiestie : began ( in stedde of repentaunce ) to fall to desperation : and consequentlie , resolued to take that impious course of all desolute life , alleaged before out of Saint Paul ; for thus they aunswered God exhorting them by hys threates to reforme theyr wicked liues . A desperate resolution . We are nowe growne desperate : and therfore we will heereafter follow our owne cogitations , and euery one fulfill the wickednes of his owne conceit . Whereat God stormed infinitlie , and brake foorth into thys vehement interrogation : Ierem , 18. Interrogate Gentes : quis audiuit talia horribilia ? Aske and enquire of the verie Gentiles , whether euer among them were heard any such horrible blasphemies .

And after this , for the more declaration of this intollerable iniurie heerein offered to hys Maiestie : he commanded the Prophet Ieremie to goe forth out of his owne house , and to gette him to a potters shoppe , which in the Village was framing his vessels vpon the wheele . Which Ieremie hauing doone , he sawe before his face a pot crushed & broken by the Potter all in peeces vppon the wheele , and thinking thereby that the vessell had been vtterly vnprofitable and to be cast away , hee sawe the same clay presently framed againe by the Potter , into a new vessell , more excellent then before . A meruailous example of Gods clemencie . Wherat he meruailing , God said vnto him ; Dost not thou thinke ( Ieremie ) that I can doe wyth the house of Israell , as this Potter hath doone wyth hys vessell ? or is not the house of Israell in my hands , as the clay in the handes of thys craftes-man ? I will denounce vppon a suddaine against a Nation and Kingdome , that I wyll roote it vppe and destroy it , and if that Nation or Kingdom doe repent from their wickednes , I also will repent me of the punishment which I intended to lay vppon them . And then he proceedeth forward , declaring vnto Ieremie the exceeding greefe and indignation which he conceiueth , that any sinner whatsoeuer , shoulde despayre of mercie and pardon at hys hands .

The seconde example is , of the same people of Israell , during the tyme of theyr banishment in Babilon ; at what tyme being afflicted wyth many myseries for their sins , Another example of Gods wonderfull mercy . and threatned wyth many more to come , for that they chaunged not the course of theyr former wicked conuersation : they began to despayre of Gods mercie , and to say to the Prophet Ezechiell that liued banished among them , and exhorted them to amendement , vppon assured hope of Gods fauoure towards them ; Ezech. 33. Our iniquities and sins doe lye greeuously vppon vs , and wee languish in them : and what hope of life then may wee haue ? At which cogitation and speech , God beeing greatly mooued : appeared presentlie to Ezechiell and said vnto him : Tell thys people , I doe liue saith the Lord God of hostes , I wish not the death of the impious , but rather that hee should turne from his wicked waies and lyue . Why will the house of Israell die in their sinnes , rather then turne vnto me ? And then hee maketh a large and vehement protestation , that how greeuously soeuer any person shold offende him , and how great punishments soeuer he shall denounce against him : yea , if he had giuen expresse sentence of death and damnation vpon him : yet , Si egerit paenitentiam a peccato suo , feceritque : iudicium & iustitiam : that is , if hee repent himselfe of hys sinne , & exercise * * Iudgment and iustice to be vsed in true repentance : that is , iudgment vpon our selues , and iustice towards others . iudgement & iustice for the time to come , all his sinnes that hee hath committed shall be forgiuen him ( saith almightie God , ) for that he hath doone iudgment and iustice .

And thys now might be sufficient , ( al● be it nothing els were spoken ) for remoouing thys first obstacle and impediment of true resolution , which is the despayre of Gods infinite goodnes and mercie . Neuerthelesse , for more euident cleering and demonstration of this matter , and for the greater comfort of such as feele themselues burdened wyth the heauie weight of their iniquities committed against his diuine maiestie ; I haue thought expedient in this place , to declare more at large , this aboundant subiect of endlesse mercie , towardes all such as wyll truely turne vnto him : in what tyme , state , condition , or age soeuer in thys life ; Foure parts of this Chapter . which shall be shewed and sette downe by these foure poynts and parts that doe ensue .

The first part : touching the loue that God beareth towards man .

FIrst of all , by the infinite and incomprehensible loue that almighty God beareth vnto man : which loue is alwaies the mother of fauour , grace , and mercie . If you demand of me in what sort I doe proue that the loue of God is so exceeding great towards man , I answer as the Cosinographer is wont to doe , who by the greatnes and multitude of the streames and Riuers , dooth frame a coniecture of the fountaine from which they flow . The proper Riuers which are deriued and doe runne forth of loue , are good turnes and benefits ; which seeing they are infinite , endlesse and inestimable , bestowed by God vpon man , ( as in the place before hath been declared , and the whole vniuersall frame of this world dooth aboundantly beare witnesse , ) it followeth most euidently , that the origine , fountaine , & wel-spring of all these fauours , graces , and good turnes , must needes be infinite , immeasurable , and farre surpassing all compasse of mans vnderstanding .

If you require of me the cause and reason , why Almightie God should so wonderfullie be affected towards man , I can directlie yeelde you none at all , but rather meruaile thereat wyth holy Iob , Iob. 7. why so soueraigne a Maiestie shoulde sette hys hart vpon so base a subiect . Notwithstanding , the holy scripture seemeth to alleage one principal reason of thys loue , when it saith ; Wisdom , 11 Nihil odisti eorum quae fecisti , & parcis omnibus , quia tua sunt , Domine , qui diligis animas . That is , Thou ( ô Lorde ) which louest soules , canst not hate those things which thou hast made , but dost vse mercie towards all men , for that they are thyne . And the like manner of reasoning vseth God hymselfe , when hee sayth by hys Prophet Ezechiell ; 1 1 The first cause why God loueth vs , for that he is our Creator , and we are his own workes . Ezechiel , 18. Behold , all soules are mine , and heereuppon hee inferreth a little after ; Numquid voluntatis meae est mors impii : Can I haue the wyll to damne a wicked man , seeing that his soule is mine , created and redeemed by me ? as who woulde say : thys were a case against all order and equitie . And the reason of this manner of speech and argument is , for that euery man naturally is enclined to loue the things that be of his owne making . So wee see , that if a man haue an Orcharde , wherein be great varietie of trees and plants , yet if there be but one of his own peculier grafting that florisheth and prospereth well : he taketh more delight therein , then in any of the rest , for that it is hys owne workmanship . So in like manner , if a man haue a Vineyarde of his owne planting and trymming . Euery man giuen to loue his owne . For which respect the holie Prophet Dauid , finding himselfe and the whole kingdome of Iurie in great affliction and calamitie : thought no other meanes so forcible to drawe God to compassion and commiseration of their case , as to cry out to him in this maner ; Psalm , 79. Thou which gouernest Israell , looke towards vs and be attent . Thou hast brought forth a vineyard out of Egipt , thou hast purged the same from Gentiles , and hast planted it . Thou O God of all power turne towardes vs , looke vpon vs from heauen , and visite thys thy vineyard which thine owne right hand hath planted . The like manner of perswasion vsed the holy Prophet Esay to moue God , when he sayd : Looke vpon vs I beseech thee ( O lord ) which are the worke of thine owne hands .

But aboue all other , the blessed man Iob standeth , Iob , 1. as it were , in argument and dysputation wyth God about thys matter , saying : The confidence of Iob , in that God bad made him . haue not thy handes made mee ? haue they not framed me of clay and earth ? hast not thou compacted me as cheese is made of milke ? hast not thou knit my bones and sinowes together , and couered my flesh wyth skyn ? hast not thou giuen me life , & conserued my spirit with thy continuall protection ? howe soeuer thou seeme to dissemble these matters & hide them in thy hart , yet I know that thou remembrest them all , and art not vnmindfull of them . By which wordes thys holy man signified , that albeit God suffered him greatly to be tempted and afflicted in thys life , so farre forth as he might seeme to haue forgotten him : yet was he well assured that his diuine maiestie coulde not of hys goodnes forsake or despise him , for that hee was his creature and the proper workemanshyp of his own hands . In which very name of workemanshippe , holy Dauid tooke such great comfort , considering that the workeman cannot chuse but be louing and fauourable towards his owne work , ( especiallie so excellent and bountifull a worke-man as is almightie GOD , towards a worke made as man is , to his own shape and likenes , ) that in all his necessities , yea euen in his greatest infirmities of fleshe , and most greeuous offences committed against his Maiestie , he conceaueth most assured hope of mercy & pardon , vpon this consideration , that he was hys workmanship , The assured hope Dauid had , in that he was Gods workmanshyp . & consequently , wel known to his diuine wisdom , of how brickle & infirme a metal he was made . For thus at one tyme among other , hee reasoneth of thys matter . Looke how farre distant the East is from the West , Psalm , 102. so far off hath God remooued our iniquities from vs . Euen as a father doth take compassion of his owne children , so doth the Lord take mercy vpon vs : for that hee well knoweth the moulde whereof wee are made , and doth remember that wee are nothing els but dust .

In which discourse , the holy Prophet maketh mention of two thinges that dyd assure him of Gods mercie ; the one , that God was his Creator and maker , and therby priuie to the frailtie of hys constitution & nature : th' other , that he was his father , whose propertie is to haue compassion on his chyldren ; & this is a second reason , 2 2 The seconde reason of assurance of Gods loue , for that he is our Father . more strong and forcible perhaps then the former , why euery man may be most assured of pardon that hartilie turneth vnto almightie GOD ; considering that it hath pleased his diuine Maiestie , not onelie to be vnto man a Creatour , ( as he is to all other things , ) but also a father , which is the title of the greatest loue and coniunction , that nature hath left to things in thys world . Wherof a certain Phylosopher said well : that no man coulde conceiue the loue of a Parents hart , but he onelie that had a childe of his owne . For which respect , our Sauior Christ to put vs in mind of this most feruent loue ; and thereby as it were , by one fire to enkindle another wythin our harts : did vse oftentimes and ordinarilie , to repeate thys sweete name of Father in hys speeches to his followers , Math , 5,6,8 . &c. and theruppon founded diuers most excellent & comfortable discourses ; as at one time when hee exhorted them from ouer-much care and worldly solicitude : hee addeth thys reason : Your father in heauen knoweth , that you haue neede of these thinges . Math , 6. As who would say , hee knowing your wants , and beeing your Father , you shall not neede to trouble your selues wyth too great anxietie in these matters : for that a Fathers hart cannot but bee prouident & carefull for hys chyldren . The like deduction maketh he in the same place , to the same effect , by comparison of the byrdes of the ayre , and other irreasonable creatures : for which , if God doe make ( saith hee ) so aboundant prouision , as al the whole worlde may witnesse that hee dooth : much more carefull wyll he be to prouide for men that are his owne children , which are more deere vnto him then any other terrestiall thing created .

All which speeches and reasons of our Sauiour , are deriued from the nature and propertie of a Parent , which cannot but affecte and looue hys children ; especiallie such a Father whom Christ calleth celestiall who in thys perfection of true fatherly loue , What a father God is . so farre exceedeth al earthly Parents put together : as in power , clemencie & goodnes , almightie GOD surpasseth the infirmitie of hys feeble creatures . Such a father , as hath not onelie giuen lyfe and beeing vnto hys chyldren : Gala , 4. but also ( as S. Paule saith , ) hath poured into theyr harts the diuine spyrite of hys onelie eternall Sonne , styrring them vp to most assured confidence and inuincible hope , in hys fatherlie goodnes and protection . And vpon assuraunce of thys hope , haue as well sinners as Saints from the beginning , fledde vnto him confidently vnder this tytle of paternitie , and neuer were deceiued . So the Prophet Esay , as well in his owne name , as in the name of the sinfull people of Israel , doubted not to cry . Esay , 63. Thou art our father , Abraham hath not knowne vs , and Israell is ignorant of vs : Thou O Lorde , art our father , thou art our redeemer . And to confirme thys assuraunce vnto vs , Christ sent that most sweete and comfortable embassage vnto his Disciples , Christes comfortable embassage . presently vpon his resurrection : Iohn , 20. Goe & tel my brethren , that I doe ascend vnto my father and vnto your father : vnto my God , and vnto your God . By which two wordes of Father and God , the one of loue , and the other of power : the one of will , the other of abilitie , he tooke away all doubt of not speeding , from each man that should make recourse to thys mercifull Lord & Father . God himselfe also , after many threates vsed by the Prophet Ieremie against the people of Israel for their sins , in the end , least they shoulde dyspaire , turneth about his talke , Howe greatly the respect of a father moueth God . and changeth hys style , assuring them of many graces and fauours , if they would returne vnto him : telling the house of Israel , Ieremie , 31. that hee had loued her from the beginning , and had sought to drawe her vnto him by threates , to the ende hee might take mercie vpon her : and that now he intended to builde her vp againe , to adorne her with ioy & exultation , to gather her children from all corners of the earth , to refresh them wyth the waters and riuers of life , and all thys ( sayth he ) Quia factus sunt Israeli Pater : for that I am become nowe a Father to Israel . And in the same place to wicked Ephraim ( the heade Cittie of the rebellious kingdom of Samaria , ) he saith : Ieremie . 31. Ephraim is becom my honorable son , my delight & deerely beloued child : therefore my bowels are moued with compassion vpon him , & in aboundance of mercy wil I take pitty of him . So much attributed God to this respect of being a father vnto Israel & Ephraim , & of theyr beeing his children : that for this cause only ( notwithstanding their infinite enormous sinnes ) hys bowels of endlesse mercie were mooued wyth loue and compassion towardes them .

And these are those tender and mercifull bowels , Luke , 1 , which holie Zacharie father to Saint Iohn Baptist , protesteth to be in almightie God towardes mankinde that had offended hym . These are those which were in that good olde father mentioned in the Gospell , Luke , 16. who beeing not onely offended but also abandoned by his younger sonne , yet after he sawe him returne home againe , notwithstanding he had wasted all his thrift and substaunce , The fathers liberall hart to the prodigall sonne . and had wearied out his bodie with wicked life : hee was so farre off from dysdaining to receiue him : as he came forth to meete with him , fell vpon his necke , and kyssed him for ioy : adorned him wyth newe apparrel & rich iewels : prouided a solemne banquet for him : inuited his freendes to bee merrie with him : and shewed more exultation and tryumph for hys returne , then if he had neuer departed from him .

By which parable our Sauiour Christ endeuoured to set forth vnto vs , the incomprehensible mercy of his heauenly father towards sinners : in which respect hee is trulie called by his Apostle Pater misericordiarum , 2 , Cor , 1. Ber. ser. 5. de natal . the father of mercies . For that ( as Saint Bernard well noteth ) thys sea and Ocean of mercies , doth flowe peculiarly from the hart of a father , which cannot be said so properlie of the gulfe and depth of his iudgments . For which cause he is called in Scripture the God of iustice and reuenge , Psalm , 35● and not the Father . And finally , thys blessed name of Father in God , dooth import vnto vs by Gods owne testimonie , What the name of Father dooth import . all sweetnesse , all loue , all freendshippe , all comfort , all fatherly prouidence , care , and protection ; all certaintie of fauour , all assuraunce of grace , all securitie of mercie , pardon , and remission of our sinnes , whensoeuer vnfainedly we turne vnto him .

And in thys poynt his diuine Maiestie is so forward and vehement , to giue vs assurance , that beeing not content to sett foorth his loue vnto vs by the loue of a fathers hart ; he goeth further & protesteth vnto vs , that hys hart is more tender towardes vs in thys behalfe , then the hart of any mother can bee to the onely childe and infant of her owne wombe . For thus he saith to Sion , which for her sinnes beganne to doubt least he had forsaken her : Esay , 49. Can the mother forget her owne infant , or can she not be mercifull to the childe of her owne wombe ? if she could , yet can I not forget or reiect thee : beholde , I haue written thee in the flesh of mine owne hands . And thys , for so much as God is called our father .

The thyrd argument of Gods loue , the giuing hys sonne for vs . There remaineth yet a third consideration , which more setteth forth Gods inestimable loue , then any of the other demonstrations before handled . And that is , that he gaue the life and blood of his onely begotten and eternal sonne , for purchasing and redeeming vs when we were lost ; a price so infinite and inexplicable , as ( no doubt ) his diuine wysedom wold neuer haue giuen , but for a thing which hee had loued aboue all measure . Which our Sauior himself that was to make the payment , doth plainly signifie , and therefore also seemeth as it were , to wonder at such a bargaine , when hee saith in the Gospell : Iohn . 3. So deerely hath God ( my father ) loued the world , that he hath giuen for it his only begotten sonne . In which wordes hee ascribeth this most wonderfull dealing of his Father , vnto the vehemencie and exceeding aboundance of loue : as dooth also his deerest disciple and Apostle S. Iohn , saying : 1 , Iohn , 4. In thys appeareth the great loue & charitie of God towards vs , that he hath sent his only begotten sonne into the worlde , to purchase lyfe for vs . In thys ( I say ) is made euident his exceeding charitie , that we not louing him , he loued vs first : and gaue his own sonne to be a raunsome for our sinnes . Whereunto also the holy Apostle S. Paule agreeth , Christ was giuen for loue . admiring in like manner the excessiue loue of God in these wordes ; Rom. 5. God doth meruailously commend and set forth his great loue vnto vs , in that we beeing yet sinners , he gaue his sonne to the death for our redemption . And in an other place , framing out ; as it were , a measure of Gods mercy by the abundance of his loue : saith thus ; Ephe , 2. God who is rich in mercie , thorowe the exceeding loue which he bore vnto vs , wee beeing deade in sinne , he reuiued vs in Christ , and raysed vs vppe euen vnto heauen , making vs to sitte downe there with him , to the ende he might declare to al ages and worlds ensuing , the most aboundant riches of hys grace and goodnesse towardes vs .

Thys was the opinion of that noble Apostle S. Paule , and of all his coequals , Apostles , Euangelists , Disciples and Saints : that this work of our redemption , proceeded only from the inflamed fornace of Gods immeasurable loue . And therfore to make no other conclusion heereof , then that which S. Paule himselfe doth make : The conclusion of this point , made by S. Paule . Titus . 3. if God haue not spared his own propper & onely begotten son , but hath giuen him vp to death for gaining vs vnto him , howe can it be , that with him hee hath not giuen vnto vs al other things . If when we were his enemies and thought not vpon him , Rom , 5. he sent to seeke vs so diligently , by such a messenger as he loued so deerely , allowing him to lay downe a price for vs which he so infinitlie esteemed : what shal we think that he will doe vnto vs nowe , ( we beeing made hys owne by our redemption , ) if we returne willingly vnto him : when our receauing shal cost him nothing els , but onely a merciful looke vpon vs : which is not so much from the infinite bowels of his bottomlesse mercy , as is one drop of water from the most huge gulfe of the maine Ocean sea . And this shal suffise for the first poynt of Gods loue , declared vnto vs by the three most sweete and comfortable names and respects , of Creator , Father , and Redeemer .

The second part : howe God expresseth his loue towards sinners .

NExt after which , wee are to consider in what maner God is accustomed to expresse and declare thys loue of his , in hys dealings and proceedings towardes sinners . And first of all the wyse man ( hauing had long experience of thys matter , ) beginneth to describe and sette it forth in thys sort , saying vnto God himselfe : Wisd , 11 , ( Thou ( O Lorde● ) dost dissemble the sinnes of men , to giue vnto them time of repentance . And then , when they wyll not vse this benefite of his forbearing , but wyll needes enforce hym to punish and correct them : hee sayth further of thys correction : Wisdom , 12. Such as wilfully doe runne astray ( O Lord ) and will not turne vnto thee , thou doost correct them sweetly by little and little , admonishing and exhorting them to leaue their sinnes and to beleeue in thee . Two rare poynts of clemencie in GOD . These two points then of exceeding clemencie , by the testimony of the wyse man , are founde in almighty God : first , to wincke at the wicked life of men , and to expect their conuersion with inspeakable patience and longanimitie , according as also the Prophet Esay beareth witnesse , adioyning the cause thereof in these wordes : Esay , 30 , The Lorde dooth attend your conuersion , to the ende he may take mercie on you , and thereby be exalted . And secondly , for the same respect when he is enforced by reason of his iustice to chastise them : yet doth he the same with such moderation and mildnesse , as alwayes in thys life he reserueth place of pardon .

And to these two wee may adioyne yet a third propertie of his mercie , more admirable ( perhaps ) then the former : which is , ( as Tertullian excellently noteth , Tertul. in Apolog. cap 2. ) that hee beeing the partie offended , yet first & principally desireth reconsiliation : hee hauing receiued the wrong and iniurie , yet dooth he most busilie entreate for amitie and attonement . And whereas in all right and equitie , hee might denie vs pardon , and for hys power take reuenge of vs at his pleasure : God that is offended , seeketh attonement with vs . yet doth he not onely offer vs peace of his own accord , but also sueth vnto vs by all meanes possible to accept thereof● humbling ( in a certain manner ) his diuine Maiestie to our basenes & vilitie : and behauing himselfe in thys respect , as a Prince that were enamored of hys bond-slaue and abiect seruaunt .

Thys might be declared by many of his owne speeches and dooinges in holie Scripture : but one place out of the Prophet Esay shall serue for all : where almightie GOD so earnestly wooeth the conuersion of Ierusalem , as no louer in the worlde coulde vtter more signes and testimonies of a hart inflamed and sette on fire with loue , then he doth towards that Cittie which so highly had offended him . Gods wooing of Ierusalem . For first , after many threates poured out against her , if she did not return , least she might perhaps fal into despayre , he maketh this protestation in the beginning of his speech , Esay , 27 , Indignatio non est mihi , &c. Angry I am not ( ô Ierusalem , ) but whatsoeuer I haue spoken , I haue spoken of good wil and loue . His protestation . Secondly , he entreth into this dispute , and doubt with himselfe , about punishing her for her sinnes ; what shall I doe ? His cunctation . Shall I treade her vnder my feete & put her to the fier ? or els will she stay my puissant hande and make peace with me , will she ( I say ) make attonement with me ? After which doubt & cunctation , he resolueth himselfe to change his manner of style , and to fall a little to chide wyth her , and then he saith , His chiding . Harken O ye deafe inhabitants of Ierusalem : looke about ye ye blind folke that wil not see : who is blind and deafe but my seruant , that will not regard or listen to the messengers which I send ? O thou which hast open eares , wilt thou not heare ? And then a little after he beginneth to smooth & speake faire againe , saying : His faire speech . Euer since thou hast beene gracious & glorious in mine eyes , I haue loued thee , and for thy soule will I giue whole nations . Feare not , for that I am with thee . Wherewith shee being little or nothing moued , hee returneth to a sweet maner of complaint saying : His complaint . Thou hast enthralled me by thy sins , & with thine iniquities thou hast greatly afflicted me . Which being sayd , and she somewhat moued therby to loue him as it seemeth , hee turneth vnto her wyth this most comfort●ble and kynde speeche : His kinde speech . I am hee , I am hee , which cancelleth thine iniquities for mine owne sake , and will neuer thinke any more vpon thy sinnes .

All which beeing doone , and they now reconciled , and made fast freendes together , hys diuine Maiestie beginneth a verie louing conference ( as it were ) and sweete expostulation with her , saying in these words : His conference . Call thou to memorie the things that are past , and let vs iudge our selues heere together . Tell me if thou haue any thing whereby thou maist be iustified . Thy first parent was a sinner , &c. Whereat she beeing ashamed , and hauing nothing in the worlde to aunswere for herselfe : almightie God comforteth her , and knitteth vp the whole matter in thys moste kynde and amiable sort . His sweete conclusion . Feare not , for I wyll poure out my spirit vppon thee , and vppon thy seede , and my benediction shall be vpon thyne of-spring ; thy children shall bud vp and florish as wylloes planted by the water side ; Thus saith the Lord and king of Israel , the Lorde of hostes that is thy redeemer : I am the first and the last , & besides me there is no other GOD . Be mindfull of this thou house of Iacob , I haue dissolued and dissipated thy sinnes , as a cloude is dissolued in the ayre : be mindfull of this and haue an assured confidence . Thus farre continueth the treatie betweene God and his Cittie of Ierusalem .

And nowe tell me ( deere Christian brother ) whether it be possible for any hart or tongue in the world , A consideration vpon the former treatie of God wyth Ierusalem . to conceiue or expresse more waies or significations of most vehement good will and burning affection , then of Gods part in thys treatie hath beene declared ? What louer or enamoured person vpon earth , what passionate hart could wooe more earnestly , sue more diligently , sollicite more artificially , complaine more pittifully , expostulate more amiably , conferre more intrinsically , remit offences more readilie , offer benefits more aboundantly , conclude more sweetly , and giue more pregnant testimonie of vnfained loue , or more assured certaintie of eternal league and amitie , them doth almightie GOD vnto this Nation that so greeuously had offended him ? who will not confesse nowe with the Prophet Dauid , Psalm , 144. that sweet and mercifull is the Lord ; and his miserations spread ouer all the rest of his most wonderfull workes . Who will meruaile if the same Prophet made a vowe , Psalm , 16. that his euerlasting song shoulde bee of the mercies of this hys Lord and maker ?

But yet this thing is made much more apparant , Gods tender loue to Ierusalem when he was to destroy it . by that which his diuine Maiestie did afterwardes to the same people in the daies of Ieremie the Prophet ( aboue an hundreth yeeres after this treatie in the tyme of Esay : ) at what tyme God beeing resolued to destroy them and theyr Cittie , for theyr obduration in their sinnes : when the hower of execution drew neere , his bowels of mercie were so touched with commiseration towards them , as he called to Ieremie , & commaunded him once againe to goe vp to the Temple gate where all the people did passe in and out , and there with a loude voyce to cry as followeth . Ierem , 7 , Heare ye the word of God , ô all you of Iuda , that doe passe in and out by these gates : thus faith the Lord of hostes the God of Israell : yet doe you amend your waies , and I will dwel in this place wyth you , &c. And when this exhortation , and blessed indeuour of almightie God , could not moue or profit them any thing at all : then his vnspeakable goodnes began with sharp threats in this manner ; Ierem. 7. My furie and indignation is gathered together vpon this Cittie : & vpon the inhabitants , & vpon the very beastes and Cattel thereof , as also vppon the fruite and trees of thys Region . The carkases of thys people , shall be foode to the byrdes of the ayre , and to the beastes of the field , theyr enemies shall come and cast foorth of theyr sepulchers , Ierem , 8. the bones of the Kings and Princes of Iuda : the bones of their priestes , prophets and inhabitants ; and shall dry them at the Sunne , and cast them out vnto the dunghill . After all which long and dreadfull commination , hee altereth his speech presently againe , and sayth wyth a very lamentable and pittifull voyce . A pittifull complaint . And will not he that is fallen ( notwithstanding all this ) rise vp again ? Wil not he that is departed from me , returne vnto me againe ? O , why dooth my people runne from me so obstinatlie ? By which louing complaint , The wonderful proceeding of God with Ierusalem . and infinite other meanes of mercie that God vsed to that people , when no amendment at all could be procured : hys diuine Maiestie was inforced to call Nabuchodonosor king of Babilon before the wals of Ierusalem , to destroy it . But euen nowe also consider the bowels of hys vnspeakeable mercie . For hoping that by thys terrour they might perchaunce be styrred vppe to conuersion ; hee sent Ieremie the Prophet to them againe , wyth thys embassage : Iere. 35● Tell the inhabitants of Ierusalem : wil ye not yet receaue discipline and obey my wordes ? Wherat those gracelesse people were so little mooued , as they tooke Ieremie and cast him into pryson for his message , & thereby exasperated most greeuously Gods further indignation against them . Notwithstanding all which , his incomprehensible clemencie woulde not thus abandon them : Iere , 3●● but commaunded holy Ieremie to write out all his threates and promisses in a booke together , and to sende the same vnto them , foorth of the prison where he lay , by his seruant Baruch , to be reade in their hearing : and so he did . Whereof when Ioacim the King had vnderstanding : hee commaunded Baruch to be brought into his presence , and there to reade the Booke by the fyer syde , ( as the Scripture noteth . ) And when he had heard but three or foure pages thereof , The obstinacie of the Iewish nation . he cut them out with a pen-knife , and threwe the whole booke into the fire , and so consumed it . At which obstinate and impious dealing , albeit almightie God were exceedingly offended , yet commaunded he the same booke to be indited & written againe , in much more ample manner then before , thereby ( if it had been possible ) to haue stirred vppe and gained that people vnto him . But when thys by no means in the world could be brought to passe : then permitted his diuine Maiestie , the whole Cittie to be destroyed , according to hys former threates , and that rebellious people to be led away captiue in bondage to Babilon . In which place and miserie ( notwythstanding theyr demerits ) hys infinite mercy could not forsake them , but sent hys Prophet Ezechiell , as also Baruch vnto them , with extreame complaint of their obduration : Ezechi. 23. and yet offering vnto them mercie and pardon euen then , if they would repent .

And what more wonderfull clemencie then this , can possibly be imagined deere Christian brother ? Ezech , 2. Epitheto●s giuen by God to the people of Israel . May in reason any man euer nowe enter into doubt or dispaire of Gods mercie , howe great and greeuous soeuer the burden of his sinnes be , when he considereth this proceeding of his eternall Maiestie wyth the people of Israell , for so manie yeeres and ages together : whom hymselfe calleth notwithstanding , Gentem Apostatricem dura facie & indomabili corde : an apostaticall Nation , of a shameles countenance and incorrigible disposition ? Can God deuise any more effectual and forcible meanes , to erect and animate a sinner confidently to returne vnto him , then a●e these ? And yet ( gentle reader ) for thy further comfort and encouragement in this behalfe , I wil adioyne one thing more , which dooth exceede and passe all reason and reach of humaine imagination : and this is , A wonderfull poynt . that God promiseth to a sinner that faithfully will returne vnto hym , not onely to forgette and vtterly extinguish all memorie of his former iniquities , but also to make more ioy and tryumph at his conuersion , and to loue and cherish him more tenderly at his returne , then if he had neuer fallen or departed from his seruice .

Thys God himselfe signifieth by the Prophet Esay , Esay , 40. when he saith , Call vnto Ierusalem , speake vnto her hart , ( that is , comfortably , ) for that her iniquitie is forgiuen , she hath receiued double at Gods hands for all her sinnes committed . What ioy there is made at a sinners conuersion . And more plainely in an other place by the same Prophet . Esay , 30. The lyght of the Moone shal be as the light of the Sun : and the light of the sunne shall be as the light of seauen dayes , seauen times put together , when God shall binde vppe the woundes of his people and heale their sores . And to thys purpose doe appertaine directly those most wonderfull Parables of our Sauiour in the Gospell , Luke , 15 , concerning the extraordinarie ioy & feasting that the careful woman made , when shee had found againe her grote that was lost , and the good sheephearde , when he brought backe the sheepe that was astray : and the mercifull father when he receiued home his sonne that before had abandoned him . And to the same purpose doth it also appertaine , that in the Prophet Dauid God glorieth especially in the seruice of those people , Psalm , 57. that before had not known him . And this shal suffise for thys second poynt , to shew what wonderfull meanes almightie God dooth vse , in setting forth his mercie , for allurement of sinners vnto repentaunce .

The third part : what assurance God giueth to them that repent .

AND so hauing declared what exceeding great loue and mercie GOD beareth towards man , & how effectually he expresseth the same by his suing vnto sinners for their conuersion : it followeth that we shold in this third place , examine some what more in perticuler , what certaine assuraunce hys diuine Maiestie giueth , of vndoubted pardon and full remission of theyr sinnes , to all such as vnfainedly shall resolue themselues to make their refuge vnto him . Which thing albeit euery man by that which before hath beene treated , may sufficiently conceiue , yet for the importance of the matter , it shall not be amisse in thys place also , to adde a worde or two , for more plaine and euident demonstration thereof . And thys shall bee doone by setting downe both the wordes and deedes , that is , bothe the promisses and performance which almightie God hath vsed and exercised in this behalfe , to all such as haue offended him whatsoeuer .

And for the first , which are his promises ; The promises of God to sinners that repent . most apparent it is , as well by the thinges which before haue beene discussed , as also by the whole course , body , and drift of holie scripture , that the promises of mercy & pardon which his diuine maiestie hath made to sinners , & whereunto by his sacred word , he hath ( in a certain manner ) obliged himselfe ; are both manifold , vehement , absolute , resolute and vniuersal . Ezech , 18,33 . 34 , 37. Whosoeuer shall depart from his wicked waies , and turne vnto me , ( saith almightie GOD ) I will receiue him . Beholde the vniuersalitie of all people and persons , without excluding any . And then further ; At what time soeuer an impious man shall returne vnto mee from his impietie , his wickednes shall not hurt him , saith the same Lorde God of hostes : see the vniuersalitie of all tymes and seasons without exception . But yet harken what God addeth besides . Leaue of to do peruerselie , ( saith he to the Iewes &c. ) and then doe you come & finde fault with me , if you can . For if your sinnes were as redde as skarlet , they shall be made as white as snowe . &c. Esay , 1 , Consider the vniuersalitie of all kinde of sinnes , be they neuer so greeuous , so horrible , or heynous .

And finally , God talking to a soule that hath often times fallen and most infinitly offended him , hee sayth thus ; Ierem , 3 , It is a common receiued speech , that if a woman depart from her husband , and doe ioyne herselfe to another man , shee may not returne to her fyrst husband againe , for that shee is defiled and made contaminate . And yet whereas thou hast departed from me , and hast committed fornication wyth many other louers : doe thou returne vnto me againe , and I wyll receiue thee , saith almightie God .

By which words is expressed the fourth vniuersalitie , contayning all states , qualities , and conditions of men ; how many waies , or howe oftentimes , or howe contemptuouslie soeuer , they haue committed sinnes against hys diuine Maiestie . And what may be added nowe more vnto thys ? was there euer Prince that made so large an offer to his subiects ? or was there euer father that gaue so ample and vniuersall promise of pardon vnto hys children ? Foure vniuersalities in Gods promisses to sinners . Who can nowe mistrust himselfe to be excluded from this assurance of mercie , wherein all sorts of people , al kind of sinnes , all times and seasons , all states and qualities of sinners are comprehended ? O most miserable & infortunate man that excludeth himselfe , whom God excludeth not . What is there in this generall and vniuersall promises , whereof any man in the worlde shoulde haue pretence , to make any leaste doubt or question ? Of the meaning ( perhaps ) and intent of him that promiseth ? O deere brother , it is onely loue and charitie ; and consequently , can not deciue vs . Of the trueth and suretie of his promises ? It is infallible ; and more certaine then heauen and earth put together . Of the power that hee hath to performe his promisses ? Three poynts of great comfort . It is infinit , and not restrained by any bounds or limitation : whereof then may wee doubt ? or in which of these three poynts may we not conceiue most singuler consolation ? heare the comfortable meditation that blessed S. Bernard made vpon thes three particulers which we haue now mentioned . Tria considero ( saith he ) in quibus tota spes mea consistit : charitatem vocationis , veritatem promissionis , potestaetem redditionis . &c. Bern. Ser. in ver. Psalm misericordia . Domini in aeter . C●ntab . That is , I doe consider three things ( faith this holy man ) wherin all my hope consisteth , & wherby it is made inuinsible . First the exceeding loue & charitie of him , that calleth me to him by repentance ; secondly , the infallible truth and certainty of his promise which he maketh to me of pardon and mercie ; thirdly , the endlesse power and abilitie he hath to performe whatsoeuer he promiseth . This is that triple or threefold rope and chaine , Eccl●● 4. which holy scripture sayth is hardly broken : for that by this rope , lette downe vnto vs from heauen ( which is our Countrey ) into this world , that is our prison ; we may ascend and mount vp ( if we wyll ) euen vnto the sight and possession of Gods eternall kingdome & heauenly glorie . Thus farre that blessed father .

How God hath performed hys promises to sinners that haue repented . But now to the second poynt , if we consider howe faithfullie almightie God hath put in execution those promisses of his from tyme to tyme , and howe no one man vpon earth , ( so many ages as the world hath continued ) was euer yet frustrate of his hope , in making his conuersion vnto his Maiestie , if he made it from his hart : we shall finde further cause for vs to confide . For so much as it is not probable , or in reason to be imagined , that he which neuer failed in times past , will breake his promise for the time to com ; especially seeing now in Christianitie , when we haue this aduantage aboue other former times ( as Saint Iohn doth also note ) that he who was and is our iudge , 1. Ioh , 2 , is become also our aduocate to pleade our cause .

Cast backe thine eyes then my louing deere brother , and take a viewe of all ages , times and seasons past & gone . Begin from the first creation of the worlde , and come downeward euen vnto this day : & examine indifferently whether in all this wyde compasse of times , persons , places and most greeuous offences committed against hys diuine Maiestie , Neuer sinner repented that was not pardoned . there were euer yet any one sinner vpon earth , that returned vnfainedly & was not receiued . The sinne of our first Parents , Adam & Eue. was presently forgiuen vnto them , vpon their first signification of greefe and sorrowe for the same . And not onelie thys , Gene , 3. but our Sauiour also Iesus Christ was promised to be sent , for restoring them and their posteritie to the glorie and felicitie which by their fall they had lost . After thys , vntill the tyme of Abraham and of the people of Israell , as some workes of Gods iustice are recorded in holie writte , that were exercised vppon irrepentant offenders : so are there many more celebrated of his mercie : & only two persons in particuler are mentioned , who notwithstanding some sorrowe which they seemed to haue of their offences , were yet reiected : the first whereof was the murderer Caine , The reiection of Caine and Esau. who at the beginning denyed hys wickednes vnto God , and then beeing conuicted , despayred of remission . The second was Esau , whom S. Paul calleth a prophane fornicator : Hebru , 12 , who found no place of repentaunce , albeit with teares he sought the same . Whereof S. Chrisostome giueth the reason in these wordes : Chrys. hom. 80. de paenit . ad pop. Ami● . For this cause Esau obtained not pardon , for that hee did not repent as hee should haue doone : his teares proceeding rather of anger and temptation , then of true sorowe .

When the people of Israell came to be a distinct Nation , & to be gouerned at Gods appointment : how greeuously ( trowe you ) did they offende daily , and almost hourelie his diuine Maiestie ? And howe graciouslie did his vnspeakable clemencie remit & pardon their manifolde and innumerable sinnes and trespasses doone against him ? The whole Scripture ( in truth ) seemeth nothing els , but a perpetual narration of Gods incredible patience and infinite mercies towardes them . The infinit ●ins of the Iewish people , and their infinit pardons recei●ed from God . And if I woulde speake of perticuler persons among them , which he receiued to his fauour after great and manifold offences committed : there would be no ende of that recitall .

Let Manasses that most impious and wicked king , be an example for al : The example of Manasses . of whose enormous life & most detestable acts , whole pages are replenished , both in the bookes of kings and Chronicles ; 4 , Reg , 21. 2 , Chro , 33 , and yet afterwardes notwithstanding , the same man falling into miserie and calamitie among the Babilonians , ( a fortunate schoole oftentimes for Princes , who in their prosperity are wont to contemne God , ) he beganne to be sorrowful for hys former life and actions , and became repentant ( as the Scripture saith ) in the sight of God , for the same . Whereat his diuine & incomprehensible mercie was so much moued presently , as he receiued him to fauour , and brought him backe from his prison and fetters , to hys kingdome & imperial throne of Maiestie .

The example also of the Niniuites is very notable and singuler in this behalfe : The example of the Niniuites . against whom almighty God hauing decreed a sentence of death , to be executed within a certayne time ; Ionas , 1,2,3,4 . he commaunded Ionas the Prophet to goe and denounce that sentence vnto them . But Ionas well knowing the nature and disposition of God towardes mercie : fore-sawe ( as afterwardes hee signifieth ) that if hee shoulde goe and beare that embassage vnto them , and they thereuppon make chaunge of theyr lyues : his Maiestie woulde presentlie pardon them , and so hee shoulde be taken for a false and lying Prophet . For auoiding which inconuenience , he chose rather to flee away by sea to the Cittie of Tharsis , & there to hide himselfe . But almightie God raised a tempest in that iourney , and disposed in such sort , as Ion●s was cast into the sea , and there receiued and deuoured by a whale : from whose belly he was commaunded afterwardes to repaire to Niniuie , and to doe his former message ; which hee performed . And the tenour of his message was , that wythin f●rtie dayes that huge cittie of Niniuie should be destroyed . Whych hee hauing denounced vnto them : the sequel fell out , as Ionas before had suspected . For the Niniuites beleeuing the message , & betaking themselues to repentance , GOD forgaue them presently : whereat Ionas was exceedinglie greeued & offended , and complained sweetly to God of hys strange dealing herein , demaunding why he had enforced him to come & preach destruction vnto them , knowing before hand that hee would pardon them . But his mercifull Lorde aunswered him fully to this poynt , by a certaine accident that fell out , wherto Ionas was not able to reply one word .

For so it chaunced , that Ionas sitting wythout the walles of the Cittie Niniuie , vnder an Iuie bushe , that in one night by Gods appointment was sprong vp to couer him from the sunne : the same Iuie by Gods ordinance perished vpon the suddaine , and was consumed by a worme , leauing the poore Prophet destitute of that consolation of shadow which he receiued by it . Consider thys speech of almighty God . Wherewyth he beeing not a little disquieted and afflicted , God said vnto him : thou ( Ionas ) art sorowful , Ionas . 4. and much greeued for losse of thine Iuie tree , which notwithstanding thou diddest not plant or make to growe , nor tookest any labour at all about it . But the same grew vp in one night , and in one night it perished againe . And shall not I then , be carefull to pardon my great Cittie of Niniuie , wherein there be aboue an hundred & twenty thousand innocent people , which cannot distinguish betweene their right hande and theyr left ? This was the answer of almighty God to Ionas , for defence of his singuler inclination to mercy , in respect that the Niniuites were his owne creatures , his own workman●hip , and the labours of his own hands , as all other people also are . Of which kynde of reason and consideration , there haue beene diuers thinges sayde and declared * * In the first part of thys booke . before , for manifestations of Gods infinite mercie . And all thys that hetherto hath been spoken , is of things onely doone in time of the olde Testament , before the appearance of Christ our Sauiour in the flesh .

Examples of mercy in the newe Testament . But nowe if wee looke into the tyme of grace , when God incarnate came himselfe in person , to shew the riches of hys endlesse mercie vnto mortall men vpon earth : wee shall see more examples without comparison , of his exceeding clemencie . For that nowe , our Creator and shepheard ouercome ( as it were ) with extreame compassion , came downe into the vale of our miserie , with resolution , not onely to offer pardon and forgiuenes to all his sheepe that were astray & would returne : Luke , 15 , but also to follow and seeke them out : and beeing found , to lay them on his owne shoulders , and so to beare them back vnto the fold againe , and there to giue his life and bloode for theyr defence against the Wolfe .

Iohn , 10,11 , O sweete Lorde , what greater loue can be imagined then this ? what more pregnant signification of inflamed charitie , can mans cogitation conceiue or apprehende ? is it meruaile nowe if hee which descended vnto vs with his hart , and wyth these bowels of burning affection , did sette open the gates of all his treasures , fauours , and graces vnto vs ? Is it meruaile if the holy Apostle Saint Paul doe say of this time Superabundauit gratia , Rom , 5 , that grace did ouer abound : and yet further in another place ; that Christ being very God , Phillp . 2 , did in a certaine sorte impoueri●h and emptie himselfe , with the most wonderfull effusion of mercies and hauocke of heauen , which at this time and euer since he hath made ?

Heerehence it proceeded that all his delight and pleasure vpon earth , The wonderfull clemencie of Iesus our Sauiour . was to conuerse with sinners , & to giue them comfort , courage , and confidence in him . Which hee did so manifestly in the sight of al the world as hee became very scandalous & offensiue thereby to the Scribes & Pharisies , Math , 9 , & 11. Mark● , 2 , Luke , 5 , & other principall Rulers among the Iewish Nation . Heere-hence : also did proceede those his most meruailous speeches and strange inuitations of wicked men vnto him ; as for example at one tyme among other , when hee cryed out in publique , Math , 11. Come vnto mee all yee that doe labour and be heauie loden , and I wyll refresh you . And at another time , going into the Temple of Ierusalem vpon a high festiuall day , when all the people were gathered together : he stoode vp in the midst of them all , and brake forth into thys vehement inuitation , wyth a loude voyce , as S. Iohn Euangelist recordeth : Iohn , 7 , If any man among you bee thirstie , let him come vnto me and he shal drink . Iohn , 7. Heerby it came to passe , that his diuine maiestie was termed commonly , Publicanorum et p●ccatorum amicus : Math , 11. the freende and familiar of wicked Publicans and sinners . And heereof finally it did proceede , that he receiued all , embraced all , and forgaue all that repaired vnto him : were they Scribes , Pharisies , Souldiours , Publicans , Vsurers , Harlots , Theeues , Persecutors , or whatsoeuer most greeuous offenders besides : ( whereof particuler examples in each kinde might be alleaged : ) assuring vs furthermore , that after hys resurrection and blessed a●cention to the right hande of hys father , he woulde be more bountifull yet in thys manner of proceeding , Iohn , 12 , and dr●w all men vnto him : beeing at one tyme both our Iudge and Aduocate , our King and Mediatour , our God and Redeemer , our Father and Brother , our Priest and Sacrifice , and he that both pleadeth and determineth our cause together .

What then shoulde not we hope at thys tyme ( deere Christian brother ) at the hands of this our Lorde and Maister , Great & many ●●uses of assured hope in Christ . which hath left vnto vs such wordes , such deedes , such assured euidences of hys infallible loue and aboundant mercies towards vs ? why shold not hys dealings wyth other men before vs , giue vs hart and courage to trust assuredlie in him , for the time present and to come ? why shoulde not his former most infinite mercies , be vnto vs odoriferous alluring sauors & oyntments , to make vs as the spouse did in the Canticles , Cant. 1. follow and runne after him ?

Heare what deuout S. Bernarde dooth meditate vppon this passage of Christes fragrant oyntments . Be● . Ser. 5. in Cantab. O sweete Iesus ( saith hee ) the fresh and odoriferous smell of thy wonderfull clemencie doth allure vs to runne after thee , when we heare say , that thou despisest not beggers , nor abhorrest sinners . Wee know right well ( ô Lord ) that thou diddest not reiect the theefe that confessed thee , nor the sinfull woman that wept vnto thee , nor the Chananaean that humbled herselfe before thee , nor the wicked adultresse brought vnto thee , nor the touller or tribute gatherer that followed thee , nor the publican that repaired vnto thee , nor the disciple that denied thee , nor Saule that did persecute thee , nor thy tormenters that did naile thy sacred bodie to the Crosse. O Lorde , all these are fragrant smels and sauours of thy most sweet mercie : and at the sente of these thy oyntments , we doe followe and runne after thee . Thus farre S. Bernard .

The fourth part : The application of all that hath beene said .

AND so wyth this to come to the fourth and last part of thys Chapter , and to apply all that hath beene said of Gods mercie to our present purpose : What man is there liuing in the worlde , that reading and beleeuing these things , can doubt or mistrust to receiue pardon for hys sinnes ? Rom , 8 , If God be hee that iustifieth , who is able to condemne vs , saith the holy Apostle S Paul ? If God be minded to deliuer vs , who can take vs out of his hands ? Iohn , 10 , If God protest that he wyll pardon vs , why should we make any doubt or question thereof at all ? Why shoulde wee not ioyne rather wyth that confident and faithful seruaunt of his S. Paul , who saith vnto vs , and to all other sinners liuing , in his maisters name : Hebr , 10. Let vs repaire vnto him with a true hart in fulnesse of faith , hauing purged our harts from an euill conscience : S. Pauls exhortation to confidence . let vs hold fast an immouable confession of our hope , seeing he is faithfull which hath giuen vnto vs his promise , and let vs consider howe one of vs may prouoke another to charitie and good workes . By which words , the holy Apostle signifieth , that what sinner soeuer shall resolue with himselfe to purge his conscience from wickednesse for the tyme to come , and to employ the rest of his life in charitie and good works : he may confidently & boldly repayre vnto almightie God , wyth most certaine assuraunce to receiue pardon & remission . And alas ( deere brother ) why then should any man despaire ? Wherefore shoulde any man cast awaie hys owne soule , that GOD so much desireth to saue ? what a pittifull and lamentable case is it , to behold so many Christians in the world to goe languishing in their sinnes , & to giue themselues ouer to all kind of carelesse and dissolute sensualitie ( which by God himselfe is called desperation , ) vpon this conceit and wicked cogitation , that nowe they are gone so farre , and so deepely rooted and habituated in thys kinde of life , as eyther it is impossible or in vaine for them now , to thinke of change or amendment ? O deere brother , let these men harken to thys excellent dyscourse of holy Chrisostome , which ensueth .

If thou be a wicked man , An excellent discourse and exhortation of Saint Chrys. hom. 2 in Psal. 50. ( saith he ) thinke vpon the Publicane . If thou be vncleane of lyfe , consider the harlot . If thou be a murderer , remember the theefe . If thou be a swearer , call to minde the blasphemer . Cast thyne eyes vpon Saul and Paul , first a persecutour , and then a preacher ; first a violent robber , afterwarde a good steward and dyspenser . First chaffe ; afterward corne : first a woolfe , afterward a sheepheard : first lead , afterward gold : first a pirat , afterwards a good pilot : first a dispersor , afterwarde a gatherer together : first a breaker down of Gods vine yard , afterwarde a planter : first a destroyer , afterward a builder . Thou hast seene manifold wickednes , but nowe behold vnspeakable mercie . Thou hast heard the pride of the seruant , consider now the loue and clemencie of the Maister . I will not thou say to me , I am a blasphemer , I haue beene a persecutor , I haue led an vncleane and abhominable life , and therefore I doubt least I shal not be pardoned ; Say not so vnto me , for here thou hast examples to the contrary , in euery of these and many other sinnes . Thou mayst safely flie to what port thou list , and that eyther in the old or new Testament . For in the old thou hast Dauid , in the newe thou hast Paul . I will not haue thee therefore alleage excuses vnto mee , for couering thyne owne cowardnes . Hast thou sinned , repent : hast thou sinned a thousand times , repent a thousand times vnfainedly . This is the only oyntment that may be poured into an afflicted conscience , the torment whereof I doe well knowe . The speech of the deuill to a soule loden with sinne . For the deuill standeth by , whetting his sword of desperation , & saying vnto thee ; Thou hast liued wickedly all thy youth , and thy former daies thou hast mispent : thou hast hanted playes & spectacles with thy companions , and followed after loose and lasciuious women ; thou hast taken other mens goods from them wrongfully ; thou hast been couetous , dissolute , & effeminate : thou hast forsworne thy selfe : thou hast blasphemed and committed many other hainous & wicked crimes , and therefore what hope canst thou haue of saluation ? Truely none at all . Thou art a meere cast-away , and canst not nowe goe backe : and therfore my counsaile is , that now thou vse the pleasures and commodities of thys worlde , and passe ouer thy time in myrth of hart , without cogitation of other affaires .

These are the words of the deuil ( louing brother : S. Chrisostoms counsayle against the deuils temptation . these are the counsailes and perswasions of our enemie . But mine are contrary . If thou haue fallen , thou maiest rise againe . If thou haue beene a lost companion , yet thou maist be saued . If thou haue committed fornication and adulterie in time past , thou maist be continent for the time to come . If thou haue haunted playes and games , thou maist draw back thy foote from henceforth . If thou haue delighted in leud and euil company , thou maist hereafter acquaint thy selfe with good . Thys only is necessarie , that thou beginne thy conuersion out of hand , and that thou repent and take in hande to reforme thy selfe , though it be at the first but a little . Let thyne eyes begin but to shed forth one teare : enter into thy conscience : consider thy selfe but indifferently : examine thyne actions and what they deserue : lay before thy face the day of iudgment with the torments of hell on the one side , and the ioyes of heauen on the other . Repent , confesse , amende thy life , seeke a medicine for thy wounde out of hande while thou art in thys lyfe , in what state or condition soeuer thou be . No tyme too late to repent . Yea if thou be vpon thy death-bed , and readie to breath out thy soule & spirit , feare not to repent , for that Gods mercie is not restrained by the shortnes of time . Which I speake vnto you ( my deere brethren ) not to make you hereby the more negligent , but onely to styrre you vp to the confidence of Gods mercie , and thereby to auoid the most daungerous gulfe of desperation . Hetherto are the wordes of thys holy and learned Father .

In which long and large dyscourse of his , we are to note , that ( together with most excellent encouragement which hee giueth to all sinners , of what state and condition soeuer they be , in all times and seasons to trust in Gods mercie , and neuer to despaire ; ) he giueth also an holesome admonishment , that we shoulde not by thys confidence become more negligent in reforming our liues , but rather doe it out of hande , without all delay or procrastination . Whereunto in like manner the holy father S. Augustine in like exhortation against despaire , An exhortation and admonishion of S. Augustine . Ser. 58. de temp. dooth endeuour most vehemently to stirre vs vppe in these words : Let no man after a hundred sins , nor after a thousande , despaire of Gods mercie , but yet so let him not despaire , as hee seeke presently without all stay , to reconcile hymself to God by amendment of life : least perhaps after that by custome he hath gotten a habite of sinne , he be not able to deliuer him selfe from the snares of the deuill , albeit hee woulde .

And in the very same sermon he discourseth yet further of the same matter in manner folowing . Not euery man that hath sinned , but he that perseuereth in sinne , is hatefull and abhominable in the sight of GOD . For that no man must distrust of Gods mercie towards hym that wyl amende and leaue his sinnes . For that God himselfe as a most sweete comforter , hath sayd by his Prophet , Ezech , 11,33 . That the impietie of a wicked man shal not hurt him , at what time soeuer he shall turne from the sam● But yet this great mercy of the Lorde , is then onely profitable vnto vs : if we delay not our conuersion , nor doe multiply sinnes vpon sins . Which I wil declare vnto you by the example of woundes & ruptures of our body , by which , the infirmities also of our minde and soule may be conceiued .

Thus then we see , if a mans foote , leg , or arme be broken , A similitude of the body , to expresse the misery of the soule , by multiplying sinne . with howe great paine the fame is restored to his accustomed strength . But if any member of our body shoulde be broken twise , or three times , or more often in one and the selfe same place : your charity can imagine , howe harde a thing it were for that part to recouer her perfit health againe . So fareth it ( deere brethren ) in the woundes and ruptures of our soul. If a man doe commit sin once or twise , & doe vnfainedly with out dissimulation make his refuge to the medicine of repentance , hee doth out of hande obtaine health again , & that somtimes without any skar or blemish of the disease past . But if he begin to adde sins vpon sins in such sort , that the woundes of his soule doe rather putrifie within him by couering and defending them , then heale by repentance & confession : it is to be feared , leaste that heuie speech of the Apostle be fulfilled in him , to whom he sayth : Rom , 2. Doost thou not know , that the benignitie of God is vsed to bring thee to repentaunce ? but thou by thy obdurate and irrepentant hart , dost heape to thy self wrath , in the day of vengeance and of the reuelation of Gods iust iudgement . Thus farre S. Augustine .

But now ( deere christian brother ) what can be spoken more effectuallie , either to erect vs to hope & confidence in Gods mercie , or to terrifie vs from presumption in delaying our amendment , then here hath been vttered by these noble pyllers and fathers of Christes Church , and most excellent instruments and temples of his holy spirit ? The diuine wisedome of almightie God in a certaine place , saith :

Godly men● wordes ought to moue vs greatly .

Eccle , 12.

That the wordes of wyse men ought to be spurs vnto vs , and as it were nailes , dryuen into the depth of our hearts : meaning thereby that wee should be styrred vppe , and most vehementlie mooued , when we heare such wise men as the holie Ghost there meaneth ( which in deed are only they that haue the knowledge and true feare of GOD , ) make such exhortations vnto vs , and gyue vs such holesome admonishments , as these godly Fathers in this great affaire haue done . And howe is it then ( deere brother ) that we are nothing stirred vp therby , nothing quickned , nothing awaked ? Well , I will conclude thys whole Chapter and treatise wyth an other exhortation and admonishion of S. Augustine , for that besides the graue authoritie of the man , ( which ought to mooue vs much , ) I thinke nothing can be spoken more excellently , or more agreeing to our peculier purpose . Thus then he saith .

A notable discourse of S. Augustine touching our conuersion . Ser. 181. de temp. Almightie God doth neuer despise the repentaunce of any man , if it be offered vnto him sincerely and simplie : nay , he accepteth the same most willinglie , embraceth the penitent , and endeuoureth to reduce him to hys former state wherein hee was before hefell . And that which is yet more : if a man be not able to fulfill the whole order of his satis-faction , yet doth not God refuse the least repentance that is , though it be doone in neuer so short a space . Neither dooth he suffer the reward to perrish of any little conuersion . Esay , 54. And thys doth the Prophet Esay seeme to me to signifie , when he saith in Gods person to the people of Israel : I haue contristed thee a little for thy sinnes , I haue striken thee & turned my face from thee , thou hast beene sad and hast walked in sorrowe , and I haue comforted thee againe . These examples then of repentance ( deere brethren ) we hauing before our eyes , let vs not perseuere in our wickednes , nor despaire of reconciliation , but rather let vs say wyth a confident hart : we wyll turne home to our father , and present our selues vnto our God : for truely ( my Bretheren ) hee will neuer turne awaie from the man that turneth vnto hym . Esay , ●9 . Hymsefe hath sayd that he is a God which draweth neere vnto vs , were it not that our sinnes doe make a seperation betwixt him and vs . Let vs take away then the separation & obstacle , and so nothing shall let our coniunction wyth him , which hee greatly desireth . For to thys ende did hee create vs , that hee might bestowe vpon vs eternall blisse in the kingdome of heauen . Hee did not make vs for hell , Hel not made for man . but he made hys kingdome for vs , & hell for the deuill . So he saith in the Gospel ; Math , 25● Come ye blessed of my father , enioy the kingdome prepared for you from the beginning of the world . And to the damned : Depart from me yee accursed into euerlasting fire , which is prepared for the deuill and his angels .

If then hell fire was prepared for the deuill , and the kingdome of heauen for man , from the beginning of the worlde : it remaineth onely that we prouide , not to loose our inheritance by persisting in sinne . So long as we are in this life , how many or great soeuer our sinnes may be , In thys lyfe repentance is auailable , but not after . it is possible to wash them away by true and vnfained repentaunce , but when we shall once depart from this world , albeit then we doe repent , ( as no doubt but we shall from the bottome of our harts , ) yet shall it auaile vs nothing . And albeit our teeth doe gnash , our mouth cry out , our eyes gush foorth in teares , and our harts lament with innumerable complaints & supplications : yet shal no man heare vs , no man assist vs , nor so much as with the tippe of his finger , giue vnto vs a droppe of water to coole our tongue amiddest her torments ; but we shall receiue that lamentable aunswer which the rich glutton receiued at the mouth of Abraham : There is between vs & you a great distance , so that none may passe from vs to you , nor from you to vs . Hetherto lasteth S. Augustins exhortation . And ther-withall thinke I it good to conclude this treatise .

FINIS . The ende of the second and last Booke , tending to Resolution .