The second part of the booke of Christian exercise, appertayning to resolution. Or a Christian directory, guiding all men vnto their saluation. / VVritten by the former author R.P..

THE Second part of the Booke of Christian exercise , appertayning to Resolution .

OR A Christian directory , guiding all men vnto their saluation .

Written by the former Author R. P.

Psalme , 27. ver. 4.

One thing haue I requested of the Lorde , and that I will demaund still , which is , to dwell in his house all the dayes of my life : to the ende I may knowe and doe his will .

AT LONDON , Printed by Iohn Charlwood for Simon Waterson , in S. Paules Church-yarde , at Cheape-gate . 1592.

To the right Honourarable , Sir Thomas Heneage , Knight , Chauncellour of the Dutchie of Lancaster , vize Chamberlain to her excellent Maiestie , Treasurer of her royall Chamber , and one of her Highnesse most honorable priuie Counsaile . All happinesse in this life , and in the life to come hartily wished .

BOth duety , for honourable fauours receyued , and intire affection , the spurre that pricketh forward the verie harshest conceite : hath imboldened mee to present this treatise to your honours viewe , as a testimonie of good will to shunne the infamous title of ingratitude , as also in some measure to expresse my poore yet vnfeyned zeale , the boldnesse of the one ( I presume ) noble nature wil pardon , the slender habilitie of the other ( I hope ) the same will accept .

I know howe far from your honorable thoughts , sinister opinions are , that might checke the young springing plants , whose forwardnes promise greater mattters to ensue . I know withall , not onely your honorable care to cherish such endeuours , but also your prouident and liberall bountie , in supporting any towardly hope from falling . Ouer faint harted might hee then bee thought , that would dismay when doubt is so worthily remooued .

Then boldly ( yet as it becommeth me in duetie ) I reuerently deliuer your honour this simple gift : referring the iudgement both of it and me , to your wonted noble consideration . And as your yeeres , so pray I all blessings of heauen may encrease vppon you , to the comfort of such as haue good cause to loue you .

TO THE CHRISTIAN READER , Health .

CVrteous Reader , not many yeres since a book was published Of Christian Exercise , appertaining to Resolution : written by a Iesuit beyond the seas , yet an Englishman , named M. Robert Parsons ; which Booke M. Edmund ●unney hauing diligently perused , committed to the publique view of all indifferent iudgements : as glad , that so good matter proceeded from such infected people , and that good might arise thereby to the benefit of others . Since the manifestation of that Booke , the first Author thereof , named M. Robert Parsons , hath enlarged the same Booke , with a second part and new Additions , wherein hee hath concluded and finished his whole intent of the Resolution , and that vpon speciall causes , as himselfe sets down in Preface in this maner .

Beeing admonished by the writings of diuers , that since the publishing of my first Booke , it hath been misliked in two principall points . First , that I speake so much of good works & so little of faith . Secondly , that I talked so largely of Gods iustice , and so briefly of his mercie . Beside , conceiuing by the information of manie , that diuers persons , hauing a desire in themselues to reade the ●ormer booke , but yet being weake & fearful to be touched so neere in conscience , as they imagined that Book did , durst neuer intermedle therwith , being informed there was nothing in the same wherewith to entertaine themselues , but only such vehement matter of perswasion , as would greatly trouble and afflict them . For remedy of which inconueniencie , I haue framed this second part of that work , & therein inserted diuers chapters and discourses of matters more plausible , & of themselues more indifferent , wherewith the Reader may solace his minde , at such times as he findeth the same not willing to feele the spur of more earnest motion to perfection .

Hereupon grew the occasion of his framing his second book : which being perused by sundrie lerned men who haue thought it as worthy to bee seene as the first , ●s now ( gentle Reader ) presented to thy view : read it indifferently , and iudge thereof , as thou findest occasion .

OF THE MANIFOLD PERILS THAT ENSVE to the World by Inconsideration . And how necessarie it is for eueri● man , to enter into cogitation of his owne estate . CHAP. I.

THE Prophets and Saints of GOD , The charitable proceeding of God by his Prophe●s . who from time to time haue beene sent by his mercifull prouidence to aduertise & warne sinners of their perilous estate & condition for sin , haue not onely foretold them of their wickednes & 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 proceeding of our most merciful Lord with the children of men . And among other causes , none is more generall , or oftner alledged , than the lack of consideration : The danger of Inconsideration . by which , as by a common snare and deceipt of our aduersarie , most men fall into sin , and are holden also perpetually in the same , to their finall destruction and eternall perdition . So Esay the Prophet , speking of the carelesse Nobilitie and Gentrie of Iurie , that gaue themselues to banquetting and disporte , without consideration of their duties towards God : repeateth often the threate of woe against them , and then putteth downe the cause in these words : Esa. 5. The sensual life of the Iewish gentrie . The Lute , and Harpe , and Timbrel , & Shalme , & good wine , aboundeth in your banquets , but the workes of God you respect not , nor haue you consideration of his dooings . And then insueth , Therefore hath hell enlarged his soule , and opened his mouth without all measure or limitation , and the stout , and high , and glorious of thi● people shall descend into it .

Here are two causes ( as you see ) and two effects linked together , of these Iewes damnation , the one depending of the other . For as good cheere and sensualitie , brought these men to inconsideration of GODS works & proceedings towards sinners : so inconsideration brought them to the mouth and pits brimme of hell . I say , that inconsideration of Gods workes towards sinners , brought them to this perrill , for that it followeth in the very 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 saide , that albeit you will not consider now Gods iudgements and iustice , amidst the heate & pleasure of your feasting : yet shall he , by exercising the same vppon you heereafter , bee knowne exalted and sanctified thoroughout the world . The like discourse maketh God himselfe by the same prophet , to the daughter of Babylon , Esa. 47. and by her to euerie sinfull & sensuall soule , figured by that name . Come downe ( saith he ) & sit in the dust thou daughter of Babylon● thou hast said , The daughter of Babilon forgetteth her end I shal be a Ladie for euer , & hast not put vpon thy heart the things that thou shouldst , nor hast thou had remembraunce of thy last ende , &c. Now therfore harken thou delicate ( daughter ) which dwellest so confidently , there shal come vpon thee an euill , whereof thou shalt not knowe the of-spring , and a calamitie shall rush vppon thee , from which thou shalt not bee able to deliuer thee . A miserie shall ouertake thee vpon the suddaine , which thou shalt not know , &c.

Holy Ieremie , after he had weighed with himselfe what miseries for sinne the Prophets Esay , Amos , Hosea , Ioel , Abdias , Micheas , Nahum , Sophonias , and himselfe , ( all which Prophets liued within the compasse of one hundred yeres ) had foretold to be imminent vppon the world : not onely to Samaria and the tenne Trybes of Israel , 4. Reg. 15. & 17. which were now alreadie carried into banishment to the furthest parts of the East , but also to the States & Countries that most flourished at that time , ( as by name to Babilon , Egypt , Damasco , Tyrus , Sidon , Moab , and finally to Ierusalem and Iudea it selfe , The complaint of Ieremie for inconsideration . which he foresaw should soone after most pitifully be destroied ) when he saw also by long experience , that neyther hys words , nor the words and cries of the other fore-named Prophets , could anie thing mooue the harts of wicked men : he brake forth into this most lamentable complaint , Desolatione desolata est omnis terra , quia nullus est qui recogitet corde . The whole earth falleth into extreame ruine & desolation , for that there is no man which considereth deeply in his hart .

This complaint made good Ieremie in his dayes for compassion of his people , that ranne miserably to perdition for want of consideration . And the same complaynt with much more reason , may euerie good Christian make at this time , for the infinite soules of such as perish daily by inconsideration . Whereby , as by a generall and remedilesse enchantment , manie thousande soules are brought a sleepe , & doo finde themselues within the gates of hel , before they misdoubt anie such inconuenience , being led thorough the vale of this present life as it were blindfolded , with the veyle of careles negligence , ( like beasts to the slaughter-house ) and neuer permitted to see their owne danger , vntill it bee too late to remedie the same . Esay 5. Propterea captiuus ductus est populus m●us , quia non habuit scientiam , saith God by the mouth of Esay . Therefore , & for this cause is my people ledde awaye captiue in al bondage and slauerie to perdition , for that they haue no knowledge , no vnderstanding of their owne estate , no fore-sight of the times to come , no consideration of their danger . Herehence floweth all the miserie of my people , and yet this is a mysterie that al men wil not know .

The mistery of Inconsideration . Iob. 4. Will you see what a mysterie and sealed secrete this is ? harken then how one describeth the same , and with what circumstances . Furthermore ( saith hee ) a certaine hidden word was spoken vnto me , & mine e●re ( as it were by stealth ) receiued the veines of his whispering : it was in the horror of a vision by night , when dead sleepe is wont to possesse men : feare came vpon me & trembling , and all my boanes were extreamely terrified . At length a spirit past by , in my presence , whereat the haires of my flesh stood vp in horrour . There stood before mee one whose face I knewe not . His image was before mine eyes , & I heard his voyce , as the sound of a soft ayre .

Hetherto is described in what maner and order this secrete was reuealed ; but now what said this vision or spirit ( think you ) at the last ? truely , he m●de a short discourse , to proue by the fall of Angels for their sinne , that much more , Iob. 4. Qui habitant domus luteas , & terrenum habent fundamentum , consumentur velut tinea , et de mane vsque ad vesperam succidentur : A collection to bee noted . they who dwell in houses of morter , ( as all doo , whose bodies are of flesh ) and they which haue their foundation 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 moth , & at length they must vpon the suddaine ( within lesse space perhaps than is from morning to night ) be cut downe & dispatched , when they thinke least of it .

And to shew that herein standeth a poynt of high secrecie ( I meane to consider & ponder well this discourse ) hee maketh his conclusion in these words immediately following Et quia nullus intelligit , in aeternum peribunt ; And for that few or none of these men before mentioned , who haue such earthly foundations , doo vnderstande this poynt aright , ( I meane of their suddaine death , Lack of consideration , cause of eternall destruction . and cutting off from this world ) therefore must they perish eternally , and this is a secrete which few men will beleeue . Psalm. 91. Vir i●sipiens non cognoscet ( saith Dauid ) & stultus non intelliget haec : An vnaduised man wyll not learne these things , A point that fooles will not consider . nor wyll a foole vnderstand them . But what things ? it insueth in the same place : howe wonderfull the workes of God , and how deep 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 Daniel had many visions , & strange reuel●tions of great and high mysteries : but one among all other ( and this is the least ) of the most dreadfull iudgements of God , vpon sinners in the end of the world . The Vision was by the great Riuer Tygris : Dan. 10. A most terrible vision of Daniel , wherein he saw Christ . where , as diuers Angells were attending about the bankes , so vpon the water it selfe stood one in the likenes of a man , of exceeding dreadfull maiestie ; his apparell beeing onely linnen , through which his bodie shined like precious stone , his eyes like burning lamps , his face like flashing lightning , his armes and legs like brasse enflamed , and his voice as the shoute of a whole multitude of people that should speake together . This was Christ by all interpretation , at whose terrible presence when Daniel fell downe dead , he was erected againe by an Angel , and made strong to abide the vision ; and so hauing heard and seene the most wonderful things that in his Book he recounteth , he was bold to ask a question or two , for better vnderstanding thereof : & his first question was , Dan. 12. How long it should be ere these wonderfull things tooke their end ? Whereunto the man vpon the water aunswered , by stretching foorth both his brasen armes to heauen , & swearing strangly by him that lyueth for euer : that it should be A time , and times , and halfe a time . Which aunswer , Daniel not vnderstanding , began to question further , but he was cut off with this dispatch : A secrete . Goe thy way Daniel , for these speeches are shut vp and sealed , vntyll the time pre-ordayned . And yet for his further instruction , it was added in the same place ; Impreagent impij nec intelligent : Dan. 12. wicked men will alwayes doe wickedly , and will not vnderstand these mysteries , albeit wee should neuer so much expound them .

Whereby , Wilfull ignorance . as by all the rest that hetherto hath been alleaged , is made apparant , that inconsideration , negligence , carelesse ignorance , & lacke of understanding in our own estates , and in Gods iudgements and proceedings with iniquitie and sin : hath been a bane , and a common perdition of retchlesse men from time to time .

The cause of so much sin at this day . And if wee will turne our eyes to this our age , much more shall we see the same to be true . For , what is the cause ( thinke you ) why at this day wee haue so many of those people , Iob , 15. whom holy Iob dooth call abhominable , that drink vp iniquitie , as beastes drinke water ? that commit all sinne , all iniustice , all turpitude , without remorse or scurple of conscience ? What is the cause of this ( I say ) but lacke of consideration , lacke of vnderstanding , lacke of knowledge ? For as Christ sayd to Ierusalem touching her destruction , Luke , 19. Si cogno●isses et tu , &c. If thou also ( ô sinful soule ) didst knowe what hangeth ouer thy head for this carelesse life of thine : if thou ( daughter of Babylon ) wouldst remember & ponder in thine heart , what shal be the end of thy delights , thou wouldest not liue so pleasantly as thou doost : Luke , 19. Nunc autem abscondita sunt ab occulis tuis : But now ( saieth Christ ) these thinges are hidden from thine eyes .

Not , but that thou mightest haue knowne them if thou wouldest , but for that thou art one of them that say to God , Voluntarie inconsideration . scientiam viarum tuarum nolumus , we wil not haue vnderstanding of thy wayes : one of them qui sunt rebelles lumini , Iob. 21. that are rebellious against the light and illumination of Gods grace : Iob. 23. one of them , qui nolunt intelligere vt bene agent , that will not vnderstand to doe well : and finally , one of them , Prou. 28. qui declinant aures ne audiant Legem , that turne away theyr eares to the end they may not heare Gods Law : Prou. 28. quorum oratio est execrabilis , whose not onely life , but also prayer is execrable and dete●table in the sight of their Maker .

Truely , nothing in reason can bee lesse tollerable in the presence of Gods Maiestie , than wheras he hath published a Lawe vnto vs , Deut. 6. and 11. with so great charge to beare it in minde , to ponder in hart , Iosua . 1. to studie & meditate vpon it both day and night , Psal. 118. at home and abroade , Eccle , 6. and 22. at our vprising & our downe lying , to make it our cogitation , our discourse , our talke , our exercise , our rumination , and our delight : that we should notwithstanding contemne the same , as to make it no pat of our thought , but rather to flee the knowledge thereof , as we see most men of the world doe , for not troubling their consciences .

Eccl● 17. The first cause why men flee consideration . But the holy Ghost hath laid down the reason hereof long agoe in these words : Cum sit timida nequitia testimonium condemnationis : For that wickednes in it selfe is alwaies fearefull , it gyueth witnesse against it selfe of damnation , whensoeuer it thinketh of the Lawe of God , or of hon●stie . So Foelix the Gouernour of Iurie , when S. Paule began to talke of iustice , chastitie , Acts 24. & Gods iudgements before him , he was wonderfully afeard and said to Paul , that he should depart for that time , and that he would call for him afterward , when occasion should require . But hee neuer did , and wh●t was the cause ? for that ( as Iosephus testifieth ) he was a wicked man , Iosep. lib. 20. antiq. cap. 5. and Drusilla his faire Lady that was with him at S. Paules speech , was not hys true wife , but taken by allurement and violence from an other , & therfore it offended them both to heare preaching of chastitie .

This then is one principall cause , why men of this world will not enter into consideration of their owne estate , and of Gods commaundements , least they should read and see their owne faults , and beare witnes against themselues of their own condemnation . The second cause why men flee consideration . Whereunto the holy Scripture annexeth an other cause , not far vnlike to this , which is , that worldly men doe so drowne themselues in the cares & cogitations of this life , as they leaue in their minds no place to thinke vppon Gods affaires , which are the busines of their owne soules .

Thys expresseth Ieremie the Prophet most effectually , Ierem. 7. when hauing made his complaint , that notwithstanding his preaching and crying in the Temple gate , for long time together , where al the people passed by him and heard him : yet no man ( saith he ) would enter into consideration , or say with himselfe , Ierem. 8. what haue I doone ? and reason : Omnes enim conuersi sunt ad cursum suum , qua siequus impetu vadens ad praelium . All men are set vppon their owne courses and wayes , and doe runne in the same with as great vehemencie and fearce obstinacion , as a furious armed horse , when he heareth the Trumpet in the beginning of a battayle . By which comparison , the holy Ghost expresseth very liuly , the irrecouerable state of a setled worldlly man , that followeth greedily his own designments in the negotiation of earth .

These are two of the cheife causes of inconsideration , I meane wilfull malice and obstinate corruption in the vanities of this life . And yet mentioneth the Scripture , The third cause of inconsideration . a third sort also of inconsiderate men , who neyther of direct malyce , nor yet of great occupation in worldly affaires doe neglect consideration , but rather of a certain lightnes and idle negligence , for that they will not trouble theyr heads with any thing but disport and recreation , of whom it is written , Wisdom . 15. aestimauerunt lusum esse vitam nostram : They esteeme this life of ours to be but a play-game . And in an other place of the same men : Eccle , 8. Ita securi viuunt quasi iustorum facta habeant . They liue as securely & confidently without care and cogitation , as if they had the good works of iust men to stand for them . But as the holy Ghost pronounceth in the same place● hoc vanissimum : this is vanity and folly in the highest degree .

For as in things of this lyfe , A comparison . hee were but a foolish Merchant , that for quietnes sake would neuer looke into his own account booke , whether he were behind hand or before and as the ship-master were greatly to be laughed at , that for auoyding of care , would sit downe and make good cheere , & let the ship goe whether shee would : so , much more in the busines of our soule , it is madnes and folly to fly consideration for eschewing of trouble , seeing in the ende thys negligence must needes turne vpon vs more trouble , and irremediable calamitie .

For as Ieremie sayth to all such men , Iere. 30.23 . in nouissimo die intelligetis ea , in the end of your dayes , you shall not chuse but know , and see , and vnderstand these things , In the end euill me● shall vnderstand , whither they will or no. which nowe for delecacie you wil not take the pains to thinke of . But when shall this be trow you ? he telleth plainely in the same place : When the fury of the Lord shall come foorth as a whirlwind , and shall rush and rest vppon your heads as a tempest : then shall you know and vnderstand these things .

It seemeth that the Babylonians were a people very faultie in thys poynt of consideration , The example of the Babylonians . ( as all wealthy people are ) not onely by that which before hath beene touched of the daughter of Babilon , that would not consider her ending dayes : but also , for that not long before the most terrible destruction of that great cittie by the Medes and Persians , God cryed vnto her in these words : Esay , 21. My deerely beloued Babylon , put aside the Table , & stand vpon thy watch : ryse vp you Princes from eating and drinking : take your Targets in your hands : goe , and set a watchman vppon the walles , and what soeuer hee seeth , let him tell you .

And then was there a watchman set vppon the walles , and a Lyon to denounce with open mouth , whatsoeuer daunger he saw comming towards them . And God taught the Prophet to cry in thys sort to theyr Sentinell or watchman : Custos , quid de nocte ? custos , quid de nocte ? Thou Watchman , what seest thou comming towards thee by night ? what espyest thou ( O Sentinell ) drawing on vs in the darkenesse ?

By all which circumstaunce , what els is insinuated , but that God wold haue vs stand vppon our watch , We must stand vppon our watch . for that his iudgements are to come vppon the world by night , when men least think therof ? they are to come as a theefe at midnight , as also in an other place we are admonished , and therfore happie is the man that shall be founde watchfull . Consideration the only doore to our watch . But nowe the doore and sole entrance into thys watch , wherof the securitie of our eeternal life dependeth , can be nothing els but consideration , for that wher no consideration is , there can be no watch , nor fore-sight , nor knowe●edge of our ●state ; and consequent●y no hope of our saluation , as holy S. Bernard holdeth ; Bern. lib. 1. de con●i . which thing , caused that blessed man to write ●iue whole bookes of consideration ●o Eugenius .

Consideration is the thing that bringeth vs to knowe God and our selues . And touching God , it layeth ●efore vs his Mai●stie , his mercie , his ●udgments , his commaundements , ●is threatnings , his promises , his ●roceeding with other men before ●s , wherby we may gather , what we ●lso in time must expect at his hands

And for ourselues , consideration ●s the key that opneth the doore to the closet of our hart , where all our Bookes of account doe lye : The many commodities of consideration . it is the looking glasse , or rather the very eye of the soule , whereby she taketh the view of herselfe , and looketh into al her whole estate ; into her ritches , her debts , her duties , her negligences , her good gifts , her defects , her safety , her daunger , her way she walketh in , her course shee followeth , her pace shee holdeth , and finally , the place & end wherevnto she draweth . And without this consideration , shee runneth on headlong , into a thousand brakes and bryers , stumbling at euery step , into some inconueniencie or other , and continually in perrill of some great and deadly mischeefe .

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

Effects of consideration . I might stand here to shew the infinite other effects and commodities of consideration , that as it is the watch or larum bell , that stirreth vp and awakeneth all the powers of our mind ; the match or tinder , that conceiueth & nourisheth the ●ire of deuotion : the bellows that enkindleth & enfl●m●th the same , the spur that pricketh forward to all vertuous , zealous , and h●royc●ll acts ; and the thing indeede , that giueth both light lyfe , and motion to our soule .

Our faith is ●onfirmed & increased by consideration of Gods works and myracles ; our hope by consideration of his promises , How al vertues are stirred vp and quickned by consid●ration . & of the true performance therof to all them that euer trusted in him : our charitie or loue to God , by consideration of his benefits & innumerable deserts towards vs : our humilitie by consideration of his greatnes , & of our own infirmitie : our courage & fortitude , by contemplation of his assistance in all causes for his honour : our contempt of the world , by consideration of the ioyes of heauen eternall ; and so all other vertues both morral & diuine , doe take their heate , quickning , and vitall spirite from consideration .

By the exercise of consideration ● meditation , holy Dauid saith , Psal. 38. that he felt a burning fire to flame within his breast ; that is , the fire of zeale , the fire offeruour in Religion , the fire of deuotion , the fire of loue towardes God and his neighbour . And in an other place he saith , that by the same exercise , Psalm. 76. he swept and purged his owne spirit : which is to bee vnderstood , from the dust of thys world , from the dregs of sin , from the contamination and coinquination of humane creatures , for that consideration indeed , is the very fan that seuereth and driueth a way the chaffe from the corn .

For which cause we shall neuer reade of any holy man from the beginning of the world , neither before Christ nor after , The exercise of holy men touching consideration . who vsed not much and familiarly this most blessed exercise of consideration and pondering . And for the first three Patriarches , it shal be sufficient to remember the custome of young Isaack recorded in Genesis . Which was to goe foorth towards night into the fielde , ad medit andum , that is , to meditate , consider & ponder , Gen. 24. vpon th● workes , iudgments , and commaundements of God . The first three Patriarches . And this hee di● beeing but a childe and vnmarried ( farre different from the custome o● young Gentlemen now adaies , wh●● frequent the fieldes to followe theyr vanities , ) and as little Isaack coulde not haue that custome but from hys Father Abraham , so ( no doubt ) but hee taught the same to his sonne Iacob , & Iacob again to his posteritie .

And as for Moses & his successor Iosua , Moses and Iosua . it may easily bee imagined howe they vsed this exercise , Deut , 6. and 11. by the most earnest exhortations , which they made thereof to others , Iosua . 1. in their speech & writings . The good Kings of Iuda also , notwithstanding theyr many great temporall affayres , doe testifie of themselues concerning thys exercise ; as Dauid almost euery where , K. Dauid . that the commaundements of God were his dayly meditation , not onely by day , Psal. 38.62 . & 118. & that tota die , all the day , et per singulos dies , euery day , et in matutino , in the morning , et septies in die , seauen times a day , but also hee insinuateth this custome by night ; Psal. 76. meditatus sum nocte cum corde meo , I doe meditate by night in my hart , vpon thy commaundements ô Lord ; signyfying heereby , both hys watchfulnes by night when other men were a sleepe , and the hartie ●●re that hee had of this exercise , which we esteeme so little .

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

The consideration that Iob vsed , & the fruites thereof . Holy Iob maketh mention , not onely of his manner of considering , but what also hee considered , and what effect hee found in himselfe by the same . First hee considered ( as I said ) the wayes , foote-steps , & commaundements of God , and then his dreadfull power : to wit , howe no man was able to auert or turn away his cogitation , but that his soule did what it pleased , & by this ( saith he ) considerans eum timore sollicitor : Iob. 23. I am made sollicitous or watchfull wi●● feare , when I consider him .

In which words he insinuateh two most excellent effects of consideration ; Two effects of consideration . Esay , 32. First , the feare of God , of which it is written , salutis thesaurus timor Domini , the feare of God is the treasure of saluation ; & the second , that by this feare hee was made sollicitous , watchfull , & dilligent in Gods seruice , of which the Prophet Michaeas saith thus . Michae . 6. I wil tell thee ( O man ) what is good , and what the Lord requireth at thy hands : to wit , to doe iudgement & loue mercie , and to walke sollicitous and watchfull with thy God .

But thou ô holy and blessed man Iob , A consideration vpon the doings of Iob. Iob. 9. did this exercise bring foorth in thee , so great terror & feare of God : & so carefull watchfulnes for obseruing his commaundements ? now I see well the cause why thou writ●st of thy self , that thou diddest doubt and feare all thy works & acti●ns , were they neuer so circumspect . But what shal we say now adaies ( most happy saint ) who do not doubt so much as our own dissolute , carelesse , and immoderate actions , who feele no terror of God at al , nor do vse any one ●ote of watchfulnes in obseruing his ●ommaundements ? t●uly , this proceedeth of nothing els but of inconsideration : it proceedeth of lacke of knowledge both of God and of our selues . For ( doubtlesse ) if we knewe either of these two things aright , ( as indeede neither of them can be well vnderstoode without the other ) it could not bee , but that many of vs would change our wrong courses .

O merciful Lord , what sinful man in the world would liue as he doth , if he knew either thee or himselfe as he should doe ? I meane , if he considered what thou art : & what thou hast beene to other that haue lyued and continued in sinne as he dooth ? Not without great cause cryed to often & earnestly to thee , that holy Doctor of thy church , August . in lib. confes . for obtaining of those two points at thine hands : vt cognoscam te , vt cognoscam me : that I may knowe thee , and that I may knowe my selfe , saith hee , that is , that I may consider , and feele the true knowledge heereof , for many men doe knowe , but with little commoditie .

Knowledge and beliefe in grosse . We knowe and beleeue in grosse the misteries of our faith , that there is a God which rewardeth good & euil , that he is terrible in his counsel● vpon the sons of men : that there is a hell for sinners , a heauen for good lyuers , a most dreadful day of iudgement to come , a streight account to be demaunded , and the like . All this we knowe and beleeue in generall , as merchandise wrapped vp together in a bundle . But for that wee vnfold not these things , nor rest vpon them in particular , for that wee let them not downe into our harts , nor doe ruminate on them with leysure and attention : for that wee chewe them not well in minde by deepe consideration , nor doe digest them in heart , by the heate of meditation , they remaine with vs as a sword in his s●aberd , & doe help vs as little to good life , A similitude . ( for which they were reuealed , ) as a preseruatiue in our pocket neuer applyed , can helpe our health . Wee beare the generall knowledge of these mysteries locked vp in our breastes , as sealed bagges of treasure that be neuer tolde nor opened , and consequently , wee haue neither feeling , sence , nor motion thereby , euen as a man may carry fire about him in a flint stone without heate , and perfumes in a Pomander 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 benefit by the misteries of our faith , & 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 & precious potions set before him , could expect no profit or ease thereby , if he only did looke vpon them , or smelled them , or tooke them in his mouth alone , or should cast them forth of his stomacke agayne , before they were setled , or had time to worke their operation : euen so is it in thys case of ours . And therefore with great reason said S. Paul to Timothie , 1 , Tim. 4. after he had taught him a long lesson , haec meditare , meditate , consider , & ponder vppon these thinges which I haue shewed you , as if in other speeches hee had said : all that hetherto I haue tolde you , or written for your instruction , and all that euer you haue heard or learned besides , will auayle you nothing for you● saluation , except you meditate and ponder vpon the same , and doe sucke out the iuyce thereof by often consideration .

Wherfore 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 necessary a thing as hath been declared , I thought it conuenient in thys first front & entrance of my booke , to place the mention and dilligent recommendation thereof , as a thing most requisit for all that ensueth . For without consideration , neither thys that I haue saide already , nor any thing els that shall or may bee sayde hereafter , can yeeld thee profit , as by lamentable experience we see dayly in the world , The misery of the world . where many millions of men passe ouer theyr whole age , without taking profite of so many good Books , so many preachings , so many vertuous examples , so many terrible ch●stisements of God vpon sinners , which euery where they see before theyr face . But yet for that they will not , or haue not leysure , or dare not , or haue no grace to enter into consideration therof , they passe ouer all , as sick men do pylles , diuerting as much as they may , both their eyes & cogitations , from all such matters as are vngratefull to them .

Bu● as good Ieremie sayth , Iere. 30. and 2● . the time will come when they shall bee enforced to see and know , & consider these things , when perhaps it wil 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 perhaps to thy greater damnation , ( I mean to enter into consideration of thine owne estate , ) doe that nowe willingly to thy comfort & consolation , for preparing the way to thy saluation . Ephe. 5. Preuent the day & redeeme the time , according to S. Paules wise counsell ; run not headlong with the world to perdition , stay sometime as holy Ieremie admonisheth thee , and say to thy selfe , Iere. 7. what doe I ? whether goe I ? what course hold I ? what shall be my ende ? Take some time from thy pleasures , and from the company of thy pleasant friends , to doe thys , althought it bee with losse of some pastime and recreation ; for I assure thee , it will recompence it self in the end , & make thee merry when thy laughing friends shall weepe .

The effect of all the Chapter . following . The effect of al the considerations that ensue , is , rightly to know God , for by knowing him , we shal knowe our selues , & all things els which are necessary for vs to know : & without knowing him , all knowledge in the world is vanitie , & meere folly . Haec est vita eterna , ( saith our Sauiour Christ to his Father ) vt te cognoscant solum Deum verum , Iohn . 17. et quem misisti Iesum Christum . This is life euerlasting , that men know thee which art onely true God , and Iesus Christ whom thou hast sent .

Gods nature and essence wee can not know in this life ; The way to know God in this lyfe . but the onely meane to knowe God in this world , is , to know his Maiestie , to know his mercy , to know his iustice , to know his iudgements ; to know his hatred against sin , his fauour to the good , his benefites , and promises to all : his grace , his threats , his wayes , his commaundements , his dealings towards other men before vs : all which things , the considerations following doe set before our eyes , & consequently , they doe teach vs to know GOD aright . Reade then therefore ( deere brother ) with attention , and remember the wordes that God vseth to vs all ; Psalm. 45. Vacate et 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 onely , to read three or foure leaues in one place , & so in another ? but it must bee doone with such serious intention , as appertayneth to so great a businesse , which ( in truth ) is the weightiest that possible vnder heauen may bee taken in hand . It is the busines wherof Christ ment especially , when hee said , Luke . 10. vnum est necessarium , one onely thing is necessary . For that all other things in this world , are but trifles to this , and this alone of it selfe , of more importance than they all .

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

IT is a thing both common and ordinary in Sciences and Artes , A common customes in Sciences to suppose principles . when they are learned or deliuered by other , to suppose diuers points & principles , and to passe them ouer without proofe , as either knowne before to the learner , or els so manifest easie , & euident of themselues , as they neede none other proofe , but onely declaration .

So when wee take in hand to instruct a man in Chiualrie , An example in Chiualry . or feats of Armes , we do suppose that he knoweth before , ( were hee neuer so rude ) what a man , what a horse , what armor , what fighting meaneth : as also that warre is l●wfull & expedient in diuers causes ; the Princes of the world may wage the same ; that Souldiours haue to liue in order and discipline vnder their regiment , that Kings for this cause doe holde their Generals , Lieuetenants , Coronels , Captaynes , & other like Officers , in their bands , Garisons , Camps , and Armies .

In handy crafts . In manuall artes and occupations lykewise , it is euident , that diuers things must bee presupposed to bee foreknown by the learner ; as in husbandry or agriculture ; in bulding , in paynting , and other such exercises , when a man is to bee taught or instructed , it were not conuenient for the Teacher , to stand vppon euerie point or matter that appertaineth to the same , but must leaue and passe ouer many thinges , as apparant of themselues , or easie to bee discerned of euery learner by nature , sence , reason , or common experience .

In liberall Sciences . But yet in liberall sciences & professions of learning , is this more apparant , where not onely such common & vulgare points are to be presumed , without proofe or discourse : but also certaine propositions are to bee graunted in the beginning , Grounds to be graunted in Sciences . as grounds whereupon to build all the rest that insueth . So the Logitian ( for example ) will haue you yeelde ere he enter with you ; In Logick . that contradictorie propositions cannot bee together eyther false or true , neither , that one thing may be affirmed & denyed of an other , in one and the selfe same respect and time .

The Morrall Phylosopher , In Morrall phylosophie wyll haue you graunt at the beginning , that there is both good & euill in mens actions : and that the one is to bee followed , and the other refused .

The naturall Phylosopher , In Naturall philosophie wyll haue you confesse , that all physicall bodies which depend of nature , haue motion in themselues , & are subiect to alterations , and whatsoeuer is mooued , is mooued of another .

The Mathematique at his first entrance , In the Mathematicks . wil demaund your assent , that euery whole is bigger than his parts : as also , the Metaphisicke or Supernaturall Phylosopher , The Metaphisick . that nothing can be , and not be at one time . And so other such like principles and common grounds , in these and all other Sciences are to be demanded , graunted , & agreed vpon at the beginning , for the better pursute and establishment of that which hath to follow , being things in themselues , ( as you see ) either by nature , common sence , or experience , most cleere & manifest .

In Diuinitie . And is not this also in Diuinitie ( trowe you ) and in the affayres that we haue now in hand ? yes truely , if wee beleeue S. Paule , who writeth thus to the Hebrues : Heb. 11. Credere oportet accedentem ad Deum , quia est , et inquirentibus se remunerator sit . He that is comming towards God , must beleeue that there is a God , and that he is a rewarder of such as seeke him . Beholde heere two principles , Two principles in Diuinitie . wherin a man must bee resolued before hee can seeke or drawe vnto God . The one , that there is a God , and the other , that the same God is iust , to reward euery man according to his deserts .

Which two principles or general groundes , are so euident indeede of their own natures , & so ingraffed by Gods owne hand , into the mind and vnderstanding of euery particuler man , at his natiuitie , ( according to the saying of the Prophet : Psalm. 4. the light of thy countenance is sealed vpon vs ( O Lord , ) that were not the times wee lyue in , too-too wicked , and the shamelesse induratian of sinners intollerable , wee should not neede to stand vpon the proofe of these poynts for confirmation of our cause that we now intreate , of resolution ; but rather supposing and assuring our selues , that no resonable creature lyuing , could doubt of these principles ; should pursue only the consideration of other things , that might styr vp our wills to the performance of our duetyes towards this GOD that hath created vs , and remayneth to pay our reward at the end .

But for so much as iniquitie hath so aduaunced her selfe at this day in the harts of many , The cause of thys Chapter . as not onely to contemne and offend their Maker , but also to denie him , for patronage of their euil life , & for extinguishing the worme of their own afflicted & most miserable consciences ; I am enforced before all other things , to discouer this fond and foule errour of theirs , and to remoue also this refuge of desperate iniquitie , by shewing the inuincible veritie of these two principles , the one depending of the other in such sort , as the first beeing prooued , 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 & prouidence of all those : whom he hath created & gouerneth ; then must it ensue by force of all consequence , that he is also to reward the same men , according to their good lyuing and deserts of this life .

First then to proue this principle , That there is a GOD , I neede vse no other argument or reason in the world , but only to referre each man to his owne * * See Lactantius at large , in his booke of the workmanship of the world . The workes of the world doe declare the workman . sence , in beholding the world , wherof euery part & portion is a most cleere glasse , representing God vnto vs , or rather a fayre Table , wherin God hath drawn or imprinted himselfe , in so manifest characters and legible Letters , as the simpliest man lyuing , may read and vnderstand them .

In respect heereof said the Wiseman so long agoe . That vaine and foolish were all those , who considering the workes that are seene in the world , could not thereby rise to vnderstand the work-man . And he giueth this reason . Wisd. 3. A magnitudine enim speciei creaturae , cognoscibiliter poterit Creator horum videri . For that by the greatnes of beauty in the creature , may the Creator therof be seene and known . Rom. 1. Which S. Paule confirmeth , when hee saith , that the inuisible thinges of God , may bee seene and knowne by the visible creatures of the world . Which is to bee vnderstood in this sense , that as a prisoner in a dungeon , may easily by a little beame that shineth in at a chincke , conceiue ther is a Sun , from whence that beame descendeth : & as a Trauailer in the wildernesse that falleth vpon some channell or brooke , may ascend by the same to the Well or Fountaine : euen so , hee that beholdeth & considereth the wonderfull workes of this world , may thereby conceiue also , the wonderfull Artificer or work-man that made them .

If a man should passe by Sea , A similitude . into some forraine , strange , or sauage Countrey , where nothing els but birds and beasts doe appeare : yet if he should espye some exquisite building , or other worke of arte & reason in the place , he would presently assure himselfe , that some men dwelt or had beene in that Countrey , for that such things could not be doone by beasts or vnreasonable creatures , euen so in the view and consideration of this world .

If we cast our eyes vpon the heauens , The heauens teach GOD . we remain astonished with the myracles that we behold : but who made them ? we see the skyes of exceeding great highnes , distinguished with collours , and beautie most admirable ; adorned with starres and Plannets innumerable , and these so qualified with their diuers , different , and vnequal motions , as albeit they neuer moue 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 .

I●b . 28. Quis enarrabit coelorum rationem , et concentum coeli , quis dormire faciet ? Who is able to declare the reason of these heauens , or who can make cease or sleepe the vniforme course of theyr motions , saith God to Iob ? As who would say , that because no man or mortal creature can do this , therefore may we imagine of what power & perfection theyr maker is . Which King Dauid had done when he pronounced , Coeli enarrant gloriam Dei , et opera manuum eius , annunciat firmamentum , the heauens declare the glorie of God , and the firmament dooth preach the workes of his hands .

If we pull downe our eyes from heauen to earth , The earth teacheth GOD . we behold the same of an infinite bignesse , distinguished with hils and dales , woods and pastures , couered with all varietie of grasse , hearbes , flowers , and leaues : moystened with Ryuers , as a body with veynes , inhabited by creatures of innumerable kindes & quallities : enriched with inestimable and endlesse treasures , and yet it selfe standing , or hanging rather with all his weight and poyse , in the middest of the ayre , as a little ball without prop or pyller . At which deuise and most wonderfull myracle , God himselfe , as it were glorying , sayde vnto Iob , Iob , 38. Where wert thou , when I layde the foundations of the earth ? Tell mee if thou haue vnderstanding , who measured it out , or drewe his line vppon the same ? Whereuppon are fastened the pyllers of his foundation , or who layde the first corner stone thereof ?

If we looke neyther vp nor down , The Sea sheweth GOD . but cast our countenannce onely aside , wee espy the Sea on each hande of vs , that enuironeth round about the Land . A vast creature , that contayneth more wonders than mans tongue can expresse . A bottomlesse gulfe , that without running ouer , receyueth all Riuers which perpetually doe flowe . A restlesse fight and turmoyle of waters , that neuer repose neither day nor night . A dreadfull , raging , and furious element , that swelleth and roareth , and threatneth the Land , as though it woulde deuoure it all at once . Arist. lib. de mirabilib . And albeit in situation it be hier than the earth , as the Phylosopher sheweth , and doe make assaults daily 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 appoynted borders : it stayeth vpon the suddaine , though nothing bee there to let it , and is enforced to recoyle backe 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 vp the Sea with gates , when he breaketh forth in rage as from his mothers womb ? Whereunto no man being able to giue aunswer , God aunswereth himselfe , in these words : I haue limitted him with my bounds , and I haue set him both a doore and a barre , and haue saide vnto him , hetherto 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 we should leaue these , and enter to seeke God within our selues , The thinges in man declare God . whether we consider our bodies or our soules , or any one part therof , we shall find so many strange things , or rather so many seas of miracles and wonders , that preach and teach theyr Maker vnto vs , that wee shall not onely perceiue & see God most euidently , but rather ( as a certaine old Heathen hath written ) we shall feele and handle him in hys workes . Iamblicus de Mist. cap. 1. Which kinde of speech also S. Paule himself doubted not to vse , affirming that God hath giuen space to euery man in this life to seek him , Si forte attractent eum aut inueniant : Acts. 17. if perhaps they woulde handle him , or find 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 cleerely ; that in a sort we may be saide to handle and feele him . So ioyntly doe all thinges concurre to the manifestation of theyr Maker : so manifestly & effectually doe they teach , demonstrate , and paint out God vnto vs ; nothing being so little , that declareth not his greatnesse : nothing so great , which acknowledgeth not his soueraigntie : nothing so lowe , that leadeth vs not vp to behold his Maiestie , nothing so high , that descendeth not to teach this verity .

It were a labour without end , to goe about in this place to alleadge what might be saide 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 manfiest euidence of the trueth it selfe .

If you obiect against me Diagoras , Protagoras , Theodorus , Cyrennensis , Bion Borysthines , Epicurus , Olde Atheists . and some few others , that were open Atheists , and denyed GOD , I aunswer , that some of these were vterly vnlearned , La●rtius lib. 2. et 4. de vit. Phylos . and rather sensuall beastes than reasonable men ; and consequently might deny any thing , according to the saying of holy Dauid , The foole sayd in his hart there is no God . Others , that had some smack of learning , Psalm. 13. and 52. rather iested at the falshood of theyr own Panisme Idols , than denye the beeing of one true God .

But the most part of these men in●deede , and such others , as in old time were accounted Atheists , denied not God so much in words , as in life & facts ; Rom. 1. Phil. 3. such as S. Paule called Atheists in his dayes , that obeyed theyr bellyes , and followed their pleasures in sinne and s●usualitie● not vouchsafing to thinke of God in this lyfe , ( such was the Epicure , Lactant. lib. 3. institut . & many other are at this day of his profession ) but yet ( as Lactantius wel noteth ) when the same men came to be sober , and spake of iudgement ( as at their death or other time of distresse & miserie , ) they were as ready to confesse God , as any other whatsoeuer .

But for learned men , & people of discretion , sobrietie , and iudgement , there was neuer yet any ( were hee Iew or Gentile ) that doubted in this veritie , but had meanes of probations to confirme the same , as more particularly in the rest of this Chap●er shall be declared .

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

AMong the Gentiles or Heathen people , those men were alwayes of most credite and estimation , that professed the loue of wisdome , & for that respect were termed Philosophers . Phylosophers . Who beeing deuided into diuers sorts & sects , had four principal Sciences , wherof they made profession , each one of these hauing other lower Sciences comprehended vnder it .

Foure principall Sciences . The first of these foure , is called Naturall Phylosophy : the second , Morrall ; the third , Supernaturall , or Metaphisick ; the fourth , Mathematick . And for the first three , they haue each one their proper meanes & peculiar proofes , wherby to conuince , that there is a GOD . The fourth , which is the Mathematique , The Mathematick proueth not GOD . for that it hath no consideration at all , of the efficient or final cause of things , ( vnder which two respects & considerations only , God may be known & declared vnto men in this world ) therefore this Science hath no proper meane peculiar to it selfe , fo● proouing this veritie , as the othe● Sciences haue , but receyueth th● same as borrowed of the former .

¶ The Naturall Phylosopher .

THe Naturall Phylosopher amon● the Gentiles , had infinite arg●●ments , to prooue by creatures , that there was a God , but all hee reduced to three principall & generall heads , which he tearmed Ex Motu , ex Fine , et ex Causa efficiente . That is , arguments drawne from the Motions , from the Ends , and from the Cause efficient of creatures that we behold ; which tearmes the examples following shall make cleere and manifest .

The argument of Motion , The first argument in Naturall phylosophy Arist. lib. 7. et 8. phy. standeth vpon this generall ground in phylosophy , that what soeuer is mooued , is mooued of another : Wherin 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 & other elements : and the elements are mooued by the influence & motion of the Moone , Sunne , and other heauenly bodyes ; these Planets againe are mooued from the hyghest Orbe or Sphere of all , that is called The first moueable : Primum mobile . aboue which wee ●an go no further among creatures .

Now then asketh the Phylosopher ●eere , who mooueth this first moue●ble ? for if you say that it moueth it ●●lfe , 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 again , who moueth that other ? and so from one to one , vntyll you come to some thing that mooueth , and is not moued of an other , and that must needes be God , which is aboue all nature .

Plato lib. 10. de legib. This was the common argument of Plato , and of Aristotle , Arist. lib. 8 pysic . cap. 5. & of al the best philosophers● And they thought it a demonstration vnauoydable , & it seemeth they were admonished of this argument by consideration of the Clock , An argument taken from the Clocke . whose hammer when it striketh , sheweth the next wheele wherby 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 , Arist. lib. de mundo . to King Alexander , vseth this pretie similitude . That as in a Quiar of singers , when the foreman hath gyuen the first tune or note , there ensueth presently a sweet harmonie , and consent of all other voyces , both great and small , sharpe & meane : so God in the creation o● this world , A similitude . hauing giuen once the first push or motion to the highest heauen , called Primum mobile , there ensueth vppon the same , all other motions of heauens , planets , elements● and other bodies , in most admirable order , concord , & congruetie , for conseruation & gouernment of the whole . And thus is God proued by argument of motion .

The other two arguments of the End , and of the Cause efficient of creatrues , The second argument of Naturall phylosophy are made euident in a certaine manner , by this that hath beene spoken of motion . For seeing by experience , that euery thing brought forth in nature , hath a p●culiar end appoynted , whereto it is directed by the self same nature , ( as we see the bird is directed to build her neast by nature , the Foxe to make his den , & so so the like in all other creatures , ) the Philosopher asketh here , what thing is that that directeth nature herselfe , seeing each thing must haue somewhat to direct it to his end ? And no aunswer can be made , but that the Director of Nature , must bee some thing aboue nature , which is GOD himselfe . This argument of the finall End , is most excellently handled , by Phylo Iudaeus , Phylo lib. de opific. mund. in his learned treatise , Of the workmanship of the world .

The third argument of Naturall philosophy . From the Cause efficient , the Phylosopher disputeth thus . It is euident by all reason , in respect of the corruptions , alterations , and perpetuall motions of all creatures , that thys world had a beginning , & * * Vide Plutarch de placetis phylos . all excellent Phylosophers that euer were● haue agreed therupon , except Aristotle ,

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

Arist. lib. de mund. Et vide Ploti . lib. de mundo .

who for a time held a fantasy that the worlde 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 being so , that this world had a beginning , it must needes follow 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 absurde , for how could it haue power to make it selfe , before it self was , and before it had any being at all ? If you say , that something within the world , made the world : that is , that some one part of the world , 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 body ) did make the whole body

Wherefore we must confesse by force of this argument , that a greater and more excellent thing , than is the whole world put together , or than any part thereof , made the world , and was the Cause e●ficient of the frame that wee see ; and this can be nothing els but God that is aboue the world . So that heereby we see , how many waies the Naturall Phylosopher is fraught with arguments , to proue there is a God , and that by reason only , without all light or assistance of fayth .

The M●taphisique and his argument .

BVT the Metaphisique , or Supernaturall Phylosopher among the Gentiles , as he to whom it appertained most in speciall to handle these high and supernaturall affayres , and many more arguments and demonstrations , to proue and conuince the being of one God .

And first of all he saide , The first argument in Metaphisicke . that it could not stand with any possibility in his Science , that Ens finitum , a thing finite , or closed within bounds or limits , ( as this world , and euery creature therin is ) could be , but from some Maker or Creator . For ( saith he ) the thing that in it selfe is not infinite , hath his bounds & limits , and consequently there must bee some thing , that assigned these bounds & limits . And seeing in this world ther is no creature so great , which hath not bounds and limits , we must of necessitie imagine some infinite supreame Creator or Maker that limited these creatures , euen as we see that the Potter ( at his pleasure ) giueth boundes and limits to the pot that he frameth .

Thys argument the Metaphisicke confirmeth by a ruled principle in his Science . A Maxime in Metaphisicke . That euery thing which is by participation , must be reduced & referred to some other thing , that is not by participation , but of it selfe . Arist. lib. 8. metapis . capit . 2. And hee calleth a thing by participation , which is not in the fullest or highest degree of perfection in his kind , but may haue addition made vnto it . As for exmple ; water , or any thing els that is heated by fire , is hote by participation , and not of it selfe , for that it may alwaies be hoter , & haue addition of heate made vnto it ; but fire is hote of it selfe , and not by participation , for that it hath heate in the highest degree , and in that kinde can receyue no addition , wherefore the heate of all other things , which are hote by participation of fire , are reduced ( concerning theyr heate ) to the heate of fire , as to their origin●ll .

Now then ( saith the Metaphisick ) we see by experience , that all the creatures and parts of thys worlde , are things by participation onely , for that they are infinite in nature , Howe all creatures are by participation of GOD . and haue limitatio●s in all theyr perfections , and may receiue additions to the same , & consequently , they must of necessitie be referred to some higher cause th●t is infinite in perfection , & consisteth of it selfe alone , without participation from others : & thys is God , who being absolute , endlesse , and without all limitation of perfection in himselfe , deriueth from his own incomprehensible infinitnesse , certaine limited natures and perfections to euery creature : which perfections in creatures , are nothing els but little particles , & participations of the bottomlesse sea of perfections in the Creator , whereunto they are to be referred and reduced , as the beame to the Sunne , and the brooke to the Fountaine .

The second argument in Metaphisicke .

Multitude . Plato in Parmen .

A second argument vseth the Metaphisicke , grounded vpon certaine rules of vnitie , wherof one principle is , That euery multitude or distinction of things , proceedeth from some vnitie , as from his Fountaine .

This he sheweth by many examples of things in this world . For we see by experience , Primum mobile . that the diuers motions or mouing of the lower Spheres or bodies celestial , do proceed of the mouing of one highest Sphere , & are to be referred to the same , as to theyr Fountaine . Many Riuers are reduced to one well or of-spring : innumerable beames to one Sunue : & all the boughes of a tree to one stock .

MICROCOSMOS . In the body of Man , which for his beauty and variety , is called the little world : the veynes which are without number , haue all one beginning in the Lyuer , the arters , in the heart , the sinnowes , in the brain . And that which is more , the infinite actions of life , The infinite things that proceede from the soule . sence , and reason in man , as generations , corruptions , nourishments , disgestions , & alteration ; feeling , smelling , tasting , seeing , hearing , mouing , speaking , thinking , remembring , discoursing , and ten hundred thousand particular actions , operations and motions besides , which are exercised in mans body , vnder these or other such names and appellations : all these ( I say ) being infinite in number , most admirable in order , & distinct in euery theyr office and operation , doe receiue notwithstanding theyr beginning from one most simple vnitie , and indiuisible substance , called the soule , which produceth , gouerneth , and directeth them al to so innumerable , different and contrarie functions .

By this concludeth the Metaphysicke ; that as among the creatures , we finde this most excellent order & connexion of things , whereby one bringeth forth many , & euery multitude is referred to his vnity● so much more in all reason , must the whole frame of creatures contayned in the world , ( wherein there are so many millions of multitudes with their vnities ) be referred to one most simple & abstract vnity , that gaue beginning to them all , and this is God .

A third argument vseth the Metaphisick , The third argument in Metaphisick . Subordination . deriued from the subordina●ion of creatures in this world ; which ●ubordination is such , & so wonder●ull , as we see no creature by nature serueth it selfe , but another , and altogether doe conspyre in seruing the common . We see the heauens doe moue about continually without ceasing , & this not to serue themselues , but inferiour creatures , lesse excellent than themselues . We see the water moysteneth the ground , the ayre cooleth , openeth , & cherisheth the same , the Sunne heateth and quickeneth it , the Moone & Starres poure foorth their influence , the windes refresh it , and all this not for themselues , but for other . The earth againe , that receyueth these seruices , vseth not the same for herselfe , or for her owne commoditie , but to bring forth grasse wherewith to feede Cattell , & they feede not for themselues , but to giue nourishment vnto man .

A similitude . Now then ( sayth the Metaphisick ) if a man that stood a farre off vpon ● Mountain , shold see in a field vnder him , a great , huge , and maine Armi● of Souldiours , most excellent wel● appointed , each one in order agreeing with the other , deuided int● Rankes , Squadrons , Companies , an● Offices ; subordinate the one to the o●ther by degrees , & yet all tending on way , all theyr faces bent vppon on place , al mouing , marching , and turning together , all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance , without dissention , discord , difference , or clamor ; he that should see this ( sayth the Metaphisicke ) as he could not but imagine some Generall high Captaine to be among these Souldiours , whom all obaied , & from whose supreame commaundement & order , this most excellent subordination , agreement , & vnion proceeded , so much more , vppon consideration of the former coherence , consent , and miraculous subordination of creatures among themselues in their operations , must we inferre , that they haue some generall commaunder ouer them all ; by whose supreame disposition , each creature hath his charge & peculiar taske appointed , which he must performe , for the common and vniuersall seruice of the whole .

The fourth reason or argument alledged by the Supernaturall Phylosopher , The fourth argument in Metasick . Prouidence . is , of the marueilous prouidence arte and wisdome , discouered in the making of euery least creature wythin 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 , beauty , and excellencie in the same : thys cannot proceed of Fortune , as foolish * * Lucrecius made diuers bookes against the workmanship of the world . Lucrecius and some other would haue it , for that Fortune is casualty without order , rule , or certaintie , & therefore needes it must come from the wisedome 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 world , and consider the same attentiuely : you shall finde more myracles , than parts therein : you shall finde such proportion of members , such varietie of collours , such distinction of offices , such correspondence of instruments , & those so fit , so well framed , so coherent , and so subordinate : as the more yee contemplate , the more ye shall maruaile , neyther is there any one thing in the worlde more effectuall , to drawe a man to the loue and admiration of his Creator , than to exercise himself often in this contemplation , for if hys heart be not of stone , this will moue his affection .

We read of Galen , Galen . lib. 5. de vsu part . a prophane & very irreligious Phisitian , who as himself confesseth in a certain place , taking vpon him to consider of the parts of mans body ; & finding much wisdome in the order , vse , and disposition of the same , sought first to giue the praise & glory therof to nature , or to some other cause than to God . But in processe of time , beeing oppressed ( as it were ) with the exceeding great wisdome , cunning & prouidence , which he discouered in euery least parcell & particle of mans body , wherein nothing was redundant , nothing defectiue , nothing possible to be added , altered , or better deuised ; he brake forth into these words : Lib. 3. de vsu. par. Compono hic profecto canticum in Creatoris nostri laudem , quod vltra res suas ornare voluit , melius quam vlla arte possent . Heere truely doe I make a song in praise of our Creator , for that of his own accord , it hath pleased him to adorne and beautifie his things better , than by any art possible it could be imagined .

Heereby then doth the Metaphysicke gather and conclude most euidently , that there is a God , a Creator , a most wise and powerfull artificer , that made all things : such a one , as exceedeth all boundes of nature , & of humaine abilitie . For if all the world should ioyne together , they could not make the least creature that we see in this wo●ld . He concludeth also , that the for-sight & prouidence of this Creator is infinite , for things to come in all eternitie ; and finally , that his wisdome & cogitations are i●scrutable . And albeit sometime he reueale vnto vs some part therof , yet often againe we erre therein . For which cause , A wonderfull speech of a Heathen . a wise Heathen Platonick concludeth thus , after long search about these affayres . I will praise God ( saith he ) in those things I vnderstand , and I will admire him in those things which I vnderstand not . For I see that my selfe oftentimes , do things wherin my seruants are blind & conceiue no reason . As also I haue seene little chyldren , Plotin . lib. de proui . cast into the fire Iewels of great price , and their Fathers writings of great learning and wisedome , for that they were not of capacitie to vnderstand the value , & worthines of the thing .

One argument more wyll I alledge of the Metaphisick , The fift argument in Metaphisicke . Immortalitie of the soule . Plato . lib. 10 de Republ. grounded vpon the immortalitie of mans soul ; which immortalitie is proued with one consent of all learned men , ( as Plato alledgeth ) for that it is a spyrit and immateriall substance , whose nature dependeth not of the state of our mortall body , for so by experience we see daily , that in old men & withered sickly bodies , the minde & soule is more quick , cleere , pregnant , and liuely then it was in youth , when the body was most lusty .

The same is also prooued by the vnquenchable desire which our mind hath of learning , knowledge , wisedome , and other such spirituall and immateriall things , wherin her thirst by nature is so great , as it cannot bee satis-fied in this life , neither can the obiects of sence & bodily pleasures , or any other commodity or delight of this materiall world , content or satiate the restlesse desire of this immaterial ●reature . When the desire of our soule shall be satisfied . Which is an euident argument to the Phylosolopher , that some other obiect and contentation , is prepared for her in another world : and that of such excellencie and supereminent perfection , as it sh●ll haue in it all wisdome , all learning , all knowledg , all beautie , & all other causes of loue , ioy , & contentation , wherin our soule may rest for euer .

This being so ( sayth the Phylosopher ) that the soule & mind of man is immortall , of necessity it must ensue , that an immortall Creator sent the same into our bodies , and that to him againe it must returne after her departure from this lyfe heere . Themist . in lib. de anima . This was the true meaning indeede ( how soeuer some latter interpreters haue mis-vnderstood the same ) of that ancient doctrine of olde Phylosophers , which Plutarch alledgeth out of Pythagoras & Plato : Plut. de placit . phylos . affirming , that all particular soules of men , came sent from one generall & common soule of the whole world , as sparkles from the fire , and beames from the common Sunne : and that after their seperation from theyr bodyes , they shall returne againe to that generall soule , called Anima mundi : The meaning of olde Phylosophers , touching Anima mundi . the soule of the world ( for that it giueth life & being to the world ) & so to remaine with that g●nerall soule eternally .

This was the doctrine of old Philosophers , which seemed indede to haue beene nothing els , ( though deliuered in other speeches ) but that which Salomon himselfe affirmeth in playner wordes , Eccle. 12. Et spiritus redibit ad Deum , qui dedit illum : & our soule or spirit shal return to God that gaue it vnto vs . And this may suffice for a taste of that which the Metaphisicke or Supernaturall Phylosopher can say , for proofe that there is a God .

The Morrall Phylosopher .

THere remayneth yet a third part of humaine wisdome or phylosophie , called Morrall , whose reasons & arguments for proofe of this veritie , I haue of purpose referred to the last place , for that they bee more plain and easie than the former , and more siensible to the capacitie of euery simple and vnlearned Reader .

For first of all , The first argument of Morral phylosophy . hee obserueth in the very natural inclination of man , ( be his manners otherwise neuer so euill ) that there is a certain propention and disposition to confesse some GOD or Deitie ; as by example he prooueth in all Nations , were they neuer so fierce or Barbarous , yet alwayes confessed they some God by nature , though no man did teach or instruct them therin . The same is confirmed by the common vse of all Heathens , in * * Tertullian handleth thys poynt excellently in Apolog. lifting vp theyr eyes and hands to heauen , in any suddain distresse that commeth vppon them . Which importeth that nature herself hath ingrafted this feeling , that there is a God . Yea , further he alledgeth , that by experience of all ages , it hath been proued , that Atheists themselues , that is , such men , as in their health & prosperitie , for more liberty of sinfull life , would striue against the beeing of any God ; when they came to die , or fal into any great misery , they of all other men , would shew themselues most fearfull of this God , as Seneca declareth , and as Suetonius sheweth in the example of Caligula● Seneca lib. 1. de ira Suet. in Caligu . 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 hym a substantiall proofe of this veritie , to heare an Atheist at his dying day● preach God from a paire of gallowes or rather such place of misery , ( wh● he asked God & nature forgiuenes ) than to heare all the Philosophers i● the worlde dispute the poynt ; for that at this instant of death and myserie , it is lyke , that such good fellowes doe speake in earnest and sobrietie of spirit , who before in their wantonnes , impugned God , ●yther of vanitie , ambition , sensuallitie , or dissimulation .

Now then , when the Morral Phylosopher hath proued by this naturall inclination of man , that there is a God , which hath imprinted in vs such a feeling of himselfe , as no conscience can deny him , when it commeth to speak sincerely : then steppeth he a degree further , and proueth that this God which is acknowledged , can be but one ; for that if hee bee a God , The reason why there can be but one 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 .

Hee prooueth the same by the cu●tome of the most Gentiles , Lact. lib. 2. diui. instit . cap. 2. who ( as Lactantius well noted in his tyme ) when they swore , or cursed , or praied , or wished any thing hartily , ( especi●lly in affliction , that lighteneth the ●nderstanding , ) theyr fashion was ●o say , God , and not the Gods . Deus et no● Dij . And for the learneder sort of them , howsoeuer they dissembled , and applyed themselues outwardly to the error of the common people , yet in earnest they neuer spake of more than of one God , as Plato signifieth of himselfe to Dionisius King of Sicilie , in a certaine Letter , wherein he gaue him a signe when hee spake in earnest , and when in iest . Plato Epist. 13. ad Dyonisi . Hinc discis tu , s●ribam ego serio , nec ne : cum serio , ordior Epistola● ab vno Deo , cum secus , a pluribus . By this signe shall ye knowe whether I write in earnest or not : For when I write in earnest , I beginne my Letter with one God , and when I write not in earnest , I doe begin my Letter in the name of many Gods .

Iulian the Apostata , in hys three most scornfull Bookes that he wrot● against vs Christians , Cyrillus lib. 2. cont. Iuli. ( whom contemptuously he called Galilaeans ) endeuouring by all his meanes to aduance and set foorth the honour o● Paganisme , Plotin . Ennea . 1. lib. 8.1 2. et Eu. 6. lib. 4. capit . 12.3.4 . alledgeth this Plato for a chiefe pyller and father thereof , an● dareth preferre him with our Moses : and yet you see what he testifieth of himselfe . And that this wa● his perpetuall opinion , three of hi● most worthy Schollers , I mean thre● of the most learned that euer professed the Platonick sect , Plotinus , Porphyrius , Porhy . lib. 2. de abst. et lib. de occa . cap. 21. Procl . in theolo . Platon . et lib. de anima . et Daem . 1.31.42.53 . and Proclus , all Heathens themselues , doe testifie & proue in dyuers parts of theyr workes , assuring , that both they and their master Plato , neuer beleeued indeede but onely one God . And as for Socrates that was Platos Master , Socrates . Apuleius , Alegus , et Laerti . in vita Socratis . and pronounced by the Oracle of Apollo , to bee the wisest man in all Greece ; the world knoweth that hee was put to death for iesting at the multitude of Gods among the Gentiles .

Aristotle th●t ensued after Plato , began the sect of Peripateticks , Aristotle & the Peripateticks . & was ● man so much giuen to the search of Nature , as in many things he forgat the Author of Nature , or at least ●ise , he treated little & very doubt●ully therof , yet in his old age , when ●ee came to write the Booke of the world to K. Alexander ( which Book Iustine the Martyr esteemed great●● , Iustin. in Apolo . and called it the Epitome of all ●ristotles true philosophy ) he resol●eth the matter more cleerely , Arist. lib. de mundo . say●●g thus of God , Hee is the Father of ●●ds & men , he is the maker & conser●● all things that be in the world . And ●ee addeth further in the selfe same place , that the multitude of many Gods , Theo. in metaph . Alex. Aphrod . lib. de prouiden . was inuented to expresse the power of this one God , by the multitude of his ministers : so that hee maketh all Gods to be seruants besides onely one . Which sentence of theyr Master , Theophrastus and Aphrodiseus , two principal Peripatetickes , doe confirme at large .

Zeno & the Stoickes . Zeno the cheefe and ●ather of the Stoicks was wont to say , ( as Aristotle reporteth ) that , either one God , or no God . Plut. de oracul . defect . de ●ranc . de quest. Plat. Seneca de vita beat . de prouid . in Epist. Which opinion is auerred euery where , by Plutarch and Seneca , two most excellent writers , & great admirers of the Stoick seueritie . And before them , by Epictetus , a man of singuler account in that sect , whose words were esteemed Oracles . Dicendum ante omnia , vnum esse Deum● omnia regere , omnibus prouidere . Epict. apud Arianum . Befor● all things ( saith he ) we must affirm● that there is one God , and that thi● God gouerneth all , and hath prouidence ouer all .

As for the Academiks , The Academickes . who mad● the fourth deuision or sect of Phylo●sophers , it is sufficient which I hau● mencioned before , that Socrate their founder , was caused to dye fo● his opinion in this matter ; albeit 〈◊〉 seem , that such as insued in that sect , whose profession was to dispute and doubt of euery thing , * * So in this tyme of varietie of Sects . came at length , by their much iangling and disputing , to beleeue and hold nothing . Wherof Cicero himselfe may be an example , who in his Bookes De natura Deorum , followeth so farre the Academicall veine of doubtfull disputing to and fro , about the nature of Gods , as hee may seeme ( and so did he to dyuers Christians of the Primatiue Church ) to be very irresolute whether there were any God or no. Arnob. cont. gentes . Albeit in the end he make shew to conclude very plainely and peremtorily with the Stoicks .

All the foure sects of Philosophers then , All old Philosophers acknowledged one GOD . who in theyr times bare the credite of learning & wisdom , made profession of one GOD , when they came to speake as they thought . But if we ascend vp hyer , to the daies be●ore these sects began , that is , to Py●hagoras , * * Vide apud Plutarch de placitis phylos . Trismeg . in Paemand . et in Asclep . & Archytas Tarentinus , ●nd before them againe , to Mercuri●● Trismegistus , that was the first pa●ent of phylosophie to the Egypti●ns : we shall finde them so resolute ●nd playn in this poynt , as no Chri●tian can be more . Wherfore he that desireth to see innumerable examples , as well of these mens sayings , as of other learned Heathens of all ages : l●t him read but S. Cyrils first Booke against Iulian the Apostata ; or Lactantius his first and second books against the Gentiles , and hee shall remaine satisfied .

The recollection of the first argument in Morral philosophy . This th●n is the Morrall Phylosophers first argument : the inclination of al people to beleeue a God-head● the instinct of nature to confesse it , the force of mans conscience to fear it , the custome of all Nations to adore it . And finally , the consent and agreement of all learned and wyse men , in applying this God head not to many , but to one only , that made this world , and gouerneth the same . Non hominibus , non demonibus , non Dijs ipsis , quos non naturae ratione , sed honoris causa Deos nominamus . Trismeg . in Paeman . cap. 2 , 3 , 4 , 5 , 6 , &c. We do not attribute the appellation of true God ( saith Trismegistus ) either vnto men , In Asclep . 1.2.6 . &c. or vnto deuils , or vnto the multitude of other Gods themselues , for that wee call them Gods , not in respect of theyr natures , but for honours sake . That is , we call them Gods to honour them for theyr fa●mous acts , and not for that we thin● them in nature true Gods . Which Cicero confirmeth in these words ; Cicero hys opinion of the multitude of Panyme gods how they were made . The life of man , and common custome hath now receyued , to lift vp to heauen by fame and good will , such men as ●or theyr benefits are counted excellent . And heere hence it commeth , that Hercules , Castor , Pollux , Aesculapius , and Liber , are nowe become Gods , and heauen almost is filled with mankinde .

The second argument of Morrall philosophy , The second argument of Morral philosophy . is , De vltimo fine , et summo hominis bono : that is , concerning the last end of man , and of his highest or supreame felicity , wherby the beeing of God is also confirmed . And albeit I haue said somewhat of mans end before : yet that which in this place I am to adde , is more proper and peculiar to Morrall phylosophy . For as other Sciences may , & doe consider the finall ends , of other ●reatures , which are dyuers , and yet ●ll concur for the seruice of man : so ●his Science of Morrall phylosophy , ●oth properly consider the final end of man himselfe , calling it , summum ●onum , his greatest and highest hap●inesse , where-vnto he was created , ●nd where-vnto he tendeth in thys ●●fe , and wherin he resteth and reposeth , without further motion or appetite , when he hath obtayned it .

For better vnderstanding wherof , it is to be considered , that euery thing in this worlde , hath some particuler end , together with an apetite & desire ingrafted by nature to that end , Euery thing in thys world hath a naturall desire to his end . which desire ceaseth when the end is obtayned . As for example , a Stone hath a naturall appetite to go downward into the Centre or middle of the earth , and so resteth in no place ( except by violence it be stayed ) vntill it come thether . On the contrary , fire , reposeth no where , ( except it be restrayned ) vntill it mount aboue the ayre to his peculier and naturall place of abode , where , of it self it resteth . And so in other things that are without sence , there is a certain appetite and desire to theyr end , which end being once obtained , that desire and appetite of it selfe reposeth .

In beastes likewise we behold , that they haue a desire to fill their bellies , and to satis-fie theyr other sences , which being satis-fied they remain● contented , & desire nothing els , vn●till the same appetite of sence wan● his obiect againe . The felicity of beastes . Wherby we per●ceiue , that sensuality or cōtentatio● of the sences , is the finall end desired of beasts , and theyr very summum bonum , or supreame felicitie .

But in man , albeit for maintenance of the body , ther be this appetite also to satisfie his sences , according to the lower proportion of hys minde , that is called sensatiue , yet according to the higher part of his mind , whose name is reason , or the reasonable part , ( which is the only part indeed , that is peculier to man , and distinguisheth him from vnreasonable beastes , ) he hath an appetite of some more high and excellent obiect , then is the contentation of these sences : for that by experience wee see and feele , that oftentimes when the sences be al satisfied , yet is the mind not quyet , which argueth , that sensualitie , or sensuall delectation , is not our s●mmum bonum , wherein our minde must rest , and enioy her felicitie .

Heereupon haue Phylosophers & wise men fallen to dispute in all a●es , what should be the finall felicity and summum bonum of mankinde ? And Cicero saith , Cic. lib. de sibonorum & malorum . that this poynt is , ●●do totius phylosophiae , the very hook ●●hynge wherupon all phylosophie ●●●geth . For that this beeing once found out , cleere it is , that all other things and actions are to be referred to the obtayning of this end & happines . And therfore about this point there hath been maruellous contention and fight among Phylosophers , The contention of Phylosophers about the felicity of man . the Stoickes refuting the Epicures , & Peripatetiques refuting againe the Stoicks : and the Platonickes , ( who went neerest the trueth ) impugning and refuting both the one and the other : and this dissention went so far foorth , the one part assigning one thing , and the other another , to bee this felicitie or summum bonum , that Marcus Varro , a most learned Romaine , gathered two hundred , fourscore , Aug. lib. 19. de ciuit . cap. 1 and eyght different opinions ( as S. Augustine noteth ) about thys matter .

And finally , when all was said and examined , Plato found , that nothing which might be named or imagined in thys life , could be the felicitie or summum bonum of man , for that it could not satis-fie the desire of ou● mind . And therfore he pronounceth this generall sentence . The sentence of Plato in Phaedon . It is impossibl● that men should finde their felicitie 〈◊〉 summum bonum , in thys life , see● what way they will : but in the next li●● without all doubt it must be found . The reason of which sentence and determination was , for that Plato was able to refute any thing , that the other Phylosophers did or could name , to bee our felicitie and fin●ll end in this life , were it Riches , Honours , Pleasures , morrall vertues , or o●her like , which each sect did assigne .

As for example , How nothing in this life can be our felicity . hee prooued that riches could not be our summum bonum or happinesse , for that they are vncertaine , vndurable , vaine , variable , and things that bring with them more daunger oftentimes & trouble of minde , than pouertie dooth . Honours hee refelled , for that besides theyr vanitie , they depende of the mouth & minds of other men , who are changeable and inconstant . Pleasures of the body , and voluptuousnes , for that they are common to vs with beastes , and alwayes haue annexed thy r●sting , and discontentation , when they are past . Morrall vertues , for that they consist in a certain perpetual fight & war with our own passions , which neuer giue vs rest or repose in this life . Finally , whether soeuer we turn our selues , or what so euer wee lay our hands vpon in thys life , to make our felicitie or summum bonum , it fayleth vs ( saith Plato ) neyther giueth it any durable contentation to our minde , wherfore this felicitie is to be sought and obtayned in the life to come .

Thus farre arriueth Morrall phylosophie by reason , How farre Morral phylosophy reacheth in determining mans felicitie . to proue , that mans felicitie or final end , cannot be in any thing of this life or world . It proueth also by the same reason , ( as in part it hath been touched before ) that this felicitie of our minde in the life to come , must be a spirituall and immaterial obiect , for that our mind and soule is a spirite : it must bee immortal , for that our soule is immortall . But what ? goeth yet humaine phylosophy any further ? or can Plato assigne the particuler point wherin it standeth ? Heare his words and confesse , that not without reason he was called Diuine . Plato in Phaedon . In this it consisteth ( saith he ) Vt coniungamur Deo , qui omnis beatitudinis fastigium , meta , finis , That we be ioyned to GOD , who is the top , the butt , and the end of all blessednes . And can a●y Christian ( think you ) say more than this ? Yet ha●ken what a scholler of hys sayth , for explication of his Masters sentence : Plotin . Enu . 1. lib. 4. cap. 1 Supremus hominis finis , supremum bonum , id est Deus . The finall end of man wherto he tendeth , is a supreame or soueraigne good thing , and this is God himselfe . By which wordes we see , that these Heathens , by the ende of man could finde out God , which was the second argument propounded in Morrall phylosophy .

A third argument vseth the Morral Phylosopher , The third argument in Morral phylosophy , touching reward & punishment . for proofe of God , ( which shall be the last I will alledge in this place ) deduced from consideration of good and euill , vice & vertue , and especially of the rewarde , which by nature , reason , and equity , is due to the one : as also , of the punishment belonging to the other .

For ( saith he ) as in all other things , cre●tures , and actions of this world , that passe from the Creator , wee see proportion , order , iustice , wisedom , and prouidence obserued ; so , much more must we assure our selues , that the same is obserued in the same Creators actions & proceedings towards man , that is the cheefe and principall of all other his creatures .

Now then we see & beholde , that all other creatures are directed to theyr ends by nature , and do 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 . Onely man , hath reason giuen him whereby to knowe and iudge of his end ; and the holy Scriptures , wherby he may eyther direct hys way to the same by vertue , or run astray by following of wickednes . Wherupon it ensueth , that in all equitie and iustice , there must remaine reward for such as doe wel , and follow the right path assigned them to theyr end and felicitie , which is by good life : and punishment for the other that abandon the same , for pleasure and sensualitie .

But we see in this world , ( saith the Phylosopher ) that most wicked men doe receyue least punishment : and many there be , ( as Princes and high Potentates ) whose liues & actions , be they neuer so vicious , yet are they aboue the correction of mortall men : and many poore men on the contrary part , who for theyr vertue , pa●ience , & honestie , receiue nothing in this lyfe , but enuie , m●lyce , contempt , reproch , despite , and oppression . * * See of this matter Socrates in Apolog. Wherfore ( saith he ) eyther wanteth there prouidence & equitie in the gouernment & disposition of these affaires , which we see not to want in things of lesser moment : or els must there bee a place of punishment & rewarde in the life to come , Plato in Cratil . et in Gorgia . et in Phaed. et in lib. 10. de legibus . Plutarch . de Sera numinis vindicta & others . vpon the soules of such as part from hence , and a iust and powerful Iudge to make recompence of these inequalities and iniustices permitted in this world . Which Iudge can bee none but the Creator himselfe .

And so hetherto haue I declared , how 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 could deny .

Now remayneth it to shew , howe the Iewe or faithfull Israelite , before Christes appearance in the fl●sh , was able to confirme thys veritie to a Heathen , which shall be the subiect of the Section following .

How the Iewes were able to prooue God . SECT. 3.

The people of Israell Gods partage . THE people of Israell , that for many yeres & ages , were the peculiar people and partage of God , as they dwelt inuironed with Gentiles of each side , that impugned theyr Religion & worship of one God , and had many weak-lings among themselues , that were often tempted to doubt of the same Religion , by the example of so many Nations and Countryes about them , that made profession of a contrary Religion , so had the Diuines and learned men of this people diuers forcible proofes , & most reasonable arguments peculier to themselues , ( besides the gyft of faith , or any other demonstration that hetherto hath beene alleadged ) to confirme their bretheren in the beleefe of one God , & to conuince all Atheists or Infidels in the world .

Diuers thing● wher by the Iewes shew God . And albeit these proofes which they vsed were many , as the creation of the world by one God : the deuiding of the Hebrue Religion from the beginning : the conuersation of God with Abraham , of whom the Iewes descended : the myraculous deliuering of that Nation from Egipt : the Law receyued from Gods owne mouth by Moses : the strange en●rance of the Iewes into the Land of Promise : the extinguishing of the Gentiles which before inhabited there : the errection of the Iewish Monarchie ; and protection thereof against all Nations ; the myraculous deedes and sayings of Prophets : and a thousand reasons besides , which confirme most euidently , that the Iewes God , was the only true God : yet for that all these things and sayings with an Infidell , had no more credite , than the wrytings or Scriptures wherein they were recorded ; hereby it came to passe , that al which a Iewe could say for proofe of God , more than a Gentile , depended only vpon the authoritie of his Scriptures ; and for this cause he referred all hys proofes and arguments to make euident the trueth & certaintie of these Scriptures , which thing once performed , the being of one God cannot be called into controuersie : for that these Scriptures are nothing els , but a narration of the acts & gests of that only God , which the Iewes professe .

Comfortable to heare the certainty of Scriptures declared . We are now to see then , what the Iew was able to say for proofe of his Scriptures , & consequently , for demonstration of God , & of his iudgements declared therin . Which discourse , as it was profitable in olde time , for stay & confirmation of all such , as were or might bee tempted with infidelitie : so can it not be but very comfortable to vs Christians of these daies , to behold the certaintie of these Scriptures layd open before vs , vpon which the foundation of our whole fayth dependeth .

¶ The first proofe of Scriptures .

FIrst therefore , the Iew for proofe of his Scriptures , alledgeth the great & wonderfull antiquitie thereof . Antiquitie . 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 writings of Panims or Infid●ls . Nay , * * Iosephus lib. 10. con . Appion handleth this at large . further he sheweth , that the most part of things recounted in the Bible , were do one before most of the Panym gods were extant , and that the very last Writers of the Hebrue Cannon , which are Esdras , Aggaeus , Zacharias , and Malachie , ( * * Eusebius assigneth them 570. in Chron. almost sixe hundred yeeres before the comming of Christ , when the second Monarchie of Persians began ) were before most of the Heathen auncient Historiographers ; 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 , arryued no higher than the daies of K. Salomon , which was fiue hundred yeeres after Moses , the first writer of the Bible . After whose tyme , the most part of Heathen gods were long vnborne , as Ceres , Euphemerus Missen . in Genealo . Deorum . Vulcan , Mercurie , Apollo , Aesculapius , Castor , Pollux , & Hercules , as the Gentiles themselues in their Genealogies doe confesse . And as for Abraham , that liued fiue hundred yeres before Moses , he was not only elder than these gods , which I haue named , but also than Iupiter , Neptune , Pluto , & such other , who for dignities sake and antiquitie , are called by the Gentiles , Ci●● de natura Deorum . Dij maiorum Gentium , the gods of great Nations . And yet before Abraham , doe the Scriptures containe the story of two thousand yeeres or there abouts .

So that by this it is euident , that the writing of Heathens , and the multitude of theyr gods , are but late Fables in respect of the olde and venerable antiquitie of Hebrue Scriptures , and consequently the authoritie of these Scriptures , must in reason be greater than all other writings in the world besides , seeing they were extant before all others , in those first times of simplicitie & sinceritie , and were in part translated into dyuers languages , before the Monarchie of the Persians , that is , before any story of the Gentiles was written , Euseb. lib. 9. de praep. Euang. cap. 2.3.4 . as Eusebius out of many Heathen Authors declareth .

¶ The second proofe of Scriptures .

Their manner of wryting & conseruing . NExt to the reason of antiquitie , is alledged the manner of writing , authorising , and conseruing these Scriptures , which is such , as greatly confirmeth the certainty of thinges contained therein . For first , what soeuer is sette downe in these writings , was eyther taken immediatly from the mouth of God , as were the prophecyes and bookes of the Lawe : or els collected from time to time by generall consent , according as matters & myracles fell out , as were the Bookes of Iudges , the Bookes of Kings and Chronicles , and some other that containe records and Hystories of times . Which bookes were not gathered by some one pryuate man , vpon heare-say , or his own imagination , long after things done , as Heathen Hystories , & other prophane records and monuments are ; but , they were writen by generall agreement , in the selfe same dayes , when things were in sight & knowledge of all men , and so coulde not be feigned .

Secondly , How Scriptures were authorised . when books were written , they were not admited into the common authoritie of Scriptures , that is , of Gods word or diuine wrytings , but vpon great deliberation , & most euident proofe of theyr vndoubted verity . For either the whole Congregation or Sinagogue , who had the approouing heereof , ( and among whom commonly were dyuers Prophets ) did knowe most certainly the things and myracles to be true , ( as did also the whole people , ) that were recorded in these writings , concerning Histories , or els they saw the same confirmed from God , by signes & wonders , as in the books of the Prophets , and of theyr Law-giuer Moses it fell out .

Thirdly , when any thing was written and admitted for Scripture , the care of conseruation therof was such , The care of conseruation . & the reuerence of Iewes thervnto 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 Autentical copies , for al the twelue Tribes : and then again in euery Trybe there were so many copies made , as were particuler Synagogues within that Trybe . All was doone by speciall Notaries , Scribes , Ouer-seers , and Witnesses . The copies after diligent reuiewe taken , were laide vp by the whole congregation , in the Treasure house of the Temple , vnder dyuers locks & keyes , not to be touched , but by men appointed ; not to be vsed , but with singuler reuerence To add ; diminish , corrupt , or alter , was present death by the Lawes of the Nation . And then howe was it possible ( saith the Iewe ) that among these writings , eyther falshood shoulde creepe in , or trueth once receiued , could afterward be corrupted ?

It is not possible ( saith he ) in reason , and therfore obserueth he another thing in thys case , which in truth is of very great consideration , to wit , that no other Nation vnder heauen , dyd euer so much esteeme their own writings , The estimation that the Iewes had of theyr Scriptures , that they would offer to dye for the same , as the Iews were ready to do , for euery sentence & sillable of their Scriptures . Wherfore also it did proceede , that in all theyr miseries & afflictions ( wherein they were a spectacle to all the world ) in all theyr flights & banishments , to Egypt , Babylon , Persia , Media , and other corners of the earth , in al their spoyles , assaults , and deuastations at home : they euer yet had special care to conserue these writings , more than theyr owne liues , and so haue kept the same wythout mayme or corruption , more ages together , than all Nations in the world haue done any other Monuments .

¶ The third proofe of Scriptures .

THE thirde perswasion which is vsed by the Iew 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 no reason can be suspected of deceipt or falshood . For as I haue sayd , the stories of the Bible , were written from time to time by publique authoritie , and by the testimonie of al men that saw 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 continual miracles , & yet so scrupulus & timorus of their owne speeches , as they durst say nothing , but onely , The Lord sayth thi● , the Lord of Hostes commaundeth that &c.

And when they preached & read theyr wrytings in the hearing of all the people , they protested , that it was not mans word , but Gods , and that for such they left it in the publique Treasurie of theyr Nation , vntill by tract of time , the euent and fulfilling of theyr prophecies shold proue them true , The liues & deaths of the Prophets . ( as alwayes it did ) and theyr owne both liues & deathes declare , that they meant no falshood : subiect to the corruption , pride , vanity , or ambition of this life ( as other prophane and Heathen Wryters were ) and theyr deathes for the most part offered vp in holy martyrdom , for defence of that truth which they had preached and written : as appeareth in * * See Epiphan. de vitis Propheta . Esay , that was sawed in peeces by King Manasses ; in Ieremie , that was stoned to death by the common people ; in Ezechiell , that was slaine by the Captaine of the Iewes at Babilon ; in Amos , whose braines were beaten out● by Amasias the wicked and Idolatrous priest in Bethell ; in Michaeas whose neck was broken by Ioram , sonne to King Achab ; in Zacharias , that was slayne at the Altar , and the like .

And this for the Prophets of the latter times among the Iewes . But now , if we consider the first Prophet of all that wrote among the people , A peculier consideration of Moses , first writer in the Bible . I meane Moses , that was not onely a prophet , but also an historiographer , a Law-gyuer , a Captaine , & a Priest , the first that euer reduced that people to a Common-wealth , and the first that put theyr acts and gestes in writing , or rather the acts and gestes of the almighty God towards them : thys man ( I say ) if we consider him onely ? ( I meane the circumstances of his person ) the I●we thinketh this a sufficient motiue to make any man of reason beleeue what soeuer he hath left writen in the Bible without further confirmation .

And first for hys antiquitie , I haue spoken before , and the Heathens doe confesse : Euseb. lib. 9 et 10. de pre . Euan. Ioseph . lib. 1. de content . Appio . et li. 2. anti . and for myracles doone by him , the greatest enemies that euer he had in the world ; that is , Appion in his fourth booke against the Iewes , and Porphyrie in hys fourth booke against Christians doe acknoweledge them ; and Porphyrie adioyneth more for proofe heereof , that he found the same confirmed by the story of one Saconiathon a Gentile , who liued ( as he affirmeth ) at the same time wyth Moses . But what ? all those myracles ( say 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 sheepeheard , Exo. 3.4.8 . could learne so much Magicke , or why could not the Magitians of Pharao , whose study was in that profession from theyr infancie , eyther doe the lyke , or at least wise delyuer themselues from the plagues of Egypt ? why did they cry out , The miraculous works of Moses . Exo. 14. The finger of God is heere ? Where did you euer heare of such workes doone by Magick , as Moses did , when he deuided the Red-sea ? when he called into his Campe so many Quayles vppon the suddaine , Exo. 16. as sufficed to feede sixe hundred thousand men , besides women and Children ? When he made a Rocke to yeeld forth a Fountaine ? Numb . 11. when he caused a dewe to fall from heauen , Iosua 5. that nourished hys whole Campe for forty yeeres together ? Psalm. 77. When hee caused the ground to open , and swallow down aliue , Numb . 16. three of the richest Noble men of all hys Army , together with their Tabernacles , and all other bagges & baggage ? Ioseph . lib. 4. antiq. cap. 2. & 3. When he caused a fire to come from heauen , and consume fiftie Gentlemen of the former Rebels and Ad●●rents , without hurting any one that stood about them ?

These things did Moses , and ma●y other in the sight of al his Army , that is , in the sight of manie hundred thousand people , among which there were diuers his emulators & sworne enemies , as by the storie and Scripture it selfe appeareth , Core , Datha● , & Abiron , with their faction , Numb . 16. sought in all things to disgrace him , Deut. 11. and to diminish his credite : Psalm. 125. and therefore , if any one point of the miracles had been reproouable , Moses would neuer haue durst to put the same in writing , nor would the people haue stood with him ; and much lesse haue receiued his writings for diuine , and for Gods own words , ( being solicited against him by so potent means ) had not they knowne al things to be most true therein contained , and had seene his strange myracles , and familiaritie with God .

The plaine and sincere proceeding of Moses . But he delt plainely and simply in thys behalfe : he wrote the things of his owne doings , which euery man present did know to be true : and of Gods speeches , & communications to himselfe , he wrote so much as hee was commaunded , whereof both God , and his conscience did beare hym witnesse . Hee caused the whole to be read vnto the people , and laide vp in the sacred Arke and Tabernacle , as Gods owne writing & couenant with that Nation . He caused all the whole Armie to sweare and vow the obseruaunce thereof . Num. 20. and 17. And then drawing towards his death , Deut. 31. he made a most ex●ellent Exhortation vnto them , perswading them sincerelie to the seruice of their God ; and confessing his owne infirmities , and how for his offences he was to die before their entrance into the Land of promise . Hee concealed not the offence of his brother Aaron , Exod. 32. of his grandfather Leui , Gen. 49. of his sister Marie , Numb . 12. and other of his kindred , Deut. 14. ( as worldlye princes for their honors are wont to doo ) neither did hee goe about to bring in gouernment after hys decease , anie one of his owne sonnes , ( which is greatly to bee obserued ) notwithstanding he left behind him goodly gentlemen fit for the roome , Numb . 27. Deut. 3. and himself of power to place them , ●f hee had endeuoured : but hee left ●he gouernment to a Straunger , na●ed Iosua , as God had commaunded him .

Al which things ( saith the Iew ) do ●rooue sufficiently , that Moses was ●o man of ambition , or of worldly ●pirit , but a true seruant of God , and consequently , that he wrought not by Magicke or falshood , but by the onely power of his Lord & Master , and that his writings are true , and of the same authoritie , that in his life & death he affirmed them to be , that is , the vndoubted Word of Almightie God .

The fourth proofe of Scriptures

THis he confirmeth yet farther by a fourth reason , Consent . which is the consent & approbation of al later Writers of the Bible , that ensued after Moses . For as among prophane writers of worldly spirit , it is a common fashion for him that foloweth to reprehend the former , and to hunt aft●r praise by his auncetors disgrace : so in these Writers of the Bible , it is a most certaine argument , that all wer guided by one Spirit from God , that in continuance of so many Ages and thousand yeeres , no one yet euer impugned the other , but alwaies the latter supporting and approuing the former for true , doth bui●d therupon , as vpon a sure foundation . S● the writings of Iosua doo confirm● and approue the writings of Moses : and the records of the Iudges do reuerence and allow the Booke of Ios●a . The storie of the Kings & Chronicles , doth refer it selfe to the storie of Iudges . One Prophet confirmeth another . And finally , Christ appro●eth them all , by the known diuision of the Law , Psalmes , and Prophets , which is a demonstra●ion , that all ●heir spirits agreed in one .

And thus hethertoo hath been declared the foure considerations , Foure considerations externall . that ●re externall or without the Bible , to ●it ; the antiquitie an continuaunce of the Scriptures ; the maner of their writing & preseruing from corrup●ion ; the sinceritie , vertue , and sim●licitie of their Writers ; together ●ith their agreement and coherence none spirit . But now further , Considerations internall . ( saith he learned Iew ) if you will but open ●●e Booke it selfe , and looke into the ●ext , and that which therein is con●●ined : you shall see Gods owne ●●nd , Gods owne charecters , Gods ●wne sign● and seale , and subscripti●● to the paper . You shall see Gods ●mnipotencie , Gods Spirite , Gods ●rouidence , no lesse in these Letters ●f his Booke , than you behelde the same before , in the tables of his creatures . Nay , much more ( sayth he ) for these letters were deuised for declaration of those Tables , to the end that such as for their blindnes could not see him in his creatures , might learn at least to read him in his scriptures .

¶ The fifth proo●e of Scriptures .

Their argument , and ende . COnsider then first ( saith hee ) the subiect or Argument which the Scriptures do handle , together with their scope & ende whereuntoo they doo leuell . You shall find , that th● first is nothing els , but the actes and gests of one eternall God , as befor● hath been mentioned ; & the second nothing els , but the onely glorie an● exaltation of the same great God together with the saluation of mankinde vpon earth . And shal you fin● anie writings in the world besides● that haue so worthy an argument , o● so high an end ? Read all the volumes and monuments of the Pagans , turn ouer all their Authors , of what kind● name , or profession soeuer ; and see what mention they make of the●● two things● I meane , of the honour of God , and the saluation of man ? Read their Philosophers , Philosophers . & see whether euer they name or pretend these things . Read their Historiographers , Historiographers . and marke how manie battailes and victories they attribute vnto God ? They will describe to you often the particuler commendation of theyr Captaine , they will defraud no one Souldiour of his praise in the victorie , they will attribute much to the wisedome of their Generall , much to his courage , much to his watchfulnes , much to his fortune . They will attribute to the place , to the winde , to the weather , to the shining of the Sun , to the raising of the dust in the enemies eyes , to the flying of some little bird in the ayre , and to a thousand such pettie obseruations besides ; but to God nothing . Whereas contrariwise in the Scriptures , it is in euerie battaile recorded , God deli●●●ed them into their enemies handes : G●d ouer-threwe them : God gaue the ●●ctorie .

Againe , consider the Lawes & law makers among the Gentiles , Heathen Law-makers . as Ly●●●gus , Solon , Draco , Numa , and the ●●●e , and see whether you finde anie one such Law , or tending to such an end , as this of the Iewes : Deut. 6. Thou shal● loue the Lord thy God , with all thy hart , and with all thy soule : and shalt loue thy neighbour as thy selfe .

Prophets & Sooth-sayers . Consider in all the Sooth-sayers and Diuines among the Gentiles , whether they vsed to say in their predictions , as the prophetes of Israell did , Dominus dixit , the Lord hath spoken it ; or els , Ego dico , I do speake it . Compare their versifiers and Poets with those of the Scripture , Versifyers & Poets . and see , whether they haue laboured in the praise of men , or of God . And whereas Heathen Poets haue filled vp their Bookes ( as also the most part of ours at this day , ) with matte● of carnall loue : marke where any o● them euer brake foorth in●o such panges of spiritual chast loue , as holie Dauid did , when he said : I will loue thee my God , Psalm. 17. my strength , my firmament , my refuge , my deliuerer , my helper , my protector , and th● horne of my saluation . And again● in another verse . The vehement loue of Dauid . Psalm. 72. What haue I desired vpon earth besides thee ? my fle●● and hart haue fainted for thee , tho● God of my hart , thou God art m● part and portion euerlasting ?

By all which is euident , that as prophane writings and Wryters , which do treate of men , Prophane writers treat onelie of men . extol men , seeke the grace of men , referre all to the commoditie and good lyking of men , doe proceede of the spyrite of man , and are subiect to those infirmities of falshood , errour , and vanitie wherewith m●n is entangled in thys life : so the Scriptures , which handle matters aboue the compasse of flesh and blood ; that referre al to God , and supernaturall ends , could not proceed of nature or of humane spirit . For th●t by nature , the Iewes were men as the Gentiles were , and had their infirmities of fleshe and blood as the other had . And therefore it must needes be concluded , that these hygh and supernaturall writings among them , proceeded from God , that speciallie directed them , and gaue them light of vnderstanding , aboue all other Nations and people in the world .

¶ The sixt proofe of Scripture .

NExt after the argument and ende of the Scriptures , the Iewe willeth vs to consider the peculier style Their style . and phrase which they vse : for that ( saith he ) it being different from all manner of writings in the world , & vnimitable to man , it doth discouer the finger of God , by which it was framed . For * * See S. Augustine of this at large . Lib. 12. de ciuit . Dei . wheras humaine writers do labor much in adorning their style , and in reducing their words to number , weight , measure & 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 profundity , Profunditie as the best learned in the serch therof , shall confesse theyr owne ignorance . For examples sake , consider but the very ●irst words of the Bible , Gene. 1. In the beginning , God created heauen and earth : and the earth was emptie and voide : and darkenesse was vpon the face of the deapth : and the Spirit of God was carried vpon the waters : and God said , let light be made , and light was made &c. What can be more plaine and simple then this narration , to instruct the most vnlearned about the beginning and creation o● the world ? and yet when learned men come to examine euery point thereof , how , and what , and where , and in what maner , & when things were done ; it astonisheth them all , to consider the difficulties which they finde , and the depth of so infinite inscrutable misteries .

Besides this , The grauity and maiesty of speech in the Scriptures . there goeth in the same simplicitie , a strange maiestie , and grauitie of speech , declaring sufficientlie , from how great & potent a Prince it proceedeth . For as great Monarches in their Edi●ts & proclamations , are wont to speak vnto their subiects , not in figures or rethorical ph●ases , but plainlie , breefelie , and peremptorilie to shew their authoritie , so the Scriptures , to declare whose Edicts they be , do vse the like manner of phrase and style to all the world , without alluring or flattering any man , & without re●pect of Monarch , Emperor , King , Prince , or Potentate : Fac hoc & viues : De● . 4.16 . and 22. do this , and thou shalt liue . Si peccaueris in me , ●●rieris in aeternum : if thou sin against mee , thou shalt die euerlastinglie .

And albeit ( as I haue saide ) the Scriptures do vse this simplicitie of speech , and do not admit that kind of painted and artificiall stile , which humane writers doe so much couet , yet in perswading , instructing , mouing of affections , The force of the scriptures in mouing of affections . & all other effects which speech or writing can work , there is no comparision , ( a thing most wonderfull ) betweene any other writing in the world and these .

Wherefore I could alledge many proofes and examples , but that it were too-long . Let any man reade attentiuely , but the first Chapter of the prophecie of Esay , and compare it with any one part or parcell of Tullies or Demosthines Orations . and see whether the difference of wordes , be as great as the difference of motions ? Let diuers Himnes and holie Psalmes of the Scriptures , be conferred with the most patheticall Poems , that mans wit hath inuented , and see whether there bee any comparison in stirring and siering of affections , or no ?

Flauius Iosephus de antiq. Iud. This am I sure , that Iosephus the I●w , who for glory of his eloquence , had his Image of mettall erected by Titus the Emperour in the Market-place of Rome , wrote the sam● story which the Scriptures conta●ne , and bestowed much labour and humane cunning therein . See S. Ierom lib. de scrip . Eccle. But yet euen in those places , where hee endeuoured most to shew his arte , as in the Sacrifice of Isaack by his father , and in the meeting of Iephte with his onelie daughter , Gene. 12. Iudg. 11. which by vowe he was constrayned to put to death ; the scriptures are able to pierce the h●rt , and wring out teares of the Reader , whom Iosephus will not greatlie mooue with hys rethoricall narration , though otherwise verie learned and artificiallie penned .

Aristaeus that learned Gentile , Two Miracles reported by Aristaeus . of whom wee haue made mention before , who was in speciall fauor with Ptolomie , the second great Monarch of Egipt , ( about three hundred yeres before our Sauiour Christ his natiuitie ) and a chiefe doer in procuring the translation of the Hebrue Bible into the Greeke language , Aristaeus libello de translat . Bibli , & apud Euseb. lib. 8. de praep. E●ang . cap. 1 reported of his owne knowledge ●o the saide King Ptolomie , two strange accidents which had happened in hys time , and which he had vnderstood o● the parties themselues , to whom they had happened . The first was , of Theopompus , Theopompus . an eloquent Historiographer , who hauing translated manie things out of the Bible , & endeuouring to adorne the same with vaine collours of eloquence , could not performe his desire , but was striken with a suddaine maze and giddinesse in the head , and was warned in his sleepe , not to proceed any further in that work after that sort , for that such manner of style was too base for so high matters , as the scriptures contained .

The other example , was of one Theodectes a writer of Tragaedies , Theodectes who told 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 , wherewith he beeing astonished , and falling to repentance for that he had done , & desisting from the enterprise , ( as also Theopompus did ) they were both of them restored againe to their former healthes . And thus much did these three Pagans confesse of the authoritie , diuinitie , and peculier sacred style of our Scriptures .

¶ The seuenth proofe of Scriptures ,

BVT now further it insueth in order , that after the subiect and phrase , we should consider a little the contents of these Scriptures , The Contents . which will perhaps , more cleerelie direct vs to the viewe of their Author , then any thing els that hetherto hath been said . And for our present purpose , I will note onelie two speciall things contained in the Bible . The first shal be certain high and hidden doctrines , High doctrines . which are aboue the reach and capacitie of humaine reason , and consequentlie could neuer fall into mans braine to inuent them . As for example ; that all this wonderfull frame of the world , was created of nothing , whereas Phylosophy saith , That of nothing , nothing can be made : That Angels being created spirits , were damned eternallie for their sinnes ; that Adam by disobedience in Paradise , drewe all his posterity into the obligation of that his sinne : and that the womans seed should deliuer vs from the same : That God is one in substance , and three in person ; that the second of these persons being God , should become man , and die vpon a crosse for the raunsome of mankind ; that after him , the way to all felicitie and honour , should bee by contempt , suffering , and dishonour . These doctrines ( I say ) and many more , contained in the Bible , beeing things aboue mans capacitie to deuise , and nothing agreeing with humane reason : most euidentlie do declare , that God was the Authour and enditer of the Scriptures , for that by him onely , and from no other , these high & secret misteries could be reuealed .

The prophecies in Scriptures do declare theyr Authour . The second thing contained in the Scriptures , that could not proceede but from GOD alone , are certaine prophecies & fore-tellings of things to come . Wherein God himselfe prouoketh the Idols of the Gentiles , to make experience of their power , in these words : Esay . 42.23 . Declare vnto v● what shall ensue heereafter , and thereby wee shall know that you are God● indeede . Which is to be vnderstood , if they could fore-tell particulerly & plainly , what was to come , in things meerelie contingent or depending of mans will : Howe the Deuils and other creatures may fore-tell things to come . they should thereby declare their power to be diuine .

For albeit these Idols of the Gentiles● as Apollo , and other that gaue forth Oracles , ( which were nothing els indeed , but certaine wicked spirites , that tooke vppon them these names ) did sometimes happen vpon the truth , & fore-tel things to come , as also most Astrologers , Soothsaiers , and Magitians doe , either by ●ore-sight in the starres and other elements , or by the assistance of these wicked spirits and deuils : yet are the things which they pronosticate , eyther natural & not contingent , & so may be foreseene & foretold in their causes ; ( as raine , heate , colde , winds , and the like ) or els , if they be meere accidentall : these predictions of theirs , are onely coniectures , and so most in certain , & subiect to errors .

This testifieth Porphirie the great Patron of Paganisme , The opinion of a Heathen touching the Prophecies of his gods . in a speciall book of the answers of gods , wherin he sweareth , that he hath gathered truely without addition or detraction , the Oracles that was most famous before his time , wyth the false and vncertaine euent thereof , in consideration of which euent , he setteth down his iudgement of their power in predictions , after this maner . The Gods do fore-tell some naturall things to come , Porphiry lib. de resp. et Oraculorum . for that they do obserue the order and coniunction of their naturall causes : but of thinges that are co●tingent , or doe depende of mans will , they haue but coniectures onely , in that by their subtiltie and celeritie , they preuent vs . But yet they oftentimes doe lie , and deceiue vs in both kindes , for that as naturall things are variable , so mans will is much more mutable .

Thus farre Porphirie of the prophecies of his Gods , wherunto agreeth an other Heathen , o● great credite among the Grecians , named Oenomaus , Oenomaus de falsitate oracul . et de artificibus maleficijs . who for that he had been much delighted with Oracles , and more deceiued● wrote a special Booke in the ende , of their falshood and lyes ; and yet sheweth , that in many things wherin they deceiued , it was not easie to conuince them of open falshood , for that they would inuolue their aunswers ( of purpose ) with such obscurities , generalit●es , equiuocations , and doubt●uln●sse , as alwaies they woulde leaue them selues a corner wherein to saue their credites , when the euent shoulde prooue false . Deceitfull Oracles . As for example , when Craesus that famous & rich Monarch of Lydia , consul●ed with the Oracle of Apollo , whether he should make warre against the Persians , & therby obtain theyr Empire , or no ? Apollo desirous of bloodshed , ( as all wic●ed spirits are , ) gaue his Oracle in these words , for deceyuing of Craesus . Euseb. Lib. 5. de praep. Euan. cap. 10 If Craesus without feare , shall passe ouer Halys , ( this was a Riuer that lay betweene him and Persia ) he shal bring t● confusion a great riche kingdome . Vpon which words , Craesus passed ouer his Armie , in hope to get Persia , but soone after he lost Lydia , by euill vnderstanding of this doubtful prophecie .

This then is the imbecilitie of both humane and angelicall power , The circumstances of prophecies set down in the Scriptures . in pronosticating things to come , which are meere contingent . In which kinde , notwithstanding , seeing that the Scriptures haue manie , and almost infinite prophecies , foretold many yeres , ( & somtimes ages ) before they came to passe , set downe in plaine , particuler , and resolute speech : at such tyme as there w●s neyther cause to coniecture them , nor probabilitie that euer they shold be true ; deliuered by simple and vnlearned persons , that could fore-see nothing by skill or arte ; and yet that all these by theyr euents , haue prooued most true , and neuer any one iote in the same haue fayled : this ( I say ) alone , doth conuince most apparently , ( all proofes & reasons , and other arguments laid aside ) that these Scriptu●es are of God , & of his eternall and infallible Spirit . And therefore of these Prophecies , I wil alledg in this place some few examples .

¶ The Prophecie to Abraham for his posteritie .

ABraham the first Father and speciall Patriarch of the Iewes , had manie prophecies and predictions made vnto him , as of hys issue , when he had yet none , nor euer like to haue : of his inheriting the Land of Canaan , Gene. 12.13.15.17.18 . &c. and the like . But thys which followeth is wonderful , of his posterities discent into Egypt : of their time of seruitude , and manner of deliuerance thence ; the same being fore told , more then foure hundred yeeres before it was fulfilled , & at that time , when no likelyhood thereof in the world appeared . The words are these . Gene. 15. Know thou be●o●e hande , that thy issue shall be a strange● in a forraine Land , and they shall subiect them to seruitude , and shall afflict them for foure hundred yeeres : but ye● I will iudge the Nation vnto whom they haue been slaues , and a●ter that , they shall depart thence with great riches . This is the Prophecie , and how exactlie it was afterward fulfilled , by the ruine of the Egyptians , and deliuerance of the Israelites , euen at that time which is heere appointed : not onely the book of Exodus doth declare , Exod. 12. Gala. 3. where the whole storie is laid downe at large , but also the consent of * * Porph. lib. 4. contra Christia . Appion lib. 4 cont. Iud● . Heathen writers , as before hath been touched . And it is speciallie to be noted , that this prophecie was so common and wel known among all the Iewes , from Abrahams time down vnto Moses , and so deliuered by tradition from fathers vnto their children ; as it was the onelie comfort and stay , not onely of all that ●eople in their seruitude of Egypt , but also of Moses & others , that gouerned the people afterwards , for forty yeres together in the desert , and was the onely mean● indeede , whereby to pacifi● them in their distresses and miseries : and therefore Moses in euery exhortation almost , maketh mention of this promise and prophecie , as of a thing well known vnto them all , and not deuised or inuented by himselfe or any other .

¶ The Prophecie for the gouernment of Iuda .

LOng after this , Iacob that was Abrahams Nephewe , beeing in Egypt , and making his Testament , said of his fourth sonne Iuda . Gene. 49. Iuda , thy brother shall praise thee , and the children of thy Father shall boowe vnto thee , &c. The scepter shall not be taken from Iuda , vntill hee come that is to ●e sent , and he shall be the expectation of Nations . Which latter part of the prophecie , all Hebrues do expound , that it was meant of the comming of Messias , which was fulfilled almost two thousand yeeres after , at the comming of Christ , as shall be shewed in another speciall Chapter . For at that time , Iosep. de antiqu. lib. 14. King Herod a stranger , put out quite the line of Iuda , from the gouernment of Iurie . But for the first part , touching Iudaes scepter , it is wonderfull to consider the circumstances of this prophecie .

For first , when it was spoken and vttered by Iacob , there was no probabilitie of any scepter at all , to be among the Iewes , for that the Israelites , or sonnes of Iacob at that day , were poore , and few 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 should come to passe , as they might be a people , and haue a scepter of gouernment of their own , yet was it not likelie , Vnlikeli-hoods of this prophecie . that Iuda and his posteritie should possesse the same , for that he had three elder Brothers , to wit , Ruben , Simeon , and Leui : who in all likeli-hoode were to go before him . And thirdly , when Moses recorded and put in writing thys prophecie , ( which was diuers hundered yeeres after Iacob had spoken it , ) it was much lesse likelie , that euer it should be true , for that Moses then present in gouernment , was of the Tribe of Leui , Exod. 2. and Iosua designed by God for his successor , Iosua . 15. was of the Tribe of Ephraim , and not of Iuda : which maketh greatlie for the certaintie of this recorde . For that it is most apparant , that Moses would neuer haue put such a prophecie in writing , to the disgrace of his owne Tribe , and to the preiudice and offence of Ruben , Simeon , Ephraim , and other Trybes ; neyther would they euer haue suffered such a derogation , but that it was euident to them by tradition , that their Grand-sire Iacob had spoken it , albeit then presently there was no great likelyhood , that euer after it should come to be fulfilled .

And this was for the time of Moses , but yet consider further , 1. Regu . 1. and 8. that from Moses to Samuell , ( that was last of all the Iudges ) there passed foure hundred yeeres more , and yet was there no appearance of fulfilling this prophecie in Israel ; for that the Tribe of Iuda was not established in that gouernment . At length they came to haue Kings to rule , 2. Reg. 9. and then was there chosen one Saul to that place , not of the Tribe of Iuda , but of Beniamin , and he indued with dyue●s chyldren to succeede him . And who would then haue thought , that this prophecie could euer haue beene fulfilled ? but yet for that it was Gods word , it must needes take place , and therefore when no man thought thereof , there was a poore * * Dauid . Sheepeheard chosen out of the Tribe of Iuda , 1. Reg. 16. to bee a King , and the regiment & scepter so established in his posteritie , that albeit manie of his descendents offended God more greeuously then euer did Saul , who was put out before : 3. Reg. 12● 2. Chro. 11. And albeit ten Trybes at once brake from Iuda , and neuer returned to obedience againe , but conspired with the Gentiles and other enemies on euerie side , to extinguish the said Kingdome and 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 ●●ill , for more then a thousand and two hundred yeeres together , vntill Herods time , ( as I haue alreadie said ) which is more then any one familie in the world besides , Euseb. in Chron. can shew for hys nobilitie or continuance in gouernment .

The Prophecie for the greatnesse of Ephraim aboue Manasses .

THE same Iacob , when he came to blesse his little Nephewes Manasses and Ephraim , that were Iosephs Chyldren : though himselfe were now dimme of sight , & could not well discerne them , yet dyd he put his right hand vpon the head of the younger , and his left hand vpon the elder , and that of purpose , as it prooued afterwarde . For when Ioseph their Father misliked the placing of their Grand-fathers hands , and would haue remoued the right hand from Ephraim , and haue placed it vpon the heade of Manasses , that was the elder Brother , Iacob would not suffer him , but answered , G●ne . 48. I kn●w my sonne , I know , that Manasses is the elder : and hee shall be multiplied in many people , but yet his younger brother shall bee greater then he . Which afterwarde was fulfilled , Iosua , 16. and 17. for that Ephraim was alwaies the greater and stronger Tribe , and in fine , became the head of the Kingdome of Israell , Eccle. 47. or of the ten Trybes , Esay , 7.28 . whereof there was no suspition or likelihood , Ierem. 31. when Iacob spake this , Ezech. 37. or when Moses recorded it . H●sea , 5. And how then came Iacob to foresee this so many hundred yeeres before ? Gene. 49. as also to foresee & foretel the particuler places of his childre●s habitations in the land of Promise ? Iosua , 14. as Zabulon at the sea side ; Exod. 12. Aser in the fertile pastures ; Gala. 3. & other the like that fel out by casting lotts , Acts , 13. after foure hundred yeeres and more . Where-hence had he this ( I say ) to fore-tell what lots so long after should appoynt , but onely from GOD , who gouerned theyr lots .

The fore-sight of Moises .

THE like may be asked concerning Moises , Numb● 34 , 35 , 36. who before his death in the Deser● , deuided out the Land of Canaan to euery Trybe , Iosua , 15.16.17 . euen as though he had beene in possession thereof , & as afterward it fel out by ●●●ting of lots , as in the booke of Iosua appeareth . And coulde any humane wit or science ( think you ) fore see , what each Tribe should attaine ( a●ter his death ) by drawing of lots ?

Again , the same Moises fore-saw and fore-told in publique hearing of al the people , how in times to come , long after his death , the Iewes shold forsake GOD , Deu , 31 , 32 , and for theyr sinnes be cast into many banishments , and finally be forsaken , Deut , 32 , verse , 21. and the Gentiles ●●ceiued in their roome , 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 layde vpon the place where Iericho stood , & vpon what-soeuer person should goe about to rebuild the same , to wit , That in his eldest sonne hee should lay the foundations , and in his youngest Sonne should he build the gates thereof . Iosua , 6. Which is to say , that before the ●oundations were layd , and the gates builded , he shold be punis●●● with the death of al his chyldren . Which thing was fulfilled almost fiue hundred yeeres after , in one Hiel , who presumed vnder wicked King Achab , to rebuild Iericho againe , and was terrified from the same , by the suddaine death of Abiram and Segul his chyldren , as the booke of Kings reporteth , 3 , Regu , 16 , according to the words of the Lord , which he had spoken in the hand of Iosua the Sonn● of Nun. And since that time to this , no man , eyther Iew or Gentile , hath taken vpon him to rayse againe the said Citty , albeit the situation be most pleasant , as by relation of stories and Geographers appeareth .

The prophecie for the birth and acts of Ios●●s .

THE thyrd booke of Kings maketh mention , 3. Reg. 1● . that when Ieroboam had with-drawne ten Trybes from the obedience of Roboam K. of Iuda : to the end they might neuer haue occasion to reunite themselues again 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 hys incense vpon the sayd Altar , and al the people looking on : there came a man of God , ( saith the scripture ) & stood before the Altar , and cried out ●loude , and spake these wordes ; 3. Reg. 13. O ●ltar , Altar , this saith the Lord , be●●ld , a child shall be borne of the house of Dauid , whose name shall be Iosias , and he shall sacrifice vpon thee , these i●●latrous Priestes that nowe burne ●●●ncumcense vppon thee , and he shall ●●●ne the bones of men vpon thee .

Thus spake that man of God in the presence and hearing of all the people , more the● three hundred yeeres before Iosias was borne : and it was registred presently , according to the manner of that time ( which I haue noted before ) & with the same were registred also , the miracles which happened about that fact : as that the Altar cleft in two vpon the mans words : & Ieroboam extending out his hand to apprehend him , lost presently the vse and feeling therof , vntill it was restored again by the sayd holy mans Prayers : who notwithstanding , for that he disobeied Gods commaundement in hys return , and eate with a Prophet of Samaria , Disobedience punished greeuously in Gods deerest . ( which was forbidden him , ) he was slaine in his way home-warde by a Lyon , and his body was brought back again & buried in Bethel nigh● the saide Altar , amongst the Sepulchers of those idolatrous Priestes of that place , but yet with a superscription vpon hys Tombe , cont●yning his name , and what had happened .

There passed three hundred yere● and Iosias was borne , 4. Reg. 23. and came to raigne in Iuda , & one day comming to Bethel to ouerthrow the Altar , & to destroy the Sepulchers of those Idolatrous Priests that had been buried in that place : when he began to breake theyr Tombes , he found by chaunce , the Sepulcher of the sayd man of God , with the superscription vpon it . By which superscription and relation of the Cittizens of Bethel , when he perceiued that it was the Tombe of him that had foretold hys byrth , his name , & his doings , so many hundred yeeres before he was borne : he let the same stand vntouched , Chap , 23 , as the fourth booke of Kings doth declare .

Nowe consider , whether among any Nation in the worlde , but onely among the Iewes , there were euer any such prophecie , so certaine , so particuler , so long fore-told before the tyme , and so exactly fulfilled ? But yet the holy scriptures are full of the lyke , and time permitteth me onelie to touch some few of the principall .

The prophecie for the destruction of Ierusalem & Babilon .

ESay the Prophet is wonderfull in fore-telling the misteries & acts of the Messias , his natiuitie , his lyfe , and all the particulers that happened in hys passion . In so much , that S. Ierom sayth , he may seeme rather to write a story of deedes past , Hieron . in prol. Galeat● then a Prophecie of euents to come . But yet among other things , it is to be noted , that he lyuing in a peaceable and prosperous time in Iuda , when the Iewes were in amitie and great securitie with the Babilonians , hee fore-saw & fore-told the destruction of Ierusalem by the sayd Babilonians , 4 , Reg , 20 , verse , 17 , Esay , 5. and the grieuous captiuity of the Iewes vnder them ; as also the destruction of Babilon again by Cyrus King of Persia , whose expresse name and greatnes , he published in wryting almost two hundred yeeres before he was borne : saying in the person of God ; First , to Ezechias king of Iuda , that reioyced in the friendshyp he had with Babilon : 4. Reg. 20. Behold , the dayes shall come , when all that thou and thy Fathers haue layde vp , shall be carried away to Babilon , and thy chyldren shal● be Eunuches in the King of Babilons Pallace . And next , to Babilon , he sayd : Esay , 13 , The destruction of Babylon , which Esay the sonne of Amos saw , &c. Howle and cry , for that the day of the Lord is at hande . &c.

The wonderfull prophecie for Cyrus King of Persia.

THirdly vnto Cyrus ( not yet born ) who was preordained to destroy the same , and to restore the people of Israell from banishment , to rebuild the Temple in Ierusalem , hee sayth thus ; Esay , 24. I say to Cyrus , thou art my sh●epe-heard , and thou shalt fulfill all my will . I say to Ierusalem , thou shalt be builded againe . I say to the Temple , thou shalt be founded againe . This sayth the Lord to my annointed Cyrus , I will goe before thee , and will ●umble the glorious people of the earth in thy presence : I will breake theyr brasen gates , Esay , 25. and crush in peces theyr yron barres , for my seruant Iacobs sake haue I called thee by Name , and haue armed thee , whereas thou * * Thys he sayth , for that Cyrus was an Infidel . knowest not mee .

Can any thing be more cleerely or miraculously spoken in the world , then to name a Heathen not yet borne , that shold conquer so strong a Monarchie as Babilon was at thys time , and should builde againe the Temple of Ierusalem , which others of his owne Religion had destroyed before him ? What cause , what reason , wh●t likeli-hoode could be of thys ? Yet Esay speaketh it so confidently , as he sayth , Esay , 13 , that he saw it : and he nameth two witnesses thereof , that is , Vrias , and Zacharias , that were not borne in many ye●es after , saying : Es●y , 8 , verse , 2. & I tooke vnto me two faithfull witnesses , Vrias the Priest , and Zacharias the Sonne of Barachias . Whereof the first was a Prophet in Ieremies time , a hundred yeres after Esay , Ierem , 26 , verse , 20 , and the second liued fourscore yeeres after that againe , in the dayes of Dari●s , as by the beginning of his prophecie appeareth : Zach , 1 , verse , 1 , and yet both ( as you see ) were d●stinctly named by Esay long tyme before .

And whereas thys Booke of Esay was pronounced openly to the people ( as other prophecies we●e ) and published into manie thousande hands before the captiuity of Babylon fell out , Circumstances of certaine truth . and then carried also with the people , and dyspersed in Chaldea , & other parts of the world , there can be no possible suspition of forgery in thys matter , for al that the world both saw it and read it , many yeres before the thing came to passe : yea , when there was no likeli-hood of any such possibility to come .

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

THE same captiuitie & destruction of Ierusalem by the Babylonians , was prophecied by Ieremie , a hundred yeeres after Esay , & a lyttle before the matter came to passe : yea , while the Babylonians were about the walles of Ierusalem , & besiedged the same for two yeres together , Ieremie was within , and tolde euery man , that it was but in vaine to defend the Cittie , for that GOD had nowe deliuered it . And albeit he were accounted a Traytour for so saying , ( especially , when by an Armie of Egipt , that came to the ayde of Ierusalem from Pharao , the siedge of the Babylonians was raised for a certaine time , ) yet Ieremy continued still in his asseueration , & said to Zedechias the King , Ierem , 37. Thou shalt bee deliuered into the handes of the King of Babylon . Iere , 38 , And to the people , Hae dicit Dominus , tradendo tradetur , haec Ciuitas , &c. Thys sayth the Lorde , thys Citty most certainly shal be deliuered into the hands of the Babylonians . And so he continued notwithstanding he were put in prison and whipt , and threatned daily to be hanged : vntill indeed the Citty was taken , and Zedechias eyes puld out , hys chyldren slaine before his face , Iere , 39 , 4 , Reg , 24 , 25 , & al other things performed , which Ieremie had prophecied & fore-told them before .

And which was yet more meruailous , Ieremy did not onely fore-tell the particulers of thys captiuitie , but also the determinate time , how long it should endure , saying . Ierem , 25 , And all this Land of Iurie shall be into wildernes , and astoniednesse : and all this people shall serue the King of Babylon for three-score and tenne yeeres , The yeeres fore-told of the captiuitie of Babilon . & when three-score and tenne yeeres shall be complete , I will visite vppon the King of Babilon , & vpon that Nation saith the Lord , and I will lay the same into eter●all desolation . Iere , 24 , and 29 But vppon Iud● will I cast my pleasant eyes , and will bring them back● to this Land again . &c. In which prophecie is contained , first the particuler tyme howe long thys captiuitie should endure . Secondly , the destruction of Babylon , and of that Monarchie by the Persians . And thirdly , the returning home of the Iewes againe ; which three things to haue been afterward fulfilled , 1. Esdr. 1 , 2. 2 , Esdr. 2. not onely Esdras that liued at that tyme , and was an actor in performance of the last : but all other Heathen writers besides , doe record and testifie .

And thys prophecie of Ieremie , was so famous , and certainly belieued amongst all the Iewes , in the time of their captiuity : as when the day of expiration drew neere , Daniell writeth thus of himselfe . Dan , 9. In the first yeere of Darius , I Daniell , vnderstood in the scriptures , the number of the seauentie yeeres whereof God spake to Ieremie , that they should be fulfilled , touching the desolation of Ierusalem : & I turned my face to my Lord God , and besought him in fasting & sackcloth . &c. Neyther onely the Iewes vnderstoode and beleeued thys prophecie , Gentiles belieued the scripture . but euen Cyrus himselfe , that was a Gentile , gaue ful credite thervnto , and the●eby was induced to restore the Iewes , as appeareth both by hys own words and Proclamations , 1. Esdras , 1. 3. Esdras . 2 sette downe by Esdras that executed the same : and by hys deedes also , in r●storing home the Iewes , & rebuilding theyr Temple at his own great cha●ges , as all Historiographers of the Heathen doe confesse .

I might heere alledge infinite other examples , and make no end , if I woulde followe the multitude of Propheci●s which are dys●ersed thorowe out the whole Scripture ? I might shew how Daniell fore-tolde to Baltasar King of Babylon , The Prophecies of Daniell . Dan. 5 , in the midst of hys tryumph , as in the hearing of all hys Peeres , the destruction which insued vpon him the verie same night after .

I myght heere alledge , how the same Daniel , Dan. 11. in the first yere of Darius the Median , in the beginning of that second Monarchie of Medians and Persians , fore-told howe manie * * Beholde , three kings shall yet stand in Persia and the four●h shal be rich aboue all the rest . Dan. 11. Kings should raigne after him in Persia , and how the last ( who was the fourth after him , and hys name also Darius ) should fight against the Grecians , & be ouercome by a Grecian King , ( which was Alexander ) and how the Kingdome also of the Grecians , should be deuided and torne in peeces , after Alexanders death , Iustin. hist. lib. 12. et 13. and not passe to his posteritie , as Iustine & other Heathen writers doe testifie that it was , by Antigonus , Perdiccas , S●leuchus , Antiochus , Ptolomaeus , and other Captaines of Alexander , that deuided the same among themselues , aboue a hundred yeeres after Darius was dead .

I might declare also , how the same Daniell fore-saw and fore-told , the four great Monarchies of the world , The foure Monarchies of Assirians , Persians , Grecians , & Romaines . and described the same as distinctly , as if he had lyued in them all , and as by experience we finde since to be true . I myght alledge the particuler description , of the fight betwixt Darius and Alexander , Dan , 2 , Dan , 8 , sette downe by Daniel vnder the names of the great Ramme , The foretelling of great Alexander . & the fierce Gote with one horne , which Goate himselfe interpreteth it to be meant of a Grecian King that should conquer the Persians . And therfore Alexander ( as Iosephus reporteth ) comming to Ierusalem about a hundred yeeres after , Iosep● lib. de antiq. Iud. cap. 8 , and hearing the Prophecie of Daniell interpreted vnto him by Iaddus the high Priest , assured himselfe that he was the man therein signified , & so after long sacrifice doone to the God of Israel , ( of whom he affirmed that he had appeared vnto him in Macedon , and had exhorted him to take thys war in hand , ) and after he had bestowed much honor & many benefits vpon the high Priest , & Inhabitants of Ierusalem , he went forward in his war 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 , Samuel , Dauid , Ezechiel , the twelue lesser Prophets , and of other which I haue not named . And in very truth , the whole Scripture is nothing els , but a diuine kind of body , replenished throughout with the vital spirite of prophecie , & euery day some prophecie or other is fulfilled , ( though we marke it not ) and shal be vnto the worlds end .

What maner of persons our Prophets were . And the myracle of this matter is yet more increased , if wee consider what manner of people they were for the most part , by whom these Prophecies of hydden thinges wer● vttered , to wit , not such men is could gather the fore-sight of things by Astronomie or Astrologie , that is , by contemplation of the starres , as some fond Gentiles did pretende , ( though Ptolomie denie that anie such thing can be fore-told but onelie by inspiration from God , Ptolo. in lib. de fructu . ) neyther yet were they so sharpe witted , as to attaine to Prophecie by strange imaginations , Moses Narbon in lib. Abubacher et Auampare . as most vainly Auerroes and his fellowes hold that some men may ; nor finally , were they so delicatly fedde , as by ●xact dyet and rules of Alchimie , to come to Prophecie● as Alchimists dreame that a man may doe , & that Appolonius Thyanaeus dyd , Roger. Baco . lib. de sex scient experimentalib . who by stillified meates ( as they speake ) came to be stillified himselfe , and so by helpe of hys Glasse called Alchimusi , to soretel some matters & affaires to come . Our Prophets ( I say ) knew none of these fantasticall deuises , beeing for the most part poore , simple and vnlearned men , as in particuler was recorded , that Dauid was a sheepeheard , & Amos was a keeper of Oxen . Amos , 1 , Yea , oftentimes they were Women , as Marie the sister of Aaron , Exod , 15 , called in the Scripture by the name of Prophetesse . Iudges , 5 , Debora the wife of Lapidoth : 1. Reg , 2 , Hanna the Mother of Samuell , Elizabeth the Mother of Iohn Baptist : Anna the Daughter of Panuell : and finally , the most holy and blessed virgine Mary , Luke , 1 , et 2 , with the daughters of Phillip , Acts , 21. and manie such other , both in the old and new Testament , who prophecied strangely , nor could possibly receiue such fore-knowledge of things to come , but onely from the Spirite of the lyuing GOD , and by inspiration of the holy Ghost , which is a manifest demonstration , of the excellencie of Holy-writ , and of the certainty contained therein .

The eyght proofe of Scriptures .

AND nowe , albeit this myght seeme sufficient in the iudgment and conscience of euery reasonable man ( as the Iew supposeth ) to proue that the Scriptures be only ●rom God , & consequently by them , that there is a GOD ; yet hath he one reason more to confirme theyr sinceri●ie , which I will alledge in this place , & there-with make an ende . His reason is , that although these holy writings , ( which proceede of Gods spirite ) doe not take theyr testimony or confirmation from man : yet ●or more euidence of the truth , God hath so prouided , that al the principall , most strange and wonderfull things , recounted in scrip●ure , should be reported also , and confirmed by Infidels , Pagans , Gentiles , and Heathen Writers themselues ; Approbation of Heathen Wryters . albeit in some poynts they dyffer from the Scriptures , in the manner of theyr narr●tion , for that they adioyne superstitions thereunto . Which maketh the more for approbation of the things , for that heereby it appeareth , they tooke not theyr stories direc●ly from the Bible , but by tradition and most auncient antiquities of theyr owne .

The Creation of the world .

FIrst then he sheweth , Gene , 1 , et 2 , that the creation of the World , which is the meruaile of all meruailes , with the infusion of mans soule from God , is ●oth graunted and agreed vpon , by all those Heathen Phylosophers that haue beene 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 som Creator of these things .

The floode of Noe.

Gene , 6 , 7 , 8 NExt to thys , the flood of Noe is mencioned by diuers most auncient Heathen Wri●ers : as by Baerosus Chaldaeus , Iosep. li. 1. de antiq. Iud. Ieronimus Egyptius , Nicholaus Damascenus , Abydenus , and others : according as both Iosephus and Eusebius doe proue . Euseb lib. 9 , de praep. Euan● cap. 4. And in Bresile , and other Countries dyscouered in our age , where neuer teach●rs were known to be be●ore , they talke of a certaine drow●ing of the World , which in tyme past happened : and doe say , that this 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 .

OF the long life of the first Patriarches , Gene , 5 , 10. and 11. according as the Scripture reporteth it , not onely the former Authors , but also Manethus , that gathered the Historie of the Egiptians : Molus Hestiaeus , that wrote the Acts of the Phaenicians , Hesiodus , Hecataeus , Abderida , Helanicus , Acusilaus , and Ephotus , do testifie , that those first inhabitants of the world , liued commonly a thousand yeeres a piece ; and they alledge the reason thereof to be , both for the multiplication of people , and for bringing all Sciences to perfection , especially Astronomie and Astrologie , which , ( as they write ) could not be brought to sufficient perfection , by any one man that had lyued lesse then sixe hundred yeeres , in which space , the great yeere ( as they call it ) runneth about .

Of the Tower of Babilon .

OF the tower of Babilon , Gene. 11. and of the confusion of tongues at the same , Eusebius citeth the testimonies at large , both of Abydenus that lyued about King Alexanders time , Euseb. lib , 9 de praep. ca. 4● & of Sibylla , as also the words of Hestiaeus concerning the Land of Sennaar , wher it was builded . And these Gentiles doe shew by reason , that if there had not beene some such myracle in the deuision of tongues , Marke thys reason . no doubt but that al tongues being deriued of one , ( as all men are of one Father , ) the same tongues woulde haue retained the selfe same roo●es and pri●ciples , as in all dial●ct● or deri●ation of tongues we see ●hat it commeth to passe .

But now ( say they ) in many tongues at thys day , we see that there is no lik●l●-hoode or affin●tie ●mong them , but all different the o●e ●rom the other , and thereby it app●ar●th , that they were m●de di●ers ●nd distinct e●en from the ●eg●n●ing .

Of Abr●ham .

Gene , 11 , 12.13 , 14 , &c OF Abraham and his ●●●ayres , I haue all●dged s●me Heathen Writers before , as Berosus , H●cat●●us , and Nicholaus Damascenus . But of all other , Alexander Polyhistor alledgeth Eupolemus most at large , Alexan. Polihist . lib. de Iudai . hist. of Abrahams being in Egypt , & of his teaching them Astronomie t●ere● of his fight and victorie in the behalfe of Lot : of his entertainment by K. Melchisedech , of his wife and sister Sara , and of other his doings , especially of the sacrifice of his sonne Isaack . To whom also agreeth Melo , Melo lib. de fraudib . Iudeorum . in hys bookes written against the Iewes , and Artabanus . Arta. in Iudeorum hist. Gal de simp. Pausan. in Eliae Solin . in Polih . Tacitus lib. vlt. histor. And of the strange Lake wherinto Sodome and Gomorra were turned by theyr destruction , called Mare mortuum , the dead Sea , wherin nothing can lyue . Both Galen , Pausanius , Solinus , Tacitus , and Strabo , doe testifie and shew , the particuler wonders therof .

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

FRom Abraham down to Moises , writeth very particulerly the fore-named Alexander , albeit he mingle sometimes certaine fables , whereby appeareth , that hee tooke hys storie not out of the Bible wholy . Gen , 15 , 16.17 , 18 , &c , And he alledgeth one Leodemus , who as he sayth , lyued with Moises , and wrote the selfe same things that Moises did , so that these writers agree almost in all things touching Isaacke , Iacob , Ioseph , and all their affaires , euen vnto Moises ; & with these do concurre also Theodotus a most auncient Poet , Artabanus and Phylon , Gentiles . Aristaeus in like manner about Aristotles time , Aristae . lib. de Iob. wrote a booke of Iob.

Of Moises .

OF Moises and his acts , not onely the fore-named , Exod , 2 , 3 , 4 , 5 , &c. ( especially Artabanus in hys Booke of the Iewes ) do make mention at large : but manie others also , as namely Eupolemus , out of whom Polyhistor reciteth very long narrations , of the wonderful and stupendious things done by Moises 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 hym , which afterwarde alwayes they retained , and so doe vnto thys day . And as for his miracles done in Egipt , hys leading the people thence by the Redde-sea : hys lyuing with them fortie yeeres in the wildernes : the Heathen Wryters agree in all things with the Scriptures , sauing only , that they recount diuers things to the prayse of Moises , which hee hath not written of himselfe , adding also his description , The description of Moses person out of Heathen Wryters . to wit , that hee was a long tale man , with a yellow beard , and long hayre , wherwith also accordeth Numenius Pythagoricus , touching the actes of Moises , whose lyse he sayth that he had read in the auncientest records that were to be had .

The storie of Iosua , the Iudges and the Kings .

BVT the fore-named Eupolemus goeth yet forward , and pursueth the story of Iosua , of the Iudges , of Saul , Dauid , and of Salomon , euen vnto the building of the Temple , Iosep. lib. 8● de antiq. cap. 2. which he describeth at large , with the particuler Letters written about that matter to the King of Tyrus , which Iosephus sayth were in hys dayes kept in the records of the Ty●●ans . And with Eupolemus , agree Polyhistor , and Hecataeus Abderita , that liued and serued in warre with King Alexander the great , The treasures hidden in the Sepulcher of Dauid . and they make mention among other things , of the inestimable riches of Salomon , and of the treasures which he had hyd and buried , ( according to the fashion of that tyme ) in the Sepulcher of hys Father Dauid , which to be no fable , ( though not mentioned by the scripture ) Iosephus wel prooueth , Iosep. l. 13. de antiq. ca. 16. for that Hir●anus the high Priest and King of Iurie , beeing besiedged in Ierusalem by Antiochus , surnamed Pius , not many yeeres before our Sauiour Christ his nati●ity , to redeeme himselfe and the Cittie , and to pay for his peace , * * The same thing attempted Herode in hys time , as Iosephus saith lib. 18 , anti. opened the sayd Sepulcher of Dauid , and fecht out of one part thereof , three thousande Talents in ready money , which amount to sixe hundred thousand pounds English , if we account the Talents but at the least size , of Talentum H●braicum .

The things that ensued after King Salomons dayes .

AND as for the things that ensued after Salomon , as the deuision of the Tribes among themselues , and theyr diuers warres , a●flictions , & transmigrations into other Countries , many Heathen Writers doe mention & recorde them , & among other , Herodotus , and Diodorus Si●ulus . And the fore-said Alexander Polyhistor , talking of the captiuitie of Babilon , sayth , that Ieremie the Prophet , tolde Ioachim hys King , Ierem. 37. what would befall him , 4. Reg , 24. & that Nabuchodonoser hearing thereof , was moued thereby to besiedge Ierusalem .

Of the flight of Senacherib from the siedge of Ierusalem , Of Senacherib . and how he was killed at his returne home , by his owne sonnes in the Temple , according to the Prophecie of Esay , Esay , 31. and 33 , and 36. & story of the booke of Kings , for that he had blasphemed the Lord God of Israell , 4. Reg , 9 as Herodotus witnesseth : and that after hys death , he had a statue or Image of mettal erected in his memory , with this inscription in Greeke : Hero . lib. 2. Hee that beholdeth me , let him learne to be godlie . Confer Xenophon also in hys seauenth booke De Cyropaedia , and you shal see him agree with Daniell in his narrations of Babylon . Dan. 16

And finally , I wil conclude with Iosephus the learned Iew , Iosep. li. 1 , de antiq. Iudai . that wrote immediatly after Christes ascention , & protesteth that the publique writings of the Syrians , Chaldaeans , Phaenicians , and innumerable hystories of the Graecians , are sufficient to testifie the antiquity , truth , authoritie , and certainty of the holy scriptures , if there were no other proofe in the world besides .

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

THus ●arre haue I treated of the waies and meanes , which haue beene left vnto the worlde from the beginning , therby to know and vnderstande 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 said heereafter . It is the first , finall , and chiefe principle , of our eternall saluation or damnation , and the total weale or woe that must befall vs , and possesse vs for euer .

Which grounde and veritie , if it be so certaine and euident , as before hath been shewed , by all reason an● proo●e , both diuine and humane , & that the matter be so testified & proclaimed vnto vs , by all the creatures of heauen & earth , & by the mouth and writing of our Creator himself , as no ignoraunce or blindnes●e can excuse the same , No excuse of ignorance of GOD . no slothfulnes dissemble it , no wickednesse denie it : what remaineth then , but to consider with our selues , what seruice this God requireth at our hands ? what gratitude , what dutie , what honor for our creation ? to the end , that as we haue proued him a most bountifull Creator , so we may finde ●him a propitious 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 glo●y , ( as hath been declared at large before ) shold leaue man-kind onely , which is the worthiest of all the rest , without obligation to his seruice .

In which one point notwithstanding , though neuer so cleere ( such is the fondnes of our corrupt nature , The errour of the old Phylosophers . Rom. 1. et 2 , without Gods holy grace : ) fayled those auncient wisemen of the world , of whom S. Paul speaketh so much in hys Epistle to the Romaines , taking compassion of theyr case , and calling them fooles , and all theyr great learning & Phylosophy meere fondnes : for that whereas ( by the means before mentioned ) they came to know GOD , they did not seeke to glorifie him , Rom , 1. as appertained vnto God , nor yet did render him due thankes : but vanished away in theyr cogitations . &c. That is , they tooke no profite by this knowledge of theirs , but applyed their cogitations vppon the vanities of this world , more than vpon the honour and seruice of thys theyr God . For which cause , as Saint Paul adioyneth presently in the same place , Rom , 1. that for so much as they dyd thus , & dyd not shew forth by their lyfe and workes , that they had the knowledge of God indeede : GOD deliuered them ouer to a reprobate sence , and suffered them to fall into horrible sinnes , which S. Paul doth name and detest in al that Chapter , and finally concludeth , that theyr euerlasting perdition ensued principallie vpon thys one poynt : that wheras , Rom. 1. They knew the iustice of God , ( by all the wayes & arguments that before haue been declared , ) yet wold they not vnderstand ( sayth he ) that death was due to all such , which lyued wickedly as they did .

And the same Apostle , vpon consideration of these matters , wherein he standeth long for the importance thereof , pronounceth in fine , thys generall sentence , A generall sentence pronounced by S. Paule . Rom , 1. with great asseueration and vehemencie of Spyrite : That the wrath of God is reuealed from heauen , vpon all impietie and iniustice of those men , who hold the knowledge of God in vnrighteousnes . That is , who being indued with the knowledge of God , doe liue notwithstanding vnrighteously , or ( as he sayde before ) doe consume theyr dayes in vanitie , not making account of the seruice which they doe owe to that God , for theyr creation & other benefites . The application to our selues . Which thing , if Saint Paule might truly say to those Gentiles before hys time , who had onely naturall knowledge and vnderstanding of God : that is , so much as by hys creatures was to be gathered : what may , or shall be said vnto vs , who haue not onely that light of nature which they had , but also the wrytings & law of God himselfe , communicated especially vnto the Iewes , and aboue that also , haue heard the voice of his onely sonne vpon earth , & haue receiued the doctrine of hys most blessed Gospell , and yet doe liue as negligently ( manie of vs ) as dyd the verie He●then , touching good lyfe and vertue .

Surely in this case I must denounce against my sel●e , that if it be true , ( as it cannot be ●alse ) which this blessed Apostle affirmeth here of these Heathen Phylosophers , that by that little knowledge they had of GOD , they were made inexcusable , Rom. 1 , then by the most iust & certaine rule of Christ , laid downe by S. Luke , cui multum datum est , multum queretur ab eo , Luke , 12. that of euery man which hath receiued much , a gre●t a●count shall be taken for the same ; we are forced to in●erre , that our account shal be the greater , and our selues much more inexcusable before hys diuine Maiestie , then the very Gentiles & Heathens are ; if after our knowledge & manifest vnderstanding of his Godhead and iustice , We vanish away in our cogitations , as they did , & as the most part of the worlde at this day are seene to doe , that is , if we apply our cogitations and cares , about the vaine affayres of thys tempor●l lyfe and transitory commodities , which we should bestow vpon the seruice and honour of thys Lord and Creator .

OF THE FINAL ENDE AND CAVSE WHY 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 ca●e heth●r . CHAP. III.

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

If we consult with the scriptures heerein , we finde a generall sentence layd downe without exception : Prou. 16. Vniuersa propter semetipsum operatus est Dominus , the Lord hath made al things for himselfe . Man made to serue GOD . And if al , then man ( no doubt , ) who is not the least of the rest which he hath made .

And heerby it commeth to passe , that man cannot be sayd to ●e free , or at hys owne appointment or dysposition in thys world , but is obliged to performe that thing , for the which he was sent into this habitation . Which point holy Iob declareth plainly , in a certain inuectiue against such men as were carelesse and negligent in consideration of thys affayre . A vaine man , ( sayth he ) is lifted vp in pride , Iob , 11. and think●th himselfe to be borne as free as the ●olt of a wild Asse . That is , he thinketh himselfe bounde to nothing , subiect to nothing , accountable for nothing that he doth in thys lyfe : but only borne free , to passe his time in disport and pleasure , as a Colt in the wildernes , that hath no Maister to tame him .

Which in other words , the wiseman vttereth thus ; Wisd , 15● He esteemeth this lyfe of ours , to be but a play-game , and therefore careth not how he lyueth , or wherein he spend and passe ouer his time . And this of the man whom the Scripture calleth vaine .

But now , for the sober , wise , and discreet , of whom it is written , Prou , 15 , The way of life is vppon the learned , to the ende he may decline from the lowest hell : they are farre from so great follie , as to imagine that no account shal be demaunded of our being in this world : for that they haue read , Eccles. 11 , and 12. That God shall bring into iudgement what-soeuer is doone , for euery faulte that is committed . And the Christian man knoweth further , by the mouth and asseueration of hys Sauiour and Redeemer , that hee shall be accountant for euery idle worde that hee mis-vttereth , Math , 12 , Account to be gyuen . and finallie , there is no man that is eyther of reason , or conuersant in the wrytings and Testament of his Creator , but remembreth well , that among al other irritations , whereby the wicked man is saide to prouoke Gods patience to indignation , none is more often repea●ed , or more grieuouslie taken , Psal , 9 , 43. and 141. then , that he said in his hart , God will aske no account .

With these men then alone shall be my speech in this present Chapter , who haue a desire to dyscharge well thys account . For attayning whereof ( truly ) I can giue no better counsaile , instruction , o● aduise , then to doe in thys case , as a good Merchant factor is wont to doe , when he arriueth in forraine Countries , or as a Souldiour or Captaine , sent by hys Prince to some great exployt , is accustomed , when he commeth to the place appointed , Profitable demaunds and considerations . that is , to weigh and consider deepely , 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 ( vppon his returne , ) by him that sent him thether ? For these cogitations ( no doubt ) shall styrre him vp to attend to that for which he came , and not to employ hys time in impertinent affaires . The like would I counsaile a Christian to put in vre , concerning a case proposed , and to demaunde of himselfe , betweene God and hys conscience , why , and wherefore , and to what end , he was created & sent hether into this world ? what to do ? wherein to bestow his d●yes . &c.

And then shall he finde , that for no other cause , matter , or end , but onely to serue God in thys lyfe , and by that seruice to enioy heauen , and euerlasting saluation in the lyfe , to come . Thys was the condition of our creation , Gene , 14 , as Moises wel expresseth : and thys was the consideration of our redeeming , fore-tolde by Zacharie , before we were yet redeemed : Luke , 2 , That we being d●liuered from the hands of our enemies , should serue God in holinesse and righteousnes , all the dayes of o●r l●ues .

Of thys consideration doe ens●e two con●●quents to be obserued . The first consequence , vpon due consideration of our ende . Where●f the first is , that seeing our end and finall cause of being in thys world , is to serue God , & so to work our owne saluation with feare and trembling : what-s●euer thing wee doe , or bestowe our time in , which eyther is contrary or impertinent , or not profitable to thys end , ( though it were to gaine kingdoms ) it is vanitie and lost labour , that wil turne vs in time to griefe and repentance , ( if we change not our course ) for that it is not the matter for which wee came into thys life , nor whereof we shal be demaunded an account , except it be to receiue iudgement & punishment for the same .

The second consequence , Secondly , it foloweth of the same consideration , that seeing our onely busines and affaire in thys world , is to serue our Maker , & saue our own soules , and that all other earthly creatures , are put heere to serue our vses to that end onely : we should for our parts be indifferent to all these creatures , as to riches or pouertie , to health or sicknes , to honour or contempt : to little learning , or much learning ; and we should desire only so much or little of eyther of them , as were best for vs , to the attainment of our s●id end & Butte pretended ; that is , to the seruice of God , & the weale of our soules . For whosoeuer desireth , seeketh , loueth , or vseth these creatures , more then for thys , runneth from the end ●or which he came hether .

By this then may a careful Christian take some scantling of his own estate with God , How each man may take a scantling of hys own estate . and make a coniecture whether he be in the right way or no For if he attend onely or principally to this end , for which he was sent hether ; if his cares , cogitations , studies , endeuours , labours , talke , conuersation , and other his actions , A right course . doe runne vpon thys mat●er , & that hee careth no more for other creatures , as honours , riches , learning , and the lyke , then they are necessarie vnto him for this ende that he pretendeth ; if hys dayes & life be spent in thys study of the seruice of God , and procuring his own saluation , in carefulnes , feare , and trembling , as the Apostle aduised him : Phillip , 2 , then hee is ( doubtles ) a most happy man , & shall at length attaine to the Kingdome which he expected . But if he find himselfe in a contrary case and course : A wrong and dangerous course● that is , not to attend indeed to this matter , for which only he was sent hether , nor to haue in his hart & study this seruice of God , and enioying of heauen , but rather some other vanitie of the worlde : as promotion , wealth , pleasure , sumptuous apparel , gorgious buildings , beauty , fauour of Princes , or any other thing els , that appertaineth not vnto thys end● If he spend his time about these trifles , hauing his car●s and cogitations , his t●lk & delight more in these thinges then about the other great busines , of possessing Gods eternall kingdom , f●r which he was made & pla●ed in this world : then is hee ( I as●ure him ) in a perrilous waie , leading directly to perdition , ex●ept he alter & change his course . For , m●st cert●in it is , that whosoeuer shal not att●nd vnto the ser●ice he came for , shal neu●r attaine the reward assigned & promised to that seruice .

And for that the most part of all thys wo●ld , ( not onely of Infidels , but also Christians ) doe run amis●e in thys poynt , and doe not take care of that affayre & busines , The reason why so few are saued . for which alone they were created and placed heere : hence is it , that Christ & hys holy Saints , both before and a●ter hys appe●rau●ce in the flesh , haue spoken so hardly , and seuerely , of the very small number that shall be saued , ( euen among Christians , Math , 7.20 . and 22. ) and haue vttered certaine speeches which seeme very rigorous to fleshe and blood , Luke , 13 , ( and to such as are most touched therein ) scarce credible , albeit they must be fulfilled . As among other thinges , Iames , 4 , that a louer of thys worlde cannot be saued ; Math , 19 , that rich men do enter as hardly into heauen , Marke . 10. as a Camell through a needles eye , and the lyke . The reason of which maner of speeches doe stand in this , that a rich man or worldling , attending with all his industrie to heape vp ri●hes ( as the fashion is ) can not attende , ( nor euer doth ) to that for which he came into this world , and conseq●ently , can neuer attaine heauen , except God worke a miracle , & thereby doe cause him to spende out hys riches to the benefit of his soule , ( as sometimes he doth ) & so do lessen the Cammell in such sort , as hee may passe the needles eye . Whereof we haue a very rare example in the Gospell , Luke , 19● of Zacheus , who beeing a very rich man , dyd presently vppon the entering of christ into his house , ( but much more as appeareth into hys hart by fayth ) resolue himselfe to change his former course touching riches , and at one blow to beginne with-all gaue away halfe of all hee posses●ed to the poore ; and for the rest made proclamation , that whosoeuer had receiued any wrong at his handes , A perfit example of a good conuersion . ( as commonly many do by them that are rich ) he shold come and receyue foure times so much amendes . By which almes and restitution , hee was deliuered from the Camels gib or bunch 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 and bountifull guest , who had signified before in an-other place , that himselfe was able , so to draw the Camel , Math. 19. as he should passe the needles eye , for that the thinges which are vnpossible with man , Marke , 10 , are possible with GOD .

But to leaue this , and to goe forward in our former purpose , no meruaile it is , if in the world abroade , so few be saued , seeing that of thousands , scarce one doth account of that busines , which of all other is the chiefe and principall . Consider you the multitude of all sorts of people vppon earth , and see what theyr traffique and negotiation is ? see whether they treate thys affaire or no ? see wherin their care , study , & cogitation consisteth ? How many thousand finde you in Christendome , The wrong course of the world . who spende not one houre of four and twentie , nor one halfe day in forty , in the seruice of GOD , or businesse of theyr ●oule ? How infinite haue you , that breake theyr braines about worldlie commodities , and how few that are troubled with this other cogitation ? How many find time to eate , drink , sleepe , disport , deck and trym themselues to the view of others , and yet haue no time to bestow in this greatest busines of all other businesse ? How manie passe ouer whole dayes , weekes , monthes , and yeeres , ( and finally their whole life time ) in hauking , hunting , and other pastimes , without regard of this important affaire ? How many miserable women haue you in the world , that spende more d●yes in one yeere , in pricking vp theyr apparrel , & adorning theyr carkasse , then they doe houres in prayer for the space of all theyr ly●e ? And what ( alas ) shall becom of this people in the ende ? what will they doe or say at the day of account ? what excuse will they alledge ? what way will they turne them ?

If the Merchant-factor which I mentioned before , after many yeres spent in forraine Countries vpon his Maisters expences , A comparison expressing the vanitie of our occupations . should returne at length and gyue vp his accounts , of so much tyme and money spent in singing ; so much in dauncing , so much in fencing ; so much in courting , and the like ; who would not laugh at so fonde a re●koning ? but beeing further demaunded by hys Maister , what time he had bestowed vpon the Merchandise & affaires for which hee was sent , if the man should aunswer , 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 woorthy of all punishment and confusion ? And much more shame & confusion , no doubt shal they sustaine at the last dreadful day , Math , 16 , in the face and presence of God and all his Angels , who beeing sent into thys worlde , to traffique so rich a Merchandise as is the kingdome of heauen : haue neglected the same , and haue bestowed theyr studies , vpon the most vayne trifles and f●llies of thys world , witho●t cogitation or care of the other .

Psalm , 4 , O yee children of Adam , saith the Spyrit of GOD , Ierem , 2. why loue ye so vanitie , and seeke after lyes ? why leaue you the Fountaine and seeke after Cesterns ? If a golden game of inestimable value , should be proposed for such as would runne , and could winne the same ; A comparison . & when the course or r●se were begun , if some shoulde s●ep aside and follow flyes or fethers that passed in the ayre , without any regard of the prize and gole proposed , who wold not meruaile & take pitty of their folly ? euen so is it with men of the worlde , if we beleeue S. Paule , who affirmeth , 1. Cor. 9. that we are all placed together in a course or race , and that the kingdome of heauen is propounded vnto vs for the Game or Prize , but euery man sayth hee , arriueth not thether ; and why ? for that most men doe steppe aside , and leaue the marke . Most men do run awry , and doe follow fethers vp and downe in the ayre ; most men doe pursue vanities , & doe weary themselues out in the pursute thereof , vntil they can neyther run nor goe , nor mooue theyr lyms any further : and then , for the most part , it is too-l●te to amend theyr folly .

Will you heere 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 , Wisd. 5. The complaint of worldlings in the end of their life● and the way of God haue we not knowne . What profit haue we receiued of al our pompe and pride , and vaunting riches ? what good haue they done vs ? They are nowe past away as a shadow , and as a Messenger that ryde●h in post , and we are consumed in our owne iniquities .

Thys is the lamentable complaint of such men , as ranne awry , and followed a wrong course in their actions of thys lyfe . These are they who pursued riches , honour , pompe , and such lyke vanities , and ●orgate the great and weighty busines for which they were sent● These are they , who were esteemed happy men in thys worlde , and thought to run a most fortunate course , in that they heaped much riches together ; aduaunced themselues & their families to great dignities : became gorgious , glorious , and dreadful to others : and finally , obtained what-soeuer theyr lust & concupiscence desired . The fonde iudgement of the world . Thys made them seeme blessed to worldly cogitations , and the way wherein they ran , to be most prosperous and happy . And I make no doubt , by experience of these our tymes , but they had admirours and enuiours in great aboundaunce , who burned in desire to obtaine the same course . And yet when I heare their complaint in this place , and theyr owne confession , wherein they say expreslie : Wisd , 5● We sencelesse men did erre from the way of truth : When I consider also the addition of scripture , Talia dixerunt in inferno : they spake these thinges when they were in hell : I cannot but esteeme theyr course for most miserable , and condemne wholy the iudgement of flesh in thys affaire .

Wherefore , my deere brother , if thou be wise , yeeld not to this deceit of worldly lips and tongues , that v●e to blesse and sanctifie such , Psalm. 10. as are in most danger and neerest to perdition . Leane rather to the sincere counsaile of saint Paul , who willeth thee to examine vprightly thine own works and waies , Gala , 6. and so to iudge of thy selfe without deceite . If thou walke the way of Babilon , most certaine it is , that thou shalt neuer arriue at the gates of Ierusalem , except thou change thy course .

Oh my brother , what a griefe wil it be vnto thee , A comparison expressing our griefe in the end , for running a wrong course . when after long labor and much toyle , thou shalt find thy selfe to haue gone awry ? If a man had trauailed but one whole day , and thereby made weary should vnderstande at nyght , that all his labour were lost , and that his whole iourney was out of the way : it wold be a meruailous affliction vnto hym ( no doubt ) albeit no other inconuenience were therein , but only the losse of that daies trauaile , which might be recouered and recompenced in the next . But if besides thys , hys busines were great , if it lay vpon his life to be at the place whether he goeth , at a certaine houre : yf the losse of his way were irrecouerable : if the punishment of hys error , must be death and confusion ; and hymselfe weare so wearie , that he could styrre no one foote further : imagine then what a grieuous message thys would be vnto hym , to heare one say : Syr , you are amisse , your labour is lost , and you haue trauailed wholie besides your way .

So then will it be vnto thee ( my soule ) at the day of death , The miserie of a soule that hath gone awry , at the last day . and separation from my body , if in thys lyfe thou attend not to thy saluation for which thou wert created , but shalt passe ouer thy dayes in following of vanites . Thou shalt find thy selfe astray at the end of thy iourney , thou shalt find thy selfe wearie , & enforced to say with those miserable damned spirits , Wisd , 5● I haue walked harde and craggy wayes : for that indeede the way of wickednes is full of thornes and stones , though in shew it be couered with fayre grasse , and manie flowers . Thou sha●t find at that day that thou hast lost thy labour , lost thy time , lost al opportunity of thine owne commodity . Thou shalt then find thy errour to be vnrecouerable , thy danger vnauoidable , thy punishment insupportable , thy repentance vnprofitable , and thy griefe , sorrow , and calamity inconsolable .

Oh , hee that could behold and feele the inwarde cogitations of a worldly mans hart at that instant , after all hys honours and pleasures were past ; no doubt , but he should find him of another iudgement and opi●ion in thinges , then he was in the ruffe and heate of his iolitie . He doth wel perceiue then , the fondnes of those tryfles which he followed in this l●fe , albeit it were to make himselfe a Monarch . If a man dyd know the cogitations that K. Alexander the great had , Alexanders death . when of poyson hee came to die , after al his victories and incredible prosperitie ; if we knewe the thoughts of Iulius Caesar , Iulius Caesars death . at the day of his murther in the Senat-house , after the conquest of all hys enemies , & subi●ction of the whole world , to hys own onely obedience , we should wel perceiue , that they tooke lyttle pleasure in the wayes they walked ; notwithstanding they were esteemed most prosperous and happy men of this world .

Iosephus the Iew , recounteth two very rare examples of humane felicitie , Two rare examples . in Herod the first , and Agrippa hys Cosine , whereof the one by Anthony the Triumuir , and the other by Caligula the Emperour , Iosep. lib. 14.15 . et 18. d● antiq. Iudai . et bello . Iud. lib. 2. ( both of them beeing otherwise but priuate Gentlemen , & in great pouertie and misery when they fledde to Rome , ) were exalted vppon the suddaine , to vnexpected great fortune , and made rich Monarches and glorious Potentates . They were indued ( at seueral times ) with the kingdom & crowne of Iurie , & that in such ample sort , as neuer any of that Nation after them had the lyke . For which cause they were called in the Hebrue story , ( for distinction sake ) Herode the great , and Agrippa the great . They ruled and commaunded al in theyr daies , they wanted neither siluer nor gold , neither pleasures nor pastimes , neyther friendes nor flatterers . And besides all these gyfts of Fortune , they abounded also in ornaments and excellencie of body & wit . And all thys was increased & made the more admirable , by reason of theyr * * For enuie onely of Agrippa hys fortune , Herodias did ruine herselfe and her husband , as Iosephus saith . Lib. 18. antiqu. capit . 8 , 9 , 15 , Her husbande was Herode Antipas , that slew Saint Iohn Baptist , and was sonne to Herod the first . Luke , 3. Math , 14. base & low estate before , in respect whereof , theyr present fortune was esteemed for a perfect patterne of most absolute felicitie .

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

First , Herod fell sicke of an incurable and lothsome disease , Herods death . Iosep. lib. 15. antiq. and was tormented in the same with so many terrors , * * Thys Herod was called Ascolonita , & slew 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 knife to pare an apple , would needes haue murthered himselfe with the same , if his arme had not beene stayed by them that stood by . And for Agrippa , Iosephus reporteth , how that vppon a certaine day which he kept festiuall in Caesaria , The death of Agrippa . for the honour of Claudius the Romaine Emperour , when he was in his most extreame pompe and iolitie , Iosep , li. 19. capit , 7 , in the middest of all hys Peeres , Nobles , and Damosels , comming forth at an houre appointed , all glyttering in gold and siluer , to make an Oration vnto the people hys voyce , gesture , countenaunce and apparrell so pleased , as the people beganne to cry , ( beeing solicited thereunto by some flatterers ) That it was the voyce of God , and not of man , whein Agrippa taking pleasure and delectation , was * * S. Luke saith he was stroken by Gods Angel . Acts , 12. And consider how Iosephus agreeth with thys narration . stroken presently from heauen , with a most horrible putrifaction of al hys body , whereof he died , repeating only to his friends these words in the midst of hys torments ; * * Euse. li. 2. hist. cap. 9 , Behold ye me , that do seeme to you a God , how miserably I am enforced to depart from you all .

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

Vse then , ô Christian , vse thys experience to thy commoditie : Sincere and profitable counsaile . vse it to thy instruction , vse it to thy forewarning . That which they are now , thou shalt be shortly , and of all follies it is the greatest , not to profite or flee from danger by the example of others .

The difference betweene a wiseman and a foole is this , that the one prouideth for a mischiefe while time serueth , and the other would doe , when it is too-late . If thou mightest feele now , the state & case wherin thy poore hart shall be at the last day , for neglecting the thing , that of all other it shoulde haue studied and thought vpon most , thou wouldest take from thy meate , and sleep , and other necessaries , to repaire that is past ; Hetherto hast thou time to reforme thy course of lyfe if thou be willing , which is no small benefite , if all were knowne . For in this sence ( no doubt ) it is most true , which the wise man sayth ; Eccle. 4. that better it is to be a liuing dog , then a dead Lyon . For that while the day time of thys life endureth , all things amisse may easilie be amended . Iob. 9. But the dreadful nyght of death will ouer-take thee shortly , and then shall there be no more space of ●eformation .

Oh that men would be wise , and fore-see things to come , sayth one Prophet . Deut , 32. The greatest wisedome in the world ( deere brother ) is to looke and attende to our saluation : for as the scripture sayth most truely : Eccle. 37. Hee is a wise man indeede , that is wise to his owne soule . And of this wisdom it is written in the very same Booke , as spoken by herselfe . Eccle. 24. In mee is the grace of all life and truth , and in me is the hope of all lyfe and vertue . In morrall actions and humaine wisedome , we see that the first & chiefest circumstaunce is , to regard well and consider the end . Great follie and errour . And how then doe we omit the same , in this great affayre of the kingdome of heauen ? If our end be heauen , what meane we so much to affect our selues to earth ? If our end be God , why seeke we so greedily the worldly fauour of men ? If our end be the saluation & eternitie of our soule , why doe wee follow vanities and temporalities of thys lyfe ? Why spend yee your money and not in bread , sayth GOD by the mouth of Esay , Esay . 55. Why bestow ye your labour on things that will not yeeld ye saturitie ? Ephe , 1 , 1 , Thes , 2 , 2 , Pet , 1 , Luke , 15. If our inheritance be that we should raigne as Kings , why put we our selues in such slauery of creatures ? If our byrth allow vs to feede of bread in our Fathers house , why delight we to eate huskes prouided for the swyne ?

But ( alas ) we may say with the wise man in the Scripture , Wisd , 4 , Fascinatio nugacitatis obscurat bona . The bewitching of worldly trifles , doe obscure and hide vs from the things that are good and behoueful for our soules : ô most daungerous enchauntment . Error in our course of lyfe is not pardoned . Osea , 4 , But what ? shal thys excuse vs ? no truely for the same Spyrite of GOD hath left recorded , Populus non intelligens vapulabit : 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 therfore he that made them shall not pardon them , neyther shal he that created them , take mercie of them . It is written of fooles , Ventum seminabunt et turbinem metent . They shall sowe and cast their seede vppon the windes , and shall receiue for theyr haruest , no●hing els but a storme or tempest . Whereby is signified , that they shall not onelie cast away and leese theyr labours , but also be punished for the same .

Consider then I beseech thee ( my deere brother ) attentiuely , A profitable forewarning . what thou wilt doe or say , when thy Lord shal come at the last day , & aske thee an account of al thy labors , actions , & time spent in thys life : when he shall require a reckoning of his talents lent vnto thee : Math , 25. when he shal say , as he said to the Farmour or Steward in the Gospel , Luke , 16. Redde rationem villicationis tuae : giue account of thy stewardship and charge committed vnto thee . What wilt thou say when he shal examine , & weigh and try thy doings , as gold is examined & tryed in the fornace , that is , what end they had ? wherto they were applyed ? to what glory of God ? to what profit of thy soule ? what measure , weight and substance they beare ?

Baltasar King of Babilon , A rare chance that happened to Baltasar K. of Babilon . Daniel , 5. sitting at his banquet merry vppon a time , espied suddainly certain fingers with out a hand , that wrote on the wall right ouer-against hys Table , these three Hebrewe wordes , MANE , THEKEL , PHARES . Which words Daniell interpreted in three sentences vnto the King , in thys maner . Mane , God hath numbred thee ( Baltasar ) and thy kingdom : Thekell , he hath weighed thee in the Goldsmithes ballance , and thou art found too-light : Phares , for this cause hath he deuided thee from thy kingdome , and hath giuen the same to the Medes and Persians .

Oh , that these three most golden and most significant words , engrauen by the Angell vppon Baltasars wal , 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 numbring and weighing of all our actions , and that in the weights and ballance of the Goldsmyth , where euery graine is espied that wanteth . If God examine straitly the actions of Infidels , much more of Christians if they lyue carelesse . Dan. 5 , And if Baltasars actions , that was a Gentile , were to be examined in so nyse and delicate a payre of Ballance for theyr trial , and if hee had so seuere a sentence pronounced vpon him , that he should be deuided from life & kingdome , ( as he was the same night folowing ) Quia inuentus est minus habens , for that hee was founde to haue lesse weight in him then he shold haue : what shall we thinke of our selues , that are Christians , of whom it is written aboue al others ; Soph , 1. I will search the sinnes of Ierusalem with a candle . What shal we expect , that haue not onely lesse weight then we shoulde haue , but no weight at all , in the most of our actions ? what may such men ( I say ) expect , but onelie that most terrible threat of diuision made to Baltasar , A dreadful diuision . ( or rather worse , if worse may be ) that is , to be deuided from God and hys Angels : from participation of God & our Sauior : from communion of Saints : from hope of our inheritance : from our portion celestial & lyfe euerlasting : according to the expresse declaration made heereof by Christ himselfe , in these words to the negligent seruant . Math. 24. The Lorde of such a seruant shal come 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 .

Wherfore ( deere brother ) to conclude this chapter , The conclusion . I can say nothing more in this dangerous case , wherin the world so runneth awry , but onelie exhort thee ( as the Apostle doth ) not to conforme thy selfe to the common errour that leadeth to perdition . Fal at length to some reckoning and account with thy selfe , and see where thou standest , and whether thou goest . If hetherto thou haue wandered and gone astray , be sorrie 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 , that a Wiseman profiteth by euery occasion . Prou , 6. Esteeme thy resolution in thys one poynt , the chiefest menage that euer shal passe through thy hands in this world , albeit thou wert a Monarche and Ruler of tenne worlds together . And finally , I will end with the verie same words , wherewith the wiseman concludeth hys whole Booke . Feare God and obserue his commaundements , for this is euery man . Eccle , 11. That is , in thys dooth all and euery man consist : his end , his beginning , hys lyfe , and cause of beeing : that hee feare God , and direct hys actions to the obseruaunce of hys commaundements ; for that without thys , he is no man in effect , seeing that hee looseth al benefit , both of his name , nature , redemption and creation .

THAT THE SERVICE WHICH GOD REQVIRETH OF MAN IN THIS present lyfe , is Religion . With the particuler confirmations of Christian Religion , aboue all other in the world . 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 benefites receiued , is bound to honor and serue the same GOD , the question may be made in thys place , what seruice this is that God requireth , and wherin it dooth consist ? Whereunto the aunswer is briefe & easie , that it is Religion ; Of Religion . which is a vertue that containeth properlie the worshyp & seruice that we owe vnto GOD ; euen as Pietie is a vertue , Pietie . contayning the duety that chyldren doe owe vnto theyr Parents , & Obseruaunce another vertue , Obseruaunce , that comprehendeth the regard , that schollers and seruaunts beare vnto their Maisters . In respect of which comparison and likenes betweene these vertues , God sayth by a certaine Prophet ; Mala. 1. The sonne honoreth his father , and the seruaunt his Maister , if then I be a Father , where is my honour ? if I be a Maister , where is my feare ?

The acts & opperations of Religion . The acts of Religion are diuers , & different ; some internall , as deuotion and prayer : some other external , as adoration , worship , sacrifice , oblations , and such lyke , that are declarations , and protestations of the internall . It extendeth it selfe also to styrre vp and put in ●re , the acts and operations of other vertues for the seruice of God ; in which sence saint Iames nameth it , ●ames , 1 , Pure & vnspotted Religion , is to visite Orphans & widdowes in their tribulation , & to keepe our selues vndefiled from the wickednes of this world . Finally , how soeuer some Heathens doe vse thys worde Religion , August . lib , 10 , de ciuit . capit . 1. to some other significations : yet , ( as S. Augustine well noteth ) the vse therof among the faithfull , hath alwaies beene , How much it importeth to be religious . to signifie thereby , the worship , honour , and seruice , that is due vnto GOD , so that if in one word you will haue it declared , what GOD requireth of man in thys life : it may be rightlie sayd , that all 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 anie diuine power , essence , or nature what-soeuer : ( were they Iewes , Heathens , Gentiles , Christians , Turks , Moores , Heretiques , or other , ) they did alwaies cal theyr said profession , by the name of their Religion . In which sence also , and signification of the worde , I am to treate at thys tyme of Christian Religion ; that is , of the substaunce , forme , maner & way , reuealed by Christ and hys Apostles vnto vs , of performing our duty and true seruice towards God . Which seruice , is the first poynt necessary to be resolued vpon , by hym that seeketh his saluation , as in the Chapter that goeth before hath beene declared . And for obtaining this seruice & the true knowledge thereof , no meane vppon earth is left vnto man , but only the light and instruction of Christian Religion , The necessity of Christian Religion . according to the protestation of S. Peter vnto the Gouernours of the Iewes , when he sayd ; Acts● 4 , There is no other name vnder heauen giuen vnto men whereby to be saued , but onely this of Christ and of his Religion .

If you obiect against me , that in former tymes before Christes natiuitie , as vnder the law of Moises for two thousand yeeres together , there were many Saints● who without Christian Religion serued God vprightly , How men were saued in old tyme without Christian Religion . as the Prophets & other holy people : and before them againe in the law of Nature , when neyther Iewish nor Christian Religion was yet heard of , for more than two thousand yeeres : there wanted not dyuers that pleased God , & serued him truely , as Enoch , Noe , Iob , Abraham , Iacob , and others . I aunswer , that albeit these men , ( especially the former , that liued vnder the Law of nature ) had not so particuler & expresse knowledge of Christ & of his misteries , as we haue now : for thys was reserued to the time of grace , ( as S. Paul in diuers places at large declareth , Gal , 3 , & 4 , Ephe , 3 , Colos , 1 , ) that is , albeit they knewe not expresly , how and in what maner Christ should be borne : whether of a Virgine or no ; or in what particuler sort he should liue & die : what Sacraments he should leaue , See S. August . lib. 19. cont. Faust. capit . 14. what way of publishing his Gospell he shold appoint , & the like , ( wherof notwithstanding very many particulers were reuealed to the Iewes from time to time , and the neerer they drewe to the tyme of Christes appearaunce , the more plaine reuelation was made of these misteries : ) yet I say , all and euery one of these holy Saints , that lyued from Abraham vntil the comming of Christ , had knowledge in generall of Christian Religion , and did belieue the same ; All olde Saints beleeued in Christ , and were saued by him . that is , they belieued expresly that there shold come a Sauiour and Redeemer of man-kinde , to deliuer them from the bondage contracted by the sinne of Adam .

This was reuealed straight after theyr fall , to our first Parents and Progenitors in Paradise : to wit , that by the Womans seede , Gen● 3 , v , 15 our redemption should be made . In respect wherof , it is sayd in the Reuelations , Apoc. 3 , that Christ is the Lambe that hath been slaine ●rom the beginning of the world .

And Saint Peter , in the first generall Counsell holden by the Apostles , Acts , 15. affirmeth , that the old auncient Fathers before Christes natiuitie , Rom , 5. were saued by the grace of Christ , Ephe , 8. as we are nowe , which S. Paul confirmeth in diuers places . And finallie , the matter is so cleere in this behalfe , that the whole * * Reade S. Aug. l. 18. de ciuit . 1.47 . et Epist. 49. & 157. & tract , 45. in Ioh. Cle. Alex . lib. 6. Strom. et Ierom in ca. 3. ad Gala. schoole of Diuines accordeth , that Fayth and Religion of the auncient Fathers , before Christes appearaunce : was the very same in substaunce that ours is now , sauing onely , that it was more generall , obscure , and confuse then ours is , for that it was of things to come , as ours is now of things past & present .

For example ; they belieued that a Redeemer should come : and we belieue that hee is already come . The difference betweene our beliefe and the old Fathers . They sayd , Virgo concipiet , a Virgine shall conceiue : and we say : Virgo concepit , a Virgine hath conceiued . They had sacrifices and ceremonies that prefigured his comming for the time ensuing : we haue sacrifice & sacraments that represent hys being for the time present . They called theyr Redeemer , The expectation of Nations : Esay , 7. and we call him now , The saluation of Nations . Gene , 49. And finallie , there was no other difference betweene the olde fayth of good men from the beginning , and ours : but only in the circumstaunces of time , cleerenes , particularitie , and of the manner of protesting the same , by outward signes and ceremonies . For that in substaunce they belieued the same Redeemer that we doe , and were saued by the same beliefe in his merits as we are . For which cause Eusebius * * Eusebius handleth this matter at large , lib. 1. dem. Euan. cap. 5 , well noteth , that as wee are called now Christians , so they were called then Christi , Psalm , 104. that is , annointed in prefiguration of the true Christ in whom they belieued , as the first and head of all other annointed , and who was the cause and authour of their annoynting .

By thys then it is most manifest , that not onely nowe to vs that are Christi●ns , but at all other times from the beginning of the worlde , and to all other persons and people what-soeuer , that d●sired to haue theyr soules saued , it was necessarie to belieue and loue CHRIST , and to professe in hart hys Religion . For which consideration , The causes of thys Chapter . I thought it not amisse in thys place , after the former groundes layde that there is a GOD , and that man was created and placed heere for hys seruice : to demonstrate and prooue also this other principle , that the only seruice of thys God , is by Christian Religion . Wherein , al●eit I doe not doubt , but that I shall seeme to many , to take vppon me a superfluous labour , in proouing a verit●e , which all men in Christendome doe confesse : yet for the causes before alledged in the second chapter , which mooued me in that place to proue , that there is a GOD ; that is to say , first , for the comfort , strength , and confirmation of such , as either from the enemy may receiue temptations , or of themselues may desire to see a reason of theyr bel●efe : and second-lie , for awaking● styrring , or stinging of others , who either of malice , carelesnes , or sensualitie , are fallen a sleepe , and haue lost the feeling and sence of theyr beleefe , ( for ma●ie such want not in these our miserable dayes , ) it shall not be ( perhaps ) but to eue●y good purpose , to lay together in thys place , with the greatest breuity that possibly may be , the most sure groundes and inuincible euidences , which we haue for declaration & confirmation of this matter .

For albeit the Apostle Saint Paule declareth the things which we beleeue , Heb , 11 , be not such in themselues , as may be made apparant by reason of humane arguments : yet such is the goodnesse , and most sweete proceeding of our mercifull GOD towardes vs , as he will not leaue himselfe without sufficient testimonie , both inward and outwarde , as the same Apostle in another place doth testifie . Acts , 14 , For that inwardly , he testifieth the truth of such thinges as wee belieue , by gyuing vs light and vnderstanding , with internall ioy and consolation in belieuing them . And outwardly hee giueth testimony to the same , The diuers testimonies from God , of the things that we belieue . with so many conueniences , probabilities , and Arguments of credibilitie , ( as Diuines doe cal them , ) that albeit the very point of that which is belieued , remaine stil with some obscuritie : yet are there so many circumstaunces of lykelihoodes , to induce a man to the beleefe thereof , as in all reason it may seeme against reason to deny or mistrust them .

Thys shall easily appeare by the Treatise following of Christ and Christianitie , and of the foundations of our Religion , which shal be confirmed by so many pregnant reasons , and most manifest circumstances of euident probability , as I doubt not , but the zealous Christian shall take exceeding comfort therein , and ésteeme himselfe happy , to haue a lot in that faith & Religion , where he shal see & feele so much reason , proofe , & conueniencie to concurre & shew it selfe , for hys satisfaction .

And to thys effect , it shall bee of no meane moment , that I haue proued before , the certaintie , diuinitie , and infallible truth of the Iewes scriptures , or olde Testament ; which writings we haue receiued from that Nation that dooth ( as it were ) professe enmitie against vs , & the same being written so many ages before the name of Christianity was known in the worlde : it cannot be but of singuler authoritie , whats●euer shal be alledged out of those recordes for our purpose . And therefore as before , in procuing our first principle , That there is a GOD , we vsed onelie the testimonie of such witnesses , The vndoubted witnesses to be alledged in thys Chapter . as could not be partiall : so , much more in this confirmation of Christian Religion , shall we stand onelie , eyther vppon the confession of such as are our enemies , or vpon the records of others , who must needes be indifferent in the cause , for that they lyued 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 IESVS CHRIST was the Sauiour and Redeemer of all mankinde , fore-promised and expected from the beginning of the worlde ; that he was the onely sonne of God , and God himselfe , and consequentlie , that what-soeuer he hath left vs in hys doctrine and Religion , is true and sincere , and the onely way of saluation vpon earth .

For cleerer proofe , & declaration whereof , I wil reduce what-soeuer I haue to say heerein , vnto three principall heads or branches , The principall heads . according to the order of three distinct tymes wherein they fel out ; That is to say , in the first place shal be considered , the things that passed before the natiuitiy or incarnation of Christ . In the seconde , the thinges doone and verified from that time vnto his ascention , which is the space of hys abode vpon earth . And in the thyrde place , such euents shall be considered , as ensued for confirmation of his Deitie , after his departure .

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

How Christ was fore-told to Iew & Gentile . SECT. 1.

FIrst then , for such things as passed before Christ appeared in the flesh , and doe make for proofe of our Christian Religion , it is to be noted , that they are of two sorts , or at least wise , The Iew & Gentile . they are to bee taken from two kindes of people , that is , partly from the Iewes , & partly from the Gentiles . For seeing that Christ was appointed from the beginning , yea , before the world was created , Ephe , 1 , 1. Tim , 2 , ( as Saint Paule affirmeth ) to worke the redemption both of Iewe and Gentile , Titus , 1 , 1. Peter , 1 , and to make them both one people in the seruice of hys Father : heer-hence is it , that he was fore-told and prefigured to both these Nations , Esa , 2 , 11 , 19 and diuers fore-warnings were left among them both , Ier , 9 , 12.16 for styrring them vp to expect hys comming , as by the considerations folowing shal most euidently appeare .

The ●irst Consideration .

AND to begin with the Iewes , The Messias promised . no man can deny , but that throughout the whole bodie and course of 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 cal Christ , that is to say , a person annointed & sent from God , to be a Sauiour , a Redeemer , a Pacifier of Gods wrath , a Mediator between God and man , a Satisfier for the sinnes and offences of the whole worlde , a Restorer of our innocencie lost in Paradise , a Maister , an Instructer , a Law-giuer , a Spirituall and eternall King , that should sitte , and rule and raigne in our harts , to conquer the power and tyranny of satan , the enemy of mankinde , who ouer-came our first Parents Adam and Eue , and neuer ceaseth to assaile vs .

The first couenaunt to Adam .

THIS is euident by the first couenant of all , that euer GOD dyd make wyth man , when he sayde to Adam our first Father in Paradise , Gene , 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 sayd Progenitor , he receiued hys iudgement , but yet with a most benigne promise of redemption for the tyme to come : for thus God said to the deuill or Serpent that had deceiued hym : Gene , 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 tyme , of the seede of the Woman , who shall conquer Death and Sinne ( that are thy weapons , ) and shall not care for thy temptations , but shall treade them vnder hi● feete , and thys shall be Christ the Messias of the world .

Thus did not onely the * * Rabbi Moses Benmaimon in hun● locum . eldest Iewes & Rabbines vnderstand thys place , ( what-soeuer the latter haue dreamed , that their Messias should be onely a temporall King , ) but also the olde Chaldie Paraphrase , ( named Thargum Hierosolimitanum ) expoundeth it plainly in these words , applyed vnto the deuil that had d●ceiued Adam : Tharg . Hieroso . in Gen. cap. 3. They haue a certain and present remedy against thee ( O deuill , ) for that the time shall come , when they shal tread thee downe with theyr heeles , by the helpe of Messias which shall be theyr King .

To Abraham and Isaacke .

THE same thing is confirmed by the very same promise seauen times repeated and established vnto Abraham , that liued very neere two thousand yeeres after Adam : and again to Isaack his sonne after him , In semine tuo benedicentur omnes gentes terrae . Gene. 12. & 18. and 22. 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 saw theyr 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 been a temporal & worldly Monarch , to destroy & subdue them to the seruitude of Iurie , as fondly the latter teachers of that Nation do contend .

Iacobs prophecie of Christ .

THIS yet maketh the Patriarch Iacob more plaine , who prophecying at his death of the comming o● Christ , hath these words : Gen , 49 , The scepter ( or gouernment ) shall not be taken from the house of Iuda , vntill ●ecome that is to be sent , and he shall b● the expectation of Nations . Which latter words , the fore-named Chaldie Paraphrase , as also great Onke●los , Tharg . Hieroso ●t Onkelos in hunc locum . ( both of singuler authoritie a●mong the Iewes , ) do interpret thus Donec Christus ●eu Messias venia● &c. Vntil Christ or the Messias com● ( which is the hope and expectatio● of all Nations , as wel Gentiles , as 〈◊〉 vs that are Iewes , ) the gouernment shall not cease in the house or Tribe of Iuda . By which sentence of scripture , and interpretation of the Iewes themselues , we come to learne , ( besides the promise of the Messias , ) two consequences in this matter , against the Iewes of latter tymes . First , that if their Messias must be the hope and expectation as well of the Gentiles as of the Iewes : The Messias must be a spirituall & not a temporall king . then can hee not be a temporall King to destroy the Gentiles , ( as the latter Iewes wold haue it , ) but a spyrituall King , to raigne ouer them , and to bring in subiection theyr spyrituall enemies for them , ( I mean the flesh , the world and the deuil , ) as all true Christians doe beleeue . Secondly , if the temporal kingdome of the house of Iuda , ( whereof Christ must come , ) shall cease and be destroyed at the comming of Messias , as the Scripture auoucheth : how then can the Iewes expect yet a temporal King for their Messias , as most fondly they doe ?

But to leaue this controuersie with the latter Rabbines , and to goe forwarde in declaration of that which we tooke in hand , that is , to shewe how Christ was fore-tolde and promised to the Iewes . It is to be noted , that after the death of Iacob last mentioned , there is little recorded in scripture of the doings of his people , during the space of foure hundred yeres being the time of their bondage in Egipt ; 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 , & 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 , & other places ) made diuers songs & Psalmes in the praise & expectation of the Messias to come , and that the holy men of that time , did solace themselues with singing the same : & that king Dauid afterward in the second part of his Psalmes , See the tytles of these Psalmes heere specified . beginning from the fortie and one , vnto the eyghty and seauen , gathered the most parte of these old songs together , as yet they are to be seene in his Psalter .

Moises Prophecie of Christ .

BVT Moises , who liued with the people , and gouerned them in the wildernesse , had a cleere reuelation from GOD of thys Messias in these words , Deut. 18● I will raise vp a Prophet to this people from amongst theyr bretheren , euen as my selfe : and I will put my words in his mouth , & he shall speake vnto them all things which I shall ordaine vnto him : and he that shal refuse to heare the wordes which he shal speake vnto them in my name , I will be reuenged vppon that man . Which words , that they cannot be vnderstoode of any other Prophet that euer lyued after Moises among the Iewes , but onely of CHRIST , it appeareth most manifestly and plainly by the testimony of the holie Ghost , where he sayth , Deut. 34. And there arose not any other Prophet in Israell like vnto Moises . &c ,

Dauids Prophecie of Christ .

AFter Moises about four hundred yeeres , ensued Dauid , who for that he was a holy man , & the first King of the house of Iuda , out of whose linage the Messias was to com : the particulers of thys misterie , were more aboundantly and manifestlie reuealed vnto him , then vnto any other . And first , for assuraunce that Christ should be borne of his stock and lynage , these are the wordes of GOD vnto hym : Psalm , 88 , 2 , Reg , 7 , 1. Chro , 22. I haue sworne to Dauid my Seruaunt : I will prepare thy seed from eternity , and wil builde vp thy seate to al generations . Which words , albeit the latter Iewes wil apply it to King Salomon , that was Dauids sonne , ( and in some sence they may so be , for that King Salomon was a figure of Christ to come ) yet properly these wordes , 3 , Reg , 5 , 1. Chro. 22. And his kingdome shall stand for euer , and for all eternitie , which are so often repeated in thys & other places of the Scripture , cannot be verified in Salomon , whose earthly kingdom was rent and torne in peeces straight after hys death by Ieroboam , 3 , Reg. 12 , and not long after , as it were extinguished ; but they must needes be vnderstood of an eternall King , which should come of Dauids seede : as must also these other wordes of GOD in the Psalmes : Psal , 2 , 45 , 47 , 67 , 72. Thou art my sonne , this day haue I begotten thee , I will giue vnto thee the Gentiles for thine inheritance .

Which was neuer fulfilled in Salomon , nor in any other temporall King in Iurie after him . And much lesse these words which follow : Psal● 71 , He shall endure with the sunne , and before the Moone , from generation to generation . There shall ryse vp in his daies peace , vntill the Moone be taken away : he shal raigne from sea to sea , vnto the ends of the world : all kinges shall adore him , and all Nations shall serue him : for that hee shall deliuer the poore man that had no helper : he shall saue theyr soules , and deliuer them from vsurie , & from iniquitie : all Trybes of the earth shall be blessed in him , and all Nations shall magnifie him .

These words of Christes eternall kingdome , of hys enduring to the worlds end : of his vniuersal raigne ouer Iewe and Gentile : of his adoration by all Nations : of his deliuerie of soules from bondage of iniquitie , and finally , of hys making blessed all trybes of the earth : cannot possibly be applied to any temporall King that euer was among the Iewes , or euer shall be vnto the worlds end , but onely Christ .

Ieremies Prophecie of Christ .

THIS promise made vnto Dauid , for Christ to come of hys seede , is repeated after his death , by many Prophets , and confirmed by GOD , as in Ieremie , where God vseth these words ; Behold , the dayes come on , and I wil rayse vp to Dauid a iust seede , Ierem , 23. and 33. & he shal raigne a king , and shal be wise , and shal doe iudgement and iustice vpon earth . And in his dayes shal Iuda be saued , and Israell shall dwell confidently , and this is the Name that men shall call him , OVR IVST GOD . All thys was spoken of Dauids seede , aboue four hundred yeeres after Dauid was buried .

Which proueth manifestly , that the former promises and speeches , were not made to King Dauid for Salomon hys sonne , or for anie other temporal King of Dauids line : but for Christ , who was called so particulerly The son & seede of Dauid : for that Dauid was the first King of the Trybe of Iuda , and not onely was Christes Progenitor in the flesh , but also did beare hys tipe & figure in many other things .

Ezechiels prophecie of Christ .

FOR which cause likewise in the Prophet Ezechiell ( who lyued about the same tyme that Ieremie did , ) the Messias is called by the name of Dauid himselfe : for thus GOD spake at that time vnto Ezechiel : Ezech. 34. Christ is called Da●id . I wil saue my flocke , nor shal they be any longer left to the spoyle , &c. I will rayse ouer them , ONE PASTOR , which shall feede them , my seruaunt DAVID , he shal feede them , & he shall be theyr sheepheard , & Prince , and I will be theyr God , & will make with them a couenaunt of peace . &c. In which words , not onely we that are called Christians , but the latter Iewes also themselues , doe confesse in theyr Thalmud , Thal. tract . Sanch. cap. halec . that their Messias is called by the name of Dauid , for that he shall discend of the seede of Dauid ; as by reason also it must of necessity be so , for that King Dauid beeing dead four hundred yeres before these wordes were spoken , ( as hath beene noted ) could not nowe come againe to feede Gods people , or gouerne them himselfe .

The Prophecies of Esay , touching Christ .

ESay the Prophet , who lyued about a hundred yeeres before Ieremie and Ezechiel , had meruailous fore-knowledge of the Messias , and hys affayres , and describeth him very particulerly , beginning in thys manner . Esay . 2 , In the latter daies , the HIL of Gods house shall be prepared vppon the toppe of Mountaines , and all Nations ( or Gentiles ) shall flowe vnto him . And many people shall say , come and let vs ascend vnto the HIL of the Lord , and he shall teach vs his waies , and we shall walke in his pathes : hee shall iudge Nations , &c. Which very words are also repeated in Michaeas the Prophet , Mich , 4 , and are applyed there ( as also heere ) vnto the Messias , and can haue no other meaning , by the iudgement of the Iewes & Hebrues themselues . And Esay dooth prosecute the same matter afterwardes in dyuers 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 , In that day shal the issue of the Lord , be in magnificence and glory , and the fruite of the earth , in sublimitie and exultation , to all such as shal be saued of Israell . In which words he calleth the Messias , both 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 , Admirable : Counseller : God : Strong : Father of the future world : and Prince of peace .

In the eleuenth Chapter , hee describeth him most wonderfully , in these words : Esay , 11 , Psal , 71. There shall goe foorth a branch of the stocke of Iesse , ( which Iesse was Dauids father , Eccle. 45. ) and out of the roote of that branch , there shall mount vp a flower , and the Spirite of the Lord shal rest vpon him : the spirite of wisdome & of vnderstanding , the spirit of counsell and fortitude , the spirite of knowledge & pietie : Wonderful properties of Christ . he shal not iudge according to the sight of ( fleshlie ) 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 milde men of the earth . Hee shal strike the earth with the rodde of his mouth , and with the spirite of his lyps shal he sley the wicked man . Iustice shall be the girdle of his loynes : and fayth shall bee the bande of hys reynes . &c.

Hetherto are the wordes of the Prophet : wherin truely nothing can be more plaine & euident , then that by the rod or branch of Iesse , is meant the Virgine Marie , Math. 1. who directly discended of the linage of Iesse , Luke . 3. & by the flower ascending from this branche , Acts. 13. must needes be vnderstoode Christ , Rom , 15. that was borne of her , and had all those excellencies and priuiledges aboue other men , which Esay in this place assigneth vnto him .

Whose further graces yet , & speciall diuine properties , Other properties of Christ . the same Prophet expresseth more particulerly in the Chapters following , where hee sayth ; Esay , 25. Hee shal for euer ouer-throwe and destroy death : he shall open the eyes of the blynde , and the eares of the deafe : Esay , 35. Esay , 42. hee shall not cry nor contende , nor shal he accept the person of anie man : but in truth shal he bring forth iudgement . He shal not be sorrowfull nor turbulent . &c.

And finally , in the forty & nine Chapter , he alledgeth the wordes of God the Father vnto Christ , touching hys commission , in thys sort ; Esay , 49 , Acts. 13.47 . It is too-little that thou be to me a seruant , to rayse vp the trybes of Iacob , and to conuert vnto mee the dregs of Israell . The Commission of Christ . Behold , I haue appointed thee also for 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 alledging more Prophecies for the same , ( which in truth are infinite throughout the Bible , ) Daniell that liued in the end of the captiuity of Babilon , a lyttle before Aggaeus , Zacharias , and Malachias , ( who were the last Prophets that euer florished among the Iewes , almost fiue hundred yeeres before the natiuity of Christ : ) this Daniel ( I say ) reporteth of hymselfe , that being in Babilon , and hauing fasted , worne sack-cloth , and prayed long vnto GOD , there came the Angell Gabriell vnto him at the time of the euening sacrifice , & fore-tolde hym , not onely of the deliueraunce of the people of Israell from the captiuitie of Babilon out of hand , for that the seauentie yeeres of their punishment fore-told by Ieremie , were nowe expired , but also he tolde him further , that the time of the vniuersall deliueraunce of man-kinde , from the bondage and captiuitie of sin : was now shortned , and that after seuentie Hebdomades , ( which as shal be shewed after , make vp iust the time that passed from the rebuilding of the Temple of Ierusalem after theyr deliueraunce from Babilon , vnto the byrth of Christ , ) there shoulde be borne the Sauiour of the world , and be put to death for the redemption of man-kind .

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

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

The second Consideration .

That Christ should be both God and man . NOwe followeth there a seconde consideration of the qualitie of Christes person , of no lesse importance then the former , and wherein the latter Iewes doe more dyscent from vs : & that is , of the God-head of the Messias promised . I say the latter Iewes or Rabbines , are different herein from vs , as also they are in many other poynts & articles , wherin 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 poynt , & then in another , from the true Catholique fayth of Christ , to followe mens traditions ; and so doe run on from one to one , making themselues in al things as dislike as they can , for hatred of that vnitie , whereunto theyr pride wil not suffer them to return . So is it in the generation of thys reprobate people , who first agreed with vs in all , or most poynts , touching Christ to come , and denyed onely the fulfilling or applycation thereof in Iesus our Sauiour , but afterward , their vngracious of-spring , being not able to stand in that issue against vs , deuised a newe plea , and be tooke themselues to a far higher degree of impietie , affirming that we attribute many thinges vnto Iesus , that were not fore-tolde of the Messias to come ; & among other , that he should be GOD , and the sonne of God , and the second person in Trinitie . &c.

But heerein ( no doubt ) these obstinate and gracelesse men , do shew themselues both ignoraunt of theyr own scriptures , & disagreeing from the writings of theyr owne fore-fathers . For as for scriptures , it is euident by all , or most of the Prophets alledged before , that Christ ( or the Messias ) must be GOD , & the son of God , That Christ must be both God and man . indued with mans nature ; that is , both God and man . So in Genesis , Gene. 3. where he is called the seede of the Woman , it is apparent that he shal be man ; and in the same place , when he is promised to crush the deuil and to breake his head : The first proofe . who can doe thys but onely God ? Likewise , when he is called Germen Iehouae , Esay● 4 , the seede of our Lorde God , hys God-head is signified , as is his man-head , also , when in the same place hee is named the fruite of the earth . Esay , 9. Who can interprete these speeches ; Psalm 71 , That , his kingdom shal be euerlasting . That , he shall endure vntill the Moone be taken away , and after . Psal. 109. That , God bega●e him before Lucifer was created . Esay , 53. That , Psal. 96. no man can tell or recount his generation . Hebru , 1. That , all Nations and Angels must adore him . Psal , 110 That , hee must sitte at the right hand 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 hand : three of our Euangelists doe report , Math , 2 , Luke , 20. that Iesus did blancke diuers of the learnedest Pharisies , with alledging onelie these words of Dauid , The * * Iehoua in Hebrue . Psalm , 110. Lorde said to my Lord , sit at my right hand , vntill I put thine enemies as thy footstoole . For ( saide Iesus ) if Christ be Dauids sonne , Rab. Ionath . lib , collect . et Misdr. Tehillim . in Psal. 2. v. 7 , how did Dauid call him hys Lord ? signifying heereby , that albeit the Messias was to be Dauids sonne , according to his man-head : yet was he to be Dauids Lord according to his God-head . And so doe both Rabbi Ionathan , and the publique Commentaries of the Hebrues , interprete thys place .

Micheas is plaine ; The second proofe . Mich● ● . And thou Bethleem , out of thee shall proceede a RVLER in Israell , and his going foorth is from the beginning , & from the dayes of eternitie . Thys cannot be vnderstood of any mortall man , that euer was or shall be . But yet Esay goeth further , when he sayth : Esay , 9. A litle child is borne vnto vs , & a young sonne is giuen vnto vs , and his principality is vpon his owne shoulder , and his name shall be GOD , the Father of the future world ( * * So it is in the Hebrue● or of eternitie : ) the Prince of peace . &c.

In which words we see that Christ is called GOD . But if the Iewe doe cauill heere , An obiection aunswered . and say , that El or Elohim the Hebrue words , which wee interprete God in thys place , may sometime be applyed to a creature , as in Exodus , Exod. 10. once El signifieth an Angel , and Elohim at other tymes is applyed to Iudges : then mark thys discourse of Dauid touching the Messias , to whom he sayth : Psalm , 45. Thou art beautifull in forme aboue the children of men : 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 rod ( or Scepter ) of thy kingdom , is the rod of direction , thou hast loued iustice and hated iniquity , therefore God , thy God hath annointed thee with oyle of ioy aboue thy partners . Heere the Messias is called God twice by the same worde Elohim , as God his Father is : and therfore as the word signifieth true God in the one , so must it also in the other .

The thyrd proofe . But to remoue all ground of this refuge touching El or Elohim , that are names of GOD , which may be communicated sometimes , and vppon some occasions to creatures : most apparant it is , that the name IEHOVA , Christ is called Iehoua . which is called Tetagrammaton , & which is so peculier to GOD alone , as neuer it may be communicated to any other , thys name ( I say ) which is of such reuerence among the Iewes , as they dare not pronounce it , but in place thereof doe reade Adonai , that signifieth Lord , is euery where almost in scripture , attributed to Christ , * * See Esay cap. 18. ver. 7. and cap. 28. ver. 5. namelie where 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 ; Ierem , 23 , Hoc est nomen quod vocabunt eum , Iehoua iustus noster : Iere , 33. thys is the name which they shal cal him , OVR IVST IEHOVA , or as the Hebrue hath word for word , Iehoua our iustice . And so doe the auncient Hebrue expositors confesse vpon thys place of Ieremy , namely , Rabbi Abba , Rab. Abba coment in Thren. v. 16 Misd . Theh . in Psal. 20. ver. 1. who asketh the question what Messias shall be called ? and then he aunswereth out of thys last place , He shall be called the eternal Iehoua . The like doth Misdrasch gather vpon the first verse of the 20. Psalme . And Rabbi Moses Hadarsan , expounding a place of the Prophet Sophonie , Chapter 3. verse 9. concludeth thus : Rab. Moses Hadars . in Gene. ca. 41● In this place Iehoua signifieth nothing els but the Messias .

Whereby appeareth , that as well in scripture , as also in the opinion of old Hebrue expositors , the Messias was to be true God and man . And I myght alledge many other testimonies of auncient Rabbines , if it were not too long : especially , if I would enter among the kind of expositors , whom they call Cabalists , Two sorts of Hebrue expositers , Cabalists & Thalmudists . ( who are more auncient , and lesse brutish then are the other sort , which are termed Thalmudists , ) I should finde many cleere and manifest declarations against the Iewes doctrine and errour of latter tymes . And among other , ( for example onelie of Cabalisticall expositions ) I refer the Reader to the discourse of Rabbi Hacadosch ( which in Hebrue signifieth the holy Rabbine , & liued not long after Christ ) vppon the wordes of Ieremie before recited : in which , for that he findeth the Messias to be called Iehoua , which word in the Hebrue is compounded of the three Letters , Ierem. 23. Iod , Vau , and He twyse repeated : thys Doctor maketh thys discourse by arte Cabalist , in thys manner .

Euen as ( saith hee ) the Letter He in Iehoua , is compounded of two other Letters , named Daleth & Vau , ( as appeareth by their forme ) so shal the Messias , Rab. Hacadosch in Esay . cap. 9. ( that is signified by this word Iehoua , ) bee made of two natures , the one diuine , and the other humane . A Cabalisticall discourse . And as in Iehoua , there is twise He , and consequently two Daleths , & two Vaus 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 shal be the sonne of a Virgin , which Esay calleth the Prophetesse . Esay , 8. And as in Iehoua , the Letter He is twise put , and yet both Hes doe make in effect but one Letter : so in Messias there shall be two distinct natures , and yet shall they make but one Christ .

Thus playeth this Cabalist vpon the Letters of Iehoua , ( according to the manner of theyr diuinitie , ) and draweth great misteries ( as yee 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 knowne and confessed doctrine , that Christ shoulde be both God and man , & haue two natures conioyned distinctly in one person , which is the same that we Christians doe affirme .

Nay , I will adde further , The fourth proofe . ( & thys is greatly to be obserued , ) that the selfe same auncient Iewes , ( as some also of the latter ) doe hold , & proue by Scripture , that Christ shal be , Christ called the Son of GOD . ( for alwaies they speake of the Messias to come ) the very sonne of GOD . Et verbum Dei incarnatum , & the word of God incarnate , or made fleshe . And for the first , that shall bee the sonne of God , they proue it out of diuers places alledged by me before : as for example , out of Genesis , Gene , 49. whe● the Latine text hath : The scepter of Iuda shall not be taken away , vntill he come that is to be sent . Rab. Dauid Kimhi . in li. radicum . The Hebrue hath , vntill Silo come , which Silo , Rabbi Kimhi proueth by a long discourse , to signifie so much as Filius eius , hys sonne , that is , the sonne of GOD . The same they proue by the place of Esay , Esay . 4. where the Messias is called Germen Iehouae , the seede or sonne of Iehoua . Which the Chaldie Paraphrase termeth , Tharg . in hun● locum . the Messias of Iehoua . They proue the same also out of diuers Psalmes , where Christ is called plainly the sonne of GOD , as where it is sayd : Psal , 49. He shal say vnto me , thou art my Father . &c. I will put him , mine eldest sonne , more higher then al the Kings of the earth , &c. Iehoua said vnto me , thou art my son , this day haue I begotten thee , &c. Psalm. ● . Kisse the * * This is according to the Hebrue text . son ye Kings & Iudges of the earth , and happy are al they they place theyr hope in him . Which last words can no way be vnderstood of the sonne of any man , for that it is written , Cursed is the man that putteth his trust in man . Ierem , 17● Wherefore Rabbi Ionathan , Rabbi Selemoth , Aben Ezar , and others , do conclude by these and other places which they alledge , that the Messias must be the very Sonne of GOD .

And for the second poynt , The fist proofe . they goe yet further , affirming this sonne to be Verbum Patris , the worde of God the Father . Which the foresaid Ionathan in his Chaldy Paraphrase , doth expresse in many translations : as for example ; where Esay saith , Israell shall be saued in Iehoua with eternall saluation , ( which Iehoua signifieth Christ , as al men do confes●e ) Ionathan * * In the Chaldie Paraphrase . Hosea , 1 , turneth it thus : Israell shall be saued by Gods word . So againe , where God sayth by Hosea , I will saue the house of Iuda by Iehoua theyr God : ( which is by Christ , ) Ionathan translateth it thus : I wyll saue Iuda by the word of theyr God . In lyke manner where Dauid wryteth , Psalm. 110. Iehoua sayd to my Lord , sitte at my right hand , &c. Ionathan expresseth it thus : Iehoua sayde vnto his worde , sitte at my right hand . So Rabbi Isaack Arama , Rab. Isaack . com . in cap. 47. Gen. writing vpon Genesis , expoundeth this verse of the Psalme : Psalm , 106. verse 20. he sent his word and healed them , &c. to be meant of Messias , that shal be Gods word . And Rabbi Simeon the chiefe of all the Cabalistes , vpon these words of Iob , Rab. Simeon Ben. Iahai . com . in cap. 10 , Gene. Iob , 19 , I shall see GOD in my flesh : gathereth , that the word of God shal take flesh 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 , Rab. Simeon in Zoar. of high authoritie among the Iewes , where Rabbi Simeon that was last before alledged , citeth a place out of olde Rabbi Ibda , vppon these wordes in Deuteronomie , Deut , 6. Iehoua our Lorde is one Iehoua , which words the sayde auncient Rabbi Ibda , The blessed Trinitie , prooued by an auncient Rabbine . interpreteth in thys manner : by the first Iehoua in thys sentence , ( being the incōmunible name of God , ) is signified , sayth he , GOD the Father , Prince of all things . By the next words our Lorde is signified GOD the sonne , that i● fountaine of all Sciences . And b● the second Iehoua , in the same sen●tence , is signified GOD the holie Ghost , proceeding of them both . To all which there is added the worde ( One ) to signify that these three are inuincible . But this secrete shall not be reuealed vntill the comming of Messias . Hetherto are the words of Rabbi Ibda , reported in Zoar by Rabbi Simeon , where also the said Rabbi Simeon interpreteth these words of Esay , Holy , Holy , Holy , Lord God of Sabaoth , in this manner . Esay by repeating three times holy , sayth he , doth as much , as if he had sayd , Holy Father , holy Son , & holy Spirite : which three Holies , doe make but one only Lord God of Sabaoth .

Finally , The sixt proofe . I will conclude thys controuersie betweene the latter Iewes and vs , with the authoritie of learned Philo , who lyued in the verie same time with Christ , and was sent Embassadour twise to Rome , in the behalfe of his Nation in Alexandria ; Phil. li. 2. legat Ruff. lib. 1. hist. 1 , 6. Euseb. in Chron. that is , first in the 15. yeere of Tyberius the Emperour , which was three yeeres before Christes passion , and the very same yeere wherein he was baptised by S. Iohn : and the second time about eyght yeres after , to wit , in the first yere of the raigne of Caligula . Thys man , that was the learnedest that euer wrote among the Iewes , ( after the writers of holy scriptures ceased ) made a speciall Booke of the banishment of hys Countrimen , where hee hath thys discourse ensuing .

Philo. lib. de exulibus . What tyme may be appointed , ( saith he ) for the returne home of vs banished Iewes , it is hard to determine . For by tradition we haue , that we must expect the death of an high Priest . But of those some die quicklie , and some liue longer . But I am of opinion , that this 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 , & this word shall be that Fathers wisedome , by which all things in thys world were created . His head shal be annointed with oyle , and hys kingdome shall florish , and shyne for euer .

Thys wrote Phylo at that tyme , when he little imagined , that the same high Priest , whom he so much expected , and the same word of God , whose kingdome he describeth , was now already come into the worlde . And this shall suffise for our second consideration , what maner of Messias the Iewes did expect .

The third Consideration .

NOw in the third place commeth to be considered , what authoritie and power the Messias shoulde haue at hys appearance vpon earth , and whether he should change and abrogate the Law of Moses , Whether christ shold change the Lawe of Moses . or no ? Wherein there is no lesse controuersie between vs and the latter Iewes , then in the former point of his diuinitie . For we hold with Saint Paule , Gal● 3 , & 4● that the Lawe of Moses was gyuen vnto the Iewes but for a time , Hebru. 7. to entertaine the people withall , and by the outward signes and ceremonies which it had , 1 , Cor , 20. ( whereof the most pa●t , or a●l , prefigured Christ to come : ) to be their Schoole-maister and leader to the tyme of fayth , wherein it should be abrogated , & a far more perfect law se●te downe by Christ in place thereof .

This we prooue first , The Lawe of Moses imperfect . Hebru. 7. for that the Lawe of Moses was an imperfect Law , bringing nothing to perfection , as S. Paule well noteth ; It was as S. Peter saith , Acts , 15 , a burdensome law , which the Iewes themselues were not able to beare , for the multitude of ceremonies therein contayned . It was a carnall and seruile Law , consisting most in the external . It was a Law of terror and feare , Gala , 3. more then of loue and liberty of the spirite . It was a Lawe ( as I sayd before , ) of signes & figures for things to come , & consequently to cease , when those things which it prefigured shoulde come to be present . It was a Lawe , peculier and proper to the Iewes only , Deut , 15 , without respect of all the rest of the world : Deut , 13 , and 14 , Leu , 5 , 25 , Exod , 23 , Deut , 27 , and the exercise thereof , was allowed onely in the Countrey of Iurie ; and that which is more , it was not permitted but in one place onely of that Countrey , that is , in Ierusalem , whether euery man was bound to repayre three times a yere , to wit , at the Pasqua , at the Pentecoste , & at the feast of Tabernacles : & in that place alone to make theyr sacrifices , and in no other Countrey or place besides .

Now 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 tyme of the Messias , who was to be King as well of the Gentiles as of the Iewes : Psal , 2 , 21. and to rule all people in the worlde , Esay , 2 , 11 , that shoulde belieue in hym vnder one Law . If the exercise of this law were allowable onely , and law●ull in Ierusalem : how could it possiblie be fulfilled by Christians , that are dyspersed ouer all the world ? as for example , howe could they repayre to Ierusalem thrise euery yeere ? howe should euery woman that shoulde dwell in England or India , Leuit , 12 , Exod , 13 , Num , 8 , repayre to Ierusalem for her purification after euery chyld-byrth , as by the law of Moses she was commaunded ?

Most euident is it then , which we sayd before , that thys Law was gyuen but to endure for a time . And to vse S. Paules owne words , it was but Introductio melioris spei , Hebr. 7 , an introduction to a better hope . It was but an entertainement to that people , ( which by theyr beeing among the Egiptians , were prone to Idolatrie ) vntill Christ should come and ordaine a perfect Lawe . The newe Lawe of Christ , and the perfections therof . That is , a Law of spirit & internall affection : a Law of loue and libertie : a Lawe that should be common to al men : serue for al Countries , times , places , and persons : a Law that should be written in the bowels of our harts : a Law that should be tollerable , easie , sweet , plaine , light , breefe , and flexible , as wel to the poore as to the rich , a Lawe ( to conclude ) that shold consist in charitie .

Thys signified Moses , when hee sayde to his people , after he had deliuered the former Law 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 : him shall you heare . As though he had sayd , you shall heare me vntill he come , that must be a Law-giuer as my selfe , but yet of a more perfect Law : and therefore more to be heard and obeyed . And then he addeth , whosoeuer shall refuse to hear the words of this Prophet , I my selfe will reuenge it sayth the Lord God . Which words cannot be verified in any other Prophet after Moses vntill Christ : for that of those Prophets the Scripture sayth , Deut 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 bound to the obseruation of that Law onely which Moses left , vntil Christ came , whom Moses heere calleth A Prophet as himselfe : that is , a Law-maker , and exhorteth all men to heare and obey hym .

Thys yet is made more plaine by the Prophecie of Esay , who sayth : Out of Sion shall come a Law , and the word of God out of Ierusalem , Esay , 2 , which cannot be vnderstood of Moses law , A new law proph●cied . that had been published eight hundred yeeres before thys was spoken , and that from the Mount Sinai , & not from Sion . But Christes Lawe began from Sion and Ierusalem , & from thence was spredde into al the world . Which the same Esay foresaw , when talking of the comming of the Messias , he sayth : Esay , 1●● In that day there shall be an Altar to God , in the midst of the Land of Egipt . And the title of the Lord at the end therof . &c And God shall be known to the Egiptians at that day , and they shal honour him with sacrifices and oblations .

Which words could not be verified in the old Law of Moses , for that by that Lawe , the Egiptians coulde haue neyther Altar nor Sacrifice , but at Christes comming it was fulfilled when the Egiptians were made Christians , & enioyed both the Altars & Sacrifices that Christians doe vse .

The same thing was fore-told by GOD in Malachie , where he sayth to the Iewes and of the Iewish Sacrifices . I haue no pleasure in you , neither wil I receiue oblations at your hands . Mala , 1. For that from the vprising of the sunne , vnto the going down thereof , my name is great among the Gentiles , The reprobation of the old Law with a promise of a new . and they doe sacrifice vnto me euery where , and doe offer vnto my name a pure oblation , saith the Lorde God of Hostes. In which words wee see first , a reprobation of the Iewish sacrifice , & consequently of the law of Moses , which dependeth principally of that Sacrifice . Secondly , we see , that among the Gentiles , there should be a pure maner of sacrifice , more gratefull vnto God then the other was , & such , as myght be performed in euery place of the world , and not to be tyed to one place onlie , as the Moisaicall Law and sacrifice was . And finally , I wil conclude thys whole matter , with the expresse words of God himselfe , concerning the ceremonies and precepts of the old Law ; Ezech , 20 , Dedi eis praecepta non bona , & iudicia in quibus non viuent . I gaue vnto them precepts that were not good , and iudgements wherein they shall not lyue . That is , they were not good to continue perpetually , nor shall they lyue in them for euer , but vntill the tyme by mee appointed : of which time he determineth more particulerly by Ieremie the Prophet in these words ; Ieremie . 3 , Behold , the daies shal come , and I will make a newe Couenaunt or Testament with the house of Israell and Iuda : A new Testament promised . not according to that Couenaunt which I made with your Fathers , when I brought them forth of the Land of Egipt . Where you see , that at the comming of Christ into thys world , ( for of hym and hys byrth , he talketh at large in thys chapter ) there shall be a newe Testament , contayning a different Law from that of the olde Testament , which was gyuen to the Iewes at theyr going forth of Egipt .

Thus much then hetherto hath been shewed , that Christ in all ages was fore-told & promised : The sum of that which hath been said . that he should be God , and that his authoritie should be to change the Lawe of Moses , that was giuen but for a tyme , and to establish a newe Lawe and Couenaunt , and a newe Testament of hys owne , that shoulde endure and continue for euer .

The fourth Consideration .

All particulers foretold of Christ . AND albeit these things be verie wonderfull , and sufficient to establish any mans beleefe in the worlde , when he shal see them fulfilled , ( which shal be the argument of my second Section , ) yet resteth not the Scripture heere , but passeth further , and fore-telleth euery particuler acte , accident and circumstaunce , that shal fall out of importance about the Messias at his comming , incarnation , byrth , lyfe , death , and resurrection . As for example , at what particuler time and season he should appeare . Gene , 49. verse , 10 , That he shoulde be borne of a Virgine . Math , 1 , Esay , 7 , ver. 14. That the pl●ce of his birth should be the Towne of Bethleem● Luke , 2 , Michae . 5 , verse , 1. That at at hys byrth all the Infants round about Bethleem should be slaine for his sake . Math , 2 , Ierem. 31 , verse , 15. That the Kings of the East should come and adore him , Math , 2 , & offer Gold and other gyfts vnto him . Psal. 71. ve . 10. That he should be presented by hys Mother in the Temple of Ierusalem . Luke , 2 , Mala. 3 , ver , 1. That he should flee into Egypt , & be recalled thence againe . Ose. 11 , ver , 2 , Esay , 19 , verse , 1. That Iohn Baptist shold goe before hym , & cry in the Desert . Esay , 40. ver , 3 , Mala , 3. ver. 1.

After thys , that he should begyn his owne preaching with all humilitie , quietnesse , and clemencie of spirite . Math , 5. Esay , 42 , verse , 2. That he shold doe strange miracles , Mat , 4. et 8 , Marke , 8. and heale all diseases . Esay , 29 , verse , 8 , and 35. ver. 5. and 61. ver. 1. That he shoulde die for the sinnes of all the worlde . Esay , 53 , Dan , 9. Math , 27 , That he should be betrayed by his own Disciple . Psal. 40 , ver , 10. and 54 , ver. 14 , and 108 , verse , 8. Math , 16 , and 27. That he should be sold for thirty peeces of siluer . Zach , 11 , ver. 12. That with those thirtie peeces , there should be bought afterward a Field of pot-shardes . Ierem , 30. Mat. 21 . 7● That he should ride into Ierusalem vpon an Asse before hys passion . Zach , 9 , verse , 9. Mat , 26 , 67 That the Iewes shold beate and buffet his face , and defile the same with spetting vpon him . Esay , 50. verse , 6. That they should whip , rent and teare his body before they put hym to death . Esay , 53 , ve . 2. Psa. 37. verse , 18. Luke , 22 , That they should put him to death among thieues & malefactors . Esay , 53 , ver. 12. That they should giue him vineger to drinke , Math , 27 , deuide his apparrel , and cast lots for hys vpper garment . Psal , 68 , ver , 22 , and 21 , verse , 19. Math , 28 , That he shoulde rise againe from death the third day . Psalm . 15. verse 19. Ose , 6 , ve . 3. That he should ascend to heauen , Luke , 24 , and sit at the right hand of God his Father for euer . Acts , 7. Psal , 67 , verse , 19 , & 109. verse . 1.

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

The fift Consideration .

AND all these considerations are touching the Iewes . There remayneth some-what to be sayde of the Gentiles ; Manifestation of Christ to the Gentiles . who albeit they were to receiue their principal 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 , al theyr certaine knowledge and sounde vnderstanding in the misteries 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 down before of the Iewes , and examined at the light of Gods diuine Prophecies before alledged , it wil make very much for confirmation of our Christian veritie . And therefore thys last consideration , shal be of the foreknowledge of Gentiles in thys behalfe .

For better vnderstanding wherof , it is to be noted , that besides all knowledge of the Messias , that diuers Gentiles might haue by the Hebru● scriptures , which ( as * * Chap , 2. I haue shewed before ) were in the Greeke language , diuers ages before Christ was ●orne , or by the instruction or conuersation of the Iewes , with whom many Pagans dyd lyue familiarlie : there remained three waies peculier to the Gentiles , Three particuler waies wherby the Gentiles might heare of Christ . wherby they receiued some vnderstanding and fore-warning of this great mistery . The first was , by tradition and writing of theyr auncestours . The second by prophecies of theyr owne . The third , by admonishment of their Idoles & Oracles , especially when the time of Chris●es appearaunce drew neere .

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

Now then it is to be considered , Eusebius in Chron. that by consent of Writers , there were three famous men that lyued together in those auncient times , to wit , A●raham , Abraham . ( who descending from HEBER , was the Father and beginner of the Iewes or Hebrues , ) and with him Iob , Iob. and one Zoroastres , Zoroastres . that were not of that linage of HEBER , but as we call them for distinctions sake , eyther Heathens or Gentiles , albeit that difference was not then in vre . And of Iob , wee know by the testimony of his booke , that he was a most holy & vertuous man . Of Zoroastres , we know onelie , that he was greatly learned , and left testimonies thereof vnto his posteritie .

Thys Zoroastres lyuing in Abrahams tyme , might ( by account of Scripture ) see or speake with Noe. For Abraham was borne three-score yeeres before Noe deceassed . And Noe was borne aboue fiue hundred yeeres before Met●usalē died , which Methusalem had liued two hundred and fortie yeeres with our first Father Ad●m , and had enioyed conuersation both with God & Angels . And thereby ( no doubt ) could tell many high and secrete misteries , especially touching Christ , in whom all hys hope for redemption of hys posterity did consist . Which misterie and hidden knowledge , it is not vnlike , but that Abraham , Iob , Zoroastres & others , who lyued at that time with them , might receiue at the third hand , by Noe , and his children , I meane * * The Iewes haue a tradition , that Abraham serued Sem 15. yeeres in chaldaea . Sem , Cham , and Iaphet , who had liued before the flood , and had seene Methusalem , which Methusalem lyued ( as I said before , ) so many yeeres with Adam .

Heere-hence it is , that in the wrytings of Zoroastres which are extant * * See Clem. Alex. lib , 1 , strom . et Orig● lib● 6. contra Celsum . et Procl . lib. 2 , et 3 , in Par. Plato , or recorded by other Authors in his name , there be found very plaine speeches of the Son of GOD , whom he calleth , Secundam mentem , the second minde . And much more is to be seene in the writings of Hermes Trismegistus , ( who liued after in Egipt , and receiued his learning from thys Zoroastres : Trismegistus . ) that these fyrst Heathen Philosophers had manifest vnderstanding of this second person in Trinitie , whom Hermes calleth , Mercu. Her. in Paemand . cap , 1 , et de incepi . 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 againe among the Graecians , Graecians . were Orpheus , Hesiodus and others , that vttered the like speeches of the son of God : as also the Platonists , whose wordes and sentences were too-long to repeate in this place . But he that will see them gathered together at large , let hym reade eyther Origen against Celsus the Heathen , or els S. Cyrill in his first booke against Iulian the Apostata . And thys shall suffise for thys first 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 vnderstoode , that among the Gentiles there were certayne Prophetesses , or women Prophets , called Sibyllae , which in the Greek tongue ( as Lactantius gathereth ) may signifie so much , as either Counselle●s to God , or Reuealers of Gods councell . Lact. li. 1. diui. inst. ca. 6. And these women , being indued , ( as it seemeth ) with a certaine spirit of prophecie , did vtter from tyme to tyme , ( though in such termes as most Gentiles vnderstoode them not , ) most wonderful particularities 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 dyd the other : Of the Sibyls . the one of them beginning her Greeke meeter in these very words . Knowe thy God , which is the sonne of God . &c. Lact. lib. 4 , inst. cap. 6. An other of them maketh a whole discourse of Christ in Greeke verses called Accrostichi , for that the beginning of euery verse , is by some Letter appointed in order , foorth of some one sentence that runneth thorow the whole . As for example , the sentence that passed through the beginning of those verses which nowe we talke of , was this , * * S. Aug● . translateth al the verses lib , 18 , de ciuit . 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 this ●entence . The totall argument being , of the incarnation , life , death , glory , & iudgement of the sonne of God . And the last two verses of al the meeter , are thus , He that hath beene heere described , by our Accrostick verses : is an immortall Sauiour , and a King that must suffer for our sinnes .

And for that these Prophecies of the Sibyls are of meruailous importance to confirme the verity of our Christian Religion , The Greeke verses of the Sibyls , of what importance & authority . and are alledged often for that purpose , by the most graue & learned Fathers of the Primatiue Church : as for example , by Iustinus the Martyr , in his Apologie for Christians ; by Origen against Celsus ; by Arnobius and his scholler Lactantius against the Gentiles ; by S. Cyrill , against Iulian the Apostata ; by S. Augustine in his booke De ciuitate De● : by Eusebius , and Constantine the Emperor & other ; I wil say some-what in thys place , for the authoritie & credite of these verses , least any man perhaps might imagine , ( as some Gentiles in olde time would seeme to doe ) that they were deuised and inuented by Christians . And the most of my proofes shall be out of a learned * * See this Oration in Euseb. lib. 4 , cap , 32 , de vita Const. at the end . Oration , written in Latine by the foresayde Emperour , to a Counsel of Prelates in hys dayes : wherein he endeuoureth to shew , the vndoubted authoritie of these Sibyl prophecies , which he esteemed so much ( after dilligent search made for theyr credite & sincerity ) as they seeme to haue beene a great cause of his constant zeale and feruour in Christianity .

The first proofe , for credite of the Sibyls verses .

Varro lib. de rebus diui. ad C. Caesarem pont. max. FYrst then hee sheweth , that these predictions of the Sibyls , coulde not be deuised or fained by Christians , or made after the time of Christes natiuity , for that Marcus Varro , a most learned Romaine , who liued almost a hundred yeeres before Christ , maketh mention at large of the Sibyls , ( who in number he saith were tenne ) and of their writings , Countries and ages , as also of the writers & Authors , that before hys time had left memory of them . And both hee and Fenestella , Fenest . cap. de 15 , viris . ( an other Heathen ) doe affirme , that the wrytings of these Sibyls , were gathered by the Romaines from all partes of the worlde , ( where they myght be heard of , ) & layd vp with diligence and great reuerence in the Capitole , vnder the charge and custody of the High Priest and other Officers , in such sorte , as no man might see or reade them , but onely certaine Magistrates , called the Fiftine , & much lesse might any man come to falsifie or corrupt them .

The second proofe .

SEcondly he sheweth , that Sibylla Erithraea , who made the former Accrostike verses of Christ , testifieth of herselfe , that she liued about sixe hundred yeeres after the floode of Noe , & her Countriman Apollidorus Erithraeus and Varro doe report , that she liued before the war of Troy , and prophecied to the Graecians that went to that war , that Troy should be destroied . Lact. lib , 1 , inst. cap. 6. Which was more than a 1000. yeres before Christ was borne .

Cicero . Cicero also , that was slaine more forty yeeres before Christes natiuity , translated into Latine , the former Accrostike verses , See Cicero of these Accrostike verses of Sibylla , lib. 2. de diuinatione . as Constantine affirmeth , which translation was to be seene in his workes , when Constantine wrote this Oration : so that by no meanes they could be deuised or brought in by Christians .

The thyrd proofe .

THirdly he sheweth , that the same Cicero , in diuers places of hys works , besides the mention of these Accrostike verses , insinuateth also an other Prophecie of Sibylla , touching a King that should ryse ouer all the world , where-with himselfe and the Romans were greatly troubled : and therefore in one place , after a long inuectiue against hys enemie Anthonie , that would seeme to giue credite to that Prophecie , or rather as Cicero dooth vrge against him , would haue had the same fulfilled in Iulius Caesar , he concludeth thus ; Cicero , lib. 2. de diui. paulo post medium . Let vs deale with the Prelates of our Religion , to alledge any one thing rather out of the booke of Sibilla , then a King , whom neither the Gods nor yet men , can suffer hereafter to be in Rome .

The like prophecie of Sibylla touching a King , Cicero , lib. 1. Epist. fam. Epist. 1.2.3.4.5.6 . is insinuated by the same Cicero , in his first Booke of Epistles to Lentulus : to wit , that when the * * See lib. 2. Oracul . Sib. Romaines shoulde restore a King in Egypt by force , then shoulde ensue the vniuersall King , that should be Lord ouer Romaines and all other . Which Prophecie beeing much vrged by Cato the Tribune , * * Epist. 5. against the restoring of * * Hee was Father to Cleopatra . Ptolomeus Aulates late King of Egypt , that for his euill gouernment was expulsed by his subiects , the matter was thought of such weight by all the Romaine Senate , The feare which the Romans had of the vniuersall King prophecied by Sibylla . ( I mean the sequel of this Prophecie ) that wheras otherwise for many respects , they were greatly inclined to haue restored the said Ptolomie : yet in regard of thys Religion , ( as they called it , ) they changed theyr mindes . But what ? could they alter by thys the determination of God ? No truelie , for soone after , King Ptolomie perceiuing the Senators mindes to bee altered , fled secretlie from Rome to one Gabinius , that was Gouernour of Syria , Dion . li. 39. histor. and for fiue Millions of Gold that he promised him , he was by the force of Gabinius restored : and not long after was Christ born , according to the meaning of the Sibyll Prophecie .

¶ The fourth proofe .

FOurthly , the said Emperor Constantine prooueth the authoritie of these Sibyls verses , for that Augustus Caesar , before our Sauior Christ was borne , had such regard of them , that he laid them vp in more straighter order then before , ( according as Suetonius a Heathen , Suet. tranq. cap. 3. de vita Aug. in his life reporteth ) vnder the Alter of Apollo , in the hyll Palatine : where no man might haue the sight of them but by speciall licence ; which licence Constantine prooueth that Virgill the Poet had , The Prophecies of Sibylla alledged by Virgill . for that hee was in high fauour with Augustus . And therefore in a certaine Eglogue or composition of Verses , that he made in praise of a yong child named Saloninus , newlie borne to Asinius Pollio , Augustus great friend , ( 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 , he applieth ( I say ) to one or both of the young Infants , the whole prophecie , which he had reade in the verses of Sibylla , touching the birth of Christ , and of the peace , grace , and golden world that shold come with him . Vpon which subiect he beginneth thus .

Vltima Cumaei venit iam temporis aetas : Virgil. Eglog . 4. Magnus ab integro saeculorum nascitur ordo : Christes preordination . I am redit & Virgo , rediunt Saturnia regna .

That is , now is come the last age prophecied by Sibilla , called Cumaea , now commeth to bee fulfilled the great ordinance and prouidence of GOD , appointed from the beginning of the world , ( these were Sibylles words , ) now commeth the Virgine , and the first golden daies of Saturnus shall returne againe .

Thus much translated Virgill out of Sibylla , touching the eternall determination of God , for Christes comming into this world : as also of his Mother the Virgine : and of the in●inite blessings that should appeare with him . Now ensueth in the same Poet , what Sibylla had said for Christes actuall natiuitie .

Christes birth . I am noua progenies caelo dimittitur alto : Chara Deum soboles . &c.

Now a new progenie or of-spring is sent downe from Heauen : the deerelie beloued issue or child of the Gods . And note heere , that Sibylla saith plainlie , Chara Dei soboles , the deerely beloued Sonne of God , and not of Gods ; but that Virgil would follow the style of his tyme . And thirdly , hee setteth downe out of Sibylla , the effect and cause of this sonne of Gods natiuitie , in this sort .

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

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

These are Virgils words translated ( as I said ) out of Sibylla . And now consider you in reason , whether these Prophecies might be applied ( as Virgill applied them ) to those poore children in Rome , or no , who died soone after this flatterie of Virgill , without dooing good , either to themselues , or to others ? Albeit ( perhaps ) in this point , the Poet be to be excused , in that he beeing not able to imagine what the Sibyl shold meane , made his 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 particuler , that made the Accrostike Verses before mentioned , of Christes death and Passion , hee concludeth in these words ; Constantines opinion of the spirit of Sibylla Erythraea : orat . ad caetum . Sanct. ca. 18 These are the things that fell from Heauen , into the mind of this Virgine to ●ore-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 world , his holie prouidence towardes vs . And we may consider in this whole discourse of Constantine , for authoritie of these verses . First , that he vseth onely the testimonie of such Writers , as liued before Christ was born , or Christians once thought vpon . Secondly , that he vseth these proofes to no meaner audience , then to a Councell and congregation of learned men . Thirdly , that he was an Emperour which vsed them , that is , one that had meanes to see and examine the originall Copies in the Romaine Treasurie . Fourthly , for that he had great learned men about him , who were skilfull , and would be dilligent in the search of such an antiquitie of importance : especially Lactantius , Lactantius . that was Master to hys sonne Crispus , and who most of anie Author , reciteth and confirmeth the said Sibyls verses : and Eusebius Caesariensis , that wrote the Ecclesiasticall historie , and * * See Euseb. lib. 4. cap. 32. de vita Constant . howe this Oration was first written in Latine and translated into Greeke . recorded this Oration of Constantine therin . And finallie , we may consider , that Constantine was the first publique Christian Emperour , and lyued within three hundred yeeres after Christ , when the recordes of the Romaines were yet whole to be seene . He was a religious , wise , and graue Emperor , and therefore would neuer haue bestowed so much labour , to confirme such a thing , at such a time , to such an audience , had not the matter ben of singuler importance . And thus much of the second point , touching Prophets among the Gentiles .

¶ Of the conf●ssion of Oracles , concerning Christes comming .

THere remaineth onelie a word or two to be spoken of the thirde : which is , of the confession of deuils and Oracles , concerning the comming of Christ ; especiallie when the time of his appearance drew neere , and that they began to fore-tell his power and vertue . Wherein as I might alledge 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 say more of thys matter in another place heereafter , I will touch onelie heere two Oracles of Apollo concerning this matter .

The one whereof , was to a Priest of his owne , that demaunded hym of true Religion , and of GOD : to whom he aunswered thus in Greek . The first Oracle . O thou vnhappie Priest , why doost thou aske me of GOD , that is the father of all things : and of this most renowmed Kings deere and onelie sonne , and of the spirit that containeth all . &c. Alas , that spirit will enforce me shortlie , to leaue this habitation and place of Oracles . Suidas in Thulis , et Porphy . et Plut. de ora .

The other Oracles was to Augustus Caesar , The second Oracle . euen about the verie time that Christ was readie to appeare in flesh . For wheras the said Emperour now drawing into age , wold needes goe to Delphos , Suidas in vita August . Niceph. lib. 1 hist. cap. 17. and there learne of Apollo , who shoulde raigne after him , and what should become of things when he was dead , to which demaunde , Apollo for a great space would make no aunswere , notwithstanding , Augustus had been verie liberall , in making the great Sacrifice called Hecatombe . But in the end , when the Emperour began to iterate his 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 hande to get mee to Hell . But yet doe you depart in silence from our Altars .

Thus much was Apollo inforced to vtter of his owne miserie , and of the comming of the Hebrue boy , that should put him to banishment . But yet the deceitfull spirit , to hold still his credite , would not haue the matter reuealed to many . Wherevpon , Augustus falling into a great musing with himselfe , what thys aunswer might import : returned to Rome , and builded there an Altar in the Capitole , with this Latine inscription ( as Nicephorus affirmeth , ) Ara primogeniti Dei : Niceph. lib. 1 hist. cap. 17. The Altar of Gods first begotten Sonne .

Thus then haue I declared , howe that the comming of Gods son into the worlde , The conclusion of this first Section . was fore-tolde both to Iewe and Gentile , by all meanes that possibly in reason might be deuised ; that is , by Prophecies , signes , figures , ceremonies , tradition , and by the confession of deuils themselues . Not onelie that his 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 worlde : to die for the sinnes of all men : to ordaine a newe Law , and more perfect Common-wealth . How also he was to come to wit , in mans fl●sh , in likenes of sinne , in pouertie , and humilitie . The time likewise of his appearance was prefigured , together with the manner of his byrth , lyfe , actions , death , resurrection , and ascention . And finally , nothing can be more desired for the foreknowledge of any one thing to come , then was deliuered & vttered concerning the Messias , before that euer Christ or Christians were talked of in the world . The argument of the two Sections following . Now then remaineth it to consider and examine , whether these particularities , fore-told so long ago of the Messias to come , do agree in Christ , whom we acknowledge for the true Messias . And this shall be the subiect or argument of all the rest of our speech in this Chapter .

¶ How the former predictions were fulfilled in our Sauior Christ , at his beeing vpon earth . SECT. 2.

ALbeit in the points before recited , which are to be fulfilled in the Messias at his comming , we haue some controuersie & disagreement with the Iewe , Our controuersie with Gentiles . as hath been shewed , yet our principall contention in them all , is with the Gentiles & Heathen , that beleeue no Scriptures . For that in diuers of the former Articles , the Iew standeth with vs , and for vs , & offereth his life in defence therof , as far forth as if he were a Christian. In so much , as the Gentile oftentimes , is inforced to meruaile , when he seeeth a people , so extreamely bent one against another , as the Iewes are against Christians : and yet doest and so peremptorilie in defence of those verie principles , which are the proper causes of their disagreement .

But heereunto the Iewe maketh aunswer , Our controuersie with the Iewes . that his disagreement from vs , is in the application of those principles , For that in no wise he wil allow , that they were , or may be verified in Iesus . And heerein he st●ndeth against vs , much more obstinatly then doth the Gentile . For that the Gentile , as soone as he commeth once to vnderstand and beleeue the Prophecies of Scripture , he maketh no doubt or difficultie in the application thereof : for that he seeth the same most euidentlie fulfilled in our Sauiour Christ . Which is the cause , that few or no Gentiles since Christes appearance , haue come to bee Iewes , but that presentlie also they passed ouer to be Christians .

The obstinacie of the Iewes . But the Iewe by no meanes wil be moued to yeeld , albeit he haue neyther Scripture , nor reason , or probability for his de●ence . Which among other things , is a verie great argument to prooue , that Iesus was the true Messias indeede , seeing that among the markes of the true Messias set downe by Gods Prophets , that was one : that he should be refused of the Iewish Nation . Heerehence are those wordes of the holie Ghost so long before vttered ; Psalm. 118 The stone which the * * The Iewes are the builders , who take vpon them to build Gods house . builders refused , is made the head stone of the corner , this is done by God , and it is maruailous in our eyes . Heere●hence 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 Math. 21. Esay , 6.

Deut. 28. It maketh then , not a little for our cause ( gentle Reader ) that the Iewish Nation is so wilfully bent against vs , The Iewes obstinacie against vs , a great argument for vs . and that they refused Christ so peremptorily at his being among them . For whom soeuer that Nation shold receiue and acknowledge : it were a great argument by Scripture , that he were not indeede the true Messias . But yet to demonstrate to the world , what little shew of reason they haue in standing thus against their owne saluation , and in refusing Christ , as they doe : I will in as great breuitie as I may , run ouer the chiefe points that passed at his beeing vpon earth , and thereby examine by the testimonies of his greatest enemies , whether the foresaid Prophecies , and all other signes , which haue beene from the beginning , to fore-tell vnto vs the true Messias , were fulfilled in him and his actions , or no.

And for that the matters are manie and diuers , that will come heerin to be handled , I will for order sake , reduce all to fower considerations . The deuision of thys Section into fower considerations . Whereof the first , shal be , touching the time fore-prophecied of the comming of the Messias , and whether the same agreed with Christes natiuitie or no. The second shall be of dyuers particulers that passed in Christes incarnation , birth , circumcision , and other accidents , vntil the time that he began to preach . The third shall be of his life , conuersation , miracles , and doctrine . The fourth and last , shal be of his passion , death , resurrection , and ascention . In all which , ( as I said before ) I will vse no one Authour or testimonie of our owne side , The testimonies here vsed . for approuing any thing that is in controuersie beetweene vs : but all shal passe by trial , either of their owne Scriptures , or of manifest force and consequence of reason , or els by expresse recorde of our professed enemies .

¶ The first consideration .

FOR the first then , concerning the time , The time appointed . which is the principall and heade of all the rest it is to bee 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 and one yeere of the raigne of the Emperour Augustus Caesar , which was fifteene yeeres before his raigne ended . Also in the beginning of the thirty-three yeere of Herods raigne in Iurie , which was foure yeeres and more before his death . And from the beginning of the world , as * * See Euseb. in Chron. some account , foure thousand , one hundred , and ninetie-nine . And as others doe account , foure thousand , foure-score and nine : for that in this point , betweene the Hebrues and the Graecians , there is a difference of some little more then an hundred yeeres , concerning their reckoning .

The state of the world at Christes natiuitie , The general state of the world at Christes comming . was this . The three Monarchies of the Assirians , Persians , and Graecians were past ouer , and ended : and the Romaines were entered into the fourth , that was greater then any of the rest , according to the Prophecie of Daniell , Daniel , 2. fiue hundred yeeres before Octauius Caesar , surnamed Augustus , Suet. tran . et Aurel. victo . et alij in vita August . after fiue ciuill warres by himselfe waged , and after infinite broyles & bloodshed in the world , raigned peaceably alone for many yeeres together : and in token of an vniuersall peace ouer all the earth , he caused the Temple gates of Ianus to be shutte , according to the custome of the Romans in such cases : albeit this had happened but twice before , from the building of Rome vnto that time . And the verie same day that Christ was borne in Iurie , Augustus commaunded in Rome ( Oros , lib. 6. hist. cap. 22. as afterward was obserued ) that no man should call him Lord , thereby to signifie the free libertie , rest , ●oy , and securitie , wherein all men were after so long miseries , which by continuall warres the world had sustained .

The first proofe . By this we gather first , that thys time of Christes birth , agreed exactlie with the Prophecie so long before set downe in Daniell , ( who liued in the first Monarchie , The Romaine Monarchie . Daniell , 2. ) that after his time there should be three Monarchies more , and the last biggest of all : at whose appearing the Messias should come , and builde vp Gods kingdome throughout the whole world .

The second proofe . Secondly , wee see that fulfilled , which Esay the Prophet , aboue an hundred yeeres before Daniell , foretolde that at the comming of Christ , people should sit in the beautie in peace . The peace of all the world . Esay , 32. And againe , there should bee no ende of peace . And yet further , hee shall be Prince of peace . And K. Dauid long before him againe : Psalm , 71. In his daies there shall arise iustice and aboundance of peace . Which thing , though especiallie it be to be vnderstood , of the internal peace & tranquillitie of our mindes and soules : yet considering that external peace also was necessarie for a time , for the quiet planting and publishing of Christes Gospell , and seeing that the same was brought to passe most miraculously vpon the suddain , when in reason men might least expect the same , for the infinite warres wherein the world a little before had been : and by reason of the Romaine Monarchie so freshly established , ( which in their beginnings are wont to be troublesome : ) thys peace ( I say ) can not bee but a great argument , that this was the proper time of the Messias his comming . And thus much for the state of the world in generall .

And now for the particuler state of Iurie at Iesus natiuity , The third proofe . thus it was , according as Iosephus the Iew ( who was borne within fiue yeeres after Christes passion ) describeth the same . The Scepter of Iuda . One Herod a stranger , whose Father called * * His grandfather was a Sextane in Apollos temple , and his father was brought vp among theeues in Idumaea . Antipater , came out of Idumaea , was risen to acquaintance and fauour with the Romans , partlie by his said Fathers meanes , who was , ( as Iosephus words are ) a well monied man , industrious , and factious , and partlie by hys owne diligence and ambition , beeing of himselfe both wittie , beautifull , and of excellent rare qualities . By which commendations , Euseb. lib. 1. cap. 6. ex Aphricano . Ioseph . lib. 14 antiq. cap. 2. he came at length to marrie the daughter of Hyrcanus King of Iurie , that was descended lineally of the house of Dauid , and Tribe of Iuda . And by this marriage , obtayned of his Father in law to bee Gouernour of the Prouince of Galilie vnder him . But Hircanus afterwards falling into the hands of the Parthyans , that carried him into Parthya : Herod ran away to Rome , The first rysing of Herod Ascolonita . and there by the special helpe and fauour of Anthonie , that ruled in company together with Octauius , he obtained to be created King of Iurie , without any title or interest in the world . For that not onely his said Father in law Hyrcanus was yet aliue in Parthya , but also his yonger brother Aristobulus , and three of his sonnes , named Antigonus , Alexander , and Aristobulus , and diuers other of the blood royall in Iurie .

Herod then , hauing procured by these meanes to be King of Iurie : procured first to haue in his handes the fore-said King Hyrcanus , Ioseph . lib. 15 anti. ca. 9.11 and so put him to death : he also brought to the same ende , his younger brother Aristobulus , and his three sons likewise . He put to death also his owne wife Mariamnes , The most horrible murders committed by Herod . that was K. Hyrcanus daughter , as also Alexandra her Mother : and soone after two of his owne sonnes , which he had by the said Mariamnes , for that they were of the blood royall of Iuda . And a little after that again , Lib. 17. c. 10. he put to death his thirde sonne named Antipater . He caused also to bee slaine at one time , fortie of the cheefest noble men of the Trybe of Iuda . Lib. 15. ca. 1. Phylo lib. de tempore . And as Phylo the Iew writeth ( that liued at the same time with him ) he put to death all the Sanhedrin , that is , the seauentie and two Senatours of the Trybe of Iuda , that ruled the people . Hee killed the chiefe of the Sect of the Pharisies . Ioseph . lib. 14. cap. 2. He burned the Genealogies of all the Kings and Princes of the house of Iuda : and caused one Nicholaus Damascenus an Historiographer that was his seruant , to drawe out a Petidegree for him and his lyne , as though he had discended from the auncient Kings of Iuda .

Hee translated the High priesthood , A patterne of an ambicious Tirant . and solde it to strangers . And finallie , he so rased , dispersed , and mangled the house of Iuda : as no one iote of gouernment , dignitie , or principalitie remained therein . And when he had done all this , then was IESVS of the same house and lyne of Iuda , borne in Bethleem , the proper Cittie of Dauid , which Dauid was the founder and first Author of Regalitie in Iuda .

The Prophecie of Iacob touching the Scepter of Iuda . Gene. 49. Now then , consider the prophecie of Iacob , concerning the particuler time of Christes appearance , almost two thousand yeeres before these things fell out . Come hether my chyldren , ( said he ) that I may tell you the things which are to happen in the latter dayes &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 now at Christes natiuitie , when Herod h●d extinguished all gouernment in Iuda , no man can denie , that will acknowledge the things set downe before , which are recorded by Writers both of that time , and of the Iewish Nation and Religion themselues .

That the Scepter neuer failed in Iuda vntill Herod came And that it neuer was fulfilled from Dauids daies , ( who began the gouernment of the house of Iuda ) vntill this time , appeareth plainly by all Histories and Recordes both diuine and 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 Babilon , 4. Reg. 29. Ierem. 37. the Scripture sheweth how all the Kings descended from the house of Iuda . And during the time of their captiuitie in Babilon , Thal. in tra. Sanh . ca. Dinei . Manmonoth . ( which was seauentie yeeres ) the Iewes were alwaies permitted to chuse themselues a Gouernour of the house of Iuda , whom they called RESCHGALVTA .

And after their deliuerie from Babilon , Rab. Moyses Egip . in prae . Maimonim . Esd. lib. 1. ca. 1.2.3 . Zorobabel was their Captain of the same Tribe : and so others after him , vntill you come to the Macchabees , Mac. lib. 1. cap. 2.3 . who were both Captaines and Priestes : for that they were by the Mothers side , of the Tribe of Iuda , and by the Fathers side , of the Tribe of Leui , as Rabbi Kimhi holdeth . Rab. Kimhi . com . in Agg. Iosep. lib. 13. & 14 antiq. And from these men down to Hircanus and Aristobulus whom Herod slewe , there continued stil the same lyne , as Iosephus declareth . So that by this Prophecie it is euident , that Iesus was borne at the proper time appointed for the Messias , when there was neither King nor Captain , nor High Priest , nor Counseller , nor any one Gouernour of the house and Trybe 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 seconde Temple . ( that was builded by Zorobabel after the Iewes were returned from their captiuity in Babilon ) should 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. et 7 first by Salomon , which lasted about foure hundred and fortie two yeeres , 2. Chron. 3. and then it was burned and destroied by Nabuchodonozer King of Babilon . Euseb. in Chron. Clem. lib. 1. strom . Wherefore about seauentie yeeres after , it was builded againe by Zorobabel , 4. Reg. 25. who reduced the Iewes from Babilon , 1. Esd. 1.3.4 . and so it continued , vntil it was destroyed the second time by Tytus , son to Vespasian the Romaine Emperour , about fortie & 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 in the time of the seconde building , the people of Israell were poore , and much afflicted in respect of their late banishment , 1. Esdras 5. and 6. ( though much assisted to this worke by the liberalitie and munificencie of Darius King of Babilon : ) so was the building and workmanship of thys second Temple , The building of the seconde Temple lesse gorgeous then the first . 1. Esdras , 5. nothing comparable , for excellencie to the first , which was builded by Salomon , when the Iewes were in the flower of their glorie and riches . This testifieth Aggaeus the Prophet , who was one of the builders , and he testifieth the same to Zorobabel , and to the rest of those that were with him , by Gods owne appointment , in these words . Aggae . 2. The woord of God was made to Aggaeus 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 saw this Temple in his first glorie , ( before our transmigration , ) and what say you to this , which now 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 saith Aggaeus by Gods commission , of the materiall building of the seconde Temple . And yet to comfort the Iewes with all , he was commaunded presently in the same Chapter to say thus ; Comfort thy selfe Zorobabell , and comfort thy selfe Iesu thou sonne of Iosedec high Priest , and comfort your selues all yee people of the earth , saith the Lord God of Hostes : Aggae . 2. do yee the thinges which I couenanted with you , when yee came foorth of the Land of Egipt , and feare not , for that my Spirit shall bee among you . Thus saith the Lord God of Hostes * * This he said for that the three Monarchies ensued , wherein there was continuall warre and bloodshed . a little time yet remaineth , when I will mooue both heauen and earth , both Sea and Land , with all Countries in the world . And then shall come the DESIRED OF AL NATIONS : And I will fill his house ( or Temple ) with glorie● saith the Lord GOD of Hostes. Siluer is mine , and Gold is myne , sayth the Lord GOD of Hostes : great shall bee the glorie of this last house or Temple , more then of the first , saith the Lord GOD of Hostes. Hetherto are the words of God by Aggaeus , and the often repetition , o● the Lord GOD of Hostes , is to signifie the certaintie and great weight of the matter promised . Now consider then , that wheras God had said immediatly before , that thys seconde Temple was nothing in respect of the first , for pompe and riches of the material building , which the old men in the booke of Esdras doe testifie by their weeping● ( when they saw this second , and remembred the first ) yet now GOD sayth , 1. Esdras , 3. that Gold & 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 pouerty of the second building , yet , shall it be filled and replenished with glorie , and that in such sorte , as it shall far passe in glory the former : and that shall be , ( as both heere is expressed , and other where most plainly , ) by the comming of our Sauiour * * Thys was fulfilled when christ was personally , and taught in the Temple . Christ into the second Temple , Luk. 1 , 2 , 19. which shall be a greater dignitie , Math , 21 , 26 , &c. then any dignitie what soeuer was found in the first building of Salomons Temple .

Concerning which poynt , Prerogatiues of the first Temple . it is to be considered , that the learned Iewes , besides the materiall dyfference of building before mentioned , doe note fiue things of great importance to haue been wanting in the second Temple , Rab. Samuel tract . Sanh . in Thalm. which were in the first . To wit , The fire sent from Heauen to burne the Holocaustes ; Hieroso . Ra. Aba . in lib. deorum . The glorie of GOD ( or Angels ) appearing among the Images of Cherubines that stood in the Temple ; The manifest inspiration of Gods Spirit vppon Prophets , ( for that Prophecie fayled in the second Temple ; ) The presence of the Arke ; and last of all Vrim and Thumim . All which great wants and differences , notwithstanding , God sayth as you see , that the glory of this second Temple , shall be much greater then the first , by the comming of Christ into the same . Which thing , Malachie that lyued at the same tyme when the seconde Temple was in building , confirmeth more expresly in these words . Mala , 3 , Behold , I send my * * Thys christ interpreted of S. Iohn Baptist . Mat. 11 , Angel , & he shall prepare the way before my face . And straight after , shall come to this Temple , the Lord or Ruler , whom ye seeke & the MESSENGER OF THE TESTAMENT whom you desire . Behold , he commeth sayth the Lord of hostes , and who can imagine the day of hys comming ? or who can stande or abide to see him ? for he shall be as a purging fire . &c.

By all which is made euident , tha● Christ must come & appeare in the second Temple before it be destroyed , ( as Iesus did ) and therefore hee cannot be now to come , seeing the sayde Temple was destroyed aboue one thousande and fiue hundred yeeres past by the Romaines , as hath beene sayd . Which destruction and finall desolation , was prophecied by Daniell , to ensue soone after the byrth and passion of Christ in these words . Dan , 9. After sixtie and two hebdomades , Christ shall be slaine : and a people with their Captaine to come , shall destroy the Cittie , The second Temple to be destroyed presently after Christes passion . and the Sanctuary , and the ende thereof shall be vastitie or spoyle . And after the warre ended , there shall ensue the appointed desolation . Which prophecy to haue fallen out litterally about 40. yeres after Iesus was put to death , when Ierusalem was destroied & the Temple ouerthrowne by Titus , Iosep. de . bel . Iudaico . li. 6. the story of Iosephus that learned Iew , who was Captaine against Tytus in that war , doth mani●estly and at large declare .

And for that we haue made mention heere of Daniels prophecy concerning the particuler time of Christes comming , The fift proofe . The 72. Hebdomades . and of his death , which confirmeth the purpose we treate of so perspicuously , as nothing can be said more euident , it shal not be amisse to examine the same before we passe any further . For better conceiuing whereof , it is to bee vnderstoode , that thys Greeke word Hebdomada , ( signifying seuen ) doth som-time import a weeke or seauen dayes , Two kindes of weekes . according to our common vse , and then it is called in scripture Hebdomada dierum , a weeke of daies , as in Daniell the tenth chapter , and the second verse ; where the Prophet saith of himselfe , that he did mourne three weekes of dayes . But at other times , 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 ; Leu. 25. vide etiam ca● 23 et ali . passim Thou shalt number vnto thee seauen weekes of yeeres , that is seauen times seauen , which make fortie and nine yeeres .

Now then it is certaine , that Daniell in the Prophecie before alledged , where hee assigneth sixty-two weekes to the time of Christes death , could not meane weekes of daies , fo● that hee appoynteth onely seauen weekes , to the rebuilding of the Cit●tie of Ierusalem , of the Temple , an● of the wals about ; which were not ended but in forty and nine yeeres after , as m●y be gathered by the Bookes of Esdr●s : Lib. 1. et 2. which forty nine weekes , do make iust seauen weekes of yeeres . And ther●ore it is certaine , that such Hebdomades of yeeres , are meant heere by Daniell in all the prophecie .

First then , when the Angel came to comfort him , and to open vnto him secrets for the time to come , he sayd these words ; Dan. 9. Marke my speech , and vnderstand the vision . The seauentie Hebdomades or weekes are shortened , ( or hastened ) vpon thy people , & vppon thy holy Citty : to the end all preuarication and sinne may take an end , and iniquity be blotted out , & euerlasting iustice be brought in place therof : to the end that visions & prophecies may be fulfilled , and the HOLY OF HOLIES may be annointed . Ierem , 25 , et 29. In which words , it seemeth that the Angel did allude by naming s●auentie , Why the Angel named seuentie and two Hebdomades in thys place● vnto the seauentie yeeres of captiuitie , prophecied by Ieremie , after which ended , the people should be deliuered from their temporall bondage in Babylon . And therfore Daniell nowe being in that place , and perceiuing the same tyme to be expired , prayed to God with great instance , to fulfill his promise made by Ieremie . Whereto the Angell aunswered , that it should be done . And as after the expiration of 70. yeeres , God was now to deliuer them from the bodily captiuity of Babilon : so was hee also a●ter seauentie Hebdomades more , to deliuer them from bondage of sinne & pre●arication , and that by the annointed MESSIAS , which is indeed the Holy of all Hol●es .

This ( I say ) may be the reason of naming seauentie Hebdomades , thereby to allude to the number of the se●uentie yeeres of that Babilonicall seruitude . For that immedi●tly a●ter , the Angell appoynteth the whole exact number to be three-score and nyne Hebdomades , that is , seauen to the building of the Cit●y and Temple , and sixtie-two from that to the death of Christ , in these words . Dan. 9 , Know ●hou and marke , that from the end o● this speech , to the time that Ierusalem shal be builded , The exact number of we●kes from the building of the second Temple to the death of Ch●ist . 62. and vnto Christ the Captaine , there shal be Hebdomades seauen , and Hebdomades sixtie-two : and the streetes & wals ( of Ierusalem ) shal be builded again , though with much difficultie of the times : & after sixtie and two Hebdomad●s , Christ shall be slaine . And the people that shall denie him , shall not be his● &c. And then vnto consumation and end , shall perseuer desol●tion .

Now then , if we put these yee●es together , which are here mencioned by Dani●ll : The account of Daniels weekes . that is , fi●st the seauen Hebdomades , whi●h make fortie and nine yeeres , and then the threescore and two , from the restauration of Ierusalem , which make foure hundred , thirty and foure more , we shall finde the whole number to be foure hundred , and eyghtie-three yeeres . Which being begunne from the first yeere of Cyrus , as some wil , ( for that he first determined the Iewes reduction , ) or from the second yere of Darius , as others will , ( for that hee confirmed and put the same in execution , ) or from the twenty ye●e of the said Darius , for that then , hee made a new Edict in the fauour of Nehemias , and sent him into Iurie , euery way they wil end in the raigne of Herod and Augustus , vnder whom Christ was borne , or in the r●igne of Tyberius Caesar , vnder whom he suffered . And by no interpretation in the world , can it be auoided , but that this time appointed by Daniel , is now out , aboue one thousand and fiue hundred yeeres past , whyle yet the Temple stoode , and was not put to desolation . And therefore of necessity , Christ must be come about that time , and neuer more heerafter to be looked for .

The sixt proofe . The traditions and obseruations of the olde Iewes themselues , doe meruailously confirme thys beleefe of ours , for that they all dyd run to thys one poynt , The traditions of Rabbines . that about the tyme of Augustus his raigne , ( wherein Iesus was borne ) the Messias shoulde appeare . It is often repeated in the Thalmud , Thal. tract . Sand cap. ●elec . et alibi that one Elyas left thys tradition , that the world should endure sixe thousande yeeres ; that is , two thousand before the Lawe of Moses , two thousand vnder the same Lawe , and two thousand after that , vnder the Messias . Which last two thousande yeeres , by all computation , could not begin much from the byrth of Iesus . And the Rabbines a great while agone , complained in theyr Thalmud , Thal. in tra. Auodazara . that there seemed to them in those dayes , seauen hundred and fourteene yeeres past , since Christ by the Scriptures shold haue appeared : and therefore they doe meruaile why God so long deferreth the same .

An other obseruation they haue vpon the words of Esay , Esay , 9. An obseruation of the Cabalistes . Paruulus natus est nobis , a little chyld is borne vnto vs . In which wordes , for that they finde the Hebrue Letter Mem , to be shut in the midst of a worde , ( which is strange in that tongue , for that Mem is wont to be open in the midst of words , and shut onely in the end , ) they gather many secretes . Thal in lib. Sabbat. et in tract . Sanh● . And among other , that seeing Mem signifieth sixe hundred yeres , so long it should be after Esay , vntil the time of Christ . Which account of theirs falleth out so iust , Esay , 7 , that if you reckon the yeeres from Achaz King of Iuda , in whose tyme Esay spake these wordes , Math , 2. vntil the time of King Herod vnder whom Christ was borne , you shall perceiue the number to fayle in little or nothing .

A much lyke obseruation hath Rabbi Moses , The obseruation of Rabbi Moses . the son of Maimon , ( whom the Iewes doe holde in extreame great reuerence , calling hym the Doctor of iustice , ) in his Epistle to hys Countrimen of Affrica , Rab. Moses Ben. Maimon . ep. ad Iudeos Afri , concerning the time of Christes appearaunce , which hee thinketh to be past according to the Scriptures , aboue a thousand yeeres in his daies , ( he lyued about the yeere of Christ , one thousand , one hundred & fortie , ) but that God deferreth his manifestation for theyr sinnes .

Rab. Iosue Ben. Leui , in Thal tract . Sanhed . cap. helec . To which purpose also , appertaineth the Narration of one Elias , as Rabbi Iosue reporteth it in the Thalmud , that the Messias was to be borne indeede , according to the Scripture , before the destruction of the second Temple ; for that Esay saith of the Sinagogue , Esay , 66 , Before she was with child shee brought foorth : and before the griefe of trauaile came , she was deliuered of a man child . That is , sayth hee , before the Sinagogue was afflicted and put to desolation by the Romaines , she brought foorth the Messias . But yet ( sayth he ) this Messias for our sinnes , dooth hyde himselfe for a time in the Sea , Christ hydeth himselfe in the Sea● and other desert places , vntill we be worthy of his comming . To the lyke effect is the obseruation of the Thalmud it selfe , The obseruation of the Thalmud . and of diuers Rabbines therin , concerning the wicked manners of men that should be at Christes appearance vppon earth , of whom they doe pronounce these wordes : Thal. tract . Sanhed . cap. helec . Rab. Iohanan . Rab. Iuda . Rab. Nehoras . &c. The wise men in Israell shall be extinguished : the learning of our Scribes and Pharisies shall be putrified : the schooles of Diuinitie shal be stewes at that time . Which thing Iosephus that lyued in the same age with our Sauiour Christ , Iosep lib. 20 , anti. ca. 6. et 8● et lib. 6 , de bel . Iud. 15 , et li. 7. cap. 9. affirmeth to be fulfilled in the tyme of Herode : in so much , that if the Romaines had not destroyed them , without doubt , sayth he , eyther the earth would haue opened and swallowed them downe , or els fire from heauen would haue consumed them .

All then runneth to this end , The seuenth proofe . both by Scripture , tradition , obseruation , and instinct of God himsel●e : Foreboding . that about Herods time the true Messias should be borne . And heereof came that common and publique fame that is recorded by Tacitus Suetonius , and Iosephus , Tacit. li. 12 , Sueton. in vita Vesp. Iosep. de bello Iudai . lib , 7 , cap. 12 , ( which was also written in open sight , vpon the chiefest Tower of the Citty of Ierusalem ) that out of Iurie should rise● A generall Lord of the vniuersall worlde . Which Prophecie , as the Romaines eyther contemned , or turned another way , applying the same afterward to the Emperour Vespasian , so the Iewes vnderstood it of their Messi●s , and Herode feared the matter greatly ; and for that was so watchfull to extinguish the line of Dauid as hath beene already shewed .

Heereof also it did proceede , that the Magi , The eyght proo●e . or Wise men of the East , attended so diligently about that time , to expect the starre that Balaam had promised at the comming of thys King . Heere-hence also it was , that the whole people of Iurie , The general expectation of the people . remained so attent at thys time , more then euer be●ore or since , in expecting the Messias . Whereupon , so soone as euer they hearde of I. Baptist in the Deserte , Iohn , 1 , they ran vnto him , asking if he were Christ ? As afterward also they flocked to Iesus , demaunding ; Art thou he which is to come , or do we expect another ? Which wordes import the great expectation wherein that people remained in those dayes . Neither wanted that expectation in the chiefe Gouernors themselues , as may appeare by that sp●ech of theirs to Iesus ; Iohn , 10. How long wilt thou kill vs , ( with thys expectation ? ) if thou be Christ , tell vs plainlie .

Of which fame , expectation , Diuers false Christes did rise in Iurie . and greedie desire of the people , diuers deceiuers tooke occasion to cal themselues the Messias in those daies , and the people followed them presently : Acts , 5. which thing had not happened in any age before . Iosep. lib. 17 , ca. 8. et li. 18 ca. 1. et 2. et lib. 20. cap. 2 , & 6. And among other , there is named one Iudas Gaulonites , or Galilaeus ( as S. Luke calleth hym , ) and another Iudas the sonne of Ezechias , both of them very wicked and licentious fellowes One also called A tonges , a sheepheard , and two other , named Theudas , & Egiptus , most notable deceiuers . And aboue all , there was one Barcozbam , Thal. tract . San. ca , helec Rab. Moses , Ben Maim . in Sententijs ( who as the Thalmud affirmeth ) for thirty yeeres together was receiued for the Messias , by the Rabbines themselues , vntill at last they slewe him , for that he was not able to deliuer them from the Romaines .

Which facility in the people when Herod sawe : hee caused Nicholaus Damascenus ( as I noted before ) to deuise a petidegree for him , Nicol. Damascenus . Iosep. lib. 14. antiq. cap. 2. from the auncientest Kinges of Iuda , and so he , as well as other , tooke vpon him to be the Messias , whom diuers carnall Iewes , that expected the Messias to be a magnificent King , as Herod was , would seeme to beleeue , and divulgate abroade , and thereof in the Gospell , they are thought to haue beene called Herodiani , that is , Herodians or followers of Herod , Math , 22 , who came to tempt Christ , Mar , 3 , 12 , with the Scribes and Pharisies .

Wherefore to conclude at length , this weighty poynt of the tyme of Christes appearing ; The conclusion of thys fi●st consideration of the tyme . seeing that about the birth of Iesus vnder Herods raigne , there concurred so manie signes and arguments together : as the generall peace of the Romaine Empyre ; the defection of the lyne and regiment of Iuda ; the open decay of the second Temple ; the iust calculation of Daniels Hebdomades ; the attestation of Oracles ; the obseruation of Rabbines ; the publique fame & expectation of all the Iewes : together with the palpable experience of more then fif●eene hundred yeeres past , since Iesus appeared , wherein we see the Iewish people in vaine doe expect another Messias , they being dispersed ouer all the world , without Temple , law , Sacrifice , Prophet , or promise for their redemption , ( which neuer happened vnto them til after Iesus death , for that in all other theyr banishments , captiuities , and afflictions , they had some Prophecie , consolation , or promise for theyr deliuerie . ) These things all ( I say ) considered and put together , we may most vndoubtedly and assuredly conclude , that Iesus was borne at the iust time appointed , and fore-told by the spirite of GOD ; and consequentlie , that he only was the true Messias & Sauior of the world , which yet shall better appeare , by examination of other things that are to follow .

The second Consideration .

NOw in the second consideration there come to be weighed these poynts following ; Christ hys byrth . the lyne & stock of Iesus ; his manner of conception ; the place of hys byrth ; his circumcision & name ; hys adoration by the Magi ; his presentation in the Temple ; and hys flight to Egypt .

For hys line and stock , Iesus lyne . there was neuer man denied or doubted , but ●hat Iesus was directly of the Trybe of Iuda , and descended linially by hys Mother of the peculier house of Dauid , ( * * 3 , Reg , 7 , Psalm , 80 , according as it was foretolde that the Messias should doe , Esay , 11 , Math , 1 , Luke , 3 , ) which is prooued most cleerely by the two Genealogies & petidegrees , sette downe by S. Matthewe and S. Luke , of the blessed Virgins whole discent , from Dauid to Ioseph , that was of the same Tribe and kindred with her . And it is confirmed by theyr repayring to Bethleem , ( when Proclamation was made by C●renius in * * Of thys matter writeth Iosep. lib. 18. cap. 1. antiq. Augustus name , that euerie person should repaire to the heade Cittie of theyr Trybe and family , to be cessed for theyr Tribute , ) seeing that Bethleem was the proper Cittie onely of them that were of the house and line of Dauid : for that K. Dauid was borne therein . 1. Regu . 17● 2 Reg , 2 , And finally , it is euident by that the Scribes and Pharisies , who obiected matters of much lesse importance then thys against Iesus , Math , 13. ( as that he was a Carpenters sonne , Luke , 6. therby to debase him for hys pouerty , ) yet neuer obiected they against him , that he was not of the house of Dauid , which they would neuer haue omitted , if they might haue doone it with any colour : for that it wold haue weighed more against him then all the rest : and would in one word haue dyspatched the whole controuersie Nay I adde further , that it remaineth registred in the Iewes Thalmud it self , Thal. tract . San. ca. Nigmar had . that Iesus of Nazareth Crucified , was of the blood royal from Zorobabel of the ho●se of Dauid .

For the maner of his conception , The maner of his conception . Luke , 1 , and of the Message or annunciation made vnto hys Mother by the Angel , albeit it depend principally , vppon the relation and credite of the Virgine herselfe , who onely was priuie thereunto : and ●ppon the testimonie of Ioseph , to whom it was re●ealed by the same Angel afterward ; yet , he that shall consider the circumstances of the thing it selfe : as first , the simplicity of both the reporters , then , howe that it is not vnlikeli● , that Ioseph beeing iust ( as he is described ) woulde haue concealed a thing so much against himselfe , Math , 1 , & against the Law , if he had not some way beene assured of the truth .

Thirdly , Augus. lib. 4● de Trin. ca. 5 et lib. cont. Iudaeos ca. 5 , Chrisost. in cap. 1 , Luc. the innocent age of the blessed Virgine , ( who was not past fourteene yeeres olde at that tyme , as S. Augustine and other auncient Fathers doe prooue by manifest arguments ) All these things I say , do make it improbable , that she would inuent such a matter of herselfe . And finally , the strange prophecy which she vttered in her Canticle of Magnificat , and which we see nowe fulfilled , ( albeit at that tyme very vnlikely , ) to wit , That all generations should call her blessed . These circumstances , he that shal consider them , cannot but see that the matter must needes be true .

The maner of Iesus natiuitie . And as for the kind and manner of hys natiuity : most mani●est it is by scripture , that the Messias was appointed to be borne of a Virgine , for so sayth Esay plainlie : Behold , a virgine shal conc●iue , and bring foorth a Sonne . Esay , 7 , And Esay appointeth thys to King 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 onlie , ( as some latter Rabbines will affirme ) for that it is no signe or strange thing , but very common and ordinary for young women to conceiue and bring forth children . Wherfore the Septu●gent doe very well translate it in Greeke , Parthenos . by the proper name of Virgine , and so did also the elder Iewes vnderstand it , Rab. Simeon Ben. Iohai . in capit . 2 , Gene. as Rabbi Simeon well noteth . And Rabbi Moses Hadarsan , of singuler credite wyth the Iewes , vpon these words of the Psalmes : Rab. Moses Hadar . in Psal , 14 , verse . 12. Truth shall bud foorth of the earth , &c. sayth thus : heere Rabbi Ioden noteth , that it is not sayd , Truth shal be ingendered of the earth , but , Truth shall bud foorth , To signifie thereby , that the Messias , ( who is meant by the worde Truth ) shal not be begotten ( as other men are ) in carnall copulation . Thus farre Rabbi Moses : who in another place , that is , vppon the twenty and fiue Chapter of Genesis , alledgeth Rabbi Berachias to be of the same opinion ; and to prooue it out of the hundred & nine Psalme and fourth verse .

The same is prooued also , in the plain words of the Prophet Ieremie : Ierem , 31 , God hath created a newe thing vppon earth : a woman shal inuiron ( or inclose ) a man . That is , she shall inclose him in her wombe , and bring hym forth after a newe and strange maner , without generation of man . And finally , Rabbi Hacadosch proueth by Cabala out of many places of Scripture , Ra. Hac . qu. 3. in Ea. c. 9. not onely that the Mother of the Messias shal be a Virgine , but also that her name shall be Marie . Betu . in lib. de car . Sibyl . All the tenne Sibyls in like manner , ( according as Betulius setteth out theyr Prophecies ) doe make speciall mention of the Mother of ●he Messias , that she should be a most pure and holy Virgine ; so that thys matter was reuealed very cleerely , both to Iewe and Gentile before it came to passe . And Clemens Alexandrinus writeth , Clem. in recog. that Simon Magus , to the end he might not seeme inferiour to Iesus in thys poynt , fayned , that he was also borne of a Virgine , as Iesus was .

That Bethleem where Christ was borne , The place appointed for the byrth of the Messias . was the peculier pla●e preordained by God for the byrth of the Messias : the Prophet Michaeas foretold plainly , when he vttered dyuers ages before Christ was incar●ate , these wordes ; Mich , 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 plainly expressed , that albeit Bethleem were but a lyttle poore Towne , ( as indeede it was , in comparison of many other in Iuda : ) yet therein should be borne temporally that Gouernour of Israel , whose diuine byrth , was before the worldes foundation , and from all eternitie . And so doe interprete thys place , both Ionathan Ben vziell the great Author of the Chaldie Paraphrase , ( who dyed twenty-eyght yeeres before our Sauiour Christ was borne , ) and also Rab. Selomoth and Hacadosch , in theyr Commentaries vpon thys place of Michaeas .

The same thing fore-tolde Dauid of Ephrata , or Bethleem , ( for both names doe signifie one thing , as appeareth by the former place of Michaeas and * * Gene , 35. and 48. 1. Cron , 2. Psalm , 131 , others , ) when talking of the Messias , & beeing desirous to knowe where he should be borne , sayth ; I will not goe into the tabernacle of my house , nor into my bed : nor will I giue mine eyes sleepe , or rest to the temples of my head : vntil I finde out the place that is appointed for my Lord : the tabernacle ( or house ) for the God of Iacob . And then , the mysterie beeing reuealed vnto him : he sayth presently ; Beholde , wee haue heard of it ( nowe ) in Ephrata ( or Bethleem ) we haue founde it out in the fieldes of * * This he said for that in Dauids time Bethleem stoode nigh vnto woods . Math , 2 , woode . And to shewe how he reuerenced the place for that cause , he addeth immediatly ; Wee will adore in the place where his feete haue stoode . Whereby 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 , Orig. cont. Cels. that the place of Bethleem , was most famous and renowned in hys dayes .

The Angels singing . For the Angels appearing to the Sheepe-heards , in the nyght of the Natiuity , there can be no more said , but the credite , honestie , and simplicitie of them that reported it : and likely it is , they woulde neuer fayne a thing , that might haue been 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 IESVS . it was to be s●ene sette down in a booke , that how soeuer it were not scripture , yet was it extant in the worlde before Christ was borne I mean the second Booke of Esdras , which hath these wordes in the person of GOD the Father . 2. Esdr , 7 , Behold , the time shall come , when the signes shall appeare that I haue tolde , &c. And my son 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 Hacados●h also prooueth by arte Cabalist , Ra. Hac● . in Esay , 9 , Gene , 49 , Psal , 71 , and 95. out of many places and textes of Scripture , that the Messias name at his comming , shall be IESVS . And among other , hee addeth this reason : that as the name of him who first brought the Iewes out of bondage into the Lande of Promise , Note thys reason . was Iesus , or Iosue , ( which is all one ) so must his name be Iesus , that shall the seconde time delyuer them from the bondage wherein they are , and restore them to theyr olde and auncient possession of Iurie : which is the chiefe benefit they expect by the Messias .

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

The comming of the three kings . There followeth the comming of the three Magi or wisemen from the East : of whom * * Cypr. ser. de Bapt. et idem Yert . lib. 3. cont. Marcion . in hillar. lib. 4. de Trin. Iosua , 12. Cyprians wordes are these : It is an old tradition of the Church , that the Magi of the East , were Kings , or rather little Lords of particuler places . Which is to be vnderstoode , such little Kings as Iosua slew thirty in one battaile . And it is to be noted , that S. Matthew maketh mention of the comming of these Kinges to Ierusalem , as of a knowne & publique matter , whereof all Ierusalem and Iurie were able to beare him witnesse . For he talketh of theyr often comming to Ierusalem , and of the inqui●y for the new borne King : of their speech & conference had with Herod : as also of Herods consultation with the Scribes and Pharisies about the place of the Messias birth . And finally , he sheweth the most pittiful murder that ensued , of almost * * 14. Thousand as saith the Lyturgie of the Aethiopians , et Calend. Grecorum . infinite infants , in all the circuite of Bethleem for thys matter . Which could not be a thing vnknown to all Iurie , & much lesse fained by the holy Euangelist Saint Mathew ; for that he shoulde haue giuen his aduersaries the greatest aduantage in the world ; if he had begun his Gospell , with so notorious and open an vntruth , which might haue been refuted by infinite persons that were yet aliue .

Epiphanius is of opinion , Epiph. haerit . 51. that the three Kinges arriued in Ierusalem , two yeeres after Christes Natiuitie , for that Herod slewe all the infants of that age . Amon . Alex. in Harm . Niceph. lib. 1 , cap. 13. But other holde more probablie , that the starre appeared vnto them , two yeeres before Christes natiuity , so that they came to Bethleem the thirteenth day after Christes byrth , 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 Magicke , ( wherein those Countrimen at that tyme were very skilful , ) vnderstande and feele , that the power of theyr Heathen Gods , was greatly diminished and broken . They might also be stirred vp with that common brute , and generall prophecie , spred ouer all the East in those dayes , as both Su●tonius and Iosephus do recorde . That out of Iurie should come an vniuersall King ouer all the worlde . Suet. in Ves. cap. 4. Iosep. lib. 7. de bel . c. ● . 12 . Num. 24. By these meanes ( I say ) and by the prophecie of Balaam , lest among them from Mos●s time , ( for he was a Gentile ) whereby was signified , that a starre should rise and declare a great and mighty King in Israell ; they might be induced at the sight of this starre , to take so long a iourney as they dyd towards Iurie .

Prophecies of things that should fall out in Bethleem . Num , 24 , Psal , 71. Thys starre ( as I haue sayd ) was fore-told by Balaam a Heathen prophet , aboue one thousand and fiue hundred yeeres before it appeared . And after Balaam againe , it was prophecied by Dauid , that Kings of Arabia , Saba , and other Easterne Countries should come and adore Christ , and offer both golde and other gyfts vnto him . The murder also of those infants of Bethleem , was presignified by Ieremie , in the weeping of Rachell for the slaughter o● her children : Ierem , 31 , Gene. 35. which Rachel was buried in Bethleem , and for that cause those Infants were called her chyl●drē , albeit she were dead aboue tw● thousande yeeres before they were slaine , and aboue one thousand and fiue hundred yeeres before Ieremie wrote thys prophecie .

Amongst which infants , Herode also for more assuraunce , Philo lib. de temp , slewe an infant of his own . For that ( as Phylo noteth ) he was discended by hys Mothers side of the lyne of Iuda . Which crueltie comming to Augustus eares , he sayd , Macro . lib. 2 Saturnal . cap. 4. Augustus speech of Herod . ( as Macrobius reporteth ) that he had rather bee Herods swine then hys sonne , for that he being a Iewe , was forbidden by his religion to kil his swine , though not ashamed to kill his sonne .

The same starre wherof we spake , is mentioned by dyuers Heathen Wryters : Plin. lib. 2. capit . 25. Heathen testimonies for the star which guided the Wisemen . as by Plinie , vnder the name of a Comete , ( for so they termed all extraordinary starres ) which appeared in the latter end of Augustus dayes , & were far different from all other that euer appeared . And therefore contrary to the nature of those kind of starres , it was adiudged by the whole Colledge of Soothsaiers , to pretend vniuersall good vnto the earth ; and for that cause had an Image of mettall erected to it in Rome , and ( as Plinies wordes are ) Is Cometa vnus , tota orbe colitur , that onely Comete , is worshypped thorow out the whole world .

Orig. cont. Celsum . Origine also , writeth of one Chaeremon a Stoike , that was much moued with the consideration of thys Starre , and for that after the appearance therof , he perceiued the power of hys Gods decayed : tooke a iourney into Iurie , ( in companie of other Astronomers ) to informe himselfe further of the matter . Wherunto Chalcidius a Platonicke doth ad , that the Chaldaean Astronomers did gather by contemplation of this star , Chalcid apud Marsil . Ficin tract . de stella Magi. that some God discended from heauen to the benefit of mankind . And finally , the Sibyls talking of the comming of Christ , affirmed plainlie : Rutilans eum Sydus monstrabit : Sibyl . Samia apud Betul . a blazing starre shal declare his comming . Which prophecie , Virgil the Poet hauing read in Augustus tyme , and soone hauing seene the same fulfilled : applyed it ( as I haue shewed before of all the rest . ) to the flattering of Caesar , and therfore he sayth in the place before alledged .

Eglog. 4. Ecce Dionaei , processit Caesaris astrum .

Behold the star of Caesar , ( descended of Venus ) hath now appeared . Which starre indeede , was the starre of Caesars Lord and Maister .

After fortie daies past ouer , Saint Luke reporteth , Luke , 12. how Iesus by hys Mother was presented in the Temple of Ierusalem : The presentation of Iesus in Ierusalem . and therewithall , recounteth two strange thinges th●t h●ppened at the same time ; to wit , that two graue and reuerende persons , Simeon , surnamed Iust , and Anna the Prophetesse : both of singuler sanctitie amongst the Iewes , comming into the Temple at the same time when Iesus was there in hys Mothers armes : tooke notice of hym , and acknowledged him publiquely for the Messias and Sauiour of the world Fore-telling also by the Spyrite of prophecie , dyuers particuler things that were to ensue , both to Christ and Christians , & 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 particuler 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 vntill four-score yeeres of age in the Temple , and thereby was knowne to the most part of Iurie . And as for Simeon , Simeon . he was the Scholler of the most famous Hillel , & condisciple to Ionathan maker of the Chaldie Paraphrase , Thal. tract . pitkei . A●outh . of whom I spake before , and the Iewes Thalmud con●esseth , that by the death of these two men , ( especially of Simeon ) fayled the spyrite of the great Sinagogue , Thal. tract . Ioma . cap. Tereph . Becalp● . called Sanhedrin : which after the captiuitie of Babilon vntill Herods tyme , supplied ( in a sort ) the spirit of prophecie , that was expresly in Israell before the sayd captiuitie .

Christes flight into Egypt . Luke , 2. Of Christes flight into Egypt for feare of Herod , S. Luke wel noteth , that it was prophecied by Ose● long before : Osea , 11 , that God would call his sonne out of Egipt . And the Prophet Esay describeth the same very particulerly when he sayth : Esay , 19. Behold , our Lord Iehoua shal ascend vp , ( or ryde ) vppon a lyght cloude : ( which was his f●esh or humanitie ) and shall goe down into Egipt , and all the Idoles of Egipt shall shake at his presence .

Which latter poynt , Eusebius sheweth that it was fulfilled most e●idently in the sight of al the world , Euseb. lib. 6 dem cap. 20 , ●t lib. 9 , cap. 2 , 3 , 4. for that no Nation came to Christian Religion with so great celeritie or fer●our , as dyd the Egiptians , who threw downe theyr Idols before anie other heathen Nations . And as they had beene the first in Idolatr●e to other Countryes : so were they the first , The benefite that Egipt receiued by Christes flight vnto it . by Christes comming vnto them , that afterward gaue example of true returne to theyr Creator . It followeth in Esay : And I wil giue vppe Egipt into the handes of cruell Lordes : and a Potent King shall take dominion ouer them . Which was fulfilled about the verie time wherein Christ was to come . For that then , after many spoyles and cruelties exercised vpon Egypt by the Romaine Lords & Princes , as Pompey , Caesar , Anthony and others : in the end Cleopatra theyr Queene , that was the last of all the bloode and lyne of the P●olomies , was enforced to sley herselfe : and so Augustus the Emperour tooke possession of al Egipt , and subiected it as a Prouince to the Romaine Empire .

But consider you , how Esay concludeth the matter , a●ter all these temporall afflictions threatned against Egypt , and confesse , that such aduersitie , is no signe of Gods dys-fauour to them who receiue it . For thus sayth God after all his cominations , In that day , there shall be an Aultar of Iehoua in the midst of Egypt : they shall cry to God in their tribulation , and he shall send them a Sauiour , &c. Blessing shall be in the midst of that Lande , to whom the Lord 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 third Consideration .

The life & actions of IESVS . NOw in the third place there commeth to be considered , ( according to our former diuision ) the life , conuersation , doctrine , & myracles of IESVS . And first , touching things doone by him after hys comming out of Egypt , which might be about the sixt or seauenth yere of hys age , vntill hys baptisme by S. Iohn , which was the thirtith , there is lyttle recorded , Iust. in Trip. Chris. in Ioh. Aug. li. 4 , de Trin. cap. 5. eyther in prophane , or Ecclesiasticall wryters . For that as S. Iustine , S. Chrisostome , S● Augustine & others do write , he bestowed that time in the common exercise and labours of mans lyfe : thereby to shewe hymselfe true man , and gyue demonstration how much he hated and detested idlenes .

Of S. Iohn Baptist.

OF Saint Iohn Baptist , all Hebrue Wryters of that tyme doe make mention , with exceeding praise and admiration of hys holinesse : especially Iosephus that lyued immediatly after Christes daies , sayth : he was , Iosep. lib. 18 , antiq. cap. 7 Vir optimus : Iudaeos excitans ad virtutum studia . A most excellent man , styrring vp the Iewes to the exercise of vertue . He addeth also , that partlie for feare of the great concourse of people which flocked vnto him , and partly by the solicitation of Herodias , concubine and brothers wife 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 imprysoned in the Castle of Acherun , and therin soone after put to death . Which murder , Iosephus esteemed to be the cause of all the misery which insued afterward to Herode and hys whole familie .

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

And truely , no one thing in all thys story of Iesus lyfe , dooth more establish the certaintie of his 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 , shold ref●se the honor of the Messias offered vnto him selfe , and lay it vpon Iesus : as also , should direct those disciples that depended vpon him , to the onely following & embracing of Iesus doctrine . Which is most euidently proued that he dyd● , for that so many followers and Disciples as himselfe had , not one appeared euer after , that was not a Christian.

The preaching & doctrine of Iesus .

WHen Iesus was baptised , he began to preache , and hys whole doctrine was directed to the manifestation of hys Fathers wyll , and amendement of mans life . It tendeth all to this one ground and principle . Thou shalt loue the Lord thy GOD with al thy soule : Deut , 6. and thy neighbour as thy selfe . Math , 2. It was plaine , easie , perspicuous , & euident , though it treated of most high mysteries . Heathen doctrine● It had neither pompe nor pride of rethoricall wordes , nor flattering of mans wickednes , as the doctrine of manie Phylosophers had . Neither consisted it , of vnprofitable externall ceremonies , Iewish Ceremonies . as the latter obseruations of the Iewish Law did , nor was it fraught with carnalitie and spyrite of thys world , as the Turkish Alcoran , Turkish Alcoran . and other sectaries doctrine is . But al was simplicitie ; all was spyrite ; all was truth ; all was honestie ; all was humility ; all was charitie .

It tooke away or disanulled no one perfect or spiritual point 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 wheras that commanded externall obseruaunce , thys addeth also internal obedience . Wheras that said , loue your friendes , thys adioyneth , loue also your enemies . Whereas that commaunded wee should not kyll , thys further commandeth to speake no angry words . Whereas that prohibited to commit actuall adultery : thys also forbyddeth to couet in mind . Wheras that sayde , take no interest or vsury of a Iew that is thy Countriman : thys sayth , take it of no man what soeuer● Whereas that accounted euerie Iew onely to be thy neighbour , this teacheth ●uerie person lyuing 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 him that dyed for all , with a firme & resolute purpose of amendement of life . And finally , The effect of Christes doctrine . this doctrine tendeth wholy to the true , sincere , and perfect seruice of GOD thy Lorde , that made and redeemed thee , to the exaltation of his holy name , power , goodnesse , & glory : to the depression of mans pryde by dyscouering his misery , to the contempt of this world & vaine pompe thereof ; to the mortification and subduing of our sensuall appetite : to the true loue and vnfeyned charitie of our neighbour : to the styrring vp of our spirit to celestiall cogitations ; to peace of conscience ; tranquility of minde ; purity of bodie ; consolation of our soule . And in one word , to reduce mankinde againe to a certaine estate of innocencie , simplicitie , & Angelical sanctitie vppon earth , wyth hys eye fixed onely in the eternall inheritaunce 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 .

The life & conuersation of Iesus .

AND as for hys life & conuersation , by the testimonie of his greatest aduersaries , it was more admirable then his doctrine , his lyfe beeing a most liuely Table , wherin the perfection of all hys doctrine was expressed . A man of such grauitie , as neuer in hys lyfe hee was noted to laugh , of such humilitie , as beeing the sonne of GOD , he scarce vsed in thys worlde the d●gnity of a seruant , of such swee●e and milde behauiour , as all the iniuries of hys enemies , neuer wrested from him one angry word . Finally , he was such a one , as he was described by Esay , so many ages before he was borne , in these words ; Esay , 42 , He shal not cry nor contend , nor shal any man heare his voice in the streete : he shal not crush a broken reede , nor tread out a little ●laxe that ●ieth smoking on the ground &c. And another Prophet not long after him , brake foorth into thys speech , vpon consideration of the behauiour that should be in the Messias : Zach , 9. Reioyce thou daughter of Sion : tryumph thou daughter of Ierusalem : for behold thy King shal come vnto thee , thy iust Sauior : he is poore and humble . &c. And as the Prophets did foretel the vertue & sanctitie of the Messias , so the deuils themselues could not but con●esse the same to haue beene fulfilled in the person of Iesus ; as is most euident by the testimonie of Porphiry , a professed enemie of the Christian name . Who after consideration of diuers Oracles vttered by hys Idols , touching Iesus , he breaketh forth into this confession . Porph. lib , de laud. Phylo● It is exceeding wonderful , what testimonie the Gods do giue of the singuler pietie & sanctitie of Iesus : for which they auouch him rewarded with immortalitie : but yet these Christians are deceiued in calling him GOD . Thus much writeth Porphirie . And last of all Iosephus the Iew , that was borne immediatly after Iesus , writeth of him thus . Iosep. lib. 18 , antiq. cap. 7. There was at this time one Iesus , a wise man , if it be lawfull to call him a man : a worker of most wonderful miracles , & a Maister & teacher of all such men , as willinglie were content to imbrace the truth .

Of Iesus myracles .

BY which testimony of Io●ephus , we see mention also of Iesus myracles , which is the next thing wherof we are to consider . And as Iosephus in this place , ( beeing a Iewe ) beareth witnesse that Iesus performed many strange myracles : so most apparently , and according to the interpretation of Iosephus in this place , were the same miracles foretold by the Prophets of GOD , that they should be done by the true Messias . So Esay in his thirty-fiue chapter , describeth at large , how the Messias at hys comming , Predictions of the Messias myracles . shall declare hys commission , by giuing sight to the blinde , hearing to the deafe , speech to the dumbe , and agilitie of bodie 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 , diu●na . In●tit . cap. 15 He shall doe al by his onely word , he shall cure all infirmities : he shall raise the dead : he shall make the lame to run and skip : the deafe shall heare : the blinde shall see : and the dumbe shall speake . In fiue loues & two fishes , fiue thousand persons shall be satisfied , and the fragments shal fill twelue baskets , to the hope of many . He shal commaund the windes , and walke vpon the furious sea , with his feete of peace .

And after diuers other Greek verses to thys purpose , shee concludeth in these words ; Thal. tract . Beracoth , et Mermathas . Coli● . Men shall say , that I am a mad and lying Prophetesse , but when all these thinges shall come to passe , then remember mee : 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 , do agree the Doctors of the Iewes themselues , in many places of their Thalmud : to wit , that the Messias shall be most wonderful in working myracles . And in theyr publique Commentary vpon Ecclesiastes , they haue these words . Misdrach , coheleth , ca. 1 , All the former miracles of Prophets or Saints shal be nothing to the myracles of the Messias , when he commeth . And thus much of the fore-telling of Christes miracles . But now for the fulfilling thereof in Ie●us ; that is , howe these predictions were performed in the stupendious workes and actions of our Sauiour Christ , there is no difficultie . For that besides the former testimony of Iosephus , ( which were sufficient in thys case ) the Iewes themselues doe graunt and record Iesus miracles , The confession of Iesus myra●les by hys enemies . in dyuers places of Treatises of theyr Thalmud ; yea , they make mention of many wonderful thinges that Iesus did , which are not written by our Euangelists . The same doth Mahomet in his Alcoran , Tha. in tract Auodazara Misdr. Coheleth Alcoran Azoar . 14 , 11 , 13. affirming Iesus the sonne of Mary , to haue beene a great Prophet , & to haue wrought hys myracles , by the onely power & Spyrite of God ; and that himselfe was sent to confirme Iesus doctrine , sauing onely in the poynt of hys God-head : wherein he sayth , that Iesus went too-farre , & had a check for the same at Gods hand when he returned to heauen .

Thus much do these enemies confesse of Iesus miracles . Which , as it is much , comming from such witnesses : so if they would either deny or dissemble the same , they myght be prooued against them by most euident reasons : especially in two poynts , wherin there can be no probability of any deniall .

The first is , the calling and retayning of hys Apostles , The calling of the Apostles . Iosep. lib. 18 , antiq. cap 4 and other followers , ( whereof Iosephus also in the place before alledged , maketh mention , as of a great miracle ) who were of dyuers callings , states , conditions , trades , and occupations in the world . And yet al , vpon the suddaine , left both father , mother , wife , children , & other temporal respects , & followed him , who had nothing to giue or promise them in this world . A man , that neuer spake them faire , or vttered doctrine that was not repugnant to the sensuality of this life , as may appeare by theyr owne wrytinges and testimonies of hym . A man , that was accounted by the b●tter sort , as then it might seeme : that is , by the Wise and learned of that Countrey , and especially dislyked by them that were in gouernm●nt , as a dangerous and troublesome man to the state . One that had neyther freendes in the worlde to beare hym out , nor a house to put hys head in . A great miracle . And yet notwithstanding all thys , that worldly men and women , and some such also as were great sinners , & loose lyuers before , should leaue all their worldly hope , stay , and condition , to follow such a man , with so great inconueniences , losses , dangers● & disfauours as they did ; and should continue with him in all his afflictions , and be content to die & loose their lyues rather then forsake him , or abandon his seruice ; thys ( I say ) is such a miracle , as neuer in the world fel out the like , & must needes be graunted by the enemie , to be supernaturall .

The miraculous facts of Iesus .

THE second poynt is , of externall things and facts done by Iesus , aboue all power of humane abilitie , in the sight and knowledge of all the Iewes , which facts were published by our Euangelists , and especially by S. 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 Village but a myle or two distant from Ierusalem : 1 1 Iohn , 11. at whose death and buriall , ( beeing a Gentleman ) many Scribes and Pharisies must needes be present , ( according to the Iewish custome at that tyme , as is reported by Iosephus ) and they saw him both deceas●ed , Iosep. lib. 17. antiq. ca. 11. interred , & the funerall feast obserued for hym , as also raised againe from death by Iesus , after four dayes of his buriall . With whom they did both eate and drink , and conuerse after his returne to lyfe , and euery day might behold him walking vp and downe openlie in the streetes of Ierusalem . Thys storie ( I say ) how could it be feigned .

So in like manner , 2 2 Math , 9. Marke , 5 , the raysing of the Archisinagogues Daughter , whose name is affirmed to be Iai●us , with dyuers other circumstances that doe make the thing most notorious . The raysing of the widdowes sonne , 3 3 Luke , 7. before the gate of the Cittie Naim , in the presence of all the people that bare the sayde corpes , and stoode about it . The healing of the Cripple in Ierusalem , 4 4 Iohn , 5 , that had lyen thirty and eyght yeeres lame , at the Pooles side or Bath called Probati●a , which miracle was done also in ●he sight of infinite people . The ca●ting out of a Legion of deuils , 5 5 Math , 8. Marke , 5 , from ● man that for many yeres together was known to lyue possessed in the Mountaines , which deuils by peculiar lycence , obtained of Iesus to enter into a heard of swyne , & so presently carried two thousand of them away into the sea , & drowned them . Whereupon the whole Country about of the people called Gerasines , beeing striken with extreame feare vpon sight of the fact , 6 6 Math , 14. besought Iesus most humbly to depart from their borders . 7 7 Luke , 9 , The feeding & filling of fiue thousand men , besides women and chyldren , wyth fiue Barley loues and two fishes only . The turning of water into wine , at a marriage at Cana , in the presence of all the Guestes . The healing of him by a word only , 8 8 Luke , 14 , that had an incurable dropsie , and thys at the Table of a principall Pharisie , and in the sight of all that sate at dynner with hym .

Thys ( I say ) & diuers other such myracles , which were doone in the presence and sight of so infinite a number of people , and recorded by our Euangelists , at such times when many desired to discredite the same● and might haue done easily by many witnesses and authorities , if any one part thereof had beene subiec● to calumniation : cannot in reason or probability be doubted of . And there●ore I must conclude , The conclusion of thys Consideration . that seeing these things are aboue al power of humane nature , and coulde not be done , but by the finger and vertue of the liuing God himselfe , considering also that it is impossible , that God should assist or gyue testimonie vnto any falsehoode , it must needes ensue , that all was true and sincere which Iesus affirmed : and consequently , seeing he affirmed himsel●e to be the sonne of God , and the true and onely Messias , it must needes folow by these miracles , that he 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 lyfe , doctrine , conuersation , & miracles .

The fourth Consideration .

THere remaineth now onely , the fourth and last consideration of thys Section , which is , the passion , The passion and resurrection . resurrection , and ascention of Iesus . And about hys passion there is little or no controuersie : for that all hys enemies doe agree and graunt , that he was betrayed by hys owne Disciple ; apprehended , afflicted , and deliuer●d vp by the Iewes , and finallie put to death vppon a Crosse by the Gentiles . The testimony of Iosephus may serue for all herein , whose wordes are these ; Iosep. lib , 18. antiq. cap. 4 That the principall Iewes of his Countrey , 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 we should attribute diuinitie vnto a man that had suffered death vpon the Crosse.

But if we shew that this was the eternall preordination and appointment of GOD , for sauing of mankinde : and that the same was foretold both to Iew and Gentile from the beginning : and so vnderstoode also by the Iewish Doctors themselues of elder times : then euery reasonable man ( I trow ) will remaine satisfied , and preferre Gods diuine wisedome before mans follie .

Christes ascending to Ierusalem to receiue his passion .

FIrst then consider , that when Christ had ended his preaching , and wrought so many miracles as seemed sufficient to hys eternal wisdome , and when the time was come preordained for his passion , ( wherof he told publiquely his Disciples before , ) hee went vp to Ierusalem of purpose to receiue hys death : and made a solemne entry into that Cittie vpon an Asse , which was prophecied of him many yeeres before ; Math , 21. Reioyce daughter of Sion . Behold thy IVST KING and SAVIOVR , Zach , 9 , shall come vnto thee vpon an Asse .

And after hys abode some dayes in that place , hee was betrayed and sold by his owne Disciple , Math , 10 , and 16. as Dauid before hande in many places had fore-told shold come to passe . Psalm , 40● 54 , & 108. Then folowed his apprehension , & most seruile abusage by the Iewes , wherof it was fore-prophecied in his person by Esay ; Esay , 50. I gaue my body 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 me : nor yet from them that dyd spet in my face .

The barbarus abusage of Iesus , foretolde by prophecie .

AFter thys barbarous intreatie by the Iewes , they deliuered hym ouer to Pilate a Gentile , & neuer ceased to solicite and pursue theyr vnquenchable hatred against him , vntill they saw him on the Crosse , where also he was vsed in the highest degree of spightfull dealing . Whereof likewise the Prophet Dauid made mention long before , in the person of the Messias , when he sayd ; Psalm , 21 , They pearsed my hands and feete : they deuided among them my apparrell , and vpon my ( vpper . ) garment they did cast lo●s . And againe of another cruelty hee complaineth , saying ; They gaue mee gaule to eate , and in my thirst they refreshed me with Vineger .

Christes death plainly fore-tolde .

AND finally , that Christ should die for the sinnes of mankind , i● a common principle , both prefigured and fore-told throughout all the old Scripture . Prefigured by the Sacrifice of Isaack : Gene , 21 , 22 by the raysing vp of the brasen Serpent , Numb , 21. and by all other sacrifices that were in the Law . Fore-tolde , not onely by the Scriptures before alledged , but also most plainly by Daniell , Dan. 9● who was told by an Angell , that a●ter a certaine tyme by him there appointed : Vngetur Sanctus Sanctorum , the Saint of Saints shal be annointed , et occidetur Christus , and thys annointed Saint or Christ shal be put to death . Zacharie also about the same tyme , dooth not onely fore-tell his death , but also the kind thereof , and from what people he should receiue the same : for thus hee saith in the person of Christ himselfe . Zach , 12. The inhabitants of Ierusalem at that day , shal looke vpon me , whom they haue crucified .

The wonderful predictions of Christes passion , set down by Esay .

BVT if yee will reade the whole story of Christes passion , sette down at large sixe hundred yeres before it fell out , I refer you to a narration of Esay , who to signifie the strangenesse of the case , beginneth with the Praeface . Esay , 57 , Who wil giue credite to that we shal report . &c. And then a little after he goeth on in these words . Christes deformity vppon the Crosse. He shall mount vp as a twig from a dry earth . He hath no forme or beautie vpon him . We beheld him , & there was no count●naunce in him , we saw him the most contemptible & despised man in the world . A man full of paines , and experienced in infirmitie . His countenaunce was obscure & dispicable , and we made no account of him . Christ appointed to die for our sinnes . Truly he tooke vpon himselfe our greefes , and did beare our paines . We accounted him as a Leaper , and as a man striken and punished by GOD . But he 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 lyke sheep , euery man after his own waies , and God hath layd vpon him the iniquity of vs al. He was offered vp for v●● because he wold so , he shal be led to hi● slaughter as a sheepe : & as a Lamb he shal be silent before his shearers .

For the sinnes of my people haue striken him , saith God . He hath doone no iniquitie , neyther was there deceit found in his mouth . Yet would the lord crush him in infirmitie .

But if he shall giue his lyfe for sin : The increase of Christes kingdome after his resurrection . then shal he see a long seede ( or generation ) & the wil of the Lord shal be directed in his hand . And for so much , as his soule hath sustained labour : it shall see and be filled . And this MY IVST SERVANT , * * That is in making himselfe known , or reuealing the knowledge of him selfe to the world . in his knowledge shall iu●tifie many , and beare theyr iniquities . And I will allot vnto him very many people , and hee shall deuide the spoiles of the stoute , for that he hath deliuered his soule vnto death and was accounted among the wicked , & prayed ●or his trespassours .

The particulers of Christes passion , fore-told by Sibylla .

THus particulerly ( as we see ) was the death & Passion of our Sauiour Christ , fore-told by the Prophets of Israel , to that Nation . Now heare ye the Prophecie of Sibylla , if ye please , wherein she fore-shewed the same to the Gentiles ; These are her owne words , set downe by Lactantius . He shall appeare miserable , ignominius and deformed , Lactan , li. 4 diuin. instit , ca. 16 , et 18 , to the ende he may giue hope vnto the miserable . Afterwarde hee shall come into the handes of most wicked and faithlesse men : they shal buffet him with their sacriligious fistes , and shall spet vppon him , with their vncleane mouthes . He shall yeelde his innocent backe to the whyp , and shal say nothing while hee receiueth the stripes , to the end he may speake to those that are dead . He shall beare a crowne of thornes , and they shal giue him Gaule to eate , & Vineger to drinke . And this shall be the hospitalitie he shall find among them . What thing can be more plainly described then thys ?

The consent of Rabbines .

NEyther doe the auncient Rabbines and Teachers among the Iewes discent from this . Thal. tract . Sanh . ca. helec . Misdr. Ruth . Rab. Iosep. in lib. Siph Rab. Iacob et R. Hanina in cap. helec . For that in theyr Thalmud , that was gathered aboue one thousand and two hundred yeres agone , the plaine sentences of diuers are sette downe : that theyr Messias at hys comming shall be put to death . And as for Rabbi Ionathan , the Author of the Chaldie Paraphrase , who died a little before our Sauiour Christ was borne , he applyeth the whole narration of the Prophet Esay before recited , Esay , 53. ( as needes he must ) to the murther of the Messias by the Iewes . Whereuppon Rabbi Simeon , that lyued the next age after hym , wryteth these words folowing ; Rab , Simeon Ben. ●ehai . lib. de spe . Woe be to the men of Israell , for that they shall sley the Messias . God shal send his son in mans flesh to wash them , and they shal murder him .

Whereto agreeth Rabbi Hadar●an and others , Rab. Had. in Dan. and doe prooue further , out of the fore-alledged Prophecie of Daniell , Chapter 9 , verse 27. that after the Messias shall haue preached halfe seauen yeres , he shall be slaine . For that Daniel sayth : Dan. 9. In halfe of seauen yeres , the Hoste and Sacrifice shall cease . Vppon which wordes they comment thus : Three yeeres and a halfe shall the presence of God in flesh , cry and preach vpon the Mount Oliue● , and then shall hee be slaine . Which words the Iewes ordinary * * Misdrasch Tehel●m . Commentarie vppon the Psalmes , doe interprete 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 miracles that fell out in Christes death and passion .

THus see we by all that hetherto hath beene sayde , that the verie particulers of Christes whole death and p●ssion , were fore-tolde most plainly both to Iew & Gentile , and acknowledged also by the auncient Doctors of the Iewish Nation , before the effectuation therof came to passe . And Sibylla adde●h further two particul●r miracles , that should fall out in the sayd Passion of the Messias , to wit ; Lact. lib. 4. diuin. Inst. capit . 19 , That the veile of the Iewes Temple should breake in two : and that at midday , there should be darknes for three houres ouer all the worlde . Which thing to haue beene fulfilled at the death of Iesus , not onely S. Matthew doth assure vs in hys Gospell : Math , 27. but also Eusebius affirmeth that hee had read the same word for worde , recorded in dyuers 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 Olimpiad , Eusebius in Chron. An. Domi. 32 , Phleg. Trallian . 11.14 . Chro. An. 4 Olim. 202. which agreeth iust with the eyghteene yeere of Tyberius hys raigne , which was the yeere wherein our Sauior Christ suffered . And he goeth so nigh , as to name the very houres of the day , as our Euangelists doe . * * See Orig , cont. Cels li. 6. et Suid. in verbo Iesus et Tert. in Apolg. Dioni Are. in Epist. Aesculus an old Astronomer , doth confirme the same , and prooueth moreouer , by the situation & cons●itution of the Sunne and Moone at that time , that no Eclipse could then be naturallie . Which thing in lyke manner , Dyonisius Areopagita did obserue in the very day of Christes passion , beeing at that time but twenty & fiue yeres olde , and yet well studied in Astronomie , as himselfe testifieth . And finally , Lucianus a learned Priest of Antioche , Lucian praes. apud Euseb. was accustomed to prouoke the Gentiles to theyr owne Commentaries & stories , for recorde and testimonie of those things .

Of Iesus Resurrection .

THere ensueth now , f●r ending & confirmation of all that hath beene sayd and prooued before , to adde a word or two of Iesus Resurrection . Which poynt , as of all other it is of most importaunce : so was it exactly fore-told both to Iew and Gentile , and promised by Christ himselfe in all his speeches while he was vppon earth . And among the Iewes , it was assured by all the Prophecies before recited , which do promise so great aboundance of glorie , ioy , & tryumph to Christes Church after his Passion . Which neuer possibly could be fulfilled , vnlesse hee had risen from death againe . And therefore the sayd 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 ; Psalm , 16. That God would not suffer his holy one to see corruption . And after him againe , more plainly by the Prophet O●e ; Osea , 6. He shall quicken vs againe after two dayes , in the thyrd day he shall rayse vs , & wee shal liue in his sight . And to the Gentiles , Sibylla left written not far from the same time : Lactan. li. 4 inst. di . c. 19 , He shall ende the necessity of death by three dayes sleepe : and then returning from death to lyght againe , he shall be the first that shall shew the beginning of Resurrection to his chosen : for that by conquering death , he shall bring vs lyfe .

Thus much was promised by prophets before christes appearance . And Iesus to comfort his disciples & followers , Mat , 12 , 16 , Marke , 8 , 9 , Luke , 11 , 18. reiterated hys promise againe of himselfe in many speeches , albeit many times his meaning was not perceiued . Iohn , 2. Which promise of returne from death , if it had beene made for some long time to come , ( as Mahomet promised his Sarasins after eyght hundred yeeres to reuisite them again , Maho. in Alcor . Azoar , 17. ) albeit the performance were neuer meant : yet might the falshood lurk in the length of tyme . But Iesus assuring all men that hee would rise again within three daies , it cannot be imagined , but that he sincerely purposed to fulfil hys promise , for that otherwise the fraude must haue beene discouered . Nowe then let vs consider what manner of performance Iesus made heereof .

The appearings which Iesus made after his Resurrection .

AND first the persons most interessed in the matter , as they whose totall hope , stay , refuge , and felicitie depended heereof , I meane hys appalled dysmaied , and afflicted Disciples , do recount twelue sundry apparisions , which Iesus made vnto them in flesh , after his Resurrection . The first was , to Mary Magdalen apart , 1 1 Math , 16 , when she with Solome and other women , went and remained with oyntments about the Sepulcher . The second was , to all the women together , as they returned home-wards , 2 2 Math , 28 , who also were permitted to embrace his feete . The thyrde was to Simon Peter alone . 3 3 1 , Corin. 15 , The fourth , to the two Disciples in theyr iourney to Emaus . 4 4 Luke , 24 , The fift was , to all the Apostles , and other Disciples together when the dores were shut . 5 5 Iohn , 20 , The sixt , was to the same companie againe , 6 6 1 , Cor , 15 , Iohn , 20 , after eight dayes when Thomas was with them , at what tyme also he did both eate & drinke , and suffered his body also to be handled among them . The seauenth was to S. Peter and Saint Iohn , 7 7 Iohn , 21 , with fyue other disciples , when they were a fishing at what time also he vouchsafed to eate with them . The eyght was to eleuen Disciples at one time , 8 8 Math , 28 , vpon the Mount Thabor in Galiley . The ninth was , 9 9 1. Corin , 15 , to more than 5. hundred bretheren at one time , as Saint Paule testifieth . The tenth was to S. Iames , 10 10 Ibidem . as the same Apostle recordeth . The eleuenth was to al his Apostles disciples & friends together , 11 11 Acts , 1 , vpon the Mount Oliuet by Ierusalem , when in their presence he ascended vp to heauen . The twelfth and last , was after his ascention , 12 12 1. Cor. 15. vnto S. Paule , as himselfe beareth witnesse .

All these apparitions are recorded in Scripture , as made by Iesus after hys Resurrection , to such as by hys eternall wisedome , were preordained to be witnesses of so glorious a spectacle . To whom ( as S. Luke affirmeth , Acts , 1 , ) He shewed himselfe aliue by many arguments , for the space of fortie dayes 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 hym , dranke with him , touched him , and heard him speake , & whose entire estate and welfare , depended wholy of the certainty heerof ; I see no reason . For what comfort had it beene or consolation to these men , to haue deuised of themselues these former apparitions ?

What encouragement might they haue taken , in those doleful tymes of desolation and affliction , to haue had among them the dead bodie of him , Circumstances that confirme the true resurrection of IESVS . on whose onely lyfe , theyr vniuersall hope and confidence depended ? The Scribes and Pharisies , being astonished with the suddaine newes of hys rysing againe , confirmed vnto them by their own Souldiours that saw it , founde no other way to resist the fame thereof , but onely by saying , ( as all their posteritie doe vnto this day ) that hys Disciples came by night , and stole away his body while the souldiours were a sleepe . But what likeli-hoode or possibilitie can there be in thys ? for first , it is e●ident to all the worlde , that his Apostles themselues , ( who were the heads 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 onely those seely women , who for theyr sexe esteemed themselues more free from violence , presumed alone to visite the Sepulcher , which no one man durst doe for feare of the Souldiours : vntill by those women they were enformed , that the fore-sayd band of Souldiours were terrified & put to flight by Christes Resurrection .

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

Howe was it possible ( I say ) that hys Disciples should come thether ? breake vp the Monument ? take ou● his body ? and carry the same away , neuer after to be seene or founde , without espial of some one amongst so many that attended there ? Or if thys were possible , ( as in reason it is not ) yet what profite , what pleasure , what comfort coulde they receyue heerby ? We see that the Apostles & Disciples of his , who were so abandoned of life & hart in his passion : after two dayes onely they were so changed , as life and death can be no more contrary .

For whereas before they kept home in all feare , and durst appeare no where , except among theyr own priuate freendes : The great change in Iesus Disciples by hys resurrection nowe they came forth into the streetes and common places , and auouched with al alacritie , and irresistable constancie , euen in the faces & hea●ing of their greatest enemies , that Iesus was risen from death to lyfe ; that they had seene him , and enioyed his presence . And that for testimonie and confirmation heereof , they were most readie to spend their liues . And could all thys ( trow you ) proceed onely of a dead body , which they had gotten by stealth into theyr possession ? wold not rather the presence and sight of such a body , so torne , mangled , and deformed , as Iesus body was , both vpon the Cros●e and before : haue rather dysmayed them more , then haue gyuen him any comfort ? Yes truely● And therefore Pilate the Gouernour , The examination of the matter by Pilate . considering these circumstaunces , and that it was vnlikelie , that eyther the body shold be stolne away without priuity of the Souldiours , or if it had been , that it should yeeld such life , hart , consol●tion , and courage to the ste●lers : beganne to giue eare more diligently to the matter ; and calling vnto him the Souldiers that kept the watch , vnderstood by them the whole truth of the accident , to wit , that in their sight & presence , Iesus was risen out of hys Sepulcher to lyfe , and that at hys rysing , there was so dreadful an earthquake , with trembling and opening of Sepulchers rounde about ; such skryches , cryes , and commotion of all Elements : as they durst not abide longer , but ranne and tolde the Iewish Magistrates thereof , who being grea●ly discontented ( as it seemed ) with the aduertisement , gaue them money to say , that whyle they were sleeping , the body was stolne away from them by hys Disciples●

All thys wrote Pilate presently to hys Lord Tyberius , Pilats Letters to Tyberius , and his pro●eeding therevppon . who was then Emperour of Rome . And he sent withall , the particuler examinations & confessions of diuers others , that had seene and spoken wyth such as were rysen from death at that tyme , and had appeared to many of their acquaintance in Ierusalem , assuring them also of the Resurrection of Iesus . Which information , when Tyberius the Emperor had considered , he was greatly moued therwith , and proposed to the Senate , that Iesus myght be admitted among the rest of the Romaine Gods : offering hys owne consent , with the priuiledge of hys supreame royall suffrage ●o that de●ree . But the Senate in no wi●e would agree thereunto . Wherupon , Tyberius beeing offended , gaue lycence to all men to beleeue in ●esus that would : and forbid vpon paine of death , that any Officer or o●her , should molest or trouble such , as bare good affection , zeale● or reuerence to that name . Thus much testifieth Tertullian against the Gentiles , Tertul. in Apolog. pro Christ . of hys owne knowledge , who lyuing in Rome a learned man , and pleader of causes , dyuers yeeres before he was a Christian , ( which was about one hundred and foure-score yeeres after our Sauiour Chr●st hys ascention , ) had great ability by reason of the honour of his familie , learning , and place wherein hee lyued , to see and know the Recordes of the Romains . And the same doth affirme also Egisippus , Egesip . lib. 1. hist. Euseb. lib. 4 , cap. 21 , Ruff. li. 1 , cap. 22. another auncient W●yter , of no lesse authoritie then Tertullian , before whom he liued .

Neither onely diuers Gentiles had thys opinion of Iesus Resurrection againe from death , The opinion of the wiser sort of Iewes , touching Iesu● resurrection at that time . but also sundry Iewes of great credite and wisedom , at that tyme were enforced to belieue it : notwithstanding it pleased not God to gyue them so much grace as to become Christians .

Thys appeareth plainelie by the learned Iosephus , who wryting his storie not aboue fortie yeeres after Christes passion , tooke occasion to speake of Iesus and of his Disciples . And after he had shewed howe hee was crucified by Pilate , at the instance of the Iewes , and that for all thys , his Disciples ceased not to loue him sti●l : he adioyneth for●h-with these words ; Iosep. lib. 14 , antiq. ca. 4 , Id●irco illis tertio die vita resumpta , denuo apparuit . That is , for thys loue of hys Disciples , he appeared vnto them againe the third day , when he had resumed life vnto him . Which expresse , plaine● & resolute words , we may in reason take , no● as the confession onely of Iosephus , but as the common iudgement , opinion and sentence , of all the dyscreete and sober men of that tyme , layde downe and recorded by thys Historiographer . In whose dayes there were yet many Christians aliue , that had seene & spoken with Iesus after his Resurrection ; & infinite Iewes , that had heard the same protested by theyr Fathers , bretheren , kins-folkes and freendes , who had beene themselues eye witnesses thereof .

Of Iesus ascention .

AND thus hauing declared and proued the Resurrection of our Sauiour Iesus , both how it was foreshewed , as also fulfilled : there remaineth nothing more of necessitie to be sayd in thys Section . For that whosoeuer seeth & acknowledgeth , that Iesus beeing dead , could rayse himselfe againe to lyfe , wil easily beleeue also , that he was able likewise to ascend vp to heauen . Whereof notwithstanding , Acts , 1 , S. Luke alledgeth one hundred and twenty witnesses at the least , in whose presence he ascended from the top of the Mount Oliuet , after forty dayes space , which hee had spent with them from the tyme of hys resurrection .

Hee alledgeth also the appearing of two Angels among al the people for testimonie thereof . Likelihoods of truth . He nameth the day and place , when , and where it happened . He recounteth the very words that Iesus spake at his ascention .

He telleth the manner howe hee ascended , and how a Clowde came downe , and receiued hym into it out of theyr sight . He declareth what the multitude dyd , whether they went , and in what place they remained after theyr departure thence .

And finally , he setteth downe so many particulers , as it had been the easiest matter in the world , for hys enemies to haue refuted his narration , if all had not beene true . Neyther was there anie to receiue more domage by the falsehoode thereof , then himselfe , and those of his profession , if the matter had beene feigned .

Wherefore to conclude at length thys treatise of the byrth , The conclusion of this seconde Section . lyfe , doctrine , actions , death , resurrection , and ascention of Iesus : seeing nothing hath happened in the same , which was not fore-tolde 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 vpon earth : we may most certainly assure our selues , that as GOD can neyther fore-tell an vntruth , nor yeeld testimony to the same , so can it not be , but that these things which wee haue shewed to haue beene so manifestly fore-prophecied , and so euidently accomplished , must needes assure vs , the Iesus was the true Messias . Which thing shal yet more particulerly appeare , by that which ensued by his power and vertue , after his ascention : which shall bee the argument of the next Section which followeth .

How Iesus proued 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 tyme to time : The contents of thys thyrd Section . he hath beene declared in the former Sections to be the true Messias and Sauiour of the world ; so in thys that now we take in hand , shal the same be shewed by such thinges as insued after hys ascention and departure from thys world . Wherein his power & Deitie appeared more manifestly , ( if it may be so spoken , ) then in other hys workes which he wrought in his life . In which kinde , albeit I might treate of many & almost infinite branches , yet for order and breuities sake , I meane onely to take in consideration these few that ensue . Wherein not onely the power of Iesus , but also his loue , his care and prouidence , & most perfect accomplishment of all hys promis●s , and finally , the iustification of al his speeches , prophecies , and doctrines vpon earth haue declared .

And to reduce what is to be sayd heerein to some order and method , The deuision of the particuler considerations ensuing . it is to be noted , that in the first place shal be considered the sustentation , protection , increase , and continuation of Christes lyttle Church and kingdome , that himselfe first planted and left vpon earth . The seconde consideration , shall be of hys Apostles and theyr actions . The thyrd of his Euangelists . The fourth of hys Witnesses and Martyrs throughout the world . The fift shal treate of the kingdome of infernall powers , beaten downe by hys vertue . The sixt , of the punishment and iust reuenge that lighted vpon his enemies , who most impugned his diuine person in the world . The seauenth and last , shall declare the fulfilling of al such Prophecies and predictions , as proceeded from his diuine mouth , while he was conuersant vppon earth .

The first Consideration .

NOw then for the first , it is to be considered , Christes Church . that as IESVS departure out of thys world from the Mount Oliuet , S. Luke reporteth , that all the multitude of his followers , which there had beheld hys ascention into heauen , returned backe together into the Citty of Ierusalem , and there remained in one house together , continuing in prayer and expectation what should become of them , The whole Citty was bent against them : themselues were pore and simple people : and dyuers of them women : Lands or reuenewes they had none to maintaine them : nor freendes in Court to gyue them conntenannce against theyr enemies . The name of Iesus was most odious : and whoso●uer did fauour him , was counted an enemie to the state . There wanted not ( perhaps ) among them , who considering the great multitude , The state of christes first Church . woulde imagine with themselues what should become of them : where they shoulde find to maintaine & sustaine them , what should be the end of that ●eeble Congregation ? For abroad they durst not goe , for feare of persecution ; & continue long together they might not , for want of necessaries . Besides that , euery houre they expected to be molested and drawne forth by Catch-poles and other Officers . And albeit in these distresses , the fresh memorie of Iesus , and his sweet promises made vnto them at his departure : as also the delectable presence of his blessed Mother , and her often exhortations and encouragements vnto them , dyd comfort them generally as may be supposed : yet , to hym that by humaine reason should ponder and weigh theyr present state & condition , it could not chuse but seeme hard , and no waies durable .

But beholde vpon the suddaine , when they had continued nowe ten dayes together , and might by al probability find themselues in very high degree of temporall distresses , Iesus performed hys promise of sending them a Comforter , which was the holy Ghost . The comming of the holy Ghost , and what comfort he brought with him . Acts , 2. By whose comming , besides the internall ioy and incredible alacritie & exultation of minde , they receiued also fortitude and audacity , to goe forth into the worlde . They receiued the gyft of tongues , enabling them to concourse & deale with all sorts of people . They receyued wisedome and learning , with most wonderfull illumination in highest misterie , wherby to preach , to teach , & conuince their aduersaries . They receiued the gyft of Prophecie to fore-tell things to come , together with the power of working signes and myracles , whereby the whole world remained astonied .

And for a taste or earnest pennie of that which should ensue , concer●ning the infinite increase of that little Congregation : they sawe thre● thousand of theyr aduersaries con●uerted to them in one day , by a Se●●mon of S. Peter .

Which increase went on so fa●● for the time that ensued : that within forty yeeres a●ter , the Gentiles themselues confessed , that the branches of thys Congregation , were spredde ouer all the world , and began to put in feare the very Romane Emperors themselues . Suet. in vita Nero. Co●n . Ta●it . lib. 5. hist. Whereof not long after , a man that was as learned as euer was any , conuerted from Paganisme to Christianitie , beareth record in his de●ence to an Emperour and his Officers , who according to the nature of persecutors , accounted Christians for Traytors & enemies to his state and dignity . Which vulgare obiection , this fore-sayde learned man refuteth in these words .

If we were enemies to your estate , Tertul in apol. ad gen. you myght well seeke newe Citties and Countries whereof to beare gouernment ; for that you shold haue in your Empire more enemies then Cittizens . We haue filled you Citties , your Townes , your Prouinces , your Ilands , your Castles , your Fortresses , your Tents , your Campes , your Courts , your Palaces , your Senats , and your Market places . Onely we haue left your Idolatrous Temples vnto your selues : all other pla●es are full of Christians . If we were enemies , what daungerous warres might we make against you , ( albeit our number were farre lesse , ) who esteeme so little of our liues , as to offer our selues daily to be slaine at your hands ? Thys then is your safetie in very deed , not your persecuting of vs , but that we are honest , patient , and obedient ; and that it is more lawfull in Christian Religion , to be killed , then to kill .

By which words of Tertullian , in this first beginning and infancie ( as it were ) of Christian Religion , The wonderful quick increase of Christes Church . ( for he liued in the second age after Christ ) we see how this little flock & kingdom of IESVS was increased , notwithstanding all the resistance and violence of the worlde against it● Which appeareth by the same Ter●tullian , to haue beene such : In Prefa. Apolog. & was euen at that tyme when hee wrote those words ( the fourth persecution being then in most furie , ) as all the malefactors of the worlde together had not so much rigour shewed a●gainst them : as had the most inno●cent Christian that liued , for confe●sing onely that name and Religion●

This then declared most apparen●●ly , that it could not proceede but 〈◊〉 some diuine power and supernaturall assistaunce , that in so shorte a space , amidst the contradiction and oppositions of so many aduersaries , among the whyppes , swordes , and tortures , of so great , potent , and violent persecutions , this poore , simple , and feeble Congregation shoulde pearse through , and augment it selfe so strongly . Especially if we consider the outward meanes of this incre●se , The increase of Christians against nature . wherein there was nothing to allure or content mans nature : nothing gorgius , nothing delectable , nothing to please or entertaine sensualitie .

We reade of an Emperour , that taking in hand to conquer the world , made thys Proclamation for winning men vnto hys partie . Plut. in Apoth. Prisc. regum . The Proclamation of Cyrus , Monarch of Media . Who soeuer wil come and be my seruaunt : if he be a foote-man , I will make hym a horse-man ; if he be a horse-man , I will make hym ride wyth Coches ; if he be a Farmour , I will make him a Gentleman , if he possesse a cottage , I wil giue him a Village ; if he haue a Village , I will gyue him a Citty ; if he be a Lord of a Citty , I will make him Prince of a Region or Countrey . And as for gold , I wil poure it forth vnto them by heapes and weight , and not by number .

Thys was the Proclamation and Edict of Cyrus to hys followers , very glorious ( as we see ) in pompe of words and ostentation of style . Let vs now compare the Proclamation of Iesus , Iesus Proclamation . whose enterance and Praeface was : Paenitentiam agite , Repent yee . And then it followeth : Math , 3 , In hoc mundo pressuram habebitis : Iohn . 16 , in thys world you shall receyue affliction . And then after againe ; They shall whyp and murder you . Math , 10. And yet further : You shal be hatefull in the sight of all men for my sake . Then is there adioyned● He that loueth his life , shall lose his soule . Luke , 9. After that ensueth , Hee that will follow mee , 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 chyldren , his bretheren , his sisters and his owne lyfe for my sake , he is not worthy to be my seruaunt .

Thys was the entertainment proposed by Iesus , to such as wold come & serue vnder hys Banner ; with expresse prostestation , that hymselfe was sent into the worlde , Math , 5 , not to bring peace , rest , & ease to flesh & blood , but rather to be the cause of sword , fire , trybulation , combate , and enmitie . And yet with these colde offers , presented to the world by pore , abiect , and most contemptible Officers ; and by this doctrine , so crosse and opposite to mans nature , inclynation , and sensual appetite , he gayned more harts vnto him , within the space of forty yeeres , as hath beene sayde , then euer did Monarch in the world possesse louing Subiects , by what-soeuer temporall allurement they dyd or might propose . Which argueth most euidently , the omnipotent puissaunce of hym , that contrary to mans reason , could bring to passe so miraculous a conquest .

The second Consideration .

THere followeth in order , the consideration of Christes Apos●les : Of Christes Apostles . which in some respect , may be sayde more strange & wonderful 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 & assigned to so great a worke , as was the conuersion of all Countries & Nations , and to stande in combate with the power , learning and wisedome of all the world . Neither only had they to contend and fight against they● enemies , but also to direct , gouerne , and menage all those , who shoulde be adioyned to theyr Maisters kingdom● To which charge they seemed so vntoward and insufficient , in all that tyme wherein they lyued with him heere vppon earth : as by theyr questions and demaunds made vnto him a little before his passion , they might appeare to haue learned very little , in three whole yeeres conue●sa●ion & instruction : and in verie deede , to be incapable of so high mysteries and ●unctions .

Yet notwi●hstanding , these men , who of themselues were weake and impotent , after strength and confirmation receiued by the descending of Gods holy Spirit into them , became so perfect , able , and most excellent men , as they brought the whole world in admiration of them . Not onely by the most exquisite perfection of theyr doctrine , ( wherein on a suddaine , without study , they excelled , and conuinced the greatest Phylosophers then lyuing , ) but also , and that especially , by the rare & stupendious myracles which they wrought in the sight of al men . The contemplacion whereof , Acts , 2 , as S. Luke reporteth , droue the beholders , not onelie into great meruaile , but also into feare and exceeding terrour .

And for example , he recounteth the restoring of a lame man at the Temple gate of Ierusalem , The Apostl●s miracles . which had been a Cripple for the space of forty yeeres and more , and thys myracle was doone and testified in the presence and knowledge of all the Cittie . He recordeth also the dreadfull death of Annanias and Saphira , by the onely speech and voyce of S. Peter : Acts. 3 , as in lyke manner , the healing of infinite sicke people , by the presence and shadowe of the same Apostle . He reporteth also the most wonderful deliueraunce of the sayd Saint Peter , Acts. 5 , out of the hands & pryson of Herod by the Angel of God . The varietie of languages , which all the Apostles spake . The visible descending of the holy Ghost vppon al such , on whom the sayde Apostles dyd but lay theyr hands . 1. Cor , 15 , 2 , Cor , 12 , Acts , 9 , 22 , and 26 , The miraculous conuersion of S. Paule , by Christes appearing vnto him in the way , when he went to persecute . Of which myracle , S. Paul himself protesteth in euery place afterward , and once especially , in an open audience and iudgement , before K. Agrippa , and Festus Gouernour of Iurie .

These miracles & many moe are recorded by S. Luke , whereof some part were seene by hymselfe , and the rest most euident to all the worlde , as doone in publique before infinite witnesses . Neyther is it possible they could be ●ayned , The miracl●s reported of the Apostles , could not be fayned . for that ( as in the like I haue before noted ) it had been most easie to haue refelled them , & thereby to haue discredited the whole pro●eedinges of Christian Religion in theyr first beginnings . As for example ; if the miracle of Saint Peter , beeing deliuered foorth of the hands & pryson of Herod Agrippa , had any way beene to be touched with falshood , howe many would there haue beene of Herodes Officers , Courtiers , seruants & friendes , that for defence of their Princes honour , ( so deeply tainted by this narration of Saint Luke , published not long after the thing was done ) how many ( I say ) woulde haue offered themselues to refute and disgrace the writer heereof , hauing so pregnant meanes by publique recorde to doe the same ; So again , wheras the same S. Luke reporteth of his own knowledge , that in a Citty of Macedonie , named Philippi , Act , ●6 . Saint Paule and Silas after many myracles doone , were whypped and put in pryson , with a dilligent guarde in the lowest prison of all : theyr feete lo●ked fast in the stockes of Tymber , & that at mydnyght , when Paule and Silas began to pray , the whole pryson was shaken , and all the doores throwne open , as also the gyues , not onely of those two , but of all the other prysoners vpon a suddain burst in sunder : and that thereupon , not onely the Iaylor cast hymselfe at the feete of S. Paule , but the Magistrates also , ( who the day before had caused them to be whipt , ) came and asked them pardon , and humbly intrea●ed them to depart out of theyr Cittie . This story ( I say ) if it had been false , there needed no more for confutation therof , but onely to haue examined the whole citty of Philippi , which could haue testified the contrary .

And yet among so many aduersaries , and eager impugners of Christian Religion , as Gods enemy styrred vp in the Primatiue Church , of all sorts and sects of people : no one euer appeared , that durst attempt to take in hande , None euer durst impugne the miracles of the Apostles , but by calumniation . the particuler improuing of these or the like miracles , but rather confessing the facts , sought alwaies to discredite them by other sinister calumniations : namely and commonly , that they were wrought by the deceits and sleightes of Arte-Magick .

Thus sayde the Iewes of the myracles of Iesus , Math , 12. and so said Iulian the Apostata , of the wonderfull strange things doone by Saint Peter and S. Paule ; Apud Cyril . lib , 1 , cont. Iulian. affirming them to haue beene the most expert in Magicke , of any that euer liued : Augu , lib , de ●era Relig. and that Christ wrote a speciall 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 Christes departure .

Euseb. lib. cont. Hiero. One Hierocles also wrote a booke , wherein he fayned Appolonius Tyanaeus to haue done the lyke myracles by Magick , which Christ & hys Apostles did by diuine power . And finally , it is a generall opinion , that both Nero and Iulian , gaue themselues so extreamely to the studie of that vaine Science , as no men euer did the lyke ; vpon emulation onlie of the miracles doone in Rome by Peter and Paule when Nero lyued , and by other Saints and Disciples in the tyme of Iulian.

But what was the ende ? Plinie that was a Pagan , Plin. lib. 30. Nat. Hist. cap. 1. wryteth 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 . The like in effect wryteth Zosimus of Iulian , Zosimus in vita Iulian. albeit himselfe a malicious Heathen . And if it were not written , yet theyr seuerall extraordinarie calamities , & most miserable deathes , which by al their Magick they could not foresee , dooth sufficiently testifie the same vnto vs ; especially the last wordes of Iulian , Niceph. lib. 10. c. 35. hist. Vicisti Galilaee , vicisti . Thou hast wonne ( ô Galilaean ) thou hast gotten the victory . Acknowledging thereby , as wel the truth of Christes myracles and of hys followers , as also the vanitie , folly , and madnes of his owne endeuours .

Thus then went forward Christes Apostles , The successe of the Apostles . and preached him euerie where throughout the worlde ; Domino cooperante & sermonem confirmante , sequentibus signis : Marke , 16 , that is , ( as S , Marke affirmeth ) the Lorde Iesus working with them , and confirming their preaching by signes & myracles . In respect of which benigne assistance of Iesus in theyr actions , S. Luke sayth further : Acts , 14 , They dealt most confidently in the Lorde : his worde of grace giuing testimonie vnto their doings , and shewing foorth signes & most prodigious wonders by theyr hands . No persecution , no terrour , no threates of enemies , no dyfficultie , or danger that might occur , could stay them from their course of setting forth Christes name & glorie . And they were so assured of the truth , The assurance of the Apostles . by the inwarde illuminations which they had , and by this certaine testimony of Gods fauour and assistance in dooing myracles : as one of them wryteth thus ; 1. Iohn , 1 , That which we haue hearde , which we haue seene with our eyes , which we haue behelde , which our hands haue handled of the word of lyfe : that we doe testifie and announce vnto you . And another who had * * S. Paule . been a grieuous persecutor , and was conuerted without any conference with any Christian in the world ; sayd , Rom , 8 , of Iesus that was deade and risen again , that neither tribulation , nor distresse , nor famine , nor beggery , nor danger , nor persecution , nor dint of sword , could daunt hym from the seruice of such a Maister . And in another place he sayth , that he esteemed al things of this world , wherein a man might glory , to be as very dounge and detriments , in respect of the eminent knowledge , Phil. 3. ( that is hys word ) of hys Lord 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 .

Neyther indured thys in these Apostles for a time onely , The ioyfull ending of the Apostles . but al theyr lyues , which as they spent the same with alacritie in the seruice of Iesus , so in the end they gaue vp the same most cheerefully , 2 , Tim , 4 , 1 , Thes , 2 , to what-so-euer death presented it selfe , for confirmation and sealing of theyr former doctrine ; neuer so ful of confidence , courage , and consolation , as at that houre , nor neuer so boldly denouncing theyr Maister , or talking so ioyfully of rewards , Crownes and kingdoms , as at the very last instant and vp-shot of theyr worldly combat .

This then declareth most manifestly , that the actions of these men , proceeded not of humane spirit , nor could be performed by the power of man , but by the diuine force and supernatural assistance of theyr Lord and God , whom they confessed ,

The third Consideration .

AND thus much in breuitie of Christes Apostles . Of the Euangelists . There ensue next hys Euangelistes : that is , such men as haue le●t vnto vs written , his byrth , life , doctrine , & death . Wherin it is to be noted , that Iesus being God , tooke a different way from the custome of man , in deliuering vnto vs his Lawes and precepts . For that men , who haue beene Law-makers vnto the worlde , knewe no surer way of publishing theyr Lawe , and procuring authority to the same , them to write them with their own handes , and in theyr life tyme to establishe theyr promulgation . So Lycurgus , Solon , and others among the Graecians , Numa to the Romaines , Mahomet to the Sarasines : and dyuers other in lyke manner . But Iesus to shew hys diuine power in directing the penne and style of his Euangelists , wold not leaue any thing written by himselfe , Iesus left nothing written by himselfe . but passed from thys world in simplicity and silence , with out any further shew or ostentation of hys owne doings : meaning notwithstanding by his eternal wisdome , that the prophecy of Ezechiel shold be fulfilled , Ezech , 1 , which fore-signified the beeing of his foure irrefragable witnesses , which day & night without rest , should preach , extoll , and magnifie theyr Lord and Maister to the worlds end .

Foure then were fore-prophecied , The different qualities and circumstances of the foure Euangelists . and foure as we see by Gods prouidence , were prouided to fulfill the same prophecie . The first & last are two Apostles , that wrote as they had seene . The two middle are two disciples , who registred thinges as they had vnderstood by conference wyth the Apostles . The first Gospell was written by an Apostle , to giue lyght & open the way to al the rest . And the last in lyke manner was written by an Apostle , to giue authority and confirmation to all the former . The first was written in the Hebrewe or Iewish tongue , for that Iesus actions were doone in that countrey , to the end that thereby , eyther the whole Nation might belieue 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 quest. which dyuers holde ) that S. Markes Gospell was first wrytten in Latine .

They wrote their stories in diuers countries , each one remaining farre distant from another , Circumstances of truth in our Euangelists . and yet agreed they all ( as we see ) most exactly , in the very same narration . They wrote in dyuers tymes , the one after the other , and yet the latter dyd neyther correct nor reprehende any thing in the former . They published they● stories , when infinite were aliue that knewe the factes , and many more that desired to impugne them . They sette down in most of their particuler narrations , the tyme , the day , the houre , the place , the Village , the house , the persons , the men , the women , and other the lyke . 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 doone in India , but in the same countrey it selfe , in Townes and Citties that were publiquely knowne , in Bethania and Bethsaida , Villages hard by Ierusalem : in the Suburbes & hyls about the cittie , in such a streete , at such a Gate , in such a porche of the Temple , at such a fish-poole , which al people in Ierusalem did euery day behold .

They published theyr writing in theyr owne lyfe tyme , The publishing of our Gospels . and preached in word , so much as in writing they had recorded . They permitted the same to the iudgement and examination of all Christes church , especially of the Apostles , who were able to dis●erne euery least thing therin contained . So S. Marke set foorth hys Gospell , Hier. in catalog scrip . Eccles. by the instruction and approbation of S. Peter , as also dyd S. Luke by the authority of S. Paul . They altered not theyr writings afterward , 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 world besides , nor euer Prince or Monarch was able to bring to passe , for c●edite of hys Edicts or sanctions : they gaue theyr lyues for de●ence and iustifying of that which they had written .

The maner of style in our Euangelists . Theyr manner of wryting , is sincere and simple , without all Arte , amplification , or rethoricall exhortation . They flatter none , no not Iesus hymselfe , whom they most adore , nor in confessing hym to be theyr God and Creator● doe they conceale his infirmities of flesh , Math , 21 , Marke , 2. in that he was man : as hys hunger and thyrst : his beeing weary : Iohn , 7. howe he wept : hys passions of feare , and the lyke . Luke , 19. So lykewise in the Apostles that were the Gouernours , Superiours , and heads of the rest : do these Euangelists dyssemble , hyde , or passe ouer no such things as were de●ects , and might seeme to worldly eyes to turn to theyr dyscredites . As for example , how Christ rebuked them for theyr dulnes in vnderstanding : Marke , 15. howe after long instruction , Iohn , 10 , 11 , and 20 , they proposed notwithstanding , very rude and impertinent questions vnto hym ; how Thomas would not beleeue the attestation of hys fellowes : howe S. Iohn and S. Iames , the sons of Zebedee , ambiciously solicited to haue the preheminence of sitting neerest to Christ in hys glory : which latter clause , beeing sette downe cleerelie by S. Marke , Marke , 10 , whyle yet S. Iohn the Apostle was lyuing , the same was neuer denyed , nor taken ill by the sayd Apostle , neyther was S. Marks Gospel any thing the lesse approued by hym , albeit he lyued longest , and wrote last of al the rest .

Nay , which is more , and greatly ( no doubt ) to be obserued ; A speciall poynt to be obserued in our Euangelists . these Euangelists were so sincere and religious in theyr narrations , as they noted especially the imperfections of themselues , & of such other as they principally respected . So S. Mathew nameth hymselfe Mathew the Publican . Math , 10. And so S. Marke , Marke , 14. beeing Peters Disciple , recordeth particulerlie how S. Peter thry●e denyed his Lord and Maister . S. Luke that was Scholler and dependent of S. Paule , Acts , 15. maketh mention alone of the differences between Paule & Barnabas , and in the story of S. Stephens death , after al hys narration ended , he addeth a clause that in humane iudgement might haue beene left out , to wit , Saulus erat consentiens neci eius , Acts , 17 , Saule was consenting & culpable of Stephens death . Whereby we 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 truth in fauor of themselues , or of any other whatsoeuer .

These mens wrytings then , were published & receiued for vndoubted truth , by all that lyued in the very same age , and were priuie to the particulers therein contained . They were coppyed abroade into infinite mens hands , and so conserued wyth all care and reuerence , as holy & diuine Scripture . They were reade in churches throughout all countries and Nations : expounded preached and taught by all Pastours , & commentaries made vpon them by holie Fathers ●rom time to tyme . So that do doubt can be made , No doubt but that we haue the true writings of our Euangelists . but that we haue the very same wrytings incorrupt as the Authors left them : for that it was impossible for any enemie to corrupt so many copies ouer the world , without dyscouery & resistance . And the same very text , wordes , and sentences , which from age to age the learned Fathers doe alledge out of these Scriptures , wee find them now , as they had them at that tyme . As for example , S. Iohn that liued longest of all the Apostles and Euangelists , had among other Schollers and Auditors , Papias , Ignatius , and Policarpus , all which agree of the foure Gospels and other writings left vnto vs in the new Testament , affirming S. Iohn to haue approued the same . These men were Maisters againe to Iustinius Martyr , Irenaeus and other , whose wrytings remain vnto vs . And if they dyd not , yet theyr sayinges and iudgements touching the Scriptures , are recorded vnto vs by Eusebius and other Fathers of the next age after , Euseb. lib , 5. hist. cap. 15. & so from hand to hande vntill our dayes . So that of thys there can be no more doubt , then whether Rome , Constantinople , Ierusalem , and other such renowned citties , knowne to all the world at this day , be the verie same whereof Authors haue treated so much in auncient tymes .

The fourth Consideration .

AND thus much of Christes Euangelists , for whose more credite , and for confirmation of things by them recorded : his diuine prouidence preordained , that infinite witnesses ( whom we cal Martyrs Of Martyrs . ) shold offer vp their blood in the Primatiue Church and after . Whereas for no other doctrine , profession , or Religion in the world , the lyke was euer heard of ; albeit among the Iewes in the tyme of the Machabees , Maca. lib. 1. and 2. and at some other times also , when that Nation for theyr sinnes were afflicted by Heathen Princes , some few were tyrannized and iniuriously put to death ; yet commonly , and for the most part , this was rather of barbarous cruelty 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 within two monethes for theyr beleefe thorow out the worlde , then were of Iewes for two thousande yeres before Christes comming : which is vndoubtedly a matter very wonderfull , considering that the Iewish Religion impugned no lesse the Pagan Idolatry , then doth the doctrine of the Christians . But this came to passe that Christes words might be fulfilled , who sayde ; I come no●●o bring peace , but the sworde . And a●gaine , I send you ●oorth as sheepe among wolues . That is to say , to bee torne and harried , and your bloode to be deuoured .

In which extreame and most incredible sufferings of christians , three poynts are worthy of great consideration . 3 3 Poynts ●o be considered in our Martyrs . The first , what infinite multitudes of al estates , conditions , sexe , qualities , and age , dyd suffer dailie , for testimony of thys truth . The second , what intollerable and vnaccustomed * * See the narration of Phil●as , Byshop in Affrica , touching thys poynt , alledged by Euse. lib. 8 , hist. c. 11 , & 12. torments , not hearde of in the world before , were deuised by Tyrants for afflicting thys kinde of people . The thyrd , what inuincible courage and vnspeakeable alacritie , the Christians shewed , in bearing out these afflictions , which the enemies themselues could not attribute , but to some diuine power & supernaturall assistance .

And for thys latter poynt of comfort in their sufferings , I wil alledge onely thys Testimonie of Tertullian against the Gentiles , who obiected , that wicked men suffered also as wel as Christians ; ●he singu●er alacritie of Christians in theyr sufferings . whereto this learned Doctor made answer in these words . Trueth it is , that many men are prone to ill , and doe suffer for the same : but yet dare they not defend their euill to be good , Tertul. in Apol. cap. 1. as Christians doe theyr cause . For that euery euil thing by nature , dooth bring with it eyther feare or shame : and therefore we see , that malefactors , albeit they loue euil , yet wold they not appeare so to the worlde , but desire rather to lye in couert . They tremble when they are taken , and when they are accused , they denie all , & doe scarce often-times confesse theyr dooings vpon torments . And finally , when they are condemned , they lament mone , and doe impute theyr harde fortune , to destiny , or to the Planets● But the Christian , what dooth hee lyke to thys ? is there any man ashamed ? or doth any man repent him when he is taken , except it be for that he was not taken rather ? if he be noted by the enemy for a Christian , he glorieth in the same ; if he be accused , hee defendeth not himselfe ; if he be asked the question , he confesseth it willingly ; if hee be condemned , he yeeldeth thanks . What euill is there then in the Christian cause , which lacketh the natural sequell of euill ? I meane feare , shame , tergiuersation , repentance , sorrowe , and deploration ? What euill ( I say ) can thys be deemed , whose guiltinesse is ioy ? whose accusation is desire ? whose punishment is happinesse ?

Hetherto are the words of learned Tertullian , who was an eye witnesse of that he wrote , Iesus assistan●● to his Martyrs . and had no small part in the cause of those that suffered , being himselfe in that place and state , as daily he might expect to tast of the same affliction . To which combat , how ready he was● may appeare by diuers places of thys hys Apologie , wherein he vttereth ( besides his zeale and feruour ) a most confident securitie , and certaine assurance of Iesus assistance , by that which he 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 IESVS , then the fortitude inuisible , which aboue all humaine reason , force , and nature , hee imparted to hys Martyrs .

The fift Consideration .

AFter which consideration , there commeth to be weighed , the fift poynt before mentioned , which is , of the same power and omnipotencie of Iesus , declared and exercised vppon the Spyrits infernall . The subiection of Spyrits . Which thing , partly may appeare by the Oracles alledged in the end of the former Section , ( wherein those spyrits fore-tolde , that an Hebrew chylde shold be borne , to the vtter subuersion and ruine of theyr tyrannicall dominion , ) & much more at large the same might be declared , by other answers & Oracles vttered after Christes natiuity , & registred in the Monuments euen of the Heathens themselues . Wherof he that desireth to see more ample mention ( especially out of Porphyrie who then was lyuing , ) let hym reade Eusebius sixt Booke , De preparatione Euangelica , where he shal finde store , & namely , that Apollo many tymes exclaimed● Hei mihi , congemiscite : Hei mihi : hei mihi : Oraculorum defecit me claritas . Woe vnto m●e , lament ye with me ; woe vnto me , woe vnto me , for that the honour of Oracles hath now forsaken me . Which complaints & lamentations , are nothing els but a plaine confession that Iesus was he , of whom a Prophet sayd diuers ages before : Soph , 2 , Attenuabit omnes Deos terrae : he shall weare out and bring to beggery , all the Gods or Idols of the earth . This confessed also the wicked Spyrits themselues , when at Christes appearing in Iurie , they came vnto hym dyuers tymes , and besought hym , not to afflict or torment them , nor commaund them , presently to return vnto hell , but rather to permit them some little time of entertainement in the Sea , or Mountaines , or among heardes of Swyne , or the lyke . Which confession they made in the sight of all the world , and declared the same afterwards by theyr facts and deedes .

For presently vpon Iesus death , & vpon the preaching of his name & Gospel throughout the worlde , Of the myraculous ceasing of Oracles at Christes appearing . the Oracles which before were aboundant in euery Prouince and Countrey , were put to silence . Whereof I might alledge the testimony of very many Gentiles themselues , as that of Iuuenall . Iuuenall .

Cessant Oracula Delphis .

Saty. 6. All Oracles at Delphos doe now cease , &c.

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

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

Plutar. de defectu Oraculo . And finally , Plutarch that lyued within one hundred yeeres after Christ , made a speciall Booke to search out the causes , why the Oracles of the Gods were ceassed in hys tyme . And after much turning and winding many waies , resolued vpon two principall points , or causes therof . Two insufficient causes . The first , for that in hys tyme , there was more store of Wise-men then before , whose aunswers might stand in steede of Oracles ; and the other , that peraduenture the spyrites which were accustomed to yeeld Oracles , were by length of tyme growne olde and dead . Both which reasons , in the verie common sence of all men , must needes be false , and by Plutarch himselfe , cannot stande with probability . For first , in hys Bookes which he wrote of the lyues of auncient famous men , he confesseth , that in such kind of wisedome as he most esteemed , they had not their equals among their posteritie . Secondly , in hys Treatise of Phylosophy , he passeth it for a grounde , that spirits not depending of materiall bodies , cannot die , or wexe old , and therefore of necessitie he 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 ende appeared the sonne of God , that hee might dissolue ( or ouerthrowe ) the workes of the deuill .

Neyther dyd Iesus thys alone in hys own pers●n , but gaue also power and authority to his Disciples & followers to doe the lyke , according to their commission in S. Mathewes Gospell : Math , 10● Super omnia Daemonia et spiritus immundos , &c. You shall haue authoritie ouer al deuils & vncleane spyrits . Which commission , how they afterward put it in execution , the whole worlde yeeldeth sufficent testimonie . And for examples sake onely , I wil alledge in this place an offer or challenge , made for the tryall or proofe thereof , by Tertullian to the Heathen Magistrates and persecutors of hys time , his wordes are these●

Tert. in Apol. ad gen. Let there be brought heere in presence before your trybunall seates , som person , who is certainly known to b● possessed with a wicked spirit , and let that spirit ●e comma●n●ed by a Christian to s●eak and he shall as truly con●esse himselfe to be a de●il● as 〈◊〉 other tymes to you , A mo●t confide●t o●fer , made ●y Ter●u●l●an . he will falsel● say he is a God . Aga●ne , at 〈…〉 let there be brought foorth one of these ( your Priestes or Prophets ) that will seeme to be possessed with a diuine spirit , I mean 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 , ( being afraid indeede to lye vnto a Christian ) doe you shedde the bloode of the Christians in that very place , &c. None will lye to theyr owne shame , but rather for honour or aduantage , yet those spyrits will not say to vs , that Christ was a Magitian , as you doe , nor that he was of the common condition of men . They wil not say , he was stolne out of the Sepulcher , but they will confesse , that hee was the vertue , wisedome , & word of God ; that he is in heauen , & that he shall come againe to be our Iudge , &c. Neither will these deuils in our presence , deny themselues to be vncleane spyrits , and damned for theyr wickednes , & 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 Seruants .

Hetherto are the words of Tertullian , contayning ( as I haue sayde ) a most confident challenge , and that vpon the lyues & blood of al Christians , to make tryall of theyr power in controling those spirits , which the Romaines & other Gentiles adored as theyr Gods . Which offer , seeing it was made and exhibited to the persecuters themselues , then lyuing in Rome , wel may we be assured , that the enemy would neuer haue omitted so notorious an aduantage , if by former experience he had not beene perswaded , that the ioyning heerein would haue turned and redounded to hys owne confusion .

The wonderful authorite of christians ouer spyrits . And this puissant authority of Iesus imparted to Christians , extended it selfe so farre forth , that not onely theyr words and commandements , but euen their very presence did shut the mouthes and driue into feare the myserable Spyrites . So Lactantius sheweth , Lact. li. 2. di inst. cap. 16 , that in hys dayes , among many other examples of thys thing , a seely Seruing-man that was a christian , following hys Maister into a certaine Temple of Idols , the Gods cryed out , that nothing coulde 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 aunswer , That the iust men were the cause that he could say nothing . Euse. li. 5 , de praep. Euan. Which iust men , Apollos Priestes interpreted , to be meant ironically of Christians : and therevppon Dyoclesian began hys most fearce and cruell persecution in Eusebius dayes . Sozomenus also wryteth , Sozom. lib , 3. hist. cap. 18. that Iulian an Apostata , endeuouring with many sacrifices & coniurations , to draw an aunswer from Apollo Daphnaeus , in a famous place called Daphne , in the suburbes of Antioch : vnderstood at last by the Oracle , that the bones of S. Babylas the Martyr , that lay neere to the place , were the impediment why that God coulde not speake . And thereupon , Iulian caused the same body presently to be remooued . And finally , heereof it proceeded , that in all sacrifices , coniurations , & other mysteries of the Gentiles , there was brought in that phrase recorded by scoffing Lucian , Lucian in Alex. Exeant Christiani , let Christians depart ; for that while they were present , nothing could be well accomplished .

To conclude , the Pagan Porphyrie , Porph. lib. 1. cont. Christ . apud Euseb. li. 5. ca. 1. de praep. Eua●● that of all other most earnestlie endeuoured to impugne & disgrace vs Christians , and to holde vp the honour of hys enfeebled Idoles , yet discoursing of the great plague that raigned most furiously in the Cittie of Messina , in Cicilie wher he dwelt , yeeldeth this reason , why Aesculapius the God of Phisicke ( much adored in that place ) was not able to helpe them . A meruailous confession of Porphyrie . It is no meruaile ( sayth he ) if this Citty so many yeeres bee 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 begun to worship this Iesus , wee could neuer obtaine any profit by our Gods .

Thus much confessed this Patrone of Paganisme , concerning the maine that hys Gods had receiued by Iesus ho●our . Which albeit he spake with a m●li●ious minde , to bring Christians in hatred and persecution thereby , yet is the confession notable , and confirmeth that story which Plutarch in his fore-named booke doth report ; that in the latter yeres of the raigne of the Emperour Tyberius , A prety storie of Plutarch . a strange voyce , and exceeding horrible clamor , with hidious cryes , skryches , and howlings , were hearde by many in the Grae●ian sea , complaining that the great GOD Pan was nowe departed . And thys Plutarch ( that was a Gentile ) affirmeth to haue beene alledged and approued , Plut. de de●ectu . oracu . before the Emperour Tyberius , who meruailed greatly thereat , and could not by all his Diuines and Soothsayers , whom he called to that consultation , gather out any reasonable meaning of this wonderful accident . But we Christians , comparing the time wherin it happened , vnto the time of Iesus death and passion , and finding the same fully to agree , may more then probably perswade our selues , that by the death of theyr great God Pan , ( which signifieth al ) was imported the vtter ouerthrow of al wicked spirits & Idols vpon earth .

The sixt Consideration .

AND thus hath the Deitie of Iesus beene declared and approoued by hys omnipotent power , in subduing infernall enemies . The punishment of enemies . Nowe resteth it for vs to make manifest the same , by hys lyke power and diuine iustice , shewed vpon diuers of his enemies heere on earth ; whose greatest punishment , albeit for the most part , he reserueth for the life to come , yet sometimes for manifestation of hys omnipotencie , ( as especially it was behoue●ul in those first daies of hys appearaunce in the worlde ) hee chasteneth them also , euen heere on earth in the eye and sight of al men . So wee reade of the most infamous and myserable death of Herode the first , Herod Ascolonita . surnamed Ascolonita , who after hys persecution of Christ in hys infancie , Iosep. lib● 17. antiq. ca. 10. et lib. 1. de bell . Iudai . cap. 21 , & the slaughter of the infants in Bethleem for hys sake : was wearied out by a lothsome lyfe , in feare and horrour of hys owne wife and children : whom after he had most cruelly murthered , was enforced also by desperation , through hys vnspeakeable griefes , vexations , and torments , to offer his owne hande to hys owne destruction , if he had not been staied by his friends that stood about hym .

Archelaus . After hym , Archelaus his eldest Sonne , that was a terrour to Iesus at hys returne from Egypt , fell also by Gods iustice into meruailous calamities . For first , beeing left a King by hys Father , Iosep. lib , 17 , antiq. ca. 15 lib. 2. de bel . Iuda . cap. 6 , Augustus would not allow or ratifie that succession , but of a King made him a Tetrarch , assigning vnto hym onely the fourth part of that dominion which his father had before . And then againe after nine yeeres space , tooke that away in lyke manner , with the greatest dishonour he could deuise , seazing vpon all hys treasure and riches by the way of confiscation , and condemning hys person to perpetuall banishment , wherein hee died most myserably in Vienna in Fraunce .

Not long after thys , the seconde sonne of Herod the first , named Herod Antipas , Herod Antipas . Tetrarch of Galilie , who put S. Iohn Baptist to death , & scorned Iesus before his passion , ( whereat both himselfe and Herodias hys Concubine was present , ) was deposed also by Caius the Emperor , Iosep. lib. 18. antiq. cap. 9 lib. 2 , de bel . cap. 8 , ( beeing accused by Agrippa his neerest kinseman ) and most contumeliously sent in exile , first to Lyons in Fraunce , and after that , to the most deserte and inhabitable places in Spayne , where hee with Herodias wandred vp and down in extreame calamity so long as they lyued , and finally ended theyr daies abandoned of all men . In which misery also it is recorded , that the dauncing daughter of Herodias , Herodias daughter . who had in her iolity demaunded Iohn Baptists head , beeing on a certaine time enforced to passe ouer a frosen Riuer , Niceph. li. 1 capit , 20. suddainly the Ise brake , and she in her fall , had her heade cutte off by the same Ise , without hurting the rest of her body , to the great admiration of all the lookers on .

The lyke euent had another of Herods family , named Herod Agrippa , Herod Agrippa . the accuser of the fore-named Herode the Tetrarch ; who in hys great glory & tryumph , hauing put to death S. Iames , the brother of S. Iohn Euangelist , and 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 body putrified , Acts , 12. and was eaten with vermine , as both S. Luke recordeth , and Iosephus affirmeth . Iosep. lib. 19. antiq. cap. 7 And the same Iosephus , with no small meruaile in himselfe , declareth : that at the very same time when hee wrote hys story , Lib. 18 , ca. 7 ( which was about threescore and ten yeeres after the death of Herod the first ) the whole progenie and of-spring , kindred & familie of the said Herod , ( which he saith was exceeding great , The stock of Herod soone extinguished . by reason hee had many wiues together , with many chyldren , brothers and sisters , besides Nephewes & kins-folke ) w●re all extinguished in most miserable sort , and gaue a testimony ( sayth Iosephus ) to the worlde , of the most vaine confidence , that men doe put in humaine felicitie .

And as the punishments lighted openly vpon Iesus professed enemies in Iurie : The punishments of the Romans . so escaped not all the Romaines their chastisement ; I meane such , as especially had their hands in persecution of him , or of his followers after hym● For first , of Pontius Pilate that ga●e sentence of death , Pilate . against him , we read , that after great disgrace rec●i●ed in ●urie , Eutrop. lib , 7 , hist. hee was sent home into Italie , an● there by mani●est dysfauours shewed vnto hym by the Em●erour hys Maister , Euseb. lib● 2 , cap , 7 , hist , fell int● s●ch des●era●ion● as he slew himself● with hi●●wne h●nds .

A●● secondly o● the very Emperou●s themsel●es , w●o liued from Ty●●●i●s ( v●der whom ●esus suffered● vnto Constantine the great , vnder whom Christian Religion tooke dominion ouer the worlde , ( which contayned the space of three hundred yeres ) very few or none escaped the manifest scourges of Gods dreadfull iustice , shewed vpon them at the knitting vp of their daies . For examples sake , Tyberius , that permitted Christians to lyue freely , Tertul. in Apolog. and made a Lawe against theyr molestation , ( as before hath beene shewed ) dyed peaceably in hys bed . But Caligula that followed him , Caligula● for his contempt shewed against all diuine power , in making hymselfe a God , was soone after murthered by the consent of his deerest freendes .

Nero also , who first of all other began persecution against the christians , Nero. within fewe Monethes after he had put S. Peter and S. Paule to death in Rome , hauing murthered in lyke manner hys owne Mother , Brother , Wyfe , and Maister , was vpon the suddaine , from hys glorious estate and Maiestie , throwne down into such horrible distresse & confusion in the sight of all men , as beeing condemned by the Senate , to haue ●ys head thrust into a Pyllary , and there most ignominiously to be whypped to death , was constrayned ( for auoyding the execution of that terrible sentence ) to massacre hymselfe with hys own handes , by the assistance of such as were deerest vnto hym .

The lyke may be shewed in the tragicall endes of Galba , Otho , Vitellius , Domitian , Commodus , Pertinax , Many Emperors that dyed myserably . Iulian , Marcinus , Antoninus , Alexander , Decius , Gallus , Volutianus , Aemilianus , Valerianus , Galienus , Caius , Carinus , Maximianus , Maxentius , Lucinius and others .

Whose miserable deathes , Euagr. Scolast . lib. 3. hist. cap. 41 , a noble man & Counseller , ( wel neere one thousand yeeres past ) dyd gather against Zosimus a Heathen Wryter , to shew thereby the powerful hand of Iesus vppon his enemies : adding furthermore , that since the tyme of Constantine , ( whiles Emperors haue been christians ) few or no such examples can be shewed , except it be vpon Iulian the Apostata , Valens the Arian heretique , or some other of lyke detestable & notorious wickednes . And thus much of particuler men chastised by Iesus .

But if we desire to haue a ful 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 hym , in hys death & passion . And truly , if we belieue Iosephus and Phylo the Iewish Historiographers , ( who lyued either with Christ , or immediatly after him , ) it can hardly be expressed by the tongue or penne of man , what insufferable calamities and miseries , were inflicted to that people ( presently vppon the ascention of IESVS ) by Pylate theyr Gouernour , vnder Tyberius the Emperour ; and then againe by Petronius vnder Caligula , Iosep. lib. 19. antiq. lib. 2 , et 3 , de bell , ●udai . Philo in Flacco et lib. 2. de leg . Cornel. Tac. lib. 12 , and after that , by Cumanus , vnder Claudius , and lastly by Festus and Albinus vnder Nero. Through whose cruelties , that Nation was enforced finally to rebell , and take Armes against the Romaine Empyre , which was the cause of theyr vtter ruine and extirpation by Tytus and Vespasian . At what tyme besides the ouerthrow of theyr Citty , burning of theyr Temple , and other infinite dys●resses , which Iosephus an eye-witnes protesteth , that no speech or discourse humane can declare .

The same Auth●ur lykewise record●th , eleuen hundred thousande persons to haue been slaine , & fourscore and se●uen teene thousand taken alyue , who were eyther put to death afterwarde in publique tryumphes , or sold openly for bond-●●aues into all parts of the world .

And in thys vniuersall calamitie of the Iewish Nation , H●w Christ his death was ●unished with like circumstances vpon the Iewes . b●●●●g the most notorious and grie●ous , 〈◊〉 euer happened to peo●l●●r Na●●on before or after ●he , ( for the Romans neuer practised the like vpon others ) it is si●gularly to be obserued , that in the same time and place , in which they had put Iesus to death before : that is● in the feast of the Paschall , when theyr whole Nation was assembled at Ierusalem , from all partes , Prouinces , and Countries of the earth : they receyued this their most pittifull subuertion , and that by the hands of the Romaine Caesar , to whom by publique cry , they had appealed from Iesus , but a litle before .

Yea , further it is obserued and noted , that as they apprehended Ie●us , and made the entrance to hys passion vppon the Mount Oliuet , Iosep. lib. 5. de bel● ca. 8 , so Tytus ( as Iosephus wryteth ) vppon the same Mount planted hys first siege for their finall destruction .

And as they ledde Iesus from Caiphas to Pilate , afflicting him in their presence : Capit. 27 , so nowe were they themselues ledde vp & downe from Iohn ●o Symon , ( two Tyrants that had v●urped dominion within the Citty , ) and were scourged and torm●nted before the trybunal seates . Again , as they had caused Iesus to be scoffed , beaten , and villainously intreated by the Souldiours in Pilats Pallace : so were now theyr own principall Rulers and Noble men , ( as Iosephus writeth ) most scornfully abused , beaten , and crucified by the same Souldiers . Which latter poynt of crucifying , or villainous putting to death vpon the Crosse , was begun to be practised by the Romaines vpon the Iewish Gentrie , immediatly after Christes death , and not before . And nowe atthys tyme of the war , Iosephus affirmeth , that in some one day , ●yue h●ndred of hys Nation were taken and put to thys opprobrius kinde of punishment ; in so much , that for the great multitude he sayth : Lib , 5 , de bel . capit . 28. Nec locus sufficeret Crucibus , nec Cruces corporibus : that is , neyther the place was sufficient to contayne so many crosses as the Romaines sette vp , nor the crosses sufficient to sustaine so many bodies as they murthered by that torment .

Thys dreadfull and vnspeakable misery , A meruailous prouidence of God , for deliuering the Christians that were in Ierusalem at the time of destruction . fel vpon the Iewes about fortie yeeres after Christes ascention , when they had shewed themselues most obstinate & obdurate against hys doctrine , deliuered vnto them , not only by himselfe , but also by hys Disciples ; of which Disciples they had now slayne S. Stephen & Saint Iames , and had driuen into banishment both S. Peter and S. Paul , and other that had preached vnto them .

To which latter two Apostles , ( I meane S. Peter & S. Paule ) our Sauiour christ appeared a little before theyr martyrdoms in Rome , as Lactantius wryteth , and shewed that within three or foure yeeres after their deathes , he was to take reuenge vpon theyr Nation , by the vtter destruction of Ierusalem and of that generation . Lib. 4. diui. instit . ca. 21. Which secrete aduise , the sayd Lactantius affirmeth , that Peter and Paule reuealed to other christians in Iurie ; Euseb. lib. 3. hist. cap. 5. Nicep. cap , 3 wherby it came to passe , ( as Eusebius also and other Authors doe mention ) that all the Christians lyuing in Ierusalem , departed thence , not long before the siedge began , to a certayne Towne named Pella , beyond Iordan , which was assigned them for that purpose by Iesus himselfe , for that it beeing in the dominion of Agrippa , who stood with the Romaines , it remained in peace & sa●●ty , while all Iurie besides was brought to desolation .

Thys then wa● the prouidence of God for the puni●hment of the Iewes at that tyme . The Iewish miseries after the destruction of Ierusalem . And euer after , theyr estate declined from worse to worse , and theyr miseries daily multiplyed throughout the world . Whereof hee that wil see a very lamentable narration , let him read but the last booke onely of Iosephus hystory De bello Iudaico , wherein is reported besides other things , that after the war was ended , and 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 dyuers & sundry manners . Others hee applyed to be specta●les for pastime to the Romaines that were present with him ; wherof Iosephus sayth , that he sawe with his owne eyes , two thousande and fiue hundred murthered and consumed in one day , by fight & combat among themselues , and with wilde beastes at the Emperours appointment . I●sep . lib. 7 , de bello cap. 20 , et 21. Others were assigned in Antioche & other great Citties , to serue for fagots in theyr famous bond-fires at tymes of tryumph . Others were sold to be bond-slaues , others condemned to dyg and hewe stones ●or ●uer . And thys was the end of th●t warre and desolation .

A●ter thys againe vnder Traiane the Emperour , there was so infini●e a number of Iewes slaine , The finall desol●tion of the Iewish Nation . and made away by Marcus Turbo in Affrica , and Lucius Quintus in the East , ( as all Histories agree ) that it is impos●ible to expresse the multitude . But yet more wonderfull it is , which the same Historians report : that in the eyghteene yeere of Adrian the Emperour , Oros. li. 7● ca. 13. Ariston . pellaeus in hist. Euse. li , 4 , capit . 8. Niceph. lib. 3. cap. 24. one Iulius Seuerus beeing sent to extinguish all the remnant of the Iewish generation : destroyed in smal time nine-tie & eyght Townes and Villages within that Countrey , and slew fiue hundred & four-score thousand of that blood and Nation in one day : at which tyme also , he beate downe the Cittie of Ierusalem in such sorte , as he left not one stone standing vpon another of their auncient buildinges : but caused some part thereof to be reedified againe , and inhabited onely by Gentiles . He changed the name of the Citty , 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 perpetual Law confirmed by the Emperour , that they should neuer returne : no , nor so much as looke backe from any high or eminent place to that Country againe . And thys was done to the Iewish Nation by the Romaine Emperours for accomplishing that demaund , which their principal Elders had made not long before to Pilate the Romaine Magistrate , concerning Iesus most iniurious death , crying out with one consent & voice , to wit , Let his blood be vppon vs and vpon our posteritie . Math , 25.

The seauenth Consideration .

AND heerein also , I meane in the most wonderful , The fulfilling of Iesus prophecies . 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 wee mention in the beginning of this Section : to wit , the fulfilling of such speeches and prophecies , as Iesus vttered when he was vppon the earth ; as namely at one tyme , after a long & vehement commination made to the Scribes and Pharisies and principall men of that Nation , ( in which he repeateth eyght seuerall tym●s that dreadfull threat woe , ) he concludeth finally , that all the iust bloode , iniuriously shedde from the first Martyr Abel , Math , 23. should be reuenged very shortly vpon that generation . And in the same place , he menaceth the populus Ci●tie of Ierusalem , that it shoulde be made desert . Luke , 21. And in another place hee assureth them , that one stone should not be left standing thereof vpon another . And y●t further hee pronounceth vppon the same Cittie these words ; Luke , 1●● The dayes shal com vppon thee , and thine enemies shal enuiron thee with a wall , and shall besiege thee : they shal straighten thee on euery side , and shall beate thee to the ground , & thy children in thee . Iesus speeches of Ierusalem . And yet more particulerly , he fore-telleth the very signes wherby his Disciples shoulde perceiue when the time indeede was come , vsing thys speech 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 daies of reuenge , to the end all may be fulfilled which is written . Great distresse shal fal vpon this earth , and vengeance vppon this people . They shall be slaine by d●●t of the sword , & shal be led as slaues into al Countries . And Ierusalem shal be troden vnder feete by the Gentiles , vntill the time of Nations be accomplished .

Thys fore-tolde Iesus of the miserie that was to fall vpon Ierusalem , The circumstaunce of the tyme , when Iesus spake hys words , and 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 written , ) and consequentlie at that tyme , they might seeme in al humaine reason , to haue lesse cause then euer before to mysdoubt such calamities . And yet how certaine & assured fore-knowledge , ( & as it were most sensible feeling ) Iesus had of these miseries , he declared , not onely by these expresse words , and by their euent : but also by those pittiful teares he shed vpon sight & consideration of Ierusalem , Luke , 19 , and by the lamentable speech he vsed to the women of that Cittie , who wept for hym at his passio● , perswading them to weepe rather for themselues and for theyr chyldren , Luke , 23 , ( in respect of the miseries to follow ) then for him . Which words & predictions of Iesus , together with sundry other his speeches , fore-shewing so particulerly the imminent calamities of the Nation , ( & that as I haue sayd , at such tyme , when in humane dyscourse there could be no probabilitie thereof , ) when a certaine Heathen Chronicler and Mathematique , named Phlegon , Phle . Thral , lib. annal. about a hundred yeres after Christes departure , had dilligently considered , hauing seene the same also in hys daies most exactlie fulfilled , ( for he was seruaunt to Adrianus the Emperour , by whose commandement as it hath been said before● the finall subuersion of that Iewish Nation was brought to passe ) thys Phlegon ( I say ) though a Pagan , The testimony of a Heathen , for the fulfilling of Christes prophecies . yet vpon consideration of these euents , and others that he sawe , ( as the extreame persecution of Christians fore-told by Christ and the like ) he pronounced , that neuer any man foretold things so certainly to come , or that so precisely were accomplyshed , as were the predictions & prophecies of Iesus . And ●hys testimonie of Phlegon , was alledged and vrged for Christians , against one Celsus a Heathen Philosopher and Epicure , by the famous learned Origen ; euen the very next age after it was written by the Authour : Orig. lib. 2 , con. Cels. sub initium . so that of the truth 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 world , might be a sufficient demonstration , of Iesus fore-knowledge in affaires to come , yet are there many other things besides fore-shewed by him , which fel out as exactly as these dyd , notwithstanding that by no learning , Mathematicall reason , humane coniecture , they were or might be foreseene . And as for example , the foretelling of hys owne death , the manner , tyme , and place thereof : as also the person that should betray him , together with hys irrepentant ende . The flight , feare , & scandale of hys Disciples , albeit they had promised and protested the contrary . The three seueral denials of Peter . The particuler tyme of his own resurrection , and ascention . The sending of the holy Ghost , & many other the lyke predictions , prophecies and promises , which to hys Apostles , Disciples and followers that heard them vttered , & left them written before they fell out , and sawe them afterward accomplished : and who by the falshood thereof , shoulde haue receiued greatest domage of al other men , if they had not been true ; to these men ( I say ) 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 Infidel , ( with whom onely I suppose my selfe to deale in thys place ) may in these and the like things , finde ( perhaps ) some matter of cauilation , and say , that these prophecies of Iesus were recorded by our Euangelists , after the particularities therein prophecied were effectuated and not before ; and consequently , that they might be sorged ; I will alledge certaine other euents , both fore-told and registred before they came to passe , and divulged by publique wrytings in the face of all the world , when there was small semblance that euer the same should take effect . Such were the particuler foretellings of the kinde and maner of S. Peters death , whiles he lyued . The peculier and different manner of S. Iohn the Euangelists ending , from the rest of the Apostles . The fore-s●ewing and describing to hys Disciples , the most extreame and cruell persecutions , that should ensue vnto Christians for his sake● ( a thing at that tyme not probable in reason , for that the Romans permitted the exercise of all kinds of Religions ; ) and that notwithstanding all these pressures and intollerable afflictions , his faithful followers should not shrinke , but hold out and daily increase in zeale , fortitude , and number , and finally should atchiue the vict●ry and conquest o● al the world : a thing much more vnlikely at that day , and so far passing all humaine probability , as no capacitie , reason , or conceite of man , might reach or attaine the foresight thereof . And with thys will we conclude our thyrd and last part of the generall diuision sette downe in the beginning , concerning the grounds and proofes of Christian Religion .

The Conclusion . SECT. 4.

BY al that hetherto hath been said , The sum of the former 3. Sections . we haue declared & made manifest vnto thee ( gentle Reader ) three things of great importaunce . First , that from the beginning and creation of the worlde , there hath beene promised in all times & ages a Messias , or Sauiour of man-kinde , in whom , and by whom , all Nations should be blessed ; as also , that the particuler tyme , manner , & circumstaunce of hys comming , together with the qualitie of hys person , purpose , doctrine , lyfe , death , resurrection , & ascention , were in lyke maner by the Prophets of GOD , most euidently foreshewed . Secondly , that the very same particulers & speciall poynts that were dissigned and sette downe by the sayde Prophets , were also fulfilled most exactly with theyr circumstances , in the person & actions of Iesus Christ our Lord & Sauiour . Thirdly , that besides the accomplishment of all the fore-sayde prophecies , there were gyuen by Iesus many signes , manifestations , & most infallible arguments of hys deitie & omnipotent puissaunce , after hys ascention or departure from all humaine and corporall conuersation in thys world .

By all which wayes , meanes , arguments and proofes , and by ten thousand more , which to the tongue or penne of man are inexplicable , the christian mind remaineth setled , & most firmely grounded in the vndoubted beliefe of his Religion , hauing besides al other things , euidences , certainties , & internal com●orts and assura●nces which are infinite : these eyght demonstratiue reasons & perswasions which ensue , Eyght reasons . for his more ample and aboundant satisfaction therein .

The Prophecies .

FIrst , that it was impossible that so many things should be foretolde so precisely , with so many particularities , in so many ages , by so different persons of al sanctity , with so great concorde , consent , and vnitie , and that so long before hande , but by the Spyrit of God alone , that onely hath the fore-knowledge of future euents .

The fulfilling .

SEcondly , that it could not possibly be , that so many thinges , so difficult and strange , with all theyr particularities and circumstaunces , should be so exactly & precisely ●ulfilled , but in hym alone , of whom they were truely meant .

Gods assistance .

THirdly , that it can no wayes bee imagined , that GOD would euer haue concurred with Iesus dooings , or assisted him , aboue al course of nature , with so aboundant myracles , as the Gentiles doe confesse that he wrought , if he had beene a seducer , or taken vppon him to sette forth a false doctrine .

Iesus doctrine .

FOurthly , if Iesus had intended to deceiue and seduce the world , he would neuer haue proposed a doctrine so difficult and repugnant to al sensualitie , but rather would haue taught things pleasant and gratefull to mans voluptuous delight , as Mahomet did after him . Neither could the nature of man , haue euer effectuously embraced such a●steritie , without the assistance of some diuine and supernaturall power .

Iesus manner of teaching .

FIf●ly , for that Iesus beeing poorely borne and vnlettered , as by hys aduersaries confession doth appeare , and that in such an age and tyme , when all worldly learning was in most florishing estate : he could neu●r possibly , but by diuine power , haue attayned to such exquisite knowledge in al kind of learning● as to be able to decide all doubtes and controuersies of Phylosophers before hym , as he dyd , laying downe more plainly , distinctly , & perspicuouslly , the pyth of all humane and diuine learning , within the compasse of three yeeres teaching , ( and that to auditors of so great simplicity ) then dyd all the Sages of the worlde vnto that day : insomuch that euen then , the most vnlearned Christian at that time , could say more in certainty of trueth , concerning the knowledge of God , the creation of the worlde , the end of man , the rewarde of vertue , the punishment of vice , the immortalitie and rest of our soules after thys life , and in other such high poyn●s 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 .

Iesus lyfe and manner of proceeding ,

SIxtlie , if Iesus had not meant plainly and sincerely in al his doings , according as he professed : he would neuer haue taken so seuere a course of lyfe to himselfe , neyther would he haue refused all temporall dignities and adua●ncements as he did : he wold neuer haue chosen to die so opprobriously in the sight of all men , or made election of Apostles and Disciples so poore and contemptible in the world : nor if hee had , would euer worldly men haue folowed him in so great multitudes , with so great feruour , zeale , constancie , and perseuerance vnto death .

The beginners & first publishers of Christian Religion .

SEuenthly , we see that the first beginners 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 probability of mans reason : they went forward against the streame and strength of the world : they continued and increased abou● humaine possibilitie : they perseuered in torments and afflictions insufferable : they wrought myracles aboue the reach and compasse of mans ability : they ouerthrewe Idolatry that then possessed the worlde , and confounded all powers infernal by the onely name & vertue of their Maister . They saw the prophecies of Iesus fulfilled , & all hys diuine speeches and predictions come to passe . They sawe the punishment of theyr enemies & chiefe impugners , to fall vpon them in their dayes . They saw euery day whole Prouinces , Countries , and Kingdomes conuerted to their saith . And finally , the whole Romaine Empire & world besides , to subiect it selfe to the lawe , obedience , and Gospel of theyr Maister .

The present state of the Iewes ,

LAstly , among all other reasons and arguments , this may be one most manifest vnto vs : that wheras by many testimonies and expresse prophecies of the old Testament , it is affirmed , that the people of Israell should abandon , persecute , and put to death , the true Messias at hys comming , as before hath beene shewed ; and for that fact , should it selfe be abandoned of God , and brought to ruine and dispersion ouer all the world : ( wherein according to the words of Ose , Osea , 3. They shall sitte for a long time , without a King , without Prince , without sacrifice , without Altar , without Ephode , or Images , and after this again , the chyldren of Israell shall returne , and seeke theyr God , in the last daies . ) We see in this age the same particularities fulfilled in that Nation , and so haue continued nowe for these 15. hundred yeeres : that is , we see the Iewish people afflicted aboue al Nations of the world : dispersed in seruility throughout all corners of the earth : without dygnitie or reputation : without King , Prince , or common-wealth of themselues , prohibited by all Princes , both Christian and other , to make theyr 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 latter doctrine : them dyd the most barbarous Infidels that euer were , hauing lost all sence and feeling in spyrituall affayres ; all knowledge and vnderstanding in celestiall thinges for the life to come : hauing among them no Prophet , no graue teacher , no man directed by Gods holy Spyrite ; and finally , as men forlorne & filled wyth all kynd of myserie , doe both by theyr inwarde and externall calamities , preach , denounce , and testifie to the world , that Iesus whom they crucified , was the onely true Messias and 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 admo●ishment .

WHerfore to conclude this whole dyscourse and treatise of the proofes and euidences of our Christian Religion : seeing that by so manifold & inuincible demonstrations , it hath beene declared & layd before our eyes , that Iesus is the only true Sauiour & Redeemer of the world : and consequently , that hys seruice and Religion , is the only way and mean to please Almighty God , and to attaine euerlasting happines : there remayneth now to be considered , that the same Iesus , which by so many Prophets was promised to to be a Sauiour , was also foretold by the selfe same Prophets , that he should 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 thereunto hys dreadfull appearance at the day of Iudgement , especially , in those famous Acrostick verses , whereof there hath beene so much mention before ; the whole discourse vpon the words Iesus Christ the sonne of God , Sauiour & Crosse , Apud Euse. lib. 4 , in vita Const. infi . contayneth nothing els , but a large and ample description of hys most terrible comming in fire and flame , and conflagration of the worlde 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 Bible , 1 , Reg , 2 , Psalm , 95 , Esay , 2 , 13 , 26 , 27 , 30. foreshewing euery where , the dreadful maiestie , terrour , and seueritie of the Messias at that day . The newe Testament also , which tendeth to comfort and solace mankinde , Ierem , 30 , Dan , 7 , Soph , 1 , Mala , 4. and hath the name o● Euangile , in respect of the ioyfull newes which it brought to the worlde , omitteth not to put vs continually in minde of this poynt . Math , 12.13 16 , 14.25 , Marke● 13. And to the ende both Christ himselfe , amidst all hys sweet & comfortable speeches wyth hys Disciples , Luke , 17 , Rom , 2 , 14. dyd admonish them often of thys last day , 1 , Cor , 15 , 2 , Cor , 5. and hys Apostles , Euangelists , and Disciples after hym , repeated , itterated , 1. Thes. 4 , 5● 2 , Thes , 1 , 1 , Titus● 2 , 2 , Peter , 3. and vrged thys important consideration , in all theyr words and wrytings .

Wherefore , as by the name and cogitation of a Sauior , Hebr , 9. we are greatly styrred vp to ioy , Iude , 4. alacritie , confidence and consolation , Reue , 1 , so by thys admonishment of Gods Saints , and by the testimony of our Lord & Sauiour Iesus Christ himselfe , that hee is to be our Iudge , and seuere examiner of all the minutes & moments of our lyfe : we are to conceiue iust feare and dreade , of thys hys second comming .

An illation vpon the premisses , with an exhortation .

AND as by the whole former treatise , we haue beene instructed , that the onely way to saluation , is by the true profession of Christian Religion : so by thys account that shal 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 , & doe performe such duties as this Law and Religion prescribeth vnto vs , so farre off shall we be from receiuing any benefite by the name , as our iudgement shall bee more greeuous , and our finall calamitie more intollerable . For which cause , I would in sincere charity , exhort euery man that by the former discourse hath receiued any light , & is thorowly confirmed in his iudgement concerning the manifest and vndoubted truth of thys Christian Religion : to employ hys whole studie & indeuours for the attainment of the fruite and benefite thereof , which is by beeing a true and faythfull Christi●n ; for that our Sauiour Christ hymselfe fore-signified ; that many shoulde take the name w●thout benefit or commodity of theyr profession .

And to the ende each man may the better knowe or coniecture of himselfe , whether he be in the right way or no , & whether he performe indeede the true duety belonging to a faythful Christian , I haue thought conuenient to adioyne this Chapter next following of tha● matter , and therin to declare the particuler poynts belonging to that profession . Which beeing knowne , and thorowly considered , it shall be easie for euery one that is not ouer partiall , or wilfully bent to deceiue himselfe , to discerne cleerely of hys own estate , and of the course and way that hee holdeth .

Thys ( I say ) is a high poynt of wisedome for all men to doe whyle they haue time ; least at the last day , we hauing passed ouer the whole course of our liues in the bare name onely of Christianitie , without the substance and true knowledge therof : doe find our selues in the number of those most miserable and vnfor●unate people , who shal cry lord , Lorde , and receiue no comfort by that confession .

HOWE A MAN MAY IVDGE OR DISCERNE OF HIMSELFE , 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 humaine learning and Sciences of thys worlde , after declaration made of the vtilitie , possibilitie , certaintie , conueniencie , and other qualities , commendations , & properties thereof : the next poynt is , to shewe the meanes & wayes whereby to attaine the same : so much more , in thys diuine & heauenly doctrine of Christian Religion , ( which concerneth our soule & euerlasting saluation , ) for that we haue shewed before , not onely the most vndoubted trueth whereupon it standeth , but also that the knowledge heerof , is so absolutely necessary , as there is no other name or profession vnder heauen , whereby mankind may be saued , but onely thys of Iesus : Acts. 4. it followeth by order of consequence , that we should treate in thys place , The effect of thys Chapter . how a man may attaine the frui●e of this doctrine : that is to say , howe hee may come to be a good Christian ; or if he already possesse that name , how he may examine or make tryal of himselfe , whether he be so indeed or not . Which examination to speak in briefe , consisteth wholy in consideration of these two poynts . Two points First , whether he doe not onely , beleeue vnfainedly the totall summe of do●uments and misteries , left by Iesus and his Disciples to the Catholique Church , but also perswade & assure hymselfe , of the forgiuenes of all hys sinnes , and of the fatherly loue and fauour of GOD towardes hym in Christ Iesus , whereby he is adopted to be the sonne of God , & an heyre of euerlasting life . Secondly , whether he conforme and frame hys lyfe , according to the precepts and doctrine of Christ Iesus . So that in these two poynts we are to bestow our whole speech in thys Chapter .

The first part , concerning beleefe .

AND for the first , howe to examine the trueth of our beliefe , it would be ouer tedious to lay down euery particuler way that might bee assigned for discussion thereof : ●or that it would bring in the contention of all tymes , as well auncient as present , about controuersi●s in christian Fayth , which hath beene impugned from age to age , by the seditious instruments of Christes infernall enemie . And therefore , as well in respect of the length , ( wherof this place is not capable , ) as also for that of purpose I doe auoyde all dealing with matters of controuersie within the compasse of this work , I meane onely at thys tyme , ( for the comfort of such as are already in the right way , and for some light vnto others , who perhaps of simplicity may walk awry , ) to ●ette downe with as great breui●y as possibly may be , som few generall notes or obseruations , for theyr better helpe in thys behal●e .

In which great affaire of our sayth and beleefe ( wherein consisteth as well the ground and foundation of our eternall welfare , as also the fruite and entire vtilitie of Christes comming into this world ; it is to be considered , that GOD could not of his infinite wisedome , ( fore-seeing all things and times to come ) nor euer would of his vnspeakable goodnes , ( desiring our saluation as he dooth ) lea●e vs in this life , without most sure , certaine , and cleere euidence of thys matter ; and consequently , we must imagine , that all our errors committed heerein , ( I meane in matters of fayth & beleefe among Christians ) doe proceede rather of sin , The matters of faith and beleefe easie among Christians . negligence , wilfulnes , or inconsidera●ion of our selues , then eyther of dyfficulty or doubtfulnes in the means left vnto vs for discerning of the same , or of the want of Gods holy assistaunce to that effect , if we woulde with humilitie accept thereof .

Thys Esay made plaine , when he prophecied of thys perspicuitie , that is , of this 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 and myracles , as also the multitude of Gentiles that should embrace hys doctrine , together with the ioy and exultation of theyr conuersion : he fore-sheweth presently , the wonderful prouidence of God also , in prouiding for Christians so manifest a way of direction for theyr fayth and Religion , as the most simple and vnlearned man in the world , should not be able ( but of wilfulnes ) to goe astray therein . Hys wordes are these , directed to the Gentiles . Esay , 35 , Take comfort 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 path & away : which shal be called * * The direct holy way of Christians vnder the Gospel . The holy way : and it shal be vnto you so direct away , as fooles shall not be able to erre therin . By which words we see , that among other rare benefits that Christes people were to receiue by his comming , thys shold be one , and not the least , that after hys holy doctrine once published & receyued , it shoulde not be easie for the weakest in capacitie or learning that might be , ( whom Esay heere noteth ●y the name of Fooles , ) to runne awry in matters of theyr beleefe , s● plaine , cleere , and euident , should the way for tryall thereof be made .

God hath opened hymselfe vnto vs in the holy scriptur●s , the wrytings and doctrine of Moses and the Prophets of Christ , and hys Apostles : Iohn● 20 , 28 wherin is contayned what soeuer is necessary for our saluation . 2 , Tim , 3 , 14 , 15. &c. For although the inuisible things of God , Rom. 1 , 20 , that is , hys power and God-heade , may be seene by the workmanshyp and creation of the world , wherein , as in a booke written with the hand of GOD , and layd open to the eyes of men , Psal. 19 , 1 , the glory of God and hys mighty power appeareth ; Yet because , Abac , 2 , 2 , eyther we read not this booke at all , or if wee doe , we read it carelesly , therefore it was necessary that the Lord God should adde another Booke , more plaine and easie to be read , so as he may run that readeth it , and this is , ( as hath been said ) his holy will , reuealed vnto vs in hys written word . Which S. Augustine therefore very well , August . in exposi . Psal. 96 , et Serm , 59 , ad Fratrem . in Eremo . calleth the Letters or Epistle of GOD , sent vnto vs from our heauenly Countrey to teach vs to lyue godly and righteously whilst wee soiourne heere in thys present world . Titus , 2 , 12 ,

Psalm , 119 , 105 , Thys is that Lanthorne whereby our feete may be directed , and that light wherby our paths may be guided vnto Christ : it is that most certaine and infallible rule and leuel of all our actions , whereby both our fayth & lyfe are to be squared and framed . Psalm , 19 , 7 Yea , it is that holy and vndefiled way , and withal , that plaine & easy way denoted by Esay , which euen the very entraunce thereof , gyueth lyght and vnderstanding ( as Dauid speaketh ) vnto the simple . Psal. 119 , 130.

And although we must confesse with S. Peter , that there are some things in the Scripture harde to be vnderstoode , yet we may also say with the same Peter , 2. Pet , 3 , 16 , that they are hard to those that are vnlearned and vnstable , which peruert and wrest them to their owne destruction . So that if the Gospell of Christ be yet hyd , 1 , Cor. 4 , 3 , 4 it is hid vnto them that perish , whose sences sathan hath closed , that the lyght thereof shoulde not shyne vnto them . And heere-hence it is that the Apostle S. Paule , pronounceth so peremptorily of a contentious and hereticall man , Titus , 3 , that hee is damned by the testimony of his own iudgement or conscience , for that hee hath abandoned thys common , direct , and publique way , which all men might see , & hath deuised particuler paths and turnings to himselfe . 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 wilful blindnes , and not of ignoraunce : applying these wordes of prophecie vnto them ; Psal , 31 , 11. They that sawe me , ranne out from me .

Thus then it appeareth , that the plaine and direct way mentioned by Esay , wherin no simple or ignorant man can erre , is the doctrine taught by the mouth of our Sauiour Christ and hys Apostles , which howsoeuer it seeme to be obscure & darksome to men of peruerse mindes , that are not exercised in it , yet to the godlie and studious readers & hearers , that haue theyr eyes opened , and theyr mindes lightened to see the trueth , it is most plaine & easie to be vnderstood . 1 , Pet , 1.19 ,

And thys is the cause , that those holy and sage Apostles of Christ , for the better peruerting of al bie-waies , crooked pathes , and blinde lanes of errors that afterwards might arise , 1 , Corin. 16. ( as by reuelation from Iesus they vnderstoode there shoulde doe many , Gala , 5. ) so earnestly exhorted , 2 , Thes , 2 , 1 , Tim , 6 , 20 2 , Tim , 1 , Math , 7 , Rom , 16 , 2 , Tim , 2 , 3 , Titus , 3 , & so vehemently called vppon the people , to stand fast in the documents then receyued , to hold firmely the faith & doctrine already deliuered , as a Depositum & treasure committed , to be safely kept vntill the last day . And aboue all other things , they most dilligentlie fore-warned them , to beware of new-fangled Teachers , whom they called Heretiques , who shold breake from the vnity of that body whereof Christ is the head , & shoulde deuise newe glosses , expositions , and interpretations of Scripture , bring in new senses , doctrines , opinions , and deuisions , to the renting of Gods Church and citty now builded , and to the perdition of infinite soules .

The Apostle S. Paule , euen whilst he lyued , Gala , 1 , 11 , found some of hys Schollers to be remooued by new fangled Teachers to another Gospell , & the better to make them see their error , 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 . Hee brought them no fancies , visions , dreames , interpretations of Scripture hatched in his owne braine , but the pure and sincere doctrine , 1. Cor● 12 , 1● receyued by reuelation from GOD hymselfe , and faythfully deliuered vnto them , without hacke or mayme as he receiued it .

Therefore S. Ierome vppon that place , Ierom. in Epist. ad Gal. considering how all Hereticks haue iugled with the Scriptures from tyme to tyme , sayth . That Marcion and Basilides , and other Heretiques , ( the contagious botches and plague sores of the church , ) haue not the Gospell of God , because they haue not the Spyrite 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 , ( sayth thys holy Father , ) it is made the deuils Gospell . For discerning therefore of thys kynde of most pernicious people , and theyr deuilish dealing , Ephe , 4.14 , and least we should be carried away with euery winde of docdrine by the wilinesse of men , GOD hath ordained in hys Church , 1 , Corin. 12 , Apostles , Doctors , Prophets , Pastors & Interpreters , whom he hath so guyded and gouerned from time to time with hys holy Spyrit , that they haue beene able by the Scriptures to represse and beate downe whatsoeuer errours and heresies haue been raysed vp by the enemies of Gods truth , contrary to the analogie of fayth & 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 seditious fellowes among the Iewes in the Primatiue Church , making som contention about theyr ceremonies , as did Simon Magus , Nich●las● Cerinthus , Ebion , and Meand●r , that were Heretiques ; They were refelled and conuinced out of the scriptures by the Apostles and their Schollers , Martialis . Dyonisius Areopagita , Ignatius , Policarpus , and other , who were no doubt directed and guided by the Spyrit of GOD . Afterwarde , when Basilides , Cerdon , Marcion , Valentinus , Tatianus , Apelles , Montanus , and diuers other troubled the Church wyth monstrous heresie , they were confuted by Iustinus Martyr , Dionisius Bishop of Corinth , Iraeneus , Clemens , Alexandrinus , Tertullian , & their equales , who in all theyr controuersies had recourse vnto the Scriptures , and beeing instructed and ledde by the spyrite of trueth , preuailed mightilie against theyr aduersaries . And so downward from age to age vnto our dayes , whatsoeuer heresie or different opynion hath sprung vp contrary to the doctrine of Christ and hys Apostles , it hath beene checked and controlled by the Watchmen , spiritual Pastors , and Gouernors of the Church , who alledged alway the consent of the scriptures for decyding of al doubts , and were most graciously guided by the Spyrite of GOD in all theyr actions . And heereof it is , Ephe , 6 , 17. that the worde of God is called the sword of the spirit : because , as it was giuen by inspiration at the first , so beeing expounded by the direction of the same Spirite , it is most liuely and mighty in operation : 2. Tim. 3 , 16 Hebr , 4 , 12 , sharper then any two edged sword , and entering through euen to the deuiding a sunder of the soule and the Spyrit , of the ioynts and the marrowe , and it is a discerner of the thoughts and intents of the hart .

This is that spyriual sword wherwith our Sauior 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 , beeing furnished with thys onely weapon , dysputed against the peruerse and ouer-thwart Iewes , which dwelt at Damascus , and confounded them , proouing by conference of Scriptures , that thys was verie Christ .

Now as it was expedient that the Gospels should be written , Theophilactus . that we learning the truth foo●th of them , should not be deceyued by the lyes of her●sies ; so was it necessary that the same gospels shold be preached for the confirmation of fayth . Hi●ronimus . And heereof it is , that the Apostle Saint Paule , Rom. 10 , Rom , 10 , 17 sayth , that fayth commeth by hearing the word of God , because the word preached , is the ordinary meanes to beget and increase faith in vs , 1 , Pet , 1 , 23 , Ephe , 5 , 26 , for the which cause also , it is called the incorruptible seede , whereby we are borne a newe , and whereby the Church is sanctifyed vnto the Lord .

Wherfore to conclude this point , seeing that the holy Scriptures are that most infallible and secure way mentioned by Esay , seeing they are the rule and leuell both of our faith and lyfe , containing in them sufficient matter to confute errour & confirme the truth , able to make a man wise vnto saluation , and perfectly instructed vnto euery good worke , this ought to be the duty of the faythful , ( that I may vse the words of Basil , 2 , Tim● 3 , 15.16 , 17. Basil. mora . Regula 80 , capit , 21 , ) to be thorowly perswaded in his mind , that those things are true and effectuall , which are vttered in the Scripture , & to reiect nothing thereof . For if whatsoeuer is not of fayth be sinne , ( as sayth the Apostle ) and if fayth commeth by hearing , and hearing by the word of God , without doubt , when any thing is without the holy Scripture , ( which cannot be of fayth , ) it must needes bee sinne . And therefore ( to speake as S. Augustine speaketh ) if any , August . con. litteras petil lib , 3. cap. 6. Gala , 1 , 8 , I will not say if wee , but ( which S. Paule addeth ) if an Angel from heauen , shal preach eyther of Christ or of his church , or of any other thing which pertaineth to faith , or to the leading of our lyfe otherwise , then we haue receiued in the holy scriptures of the Law and the Gospell , let them bee accursed .

Now if forsaking al by-pathes of mens inuentions and traditions , we wil search diligently in the scriptures wherein we thinke to haue eternall lyfe , Iohn , 5 , 39. we 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 law for righteousnes to euery one that beleeueth ; Rom , 10 , 4 , Gala , 3 , 24 so doe they send vs directly , and as it were lead vs by the hand like a carefull Schoole-maister vnto hym , teaching vs to apprehend and lay hold on hym with the hand of fayth , and to apply hym with hys gifts & graces vnto our selues , and our own saluation . So that fayth is made the meanes , and as it were the Conduit to conuay Christ himselfe , his death , buriall , and resurrection , and all the rest of his benefits vnto vs , which the Apostle witnesseth . Colos. 2.12 . Yee are buried ( saith he ) with hym thorow Baptisme , in whom ye are also raised vp together , through the sayth of GOD , effectually working , who raised hym from the dead . Whereof it ensueth , that all the faythfull doe not only obtaine the benefit of Christes death , and buriall by theyr Baptisme , whereby they die vnto sinne , but also doe receiue and enioy , the fruite & effect of his resurrection by a liuely faith , wherby they are quickned and raised vp vnto righteousnes in thys life , and are assertained of resurrection to glory in the life to come , by hys mighty working that is able to subdue all things to hymselfe . Phil , 3 , 21 ,

Seeing therefore that the summe and substance of our whole Religion , and of our eternall saluation or damnation , consisteth in the knowledge of thys one vertue , it shall be worth the labour , breefely ( but yet plainly ) to describe the forme , force , and nature of thys faith whereof we speake . Wherin you shall not looke for the diuers significations , which that word receiueth in scripture , nor for any declaration of those vnprofitable faythes wherof S. Iames speaketh , Iam , 2 , 19 , which are common to the wicked , and to the deuils themselues , whereby they beleeue that Iesus is that Christ ; Mar , 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 chyldren of GOD , whereby th●y beleeue , tha● Christ is theyr Iesus , Math , 1 , 21. by whom they are saued from theyr sinnes , & from the punishment due vnto them for the same , and by whom onely they are restored vnto the fauour of God , and made heyres with Christ of his heauenly kingdome . Rom , 8 , 17.

In the Epistle to the Hebrues , there is a notable description of that liuely faith , Hebr. 11 , 1 , where it is said , to be the ground of things that are hoped for , and the euidence of thinges that are not seene . Of whi●h description of the Apostle , we may make a plaine definition after thys sort . Fayth is an assured perswasion of our saluation by the means of Christ , which is grounded on the promises of God , and sealed in our harts by the holy Ghost . This definition is drawne from the forme and propertie of true fayth , but the other in the Epistle to the Hebrues , seemeth rather to be taken from the substaunce of faith , and speaketh of the obiect matter thereof . But both of them tende to one & the same thing , namely , to expresse the nature of true fayth , to consist in the certainty of that eternall lyfe , which is purchased vnto vs by Christ Iesus , which althogh we enioy not presently , yet by faith we are as fully assured of it , as if we had possession and fruition thereof already . And heereof it is , Colos. 2.2 , Heb , 10 , 22 , that the Apostle calleth it plerophoria , fulnesse or assurance of fayth , when wee are perswaded that wee are so highly in Gods fauour , that nothing is able to separate or remoue vs from the loue that God beareth vs in his sonne and our Sauiour Christ Iesus . Thys fulnes of faith containeth in it these three things .

Fyrst , 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 hee also eate it & digest it , so it is not enough for vs to know the promises of God , Hebr , 4.2 , vnlesse we beleeue the same to be true , and apply them to our owne selues . And as it is not enough for a wounded man , to haue a soueraigne salue or Medicine in hys windowe , vnlesse he apply it to hys wound , so is it not sufficient for vs , to knowe that Christ is the Sauiour of the world , vnlesse also we acknowledge hym to be a Sauiour vnto vs , & lay hold on hym by the hand of fayth .

Wherefore thys is the propertie and effect of a sauing fayth , euen to apply Christ wyth hys gyfts vnto euery one of the faythful , & to make all conclusions of Gods promises particuler , that is , peculier to themselues and their own saluation . Habac. 2. And therefore it is that fayth is called the lyfe of the soule , Rom , 1 , 17 , Heb , 10 , 37. because it is the instrument , wherwith Christ the true lyfe & foode of our soule is to be eaten . Yea it is the mouth , the tongue , the teeth , the stomack , and that heate of our harts and soules , whereby Christ the word of GOD , is spiritually taken , eaten , and digested of vs , wyth which worde , or rather with which Christ , Iohn , 6 , 51 , our soules doe lyue : namely , with the flesh & blood of Christ which we eate and drink , whilst we embrace & receiue Christ by a lyuely fayth . Wherupon S. Cyprian hath thys sweet saying . Cypr. lib. de Caena Dom. Quod est esca carni , hoc animae est fides . &c. That which meate is to the fleshe , that is ●ayth to the soule . That which foode is to the body , that is the worde to the Spyrite . So that fayth is the bond , which doth so straightly vnite and knit vs vnto Christ , no otherwise then the members are vnited to the heade , whereby we pertake his spiritual graces , as the members of mans body receiue nutriment from the head ; and in a word , what good things soeuer are necessary for our eternall lyfe , doe flowe and are deriued vnto vs from Christ , as from a most plentiful & wholesom fountaine , & are c●nueied vnto vs by the instrument of fayth , as by a strong and substantiall Conduit-pype .

It were too long , and not so pertinent to the purpose , to re●ite all the prope●ties of this s●●ing faith , wherof we speake : it may suffise ther●ore to haue shewed you these few notes , and effects thereof , by the due consideration whereof , it shall be easie for any to examine & try themselues as the Apostle speaketh , 2 , Cor , 13 , 5 , whether they be in the faith or no : & consequently , whether they be true Christians for the first part of that profession : namely for matters of beleefe , which consisteth ( as hath been shewed , ) not onely in beleeuing whatsoeuer is propounded vnto vs in the holy Scripture , ( although that also be a true fayth ) but also in the assurance of Gods loue & fauour towards vs , wrought in our harts by the preaching of the Gospel , & sealed by the holy Ghost ; whereby we do firmely perswade themselues , that our sins are as vtterly forgiuen vs for Christ his sake , as if he neuer had committed any , and his righteousnes as perfectly imputed vnto vs , as if we had performed the same in our own persons . Wherfore to conclude thys first part of our present speech , Dial cont. Lucifernanum . hee that not onely protesteth with S. Ierome that he dooth abhorre all sectes and names of particuler men , as Marcionists , Montanists , Valen●inians , & the lyke , ( which like the builders of Babel ) haue built vp Churches , Gene , 11 , 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 & detesteth sects , and as hee was not baptised in the name of Marcion , Montan , or Valentine , but in the Name of Iesus Christ , so refuseth hee to be called a Marcionist , Montanist , or Valentinian , or by any name of any man vnder heauen : and therewithall reioyceth in the Name of Christ to be called a Christian , & giuing al doctrines and Gospels the slyp , pitcheth him vpon the doctrine and Gospell of IESVS , taught by his holy Apostles ; he that can captiuate hys vnderstanding to the obedience of Christ , to beleeue humbly such things as Christ by his Apostles proposeth to hym , 2. Cor , 10 , 5 , albeit hys reason or sence should stand against the same . And not onely so , but also perswadeth & assureth hys own hart & soule , that all the mercifull promises that God maketh in his word , doe belong vnto hym in especiall , and that he is one of that number which God hath elected to saluation , and for whose sinnes Christ Iesus the son of GOD was content to die , Ephe , 3 , 17 , and to rise again for hys iustification , he that findeth hymselfe to be in this faith , or rather thys fayth to be in hym , and feeleth the fruites & effects thereof , that is , as they are reckoned by the Apostle , Rom. 5. to be at peace wyth 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 shedde abro●d in his hart by the working of the holy Ghost , &c. Thys man , ( no doubt , ) is in a most sure case for matters of his fayth , and cannot possibly walke awry therein , but may thynke hymselfe a good Christian for thys first poynt , which is for matters of beleefe .

The second part of this Chapter .

THere followeth the second parte of Christian pro●ession , concerning lyfe and 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 lyfe then from sincere fayth , wherein there can be no comparison at all , seeing the path of our beleefe is so manifest , ( as hath beene shewed , ) that no man can erre therin but of inexcusable wilfulnesse . Which wilfulnes of errour , * * See S. Au. de vtil. cre cap 1. Cyp. Epist. 61. the holy Fathers of Christes Primatiue Church , dyd alwaies referre to two principall and originall causes , The two causes of heresie . that is , to pryde and ouerweening in our owne conceits , and to malice against our Superiours , for not gyuing our selues contentation to the things that wee desire . Of the first doe proceede new opinions , The doings of Precismatiques . new glosing , expounding and applying of the Scriptures , pre●erring our owne iudgement before all other past or present ; the contempt and debasing of holy Fathers and Councels , & whatsoeuer proofe standeth not with our owne lyking and approbation .

Of the second fountaine are deriued other qualities conformable to that humor , as are the denying of iurisdiction & authority in our Superiours , the contempt of Prelates , the exaggeration of the faults & defects of our Gouernours , the impugnation of al byshoplike dignities or Ecclesiasticall eminencie , and especially of that rule wherunto appertaineth the correction of such like offenders : and finally , for satis-fying this deuilish and pernicious venime of malice , those wicked ●eprobates do incite & arme the people against theyr spirituall Pastours , they kindle factions against Gods faithfull Ministers , they deuise a new Church , a newe forme of gouernment , a newe kingdome and Ecclesiasticall Hiera●chie 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 pride and malice , haue beene the cause of obstinate errour in all Heretiques from the beginning , as ●ul well noted that holy and auncient Martyr S. Cyprian , when he sayd so long agoe . The obseruation of S. Cyprian . These are the beginnings & originall causes of Heretiques & wicked Scismatiques , first to please and lyke wel of themselues , and then being puffed vp with the swelling of pryde , Cyp. epist. 65 ad Rogation to contemne their Gouernors and Superiors . Thus doe they abandon and forsake the church , thus doe they erect a prophane Altar out of the church against the church . Thus doe they breake the peace and vnitie of Christ , & doe rebel against Gods holy ordination .

Nowe then , as these are the causes eyther onely or principally of erring in our beleefe , Many causes of euill lyfe . most facile and easie ( as we 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 we haue euil passions , in ordinate appetites , wicked desires , or vnlafull inclinations within our mind , euery one whereof , is the cause oftentimes of dysordered life , & breach of Gods commaundements . For which respect there is much more set downe in scripture for exhortation to good lyfe , then to fayth , for that the error heerein is more ordinary and easie , and more prouoked by our owne frailtie , as also by the multitude of infinite temptations . Wherefore wee reade that our Sauiour Christ in the verie beginning of hys preaching , strayght after he was baptised , and had chosen vnto him S. Peter and S. Andrew , Iames and Iohn , & some other fewe Disciples , went vp to the Mountaine , The effect of Christes Sermon . & there made his most excellent , famous , and copious Sermon , recited by S. Mathew in three whole chapters , Mat. chap. 5 6. and 7 , wherein he talketh of nothing els but of vertuous lyfe , pouertie , meekenes , iusti●e , purity , sorrow for sinne , pati●nce in suffering , contempt of ryches● forgiuing of iniuries , fasting , prayer , repentance , entrance by the straight gate , and finally , of perfection , holinesse , and integritie of conuersation , and of the exact fulfilling of euery iote of Gods Law and commandements . He assured hys Disciples with great asse●eration , that he came not to breake the Lawe , but to fulfill the same : and consequently , who soeuer should breake the least of hys Commaundements , and shoulde teach men so to doe , that is , should perseuere therin without repentance , and so by hys example drawe other men to doe the like , should haue no place in the kingdom of heauen . Againe , he exhorted them most earnestly to be lyghts , Math , 5 , 20 and to shyne by good works to al the world , & that except theyr iustice dyd exceede the iustice of the Scribes and Pharisies , Math , 6 , 24 ( which was but ordinary and externall ) they could not be saued . Hee told them plainly , they might not serue two Maisters in thys lyfe , but eyther they must forsake God , or abandon Mammon . He cryed vnto them Attendite , Math , 7 , 13 stand attent , and consider wel your state and condition , and then againe● seeke to enter by the straight gate . Math , 7 , 20. And lastly he concludeth , that the only trial of a good tree , is the good fruite which it yeeldeth , without the which fruite , let the Tree be neuer so faire or pleasant to the eye , yet it is to be cutte down and burned . And that not euery one that shall cry or say vnto him Lord , Lord , at the last day , shal be saued , Mat , 7 , ●5 . or enter into the kingdome of heauen , but onely such as did execute in deedes , the will and commaundements of hys Father in thys life . For want whereof , he assured them , that many at that day , who had not only beleeued , but also doone miracles in hys Name , should be denied , Mat , 7 , 22 , reiected , and abandoned by hym .

Which long lesson of vertuous lyfe , being the first that euer our Sauiour gaue in publique to his Disciples then newly gathered toge●her , ( as S. Matthew noteth , ) ( hauing treated some-what before of poynts of fayth , and by some miracles and preaching shewed himselfe to be the true Messias ) doth sufficiently teach vs , that we must not only belieue in his name & doctrine , but conforme our liues & actions also to the prescript rule of his commaundements .

For albeit in Christian Religion , faith be the first & principall foundation , A similitude touching faith and works . whereupon all the rest is to be staied and grounded . Yet as in other materiall buildings , after the foundation is layde , there remaineth the greatest labour , time , cost , cunning and diligence , to be bestowed vpon the framing , & furnishing of other parts that must ensue : euen so in thys celestiall edifice or building of our soule , hauing laid on the foundation and ground of true beleefe , the rest of all our life , time , labor & studies , is to be imployed in the perfecting of our lyfe and actions , and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues , & dylligent obseruation of Gods commandements , without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures , or to say we haue fayth , & looke to be saued as wel as other men , then it wil be to purpose , to haue a foundation without a building vpon it , or a stock or tree that beareth no fruite . Which thing S. Iames ( speaking of that historical and dead fayth , wherby the wicked and the very deuils themselues belieue that there is one GOD , ) expresseth most excellently in thys fit similitude : Iam , 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 , & obseruing of Gods commandements , not our sauior Christ alone in hys Sermon , most earnestly vrged , ( as hath beene sayde ) but hys fore-runner also S. Iohn the Baptist , and his followers the holy Apostles , whereof the one continually called vpon the people to bring forth fruits meete for repentance ; Math , 3 , 8 , the other in all theyr wryting , Rom , 12 , 1. & no doubt in all theyr Sermons after matter of doctrine and fayth propounded , Ephe , 4 , 1 , do proceede to exhortation , & precepts of Christian lyfe . In so much as S. Augustine & other auncient Fathers are of opinion , that the rest of the Apostles , S. Peter , S. Iames , S. Iohn , and S. Iude , perceiuing the loosenes and security of the people in their times , directed theyr writings , eyther onely or principally to thys ende , euen to perswade and enforce the necessitie of good life & conuersation among Christians . Yea and that Saint Paule himselfe , Rom , 3 , 28 , when he concludeth that a man is iustified by fayth without the works of the Law , doth not exclude the workes of charitie , as effects and fruites of fayth , which followe hym that is already iustified in the sight of God , but hee excludeth them as causes of saluation , which goe before him that is to be iustified . Whereby it appeareth , that saint Paul handling the causes of our iustification in the sight of God , is not repugnant ●r contrary to S. Iames , speaking o● the notes and signes whéreby we are iustified : that is , ( as the worde is taken Mat. 12.37 . els where ) declared or knowne to be iust or righteous before men .

The sum is , that although good works are not the causes of our saluation , Colos , 1 , 10 , yet they are the way ( as it were ) & the path that leadeth thervnto : because by them , as by certayne marks , we perceiue our selues to haue entered , and to haue proceeded in the way of eternal life . Yea they are the fruites and effects , Iam , 2 , 18 , wherby we testifie and declare both vnto our selues and to others , the truth of that fayth which we professe . And therefore our Sauiour Christ willeth vs in the gospel , to let our light shine before men , Math , 5 , 16 , that they seeing our good works , may take occasion therby to glorifie our heauenly Father .

And his holy Apostle Saint Iames , Iam , 2 , 18 , byddeth those carnall and sensuall Christians , that stoode so much vpon the onely name of faith , to shew hym theyr fayth by their works , that is , they should declare & testifie vnto men ( as I haue sayde ) the fayth which they professed , by the fruites thereof . To men ( I say 〈◊〉 cause men which iudge but by 〈◊〉 outwarde appearance onely , Mat , 7 , 16 , cannot know the goodnes of a Tree , but by the good fruite which it yeeldeth ; they cannot discerne the inwarde fayth but by the outward workes . But as for God , that searcheth the secrets of the hart and raynes , it needeth not that we should shewe him our fayth by our works , nor may we looke for iustification at his hands by the best of them , Rom , 4.2 , for them might we haue wherof to boast , but there is no boasting with God , & therfore no iustifying by works in hys sight . Yet notwithstanding , the Lord requireth good works at our hands , to the end that hymselfe myght be * * 1. Pet. 2.12 glorified , our needie bretheren relieued & * * 1. Cor. 9.1.23 . comforted , others gained & wonne by our example , to the embracing of the same fayth and Religion which we professe : our owne fayth exercised and strengthened , 2 , Pet , 1 , 10. & our calling & election made sure & confirmed .

And it is very requisite that the chyldren of God , which are bought with so high a price , as with the blood of Iesus , 1 , Pet , 1 , 18. shold glorify god both in soule & body , because they are redeemed both in soule & body , and not lyue vnto themselues , but vnto him which dyed and rose againe for them . 1 , Cor , 6 , 20. 2 , Cor , 5 , 15

This is the end of our election before the foundations of the worlde were layde , as the Apostle testifieth , Ephes , 1 , 4 , Ephe , 1 , 4 , euen that we should be holie and blamelesse before hym 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 ordayned that wee should walke . This is the end of our redemption , as old Zachary prophecied . Luke , 1 , 74 , 75 , Luke , 1 , 74. that beeing redeemed and deliuered from all our spirituall enemies , and from eternall destruction wherunto we were subiect , we should serue God without feare , in holines and righteousnesse before hym all the daies of our lyfe . Finally , this is the ende of our vocation . For God hath not called vs to vncleannesse , but vnto holinesse , 1 , Thes. 4 , 7 and as he that hath called vs is holy , 1 , Pet. 1 , 15 , so must we be holy in all maner of conuersation . And it cannot be that they which are truely iustified , that is to say , made righteous by a liuely faith in Christ , should not also in some measure be sanctified , that is , made holy by a faithfull lyfe in hym .

Let not men therfore deceiue themselues with the onely name & shadow of faith , without the nature and substaunce thereof . Let them not promise vnto themselues euerlasting life , because they knowe the true God , Iohn , 17 , 3. and whom he hath sent Iesus Christ : but let them remember how Christ hys Apostle whom he deerely loued , expoundeth that saying , when hee wryteth . By thys we knowe GOD ( truly ) if we keepe his commaundements : 1 , Ioh , 2 , 3.4 and whosoeuer sayth that ●e knoweth hym , and yet keepeth not his commaundements , is a lyar , and the trueth is not in hym . For as it is a true saying , 1 , Tim , 1 , 15 and by all meanes worthy to be receiued , that Christ Iesus came into the worlde to saue sinners : so is it as true a saying , and no lesse worthy to be affirmed , Titus . 3 , 8 , that they which haue belieued GOD , shold be careful to shew forth good works . S. Gregory vppon the words of Christ to S. Thomas , Gre. in hom. 29. in Euan . Iohn 20. Blessed are they who haue not seene , & yet haue belieued , hath a notable discourse to thys purpose . If any ( sayth he ) infer heereof , I beleeue and th●refore am blessed , and shall be saued , he sayth truely , if hys life be aunswerable to hys beleefe : for that a true faith dooth not contradict in maners , the things which he professeth in words . For which cause , S. Paule accuseth certaine false Christians , in whom he founde no vertuous lyfe aunswerable to theyr profession ; Titus , 1 , 16. that they confessed God in words , but denyed hym in theyr deedes . And S. Iohn auocheth , 1. Ioh● 2 , 4 , that who soeuer sayth he knoweth God , and keepeth not his commaundements is a lyar . Which beeing so , we must examine the trueth of our fayth by consideration of our lyfe : for then and not otherwise we are true Christians , if wee fulfill in works , that wherof we haue made promise in words . That is , in the day of our Baptisme , What we promised in our Baptisme . we promised to renounce the pompe of thys world , together with all the workes of iniquitie ; which promise , if wee performe now after Baptisme , then are we true Christians , and may be ioyful . But contrariwise , if our life be wicked , and contrary to our profession , it is sayd by the voyce of truth it selfe . Not euery one that shall say to me Lord , Lorde , Math , 7. shall enter into the kingdom of heauen . And again , why doe ye call me Lord , Lord , and doe not performe the things that I tell you . Here-hence it is , that God complayned of his old people the Iewes , saying : Esay . 29.17 This people honoureth mee with their lips , but their harts are far off from me . And the Prophet Dauid of the same people . Psalm. 78.36 , 37 , They loued him with theyr mouth , & with their tongues they lyed vnto him . Wherefore let no man presume to say hee shal be saued , if fayth and good lyfe be diuorced and put a sunder , which S. Chrisostome noteth , by the woful and hea●y chaunce and iudgement that happened vnto him , who in the gospel was admitted to the feast of christian fayth and knowledge , but for lack of the ornament or garment of good lyfe , was most contumeliously depriued of his expectation .

Of whom S. Chrisostoms words are these . Chris. hom , 9 in Iohn . He was inuited to the feast , and brought vnto the table , but for that by his foule garment he dishonoured our Lorde that had inuited him : he was not onely thrust from the Table and banquet , but also bound hand & 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 deade and vnfruitfull fayth wil saue vs at the last day : for except wee ioyne pure lyfe to our beleefe , and in thys heauenly vocation of ours , do apparel our selues with the woorthy garments of vertuous deedes , 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 hys wedding weede .

Which thing S. Pa●l wel noteth , when hauing said , we haue an euerlasting house in heauen , 2 , Cor. 5 , 1 , 2 not made with mens hands , he addeth presently thys exception , Si tamen vestiti et non nudi inueniamur . That is , if we be found at that day well apparrelled and not naked . Would God euery Christian desirous of his saluation , woulde ponder well thys dyscourse of S. Chrisostome .

And so wyth thys alone to conclude our speech in thys Chapter , The conclusion of this chapter . without allegation of further matters or authorities , ( which are infinite to this effect ) it may appeare by that which hath already beene sette downe , wherein the true profession of a Christian consisteth : & therby each man that is not partial , or blinded in hys owne affection , ( as many are ) may take a view of his state and condition , and frame vnto himselfe a very profitable coniecture , how he is lyke to speede at the last accounting day . That is , what profit or damage he may expect by his knowledge & profession of Christian Religion . For as to him that beleeueth soundly , and walketh vprightly in hys vocation , performing effectually euery way hys professed duety , there remaine both infinite and inestimable rewards prepared : so to him that strayeth aside , & swerue●h from the right path o● fayth & life prescribed vnto hym , there are no lesse paynes and punishments reserued .

For which cause , euery Christian that is carefull of his own saluation , ought to fixe hys eyes very seriouslie vpon them both : and as in beleefe to shewe hymselfe constant , firme , humble and obedient : so in life & conuersation , to bee honest , iust , pure , innocent and holy .

And for this seconde poynt concerning lyfe and maners , hath beene already handled in my former booke , ( which as I vnderstand is imprinted in England ) I shal need to wade the lesse in further discourse heereof . But for I haue been admonished by the wrytings of dyuers , howe my former booke hath been disliked in two speciall poynts ; first , that I speake so much of goods works , & so little of fayth : secondly , that I talk so largely of Gods iustice , and so briefely of hys mercy , whereby the consciences of many haue beene offended : let the last chapter going before of beleefe and lyfe aunswere the first , and that which immediatly followeth , serue for the latter obiection , and so I doubt not , but a Christian man may be thorowly resolued .

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

AMong all other the most greeuous and perrilous cogitations , which in thys world are accustomed to offer themselues to a minde intangled and loden with great sinnes , Dispaire , an ordinarie temptation to the greatest sinners . this vsually is the first , ( through the nature of sinne it selfe and crafty suggestion of our ghostly enemie , ) to fa●l into distrust & dispayre of Gods mercy . Such was the cogitation of most vnhappy Caine , Caine . one of the first inhabitants of the earth , who after the murther of his own onely Brother , and other sinnes by him committed , brake into that horrible and desperate speech , so greatly offensiue vnto his Lord & Maker , Gene , 4. Mine iniquitie is greater then that I may hope for pardon . Such was in lyke manner the desperate conceite of wicked Iudas , Iudas . one of the first of them that were chosen to the peculier seruice of our Redeemer ; who feeling hys conscience oppressed with manifold iniquities , and most of all with the prodition of hys own Lord & Maister , tooke no other way of amendment or redresse , but to destroy him selfe both in body and soule , adioyning onely these words , ful of myserable distrust & desperation , I haue sinned in betraying the innocent and iust blood . Math , 27 , By which words & most wretched end , hee more greeuously offend●d and iniured hys most louing and merciful Sauiour , then by all hys former iniquities committed against hym .

Thys then ( most louing brother ) is the first and greatest Rock , whereat a sinfull soule ouerburdened with the charge of her own iniquities , The shypwrack of soules ouerloden with sinnes . & tossed in the waues of dreadfull cogitations , by the blastes & stormes of Gods threates against sinners , doth commonly make her shipwra●k . That is , that most horrible depth & dungion , wherof the holy scripture saith ; Prou , 18 , The impious man , when hee is come into the bottom & profundity of his sinnes , contenneth all . That is the remediles sore , & incurable wounde , wherwith God himselfe charged Ierusalem , Ierem , 3 , when he sayde , Insanabilis fractura tua : thy rupture is irremediable . And the Prophet Michaeas considering the same people , thorow the multitude of their wickednes , to encline nowe to dispaire of Gods goodnes towards them , brake forth into this most pittiful complaint ; Mich , 1. For this will weepe & lament extreamely , I wil stryp off my clothes & wander naked : I wil rore like vnto Dragons , and sound out my sorow at Struthious in the desert , for that the wounde and malady 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 is the knyfe that cutteth in sunder all those heauenly and blessed cordes , wherewith our sweet Lorde and Sauiour endeuoureth to drawe vnto repentance the harts of sinners , saying by his Prophet , Hosea , 11 , I wil pul them vnto me , with the chaines of loue and charitie . For by thys meanes euerie sinful conscience commeth to aunswer almighty God , as did Ierusalem , when being admonished of her sins , and exhorted by hys Prophet to amendement of lyfe , she sayd , Desperaui , nequaquam faciam , Ierem , 2. 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 step hee maketh , is , ( for auoyding al remorse & trouble of conscience ) to engulfe him selfe into the depth of all detestable enormities , & to abandon his soule to the very sinck of al filth & abhominations , according as S. Paul said of the Gentiles in lyke case , Ephe , 4. That by dispaire they deliuered themselues ouer to a dissolute life , thereby to commit all manner of vncleannes . Which wicked resolution of the impious , is the thing , ( as I haue noted before ) that most of all other offences vpon earth , dooth exasperate the ire of GOD , depriuing his diuine Maiestie of that most excellent propertie , wherin he chiefely delighteth & glorieth ; which is , hys infinite and vnspeakable mercy . The thing wherin God most delighteth , is mercie . This might be declared by dyuers and sundry examples of holy writ , how beit two onely shall suffise for thys present .

The first is of the people of Israel , not long before their banishment into Babilon , who being threatned from God by the Prophet Ieremie , that manifolde punishments were imminent ouer their heads , for their greeuous sinnes committed against his Maiestie , began ( in sted of repentance ) to fall to desperation , and consequently , resolued to take that impious course of all dissolute lyfe , alledged before out of S. Paule : for thus they aunswered God exhorting them by his threates to reforme their wicked liues . We are now growne desperate , and therefore we will heereafter follow our own cogitations , A desperate resolution . and euery one fulfill the wickednesse of hys owne conceite . Wherat God stormed infinitely , and brake forth into thys vehement interrogation ; Interrogate Gentes , quis audiuit talia horribilia ? Ierem , 18 , Aske and enquire of the very Gentiles , whether euer among them were heard any such horible blasphemies .

And after thys , for the more declaration of thys intollerable iniurie heerein offered to hys Maiestie : hee commaunded the Prophet Ieremie to goe forth out of his owne house , and to gette him to a Potters shop● which in the Village was framing hys vessels vpon the wheele . Which Ieremie hauing done , he sawe before his face a pot crushed & broken by the Potter al in peeces vpon the wheele , and thinking thereby that the vessel had been vtterly vnprofitable & to be cast away , A meruailous example of Gods clemencie . he sawe the same clay presently framed agai●e by the Potter into a newe vessell , more excellent then before . Wherat he meruailing , God sayd vnto him ; Dost not thou think ( Ieremy ) that I can doe with the house of Israel , as this Potter hath doone with his Vessell ? or is not the house of Israel in my hands , as the clay in the hands of this craftesman ? I wyll denounce vpon a suddaine against a Nation & kingdom , that I will roote it vp and destroy it , and if that Nation or Kingdome do repent from theyr wickednes , I also will repent mee of the punishment which I intended to lay vpon them . And then he proceedeth forward , declaring vnto Ieremie the exc●eding griefe & indignation which he conceiueth , that any sinner whatsoeuer , should dyspaire of mercy and pardon at hys hands .

The second example is , of the same people of Israel , during the tyme of their banishment in Babilon , at what time , being afflicted with many miseries for theyr sinnes , & threatned with many more to come , for that they changed not the course of their former wicked conuersation : they began to dispaire of Gods mercy , An other example of Gods wonderful mercie . & to say to the Prophet Ezechiell that lyued banished among them , & exhorted them to amendement vppon assured hope of Gods fauor towards them ; Ezech , 33 , Our iniquities and sins doe lye greeuously vpon vs , and we languishe in them : and what hope of life then may we haue ? At which cogitation and speech , God being greatly moued● appeared presently to Ezechiel , and sayd vnto hym . Tell this people I doe lyue saith the Lord God of hostes , I wishe not the death of the impious , but rather that he should turne from his wicked wa●es and lyue . Why will the house of Israel die in their sinnes , rather then turn vnto me . And then he maketh a large & vehement protestation , that how grieuously soeuer any person should offend hym , and how great punishments soeuer he shall denounce against hym , yea , if he had giuen expresse sentence of death & damnation vpon him , yet Si egerit paenitentiam a peccato suo , feceritque iudicium et iusticiam : that is , if he repent himselfe of hys sinnes , & exercise * * Iudgment & iustice to be vsed in true repentance , that is , iudgment vppon our selues , & iustice toward others . iudgement and iustice for the time to come , all his sinnes that he hath committed shal be forgiuen him ( sayth almighty God , ) for that he hath done iudgement and iustice .

And thys nowe might be sufficient , ( albeit nothing els were spoken ) for remoouing thys first obstacle & impediment of true resolution , which is the despaire of Gods infinite goodnes and mercy . Neuerthelesse , for more euident cleering and demonstration of thys matter , and for the greater comfort of such as feele themselues burdened with the heauie weight of their iniquities committed against his diuine Maiestie : I haue thought expedient in thys place , to declare more at large , this aboundant subiect of endlesse mercie , towards al such as wil truely turne vnto him ; in what tyme , state , condition , or age soeuer in this lyfe , which shal be shewed and sette downe by these four poynts and parts that doe ensue . Foure parts of thys Chapter .

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

FIrst of all , by the infinite and incomprehensible loue the almightie God beareth vnto man , which loue is alwaies the Mother of fauor , grace , and mercy . If you demaund of mee in what sorte I doe prooue that the loue of God is so exceeding great towards man , I answer as the Cosmographer is wont to doe , who by the greatnes & multitude of the streames and Riuers , doth frame a coniecture of the Fountaine from which they flowe , The proper Riuers which are deriued and doe run 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 beene declared , and the whole vniuersall frame of thys world doth aboundantly beare witnes , ) it foloweth most euidently , that the origine , fountaine , & wel-spring of al these fauours , graces , and good turnes , must needes be infinite , immeasurable , and far surpassing all compasse of mans vnderstanding .

If you require of me the cause & reason , why Almighty God should so wonderfully be affected towardes man , I can directly yeelde ye none at all , but rather meruaile thereat with holy Iob , Iob , 7. why so soueraigne a Maiestie should set his hart vpon so base a subiect . Notwithstanding , the holy Scripture seemeth to alledge one principal reason of his loue , when it sayth ; Wisd , 11 , N●hil od●sti ●orum que fecisti , et parcis omnibus , quia tua sunt Demine , qui diligis animas . That is , Thou ( ô Lord ) which louest soules , canst not hate those thinges which thou hast made , but dost vse mercie towardes all men , for that they are thyne . And the lyke manner of reasoning vseth God himselfe , when he sayth by the Prophet Ezechiel : 1 1 The first cause why God loueth vs , for that he is our Creator , & we are hys own works . Ezech , 18. Behold , all soules are mine , and heerevpon he inferreth a little after , Numquid voluntatis me● est mors impij : Can I haue the wil to damne a wicked man , seeing that his soule is mine , created & redeemed by me ? as who would say , thys were a case against all order and equity . And the reason of this maner of speech & argument is , for that euery man naturallie is inclined to loue the things that be of his own making . So we see , that if a man haue an Orchard , wherein be great varietie of Trees & plants , yet if there be but one of his own peculier grafting , that florisheth & prospereth well : he taketh more delight therein , then in any of the rest , for that it is hys owne workmanshyp . So in lyke manner , if a man haue a Vineyard of his owne planting and trimming . Euery man gyuen to loue hys owne . For which respect the holie Prophet Dauid , finding himselfe and the whole kingdome of Iurie in great affliction & calamity , thought no other meanes so forcible to draw God to compassion and commiseration of theyr case , as to cry out to hym in this maner ; Psalm , 79. Thou which gouernest Israel , looke towards vs & be attent . Thou hast brought foorth a Vineyard out of Egipt , thou hast purged the same from Gentiles , and hast planted it . Thou O God of all power , turne towards vs , looke vpon vs from heauen , and visite this thy vineyarde which thine owne right hande hath planted . The like maner of perswasion vsed the holy Prophet Esay to moue God , when he said ; Looke vppon vs I beseech thee , O Lorde , which are the worke of thine owne hands .

But aboue all other , the blessed man Iob , Iob. 10. standeth as it were , in argument and dysputation with God about thys matter , The confidence of Iob , in that God had made him . saying , haue not thy hands made me ? haue they not framed me of clay and earth ? hast not thou compacted me as cheese is made of mylke ? hast not thou knyt my bones and sinewes together , and couered my fleshe with skyn ? hast not thou giuen me lyfe , and conserued my Spyrite with thy continuall protection ? how soeuer thou seeme to dissemble these matters & hide them in thy hart , yet I know that thou remembrest them all , and art not vnmindful of them . By which wordes thys holy man signified , that albeit god suffered him greatly to be tempted and afflicted in thys lyfe , so farre foorth as hee might seeme to haue forgotten him , yet was he well assured that his diuine Maiestie coulde not of his goodnes forsake or despise him , for that he was his creature , & the proper workmanshyppe of hys own hands . In which very name of workmanship , holy Dauid tooke such great comfort , considering that the workman cannot chuse but be louing and fauourable towardes hys owne worke , ( especially so excellent and bountifull a workman , as is almighty God , towards a work made as man is , to his own shape & likenes , ) that in all his necessities , yea euen in hys greatest infirmities of fleshe , and most grieuous offences committed against hys Maiestie , he conceiueth most assured hope of mercy and pardon , vpon this consideration , that he was his workmanship , The assured hope Dauid had , in that he was gods workmanshyppe . Psal , 102. and consequently wel knowne to his diuine wisedome , of how brickle & infirme a mettal he was made . For thus at one time among other , he reasoneth of thys matter . Looke how far distant the East is from the West , so far off hath God remoued our iniquities from vs . Euen as a father dooth take compassion of hys own chyldren , so doth the lord take mercy vpon vs , for that he wel knoweth the mould wherof we are made , and doth remember that we are nothing els but dust .

In which discourse , the holy Prophet maketh mention of two things that did assure hym of Gods mercy , the one , that God was hys Creator , and maker , and therby priuie to the frailty of hys constitution & nature , the other , that he was hys Father , whose property is to haue compassion on hys chyldren ; and thys is a second reason , 2 2 The second reason of assurance of Gods loue , for that he is our Father . more strong & forcible perhaps then the former , why euery man may be most assured of pardon that hartily turneth vnto almighty GOD ; considering that it hath pleased his diuine Maiestie , not onely to be vnto man a Creator , ( 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 this world . Wherof a certaine Phylosopher sayd well , that no man coulde conceiue the loue of a Parents hart , but hee only that had a chyld of hys owne . For which respect , our Sauiour Christ to put vs in minde of this most feruent loue ; and thereby as it were , by one fire to enkindle another within our harts , dyd ●se oftentimes & ordinarily , to repeate thys sweete name of Father in his speeches to hys followers● Math , 5.6.7 , 8 , &c. and thereupon founded dyuers most excellent and comfortable dyscourses ; as at one time when he exhorted them from ouer-much car● and worldly solicitude : hee addeth thys reason ; Math. 6. Your Father in Heaue● knoweth , that you haue neede of these thinges . As who woulde say , hee knowing your wants , & being your Father , you shall not neede to trouble your selues with too great anxiety in these matters , for that a fathers hart cannot but be prouident and carefull for hys chyldren . The lyke deduction maketh hee in the same place , to the same effect , by comparison of the byrdes of the ayre , and other irresonable creatures ; for which , if God doe make ( sayth he ) so aboundant prouision , as all the whole world may witnesse that hee doth : much more carefull wil he b● to prouide for men that are his own chyldren , which are more deere vnto hym then any other terrestiall thing created .

All which speeches and reasons of our Sauiour , are deriued from the nature and property of a Parent , What a Father God is . which cannot but affect & loue his chyldren ; especially such a Father , whom Christ calleth celestiall , who in thys perfection of true fatherlie loue , so far exceedeth all earthly Parents put together , as in power , clemencie & goodnes , almighty God surpasseth the infirmity of hys feeble creatures . Such a father , as hath not onely gyuen lyfe and beeing vnto hys chyldren , but also ( as S. Paule sayth , Gala , 4 , ) hath poured into theyr harts the diuine spirit of hys onely eternall Sonne , styrring them vp to most assured confidence & inuincible hope , in hys fatherly goodnes & protection . And vppon assurance of thys hope , haue as well sinners as Saints from the beginning , fled vnto hym confidently vnder thys title of paternitie , and neuer were deceiued . So the Prophet Esay , as wel in hys own 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 Lord , art our Father , thou art our Redeemer . And to confirme thys assuraunce vnto vs , Christ sent that most sweet & comfortable embassage vnto hys Disciples , Christes confortable embassage . presently vpon his resurrection : Iohn , 20. Goe and tell my bretheren , that I doe ascend vnto my Father , & vnto your Father : vnto my God , and vnto your God . By which words of Father , and God , the one of loue and the other of power : the one of will , the other of abilitie , hee tooke away al doubt of not speeding , from each man that should make recourse to this merciful Lord and Father . God himselfe also , after many threates vsed by the Prophet Ieremie against the people of Israel for theyr sinnes , in the end , least they should dispaire , turneth about hys talke , & changeth his stile , assuring them of many graces & fauours , if they woulde returne vnto him ; How greatly the respect of a Fathe● mooueth GOD . telling the house of Israel , that hee had loued her from the beginning● and had sought to drawe her vnto hym by threates , to the end he might take mercy vpon her , & 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 refreshe them with the waters and Riuers of lyfe , and all this ( saith he ) Quia factus sum Israeli Pater : for that I am become now a father to Israel . And in the same place to wicked Ephraim ( the head Citty of the rebellious kingdome of Samaria , ) he sayth , Ierem. 31. Ephraim is becom my honorable son● my delight , & deerly beloued child , therfore my bowels are mooued with compassion vppon him , and in aboundance of mercy will I take pittie of him . So much attributed God to this respect of beeing a father vnto Israel and Ephraim , and of theyr being his children : that for thys cause onely ( notwithstanding their infinite enormous sinnes ) his bowels of endlesse mercy were moued with loue & compassion towards them .

And these are those tender & mercifull bowels , which holy Zacharie father to S. Iohn Baptist , Luke . 1. protesteth to be in almighty God towards man kind that had offended hym● These are those which were in that good old father mentioned in the gospel , who being not onely offended but also abandoned by his younger sonne , Luke . 16. yet after he saw him return home again , notwithstanding hee had wasted all hys thrift & substance , & had wearied out hys body with wicked lyfe , he was so far off from disdaining to receiue hym , as hee came foorth to meete with hym , fel vpon his necke & kissed hym for ioy : adorned him with newe apparel and rich Iewels , prouided a solemne banquet for him● The fathers liberall hart to the prodigall Son . inuited his friends to be merry with hym , & shewed more exultation & tryumph for his return , then if he had neuer departed from hym .

By which parable , our Sauiour Christ endeuoured to set ●orth vnto vs , the incomprehensible mercy of his heauenly father towards sinners , in which respect he is truly called by hys Apostle Pater misericordiarum , 2. Cor. 1. the father of mercies . For that ( as S. Bernard well noteth ) this sea & Ocean of mercies , Ber. Ser. 5 , de natal . doth flow peculiarly from the hart of a Father , which cannot be sayde so properly of the gulfe and depth of his iudgements . For which cause he is called in scripture the God of iustice & re●enge , Psalm. 35 , and not the Father . And finally , thys blessed name of father in God , What the name of father doth import . doth import vnto vs by Gods owne testimony , al sweetnes , al loue , al friendshyp , all comfort , all fatherly prouidence , care & protection ; all certainty of fauour , all assuraunce of grace , all security of mercy , pardon , and remission of our sins , when soeuer vnfainedly we turne vnto hym .

And in thys poynt hys diuine Maiestie is so forward and vehement , to giue vs assurance , that being not content to set foorth hys loue vnto vs by the loue of a fathers hart , hee goeth further , and protesteth vnto vs , that hys hart is more tender towardes vs in thys behalfe , then the hart of any mother can be to the onely child & infant of her owne wombe . For thus he sayth to Sion , which for her sins began 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 shee could , yet can I not forgette or reiect thee : behold , I haue written thee in the flesh of mine owne handes . And thys , for so much as GOD is called our Father .

There remaineth yet a third consideration , The thyrd argument of Gods loue , the giuing hys son for vs . which more setteth forth Gods inestimable loue , then any of the other demonstrations before handled . And that is , that he gaue the lyfe and blood of hys onely begotten & eternal sonne , for purchasing & redeeming vs when we were lost ; a price so infinite and inexpiable , as ( no doubt ) hys diuine wisedom would neuer haue giuen , but for a thing which he had loued aboue all measure . Which our Sauiour himselfe that was to make the payment , doth plainly signifie , and therefore also seemeth as it were , to wonder at such a bargaine , when he sayth in the Gospel ; Iohn , 3 , So deerely hath God ( my Father ) loued the worlde , that he hath giuen for it his onely begotten sonne . In which words he ascribeth this most wonderful dealing of hys Father , vnto the vehemencie and exc●eding aboundance of loue , as doth also his deerest Disciple and Apostle S. Iohn , 1. Iohn , 4 , saying : In this appeareth the great loue and charitie of God towardes vs , that he sath sent hys onely begotten Sonne into the world , to purchase life for vs . In this ( I say ) is made euident his exceeding charitie , Christ was gyuen for loue . that we not louing him , he loued vs first , and gaue his own son to be a raunsome for our sins . Wher vnto also the holy Apostle S. Paul agreeth , admiring in like manner the excessiue loue of god in these words ; God doth meruailously commende and set forth hys great loue vnto vs , Rom , 5 , in that we being yet sinners , he gaue his son to the death for our redemption . And in another place , framing out , as it were , a measure of Gods mercy by the aboundance of his loue , sayth thus ; God who is rich in mercie , Ephe , 2 , through the exceeding loue which he bore vnto vs , wee beeing dead in sin , he reuiued vs in Christ , and raysed vs vp euen vnto heauen , making vs to sitte downe there with hym , to the end he might declare to all ages & worlds ensuing , the most aboundant riches of hys grace and goodnes towards vs .

Thys was the opinion of that noble Apostle S. Paule , and of all hys coequals , Apostles , Euangelists , Disciples and Saints : that this work of our redemption , proceeded only from the inflamable fornace of Gods immeasurable loue . And therefore to make no other conclusion heereof , The conclusion of thys poynt made by S. Paule . then that which S. Paule hymselfe doth make , If God haue not spared his owne propper and onely begotten sonne , Titus . 3. but hath giuen him vp to death for gayning vs vnto hym , how can it be , that with him he hath not giuen vs al other things . If when we were hys enemies , Rom. 5. and thought not vpon hym , hee sent to seeke vs so diligently , by such a messenger as hee loued so deerely , allowing hym to lay downe a price for vs which he so infinitely esteemed : what shall we thinke that he wil doe vnto vs now , ( wee being made hys owne by our redemption , ) if we return willingly vnto hym : when our receiuing shal cost hym nothing els , but onely a mercifull looke vppon vs : which is not so much from the infinite bowels of hys bottomlesse mercie , as is one droppe of water from the most huge gulfe of the maine Ocean sea . And thys shall suffise for the fi●st poynt of Gods loue , declared vnto vs by the three most sweet and comfortable names and respects of Creator , Father , and Redeemer .

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

NExt after which , we are to consider in what manner God is accustomed to expresse & declare thys loue of hys , in his dealings and proceedings towards sinners . And first of al the wise man ( hauing had long experience of thys matter , ) beginneth to describe and sette ●oorth in thys sort , saying vnto God hymselfe , Thou ( O Lorde ) doost dissemble the sinnes of men , to giue vnto them tyme of repentance . Wisd. 11● And then when they will not vse thys benefite of hys forbearing , but wil needes enforce him to punish and correct them , he sayth further of thys correction : Such as wilfully doe runne astray ( O Lord ) and will not turne vnto thee , Wised● 12 , thou dost correct them sweetly by little & litle , admonishing and exhorting them to leaue theyr sinnes , and to beleeue in thee . These two poynts then of exceeding clemencie , Two rare poynts of clemencie in God . by the testimonie of the wiseman , are founde in Almighty God ; first , to wincke at the wicked lyfe of men , and to expect theyr conuersion with vnspeakeable patience and longanimitie , according as also the Prophet Esay bea●eth witnesse , adioyning the cause thereof in these words ; The Lorde doth attend your conuersion , to the end he may take mercie on you , and thereby be exalted . Es●y , 30. 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 mildnes , as alwaies in this life hee reserueth place of pardon . And to these two we may adioyne yet a third property of his mercie , more admirable ( perhaps ) then the former● which is , ( as Tertullian excellē●ly noteth , Tert , in Apol. cap. 2. ) that he being the partie offended , yet first and principally desireth reconsiliation : he hauing receiued the wrong & iniurie , yet doth he most busily intreate for amiti● & attonement . God that is offended , seeketh attonement with vs . And whereas in all ryght and equitie , he might denie vs pardon , and for hys power take reuenge of vs at hys pleasure , yet doth he not onely offer vs peace of hys owne accorde , but also sueth vnto vs by all meanes possible to accept thereof , humbling ( in a certaine manner ) hys diuine Maiestie to our basenes and vilitie : and behauing himselfe in thys respect , as a Prince that were enamoured of hys bond-slaue and abiect seruaunt .

Thys might be declared by many of hys own speeches and doings in holy Scripture ; but one place out of the Prophet Esay shall serue for all : where Almighty GOD so earnestly wooeth the conuersion of Ierusalem , as no louer in the world could vtter more signes & testimonies of a hart inflamed & sette on fire with loue , Gods wooing of Ierusalem . then he dooth towards that Cittie which so highly had offended hym . For first , after many thr●ates poured out against her , if she dyd not return , least she might perhaps fall into despayre , Esay , 25. he maketh this protestation in the beginning of hys speech , Indignatio non est mihi , &c. Angry I am not ( ô Ierusalem ) but whatsoeuer I haue spoken , I haue spoken of good wil and loue . Secondly , hee entreth into this dyspute , Hys protestation . and doubt with hymselfe about punishing her for her sinnes , what shal I do ? Shall I treade her vnder my feete and put her to the fire ? or els will she stay my puissaunt hand , Hys cunctation . and make peace with me , will she ( I say ) make attonement with me ? After which doubt and cunctation , he resolueth himselfe to change hys manner of stile , & to ●al a lyttle to chyde with her , and then he sayth ; Harken O ye deafe inhabitants of Ierusalem , looke about ye , yee blinde folke that will not see : His chiding . who is blind and deafe but my seruaunt , that wil not regarde or listen to the Messengers which I sende ? O thou which hast open eares , wilt thou not heare ? And then a lyttle after he beginn●th to smooth and speake faire againe , saying ; Hys fayre speech . Euer since thou hast beene gracious and glorious in mine eyes , I haue loued thee , and for thy soule wil I giue whole Nations . Feare not , for that I am with thee . Wherwith shee beeing little or nothing mooued , he returneth to a sweet maner of complaynt , saying ; Thou hast enthrall●d me by thy sins , and with thine iniquities thou hast greatly afflicted mee . Hys complaynt . Which beeing sayde , and she somewhat moued thereby to loue him as it seemeth , he turneth vnto her with thys most comfortable and kynde speech ; Hys kynde speech . I am he , I am he , which cancelleth thine iniquities for myne own sake , & wil neuer think any more vpon thy sins . All which being done , & they now reconciled , and made fast friends together , his diuine Maiestie beginneth a very louing conference ( as it were ) and sweet expostulation wyth her , sayiug in these words , Hys conference . Call thou to memory the thinges that are past , and let vs iudge our selues heere together . Tell mee if thou haue any thing wherby thou maist be iustified . Thy first Parent was a sinner , &c. Wherat she being ashamed , & hauing nothing in the world to aunswer for her selfe , almighty God conforteth her , and knitteth vp the whole matter in thys most kind and amiable sort . Hys sweet conclusion . Feare not , for I will poure out my spirite vpon thee , and vppon thy seede , and my benediction shall be vppon thyne of-spring ; thy children shal bud vp and florish as willoes planted by the water side . Thus sayth the Lorde and king of Israell , the Lord of hostes that is thy redeemer ; I am the first and the last , and besides me there is no other God . Be mindfull of thys thou house of Iacob , I haue dissolued and dissipated thy sinnes , as a clowde is dissolued in the ayre ; be mindful of this , and haue an assured confidence . Thus far continueth the treaty betweene God and hys Citty of Ierusalem .

And now tell me ( deere christian brother ) whether it be possible for any hart or tongue in the worlde , A consideration vpon the former treatie of God with Ierusalem . to conceiue or expresse more wayes or significations of most vehement good will & burning affection , then of Gods part in this treaty hath been declared ? What louer or enamoured person vpon earth , what passionate hart could wooe more earnestly , s●e more diligently , sollicite more artificially , complaine more pittifully , expostulate more amiably , confer more intrinsically , remitte offences more readily , offer benefites more aboundantly , conclude more sweetly , and gyue more pregnant testimonie of vnfained loue , or more assured certaintie of eternall league & amitie , then doth almighty God vnto thys Nation that so greeuouslie had offended him ? who wil not confesse now with the Prophet Dauid , Psalm , 144. that sweet and mercifull is the Lord , and his miserations spred ouer all the rest of his most wonderfull workes . Who will meruaile if the same prophet made a vowe , Psalm , 16. that hys euerlasting song shoulde be of the mercies of thys 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 hys diuine Maiestie dyd afterwardes to the same people in the dayes of Ieremie the Prophet ( aboue an hundred yeres after this treatie in the tyme of Esay ) at what time God beeing resolued to destroy them & their Cittie , for their obduration in their sins , when the howre of execution drewe neere , hys bowels of mercie were so touched with commiseration towa●ds them , as he called to Ieremie , & commaunded hym once againe to goe vp to the Temple gate , where all the people did passe in & out , and there with a loude voice to cry as followeth ; Heare ye the word of God , Ierem , 7 , ô al you of Iuda , that doe passe in and out by these gates : thus sayth the Lord of hostes , the God of Israel , yet doe you amende your waies , and I wil dwel in this place with you . &c. And when this exhortation , & blessed endeuor of almighty God , could not moue or profit them any thing at all , then hys vnspeakeable goodnes beganne with sharpe threates in thys maner ; My furie and indignation is gathered together against this Citty , Ierem , 7 , & vpon the inhabitants , and vpon the very beastes & Cattel therof , as also vpon 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 , Ierem. 8. theyr enemies shall come and cast foorth of theyr Sepulchers , the bones of the Kinges and Princes of Iuda ; the bones of theyr Priestes , Prophets and inhabitants ; and shal dry them at the sunne , & cast them out vnto the dunghil . After al which long and dreadful commination , he altereth his speech presently againe , and sayth with a very lamentable & pittifull voyce . And will not he that is fallen ( notwithstanding all this ) rise vp againe ? A pittifull complaint . Wil not he that is departed from me , returne vnto mee againe ? O , why doth my people runne from me so obstinatly ? By which louing complaint , and infinite other meanes of mercy that God vsed to that people , The wonderful proceeding of God wyth Ierusalem . when no amendement at all could be procured , hys diuine Maiestie was enforced to call Nabuchodonoser K. of Babilon before the wals of Ierusalem , to destroy it . But ●uen now also consider the bowels of hys vnspeakeable mercy . For hoping that by thys terror they might perchance be styrred vp to conuersion , hee sent Ieremie the Prophet to them againe , with thys embassage , Ierem. 35. Tell the inhabitants of Ierusalem , will yee not yet receiue discipline and obey my words ? Whereat those gracelesse people were so lyttle moued , as they tooke Ieremy and cast him into prison for his message , and thereby exasperated most grieuously Gods further indignation against them . Notwithstanding all which , his incomprehensible clemencie woulde not thus abandon them : but commanded holy Ieremie to write out all his threates and promises in a booke together , Ierem. 36. and to sende the same vnto them , forth of the pryson where hee lay , by hys seruaunt Baruch , to be read in theyr hearing ; & so he dyd . Wherof when Ioacim the king had vnderstanding ; hee commaunded Baruch to be brought into his presence , and there to reade the Booke by the fire side , ( as the scripture noteth . ) And when hee had heard but three or foure pages thereof , he cut them out with a penknife , The obstinacie of the Iewish Nation . & threw the whole booke into the fire , & so consumed it . At which obstinate & impious dealing , albeit Almighty God were exceedingly offended , yet commaunded he the same booke to be indited & written again , in much more ample manner then before , thereby ( if it had beene possible ) to haue stirred vp and gayned that people vnto hym . 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 ( notwithstanding theyr demerits ) hys infinite mercie could not forsake them , but sent hys Prophet Ezechiell , Ezech. 23. as also Baruch vnto them , with extreame complaint of theyr obduration● and yet offering vnto them mercy and pardon euen then , if they would repent .

And what more wonderfull clemencie then thys , can possibly bee imagined deere Christian brother ? May in reason any man euer nowe enter into doubt or dispaire of gods mercy , Ezech. 2 , Epithetons gyuen by God to the people of God . how great and grieuous soeuer the burden of his sins be , when he considereth thys proceeding of hys eternal Maiestie with the people of Israell , for so many yeeres & ages together : whom hymselfe calleth notwithstanding , Gentem Apostatricem dura facie & indomabili corde : an apostalicall Nation , of a shamelesse countenance and incorrigible dysposition ? Can GOD deuise any more effectuall and forcible meanes , to erect and animate a sinner confidently to return vnto him , then are these ? And yet ( gentle reader ) for thy further comfort and encouragement in thys behalfe , I wyll adioyne one thing more , which doth exceede and passe all reason & reach of humaine imagination , and thys is , A wonderfull poynt . that GOD promiseth to a sinner that faithfully will return vnto him , not onely to forgette and vtterly extinguish all memory of hys former iniquities , but also to make more ioy and tryumph at hys conuersion , and to loue and cherish hym more tenderly at hys returne , then if hee had neuer fallen or departed from hys seruice . This God himselfe signifieth by the Prophet Esay , when he sayth ; Call vnto Ierusalem , speake vnto her hart , Esay . 40. ( that is , comfortably , ) for that her iniquity is forgiuen , shee hath receiued double at Gods hands for all her sinnes committed . What ioy there is made at a sinners conuersion . Esay . 30. And more plainly in another place by the same Prophet , The lyght of the Moone shall be as the light of the Sun : and the light of the Sun shal be as the lyght of seauen dayes , seauen times put together , when God shall binde vp the wounds of his people , and heale theyr sores . And to thys purpose doe appertaine directly those most wonderfull Parables of our Sauiour in the Gospell , concerning the extraordinary ioy & feasting that the carefull Woman made , Luke , 15. when she had founde againe her grote that was lost , & the good sheepeheard , when he brought back the sheepe that was astray : and the mercifull Father when hee receiued home hys sonne that before had abandoned hym . 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 knowne hym .

And thys shall suffise for thys second poynt , to shew what wonderful meanes almighty God doth vse , in setting forth his mercy , for allurement of sinners vnto repentance .

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 theyr conuersion : it followeth that we shold in thys thyrd place , examine somewhat more in particulers , what certaine assuraunce his diuine Maiesti● gyueth , of vndoubted pardon & ful remission of theyr sins , to all such as vnfainedly shall resolue themselues to make theyr refuge vnto hym .

Which thing , albeit euery man by that which before hath been treated , may sufficiently conceiue , yet for the importance of the matter , it shall not be amisse in thys place also , to adde a word or two , for more plaine and euident demonstration thereof . And thys shall be doone by setting downe both the wordes and deedes , that is , both the promises & performance which almighty GOD hath vsed & exercised in this behalf , to all such as haue offended hym whatsoeuer . And for the first , which are hys promises , The promises of God to sinners● that repent . most apparant it is as wel by the thinges which before haue beene discussed , as also by the whole course , body , & dryft of holy scripture , that the promises of mercy & pardon which hys diuine Maiestie hath made to sinners , and wherunto by hys sacred worde , he hath in a certaine manner , obliged hymselfe , are both manifold , vehement , absolute , resolute and vniuersal . Whosoeuer shal depart from his wicked waies and turne vnto me , Ezech. 18.33 , 34.37 . ( sayth Almighty God ) I will receiue him . Beholde the vniuersalitie of all people & persons , without excluding any . And then further , At what time soeuer an impious man shall returne vnto me from his impietie , his wickednesse shall not hurt him , sayth the Lord GOD of hostes . See the vniuersality of al times and seasons without exception . But yet harken what God addeth besides . Leaue off to doe peruersly , Esay . 1. ( sayth hee to the Iewes &c. ) and then doe you come and find fault with mee if you can . For if your sinnes were as red as skarlet , they shall be made as white as snow . &c. Consider the vniuersality of al kind of sinnes , be they neuer so grieuous , so horrible , or heynous . And finally , God talking to a soule that hath oftentimes fallen & most infinitely offended him , Ierem , 3. hee sayth thus ; It is a common receiued speech , that if a woman depart from her husband , and doe ioyne herselfe to another man , she may not return to her first husband againe , for that shee is defiled and made contaminate . And yet where as thou hast departed from mee , and hast committed fornication with many other louers , doe thou returne vnto mee againe , and I will receiue thee , sayth Almighty GOD .

By which wordes 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 now more vnto thys ? was there euer Prince that made so large an offer to hys Subiects ? or was there euer Father that gaue so ample & vniuersall promise of pardon vnto his chyldren ? Foure vniuersalities in Gods promises to sinners . Who can now mistrust himselfe to be excluded from this assurance of mercy , wherin all sorts of people , all kinde of sinners , all tymes and seasons , all states & qualities of sinners are comprehended ? O most miserable and infortunate man , that excludeth him selfe , whom God excludeth not . What is there in this general and vniuersall promises , whereof any man in the world shold haue pretence , to make any least doubt or question ? Of the meaning ( perhaps ) & intent of him that promiseth , ô deere brother , it is onely loue and charitie ; and consequently cannot deceiue vs .

Of the trueth and surety of hys promises ? It is infallible , and more certaine then heauen and earth put together . Of the power that hee hath to performe his promises ? it is infinite , and not restrained by anie bounds or limitation : 3 3 Poynts of great comfort . wherof then may we doubt ? or in which of these three poynts may wee not conceiue most singuler consolation ? Heare the comfortable meditation that blessed S. Bernard made vpon these three particulers which wee haue nowe mentioned . Bern. ser. in ver. Psalm. miseric . Doin ●ter . Can. Tria considero ( saith he ) in quibus tota spes mea consist●t , charitatem vocationis , veritatem promissionis , potestatem redditionis . &c.

That is , I do consider three things ( sayth thys holy man ) wherin al my hope consisteth , and whereby it is made inuinsible . First , the exceeding loue and charity of him , that calleth me to him by repentance ; secondly , the infallible trueth and certainty of his promise which he maketh to me of pardon and mercy ; thirdlie , the endlesse power and abilitie hee hath to performe whatsoeuer hee promiseth . Thys is that triple or three●fold rope and chayne , which holy Scripture sayth is hardly broken , Eccle. 4 , for that by thys rope let downe vnto vs from heauen ( which is our Countrey ) into this world , that is our prison , we may ascende and mount vp ( if we will ) euen vnto the sight & possession of Gods eternal kingdome and heauenly glory . Thus far that blessed Father .

But now to the second poyn● , Howe God hath performed hys promises to sinners that haue repented . if we consider how faithfully almightie God hath put in execution those promises of hys from tyme to tyme , & how no one man vpon earth , ( so many ages as the world hath continued ) was euer yet frustrate of thys hope , in making his conuersion vnto his Maiestie , if he made it from his hart ; we shall find 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 , wil breake his promise for the time to come ; especially seeing now in Christianitie , when we haue thys aduantage aboue other former tymes ( as S. Iohn doth also note ) that he who was and is our Iudge , 1 , Iohn , 2. is become also our aduocate to pleade our cause .

Cast backe thyne eyes then my louing brother , and take a viewe of all ages , times and seasons past and gone . Begin from the first creation of the world , and come downwarde euen vnto thys day : Neuer sinner repented that was not pardoned . & examine indifferently whether in all thys wide compasse of tymes , persons , places , and most greeuous offences committed against his diuine Maiestie , there wer● euer yet any one sinner vppon earth , that returned vnfainedly and was not receiued . The sinne of our first Parents was presently forgiuen vnto them , Adam and Eue. vpon theyr first signification of greefe and sorrowe for the same . And not onely this , but our Sauiour also Iesus Christ was promised to be sent , Gene. 3. for restoring them and their posterity to the glory and felicity which by their fall they had lost . After this , vntill the time of Abraham and of the people of Israel , as some workes of Gods iustice are recorded in holy writ , that were exercised vppon irrepentant offenders : so are there many more celebrated of his mercy ; & only two persons in particuler are mentioned , who notwithstanding some sorrowe which they seemed to haue of theyr offences , were yet reiected ; The reiection of Caine and Esau. the first wherof was the murtherer Caine , who at the beginning denyed hys wickednes vnto God , and then beeing conuicted , dispaired of remission . The second was Esau , Hebr. 12. whom Saint Paule calleth a Prophane fornicator , who found no place of repentance albeit with teares he sought the same . Wherof S. Chrisostome giueth the reason in these words ; Chris. hom. 80. de paenit . ad pop. Antio . For this cause Esau obtained not pardon , for that hee dyd not repent as he should haue doone , his teares proceeding rather of anger and temptation , then of true sorrow .

When the people of Israell came to be a distinct Nation , & to be gouerned at Gods appointment , howe grieuously ( trow you ) dyd they offend daily , and almost hourely hys diuine Maiestie ? And howe graciously dyd his vnspeakeable clemencie remit and pardon their manifold and innumerable sinnes and trespasses done against hym ? The infinite sins of the Iewish people , & theyr infinite pardons receiued from God . The whole scripture ( in truth ) seemeth nothing els , but a perpetuall narration of Gods incredible patience & infinite mercies towardes them . And if I would speake of particuler persons among them , which hee receiued to his fauour after great and manifold offences committed : there woulde be no end of all that recital● .

Let Manasses that most impious and wicked king be an example for all : of whose enormous life & most detestable actes , whole pages are replenished , The example of Manasses . both in the bookes of Kinges & Chronicles ; and yet afterwards notwithstanding , 4. Reg , 21 , 2 , Chro. 33 , the same man falling into misery & calamity among the Babilonians , ( a fortunate schoole oftentimes for Princes , who in theyr prosperity are wont to contemne God , ) he beganne to be sorrowful for his former life & actions , and became repentant ( as the scripture sayth ) in the sight of GOD for the same . Whereat his diuine and incomprehensible mercy was so much moued presently , as he receiued hym to fauour , and brought hym backe from hys prison and fetters , to hys kingdom & imperial throne of maiestie .

The example also of the Niniuites is very notable and singuler in this behalfe , The example of the Niniuites . gainst whom almightie God hauing decreed a sentence of death , to be executed within a certaine time ; he commaunded Ionas the Prophet to go & denounce that sentence vnto them . Ionas , 1 , 2 , 3 , 4 , But Ionas wel knowing the nature and disposition of God towards mercie : foresawe ( as afterwards he signifieth ) that if he shoulde goe and beare that embassage vnto them , and they therevppon make change of theyr lyues , hys Maiestie wold presently pardon them , and so he should be taken for a false and lying Prophet . For auoyding which inconuenience , he chose rather to flee away by sea to the Cittie of Tharsis , and there to hide him selfe . But Almightie God raised a tempest in that iourney , and disposed in such sort , as Ionas was cast into the sea , and there receiued & deuoured by a Whale : from whose belly hee was commaunded afterwards to repaire to Niniuie , and to doe hys former message , which he performed . And the tennour of his message was , that within forty daies that huge Citty of Niniuie shoulde be destroyed . Which he hauing denounced vnto them , the sequell fell out as Ionas before had suspected . For the Niniuites belieuing the message , and betaking themselues to repentaunce , God forgaue them presently , wherat Ionas was exceedingly greeued and offended , and complained sweetly to God of his strange dealing heerein , demaunding why hee had enforced him to come and preach destruction vnto them , knowing before hand that he would pardon them . But his mercifull Lorde aunswered him fully to this poynt , by a certaine accident that fell out , whereto Ionas was not able to reply one word .

For so it chaunced , that Ionas sitting without the walles of the Citty Niniuie , vnder an Iuie bush , that in one night by Gods appointment was sprung vp to couer him from the sunne : the same Iuie by Gods ordinance perrished vpon the suddaine , and was consumed by a worme , Consider thys speech of almighty GOD . leauing the poore Prophet destitute of that consolation of shaddow which he receiued by it . Wherwith he beeing not a little disquieted and afflicted , God sayd vnto hym ; thou ( Ionas ) art sorrowf●ll , Ionas . 4. and much greeued for losse of thine Iuie tree , which notwithstanding thou diddest not plant or make to growe , nor ●ookest any labour at all about it . But the same grew vp in one night , and in one night it perrished againe . And shal not I then be careful to pardon my great Cittie of Niniuie , wherein there be aboue an hundred & twentie thousand innocent people , which cannot distinguish betweene theyr right hand and theyr le●t ? Thys was the aunswere of Almightie GOD to Ionas , for defence of his singuler inclination to mercy , in respect that the Niniuites were his owne creatures , hys owne workmanship , and the labours of hys owne handes , as all other people also are . Of which kinde of reason and consideration , there haue been diuers things saide & declared * * In the first part of this booke . before , for manifestations of Gods infinite mercy . And al this that hetherto hath beene spoken , is of things onely done in time of the olde Testament , before the appearance of Christ our Sauiour in the flesh . But now if we looke into the time of grace , when God incarnate came himselfe in person , to shew the riches of hys endlesse mercie vnto mortall men vpon earth : we shall see more examples without comparison , Examples of mercy in the new Testament . of his exceeding clemencie . For that nowe , our Creator and sheepeheard , ouercom ( as it were ) with extreame compassion , cam down into the vale of our misery , with resolution , not onely to offer pardon and forgiuenes to all hys sheepe that were astray and would returne : but also to follow and seeke them out : and beeing founde , to lay them on hys owne shoulders , L●ke , 15 , & so to beare them back vnto the fold againe , and there to gyue his life and blood for theyr defen●e against the Wolfe .

O sweet Lord , what greater loue can be imagined then thys ? Iohn , 10 , 12 , what more pregnant signification of inflamed charitie , can mans cogitation conceiue or apprehend ? is it meruaile nowe if hee which descended vnto vs with his hart , & with these bowels of burning affection , did set open the gates of all his treasures , fauours and graces vnto vs ? Is it meruaile if the Apostle S. Paule doe say of thys time Superabundauit gratia , Rom , 5 , that grace did ouer abound ; & yet further in another place , that Christ beeing very God , did in a certaine sort impouerish and emptie hymselfe , Phil. 2 , with the most wonderfull effusion of mercies and hauocke of heauen , which at thys tyme & euer since he hath made ?

Heere hence it proceeded , that all hys delight and pleasure vpon earth , was to conuerse with sinners , and to giue them comfort , courage , & confidence in hym . The wonderful clemencie of Iesus our Sauiour . Which he dyd so manifestly in the sight of al the world , as he became very scandalous & offensiue therby to the Scribes & Pharisies , and other principall Rulers among the Iewish Nation . Math. 9.11 , Marke , 2 , Luke , 5 , Heerehence also dyd proceede those hys most meruailous speeches & strange inuitations of wicked men vnto him as for example at one tyme among other , when he cried out in publique . Math , 11. Come vnto me all yee that doe labour and be heauie loden , and I wil 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 stood vp in the midst of them al , & brake forth into this vehement inuitation , with a loud voyce , as S. Iohn Euangelist recordeth ; Iohn , 7. If any man among you be thirstie , let him come vnto mee and he shall drinke . Heereby it came to passe , that his diuine Maiestie was termed commonly● Math , 11. Publicanorum et peccatorum amicus , the friend and familiar of wicked publicans & sinners . And heereof finally it did proceede , that he receiued al , embraced all , and forgaue all that repaired vnto him ; were they Scribes , Pharisies , Souldiours , Publicans , V●urers , Harlots , Theeues , Persecutors , or whatsoeuer most grieuous offenders besides ; ( whereof particuler examples in each kinde myght be alledged , ) assuring vs furthermore , that after hys resurrection , and blessed ascenti●n to the right hand of hys Father , he would be more bountifull yet in thys maner of proceeding , and draw all men vnto him : Iohn . 12. beeing at one tyme both our Iudge & 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 should not wee hope at thys tyme ( deere Christian Brother ) at the hands of thys our Lord and Maister , Great and many causes of assured hope in Christ . which hath left vnto vs such words , such deedes , such assured euidence of his infallible loue & aboundant mercies towards vs ? why should not his dealinges with other men before vs , giue vs hart and courage to trust assuredly in him , for the tyme present and to come ? Why should not his former most infinite mercies , be vnto vs odoriferous alluring sauours & oyntments , to make vs as the spouse did in the Canticles , Cant. 10 , follow and runne after him .

Heare what deuout S. Bernarde doth meditate vpon thys passage of Christes fragrant oyntments . Ber. Ser. 5 , in Cant. O sweet Iesus ( sayth he ) the freshe and odoriferous smell of thy wonderfull clemencie , dooth allure vs to run after thee , when we heare say , that thou dispisest not beggers , nor abhorrest sinners● We know right wel ô lord● that thou diddest not reiect the thiefe that confessed thee , nor the sinfull woman that wept vnto thee , nor the Chananaean that humbled herselfe before thee , nor the wicked adulteresse 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 tormentors that did nayle thy sacred bodie to the Crosse. O Lorde , all these are fragrant smelles and sauours of thy most sweet mercie : and at the sent of these thyne oyntments , we doe followe and run after thee . Thus farre S. Bernard .

The 4● part : the application of all that hath beene sayde .

AND so with thys to come to the fourth & last part of this Chapter , and to apply all that hath beene sayde of Gods mercy to our present purpose ; What man is there lyuing in the world , that reading and belieuing these things , can doubt or mistrust to receiue pardon for their sins ? If God be he that iustifieth , Rom , 8. who is able to condemne vs , sayth the holy Apostle S. Paule ? If God be minded to deliuer vs , who can take vs out of hys hands ? Iohn , 10 , If God protest that hee wil pardon vs , why should we make any doubt or question thereof at al ? Why shoulde wee not ioyne rather with that confident & faithfull seruant of hys S. Paule , who sayth vnto vs , and to al other sinners lyuing , in hys Maisters name ; Hebr. 10. S. Paules exhortation to confidence . Let vs repaire vnto him with a true hart in fulnesse of fayth , hauing purged our harts from an euill conscience : let vs hold fast an immouable confession of our hope , seeing he is faithful which hath giuen vnto vs his promises , and let vs consider how one of vs may prouoke another to charity & good works . By which words , the holy Apostle signifieth , that what sinner soeuer shal resolue with himselfe , to purge his conscience from wickednes for the time to come , & to employ the rest of hys life in charitie and good works , he may confidently and boldly repaire vnto almighty God , with most certaine assuraunce to receiue pardon and remission .

And alas ( deere brother ) why than shoulde any man despaire ? Wherefore should any man cast away hys owne soule , that God so much desireth to saue ? what a pittifull & lamentable case is it , to behold so many Christians in the worlde to goe languishing in theyr sinnes , and to gyue themselues ouer to all kind of carelesse and dissolute sensualitie , ( which by god himselfe is called desperation ) vpon thys conceit & wicked cogitation , that nowe they are gone so farre , and so deepely rooted and habitated in thys kinde of lyfe , as eyther it is impossible or in vaine for them nowe to thinke of change or amendement ? O deere brother , let these men harken to this excellent discourse of holy Saint Chrisostom , which ensueth .

If thou be a wicked man , ( sayth hee ) thinke vppon the Publican . An excellent discourse & exhortation of S. Chris. hom. 2. in Psal , 50 , If thou be vncleane of lyfe , consider the harlot . If thou be a murtherer , remember the theefe . If thou be a swearer , call to minde the blasphemer . Cast thyne eyes vpon Saul and Paule , first a persecutor , and then a preacher ; first a violent robber , afterward a good steward and dispenser● First chaffe , afterwarde corne : first a wolfe , afterward a sheepheard first lead , afterward gold : first a Pirat , afterwards a good pilot : first a disperser , afterward a gatherer together : first a breaker down of Gods vineyard , afterward a Planter : first a destroyer , afterwarde a builder . Thou hast seene manifolde wickednesse , but nowe behold vnspeakeable mercie . Thou hast hearde the pryde of the seruaunt , 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 & abhominable life , & therefore I doubt least I shall not be pardoned ; Say not so vnto me , for heere thou hast examples to the contrary , in euery of these and many other sinnes . Thou mayst safely flie to what port thou lyst , and that eyther in the olde or newe Testament . For in the olde , thou hast Dauid , in the newe thou hast Paul . I will not haue thee therfore alledge excuses vnto me , for couering thine owne cowardnesse . Hast thou sinned , repent : hast thou sinned a thousande times , repent a thousand times vnfeynedly . Thys is the onely oyntment that may bee poured into an afflicted conscience● the torment whereof I doe well knowe . For the deuill standeth by , whetting hys sword of desperatian , and saying vnto thee ; The speech of the deuil to a soule loden with sinne . Thou hast lyued wickedly all thy youth , and thy former daies thou hast mispent , thou hast haunted playes , and spectacles with thy companions , and followed after loose and lasciuious women ; thou hast taken other mens goods from them wrongfully ; thou hast beene couetous , dissolute , and effeminate : thou hast forsworne thy selfe : thou hast blasphemed , and committed many other heynous & wicked crymes , and therefore what hope canst thou haue of saluation ? Truely none at all . Thou art a meer cast-away , and canst not nowe goe backe , and therfore my counsaile is , that nowe thou vse the pleasures & commodities of thys worlde , and passe ouer thy time in mirth of hart , without cogitation of other affaires .

These are the words of the deuill ( louing brother ) these are the counsailes & perswasions of our enemie . S. Chrisostoms counsaile against the deuils temptation . But mine are contrary . If thou haue fallen , thou maist rise againe . If thou haue beene a lost companion , yet thou maist be saued . If thou haue committed fornication and adulterie in times past , thou maist be continent for the time to come . If thou haue haunted plaies & games , thou maist draw backe thy foote from hence-forth . If thou haue delighted in leude and euill company , thou mayst heereafter acquaint thy selfe with good . Thys onely is necessarie , that thou begin 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 thine eyes begin but to shed foorth one teare , enter into thy conscience , consider thy selfe but indifferently , examine thine actions and what they deserue : lay before thy face the day of iudgement with the torments of hell on the one side , & the ioyes of heauen on the other . Repent , confesse , amend thy life , seeke a medicine for thy wounde out of hand while thou art in thys life , in what state or condition soeuer thou be . Yea if thou be vppon thy death-bedde , and ready to breath out thy soule and spirit , feare not to repent , No tyme too late to repent . for that Gods mercy is not restrained by the shortnesse of tyme● Which I speak vnto you ( my deere bretheren ) not to make you heereby the more negligent , but onely to stirre you vp to the confidence of Gods mercy , & thereby to auoyd the most daungerous gulfe of desperation . Hetherto are the wordes of this holy and learned Father .

In which long & large dyscourse of hys , we are to note , that ( together with most excellent encouragement which hee gyueth to all sinners , of what state & condition soeuer they be , in all times and seasons to trust in Gods mercy , and neuer to despaire ) he giueth also an wholesome admonishment , that we should not by thys confidence become more negligent in reforming our liues , but rather doe it out of hande , without all delay or procrastination . Whervnto in like manner the holy Father S. Augustine in like exhortation against dispayre , An exhortation & admonition of S. Augustine , Ser , 58 de temp. dooth endeuour most vehemently to stirre vs vp , in these words . Let no man after a hundred sins● nor after a thousand , despaire of Gods mercy , but yet so let hym not despayre , as he seeke presently without all stay , to reconcile himselfe to God by amendement of life● least perhaps , after that by custom he hath gotten a habite of sin , hee be not able to delyuer himselfe from the snares of the deuill , albeit he would .

And in the very same sermon he discourseth yet further of the same matter , in manner following . Not euery man that hath sinned , but he that perseuereth in sin , is hateful and abhominable in the sight of GOD . For that no man must distrust of Gods mercy towards him that will amend and leaue his sinnes . For that God himselfe as a most sweet comforter , hath said by his prophet . Eze● 11.33 , That the impietie of a wicked man shal not hurt him , at what time soeuer he shall returne from the same . But yet thys great mercy of the Lord , is then only profitable vnto vs , if we delay not our conuersion , nor doe multiply sins vpon sins . Which I will declare vnto you by the example of wounds & ruptures of our body , by which , the infirmities also of our mind and soule may be conceiued .

Thus then we see , A similitude of the body to expresse the misery of the soule by multipliing sinne . if a mans foote , leg , or arme be broken , with howe great paine the same is restored to hys accustomed strength . But if any member of our body shold be broken twise or thrise , or more often , in one and the selfe same place : your charitie can imagine , howe hard a thing it were for that part to recouer her perfect health againe . So fareth it ( deere bretheren ) in the woundes and rup●ures of our soule . If a man do commit sin once or twise , and do vnfainedly without dissimulation , make his refuge to the medicine of repentance , he doth out of hand obtaine health againe , and that sometimes 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 do rather putrifie within him , by couering & defending them , then heale by repentance and confession , it is to be feared , least that heauie speech of the Apostle be fulfilled in him , to whom he sayth ; Rom , 2 , Doost thou not knowe , that the benignitie of God is vsed to bring thee to repentance ? but thou by thy obdurate and irrepentant hart , doost heape to thy selfe wrath , in the day of vengeance , and of the reuelation of Gods iust iudgement . Thus farre S. Augustine .

But nowe ( deere Christian brother ) what can be spoken more effectually ; eyther to erect vs to hope and confidence in Gods mercie , or to terrifie vs from presumption in delaying our amendement , then heere hath been vttered by these noble pillers and Fathers of Christes church , Good mens wordes ought to mooue vs greatly . Eccle , 12● and most excellent instruments and temples of his holie Spyrit ? The diuine wisedom of almighty God , in a certaine place , sayth ; That the words of wise men , ought to be spurs vnto vs , and as it were nayles , driuen into the depth of our hearts , meaning therby that we should be stirred vp , and most vehemently moued , 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 wholesome admonishments , as these godly Fathers in thys great affaire haue done . And how is it then ( deere brother ) that we are nothing styrred vp thereby , nothing quickned , nothing awaked ? Well , I will conclude thys whole Chapter and treatise , with another exhortation & admonishment of S. Augustine , for that besides the graue authoritie of the man , ( which ought to moue vs much , ) I thinke nothing can be spoken more excellently , or more agreeing to our peculier purpose , Thus then he sayth . A notable discourse of S. Augustine touching our conuersion . Ser. 181 , de temp. Almighty God doth neuer despise the repentance of any man , if it be offered vnto him sincerely and simply ; nay , he accepteth the same most willingly , embraceth the penitent , and endeuoureth to reduce hym to hys former state wherein he was before he fell . And that which is yet more ; if a man be not able to fulfil the whole order of his satisfaction , yet dooth not God refuse the least repentaunce that is , though it be done in neuer so short a space . Neyther doth he suffer the reward to perrish of any little conuersion . And thys doth the Prophet Esay seeme to me to signifie , Esay . 58 , 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 been sad & hast walked in sorrowe , and I haue comforted thee againe . These examples then of repentance ( deere bretheren ) we hauing before our eyes , let vs not perseuere in wickednes , nor despaire or reconcilliation , but rather let vs say with a confident hart , we wil turn home to our Father , and present our selues vnto our God , for truely ( my bretheren , ) hee will neuer turne away from the man that turneth vnto hym . Himselfe hath sayde , Esay , 59 , that he is a God which draweth neere vnto vs , were it not that our sins doe make a seperation betwixt him & vs . Let vs take away then the seperation and obstacle , & so nothing shal let our coniunction with him , which he greatly desireth . For to thys end did he create vs , that he might bestowe vppon vs eternall blisse in the kingdom of heauen . He did not make vs for hel , Hell not made for man . Math , 25 , but he made his kingdome for vs , and hell for the deuill . So hee sayth in the Gospell . 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 , ye accursed into euerlasting fire , which is prepared for the deuill and his angels .

If then hell fire was prepared for the deuil , and the kingdom of heauen for man , from the beginning of the world , it remaineth onely , that we prouide , not to loose our inheritance by persisting in sin . So long as we are in thys lyfe , In thys lyfe repentance is auailable , but not after . howe manie of great soeuer our sinnes may be , it is possible to wash them away by true and vnfained repentance , but when we shall once depart from this world , albeit then wee doe repent , ( as no doubt but we shal from the bottom 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 and supplications , yet shall no man heare vs , no man assist vs , nor so much as with the typ of hys finger giue vnto vs a drop of water to coole our tongue amidst her torments , but we shal receiue that lamentable answer which the rich glutton receiued at the mouth of Abraham ; There is betweene vs and you a great distance , so that none may passe from vs to you , nor from you to vs .

Hetherto lasteth S. Augustines exhortation . And there-withal think I it good to conclude thys Treatise .

FINIS .

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

A necessarie Table , guiding the Reader to euerie Chapter in thys Booke , as also to euery particuler argument handled in each Chapter .

The first Chapter . Of the manifold perils that ensue to the worlde , by inconsideration : and how necessary it is for eueri● man , to enter into cogitation of his owne estate . The seuerall matters handled in this Chapter . THE charitable proceeding of GOD by hys Prophets , in fore-telling men of theyr wickednes , and reuealing the cause thereof . page , 1 , The daunger of inconsideration , declared in two speciall causes . eodem . The complaint of the Prophet Ieremie , for inconsideration . page , 4 , The misterie and sealed secrete of inconsideration . page , 6 , Lack of consideration , cause of eternal destruction : a poynt that fooles will not consider . 7 . 8● Inconsideration the cause of so much sinne at this day . page , 10 , Wilful malice , obstinate corruption in the vanities of thys lyfe , and idle negligence : three speciall causes of inconsideration . 12 , 13 , 14. How we must stand vpon our watch , that consideration is the only doore to our watch : wyth the many commodities & effects thereof , 17 , 18 , That all vertues are stirred vp & quickned by consideration . page , 19 , Howe holy men exercised themselues in consideration : namely the three first Patriarches . Moses , Iosua , King Dauid , king Salomon , & king Ezechias : as also what fruite holy Iob gathered by consideration : and two principal effects ensuing thereon . page , 20 , 21 , 22 The importance of consideration breefely described . page , 26

The second Chapter . That there is a God , which rewardeth good & euil , against al the Atheists of old , and of our time . With the proofes alledged for the same , both by Iewe and Gentile . The matters handled in this Chapter , are deuided into foure Sections .

The first Section . IF there be a God , he is a iust rewarder . 35 , The workes of the world declare the workman . page , 36 Howe the myracles of heauen teach to know GOD . page , 37 , In what manner the earth teacheth vs there is a God . page , 38 , Howe the Sea doth wonderfully shewe there is a GOD . 39 , The parts of man in body and soule , do amply declare God . page , 41 ,

The second Section . How the Heathen prooued there was a God , by theyr Phylosophy , 43 , The three arguments of the naturall Phylosopher , Ex motu , ex fine , and Ex causa efficiente . 45 , 47.48 , The foure arguments of the Metaphisi●k , or supernatural philosopher . The first , ens finitum . 49 , The second , that euery multitude or distiction of things , proceedeth from some vnitie as from hys fountaine . page , 52 , The thyrd , subordination of Creatures in thys world . page , 53 The fourth , prouidence in making the verie least creature in the world . 55 , The fi●t , immortalitie of the soule of Man . 59 , And the meaning of olde Phylosophers touching Anima mundi . 60 ,

The three Arguments of the Morrall Phylosopher . 1. How in the naturall inclination of Man , there is a disposition to confesse some GOD or Deitie . 61 , The reason why there can be but one God . 63 All olde Phylosophers acknowledged one GOD . 67 , Cicero hys opinion of the Painime gods , how they were made . 69 2. The second argumen● of Morrall phylosophy , de vltimo ●ine , et summo hominis bon● . 69 Euery thing in thys world , hath a naturall desire to hys end . page , 70 , The contention of Phylosophers about the felicitie of man . page , 72 , Howe nothing in thys lyfe can be our felicitie . page , 73 , 3. The thyrd argument , touching rewarde and punishment . page , 75 ,

The thyrd Section . How the Iewes were able to prooue God . 78 , Their first proofe of scripture , is antiquity . 80 , The manner of w●yting● authorising , & conseruing of Scriptures : the second proofe . 82 , Consideration of the particuler men that wrote them , and theyr sincerity : the third proofe . 86 , Consent and approbation of all latter Wryters of the Bible , that ensued after Moses : the fou●th proofe . page , 92 , The subiect handled in the Scriptures , with the end whereto they leuell : the fi●t proofe . 94 The peculier stile and phrase which they vse : the si●t proofe . 97 , The contents of the Scriptures : the seauenth proofe . 102 , The circumstaunces of prophecies set down in the Scriptures . 107 1. The prophecie to Abraham for hys posteritie . 108. 2. The prophecy for the gouernmeēt of Iud● . 110 3. The prophecie for the greatnesse of Ephraim aboue Manasses . page . 113 4. The fore-sight of Moses . 115 5. The prophecie for the perpetuall desolation of Iericho . 116 , 6. The prophecie for the byrth and actes of King Iosias . 117 , 7. The prophecie for the destruction of Ierusalem and Babilon . page , 119. 8. The wonderfull proph●cie for Cyrus king of Persia. 121 , 9. The prophecies and dooings of Ieremie in the siedge of Ierusalem . 123 , Approbation of Heathen Wryters : the eyght proofe . page , 130 , 1. The creation of the world . 131 , 2. The flood of Noe. 132 , 3. The long life of the first Fathers . 132 , 4. Of the Tower of Babilon . 133 , 5. Of Abraham and hys affaires . 134 , 6. Of Isaack , Iacob● Ioseph , Iob , &c. 135 7. Of Moses , and his acts . 136 , 8. The story of Iosua , the Iudges , and the Kinges . 137 9. The thinges that ensued after King Salomons daies . page , 138●

The fourth Section . The conclusion of the Chapter with the application . page , 140● No ●xcuse can auaile of the ignoraunce of God . page , 141 , The application to our selues of the premisses . page , 143 ,

The thyrd Chapter . Of the finall end and cause why man was created by God , and placed in this world . And of the obligation he hath thereby , to attend to the affaire for which he came hether . The matters handled in this Chapter . How man was made to serue God , and therefore cannot be free , or at his own appointment , 146 Man shall be accountant of euery idle worde hee vttereth . page● 146 Profitable demaundes and considerations for a man to thinke vppon . 148 , How a man may take a scantling of his owne estate with God : by following the right course for which he was sent , and shunning the wrong and dangerous course . 151 , The reason why so fewe are saued , 152 A perfect example of a good conuersion . 154 The complaint of worldlings in the ende of theyr lyfe . 158. A comparison expressing our griefe in the end for running a wrong course . 160. The misery of a soule that hath gone awry , at the last day . pag● , 161 , Two rare examples of humane felicitie , in Herod the first , and Agrippa , with theyr seuerall strange , and wonderfull endes , 162 , 163 , 164 , Errour in our course of lyfe , is not pardoned , page , 168 , A rare chance that happened to Baltazar . 169 , If God examine straightly the actions of Infidels , much more will he doe of carelesse Christians . page , 170 , The dangerous and most dreadfull deuision from God , our Sauiour , &c. 171 ,

The fourth Chapter . That the seruice which God requireth of man in this present life , is Religion : with the particuler confirmation of Christian Religion , aboue all other in the world . What speciall poynts are handled in this Chapter , and first for the formost part . An aunswere to the demaunde , what seruice God requireth of vs , &c , 173 , The internall and externall acts and operations of Religion . 174 No way left to obtaine this seruice , but the light & instruction of Chris●ian Religion . 175 , Howe men in olde tyme were saued without Christian Religion . 176 The difference betweene our beleefe and the beleefe of the old Fathers . page , 178 , Diuers testimonies from God of the thinges that we beleeue . 181 The principall heads of thys Chapter , deuided into 3. parts , & handled in foure Sections . 183● 1. The thinges that past before the natiuitie and incarnation of Christ . 184 2. The things doone and verified from that ●yme , vntill hys ascention . 184 3. Such euents as happened for confimation of hys Deitie , after hys deparure . page , eadem ,

The first Section . How Christ was fore-told both to Iewe and Gentile , declared in foure considerations . 184 , The first consideration , touching the Messias promised . 185 , The first couenaunt to Adam in Paradise , 186 , The same promise to Abraham and Isaack . 187 Iacobs prophecie of the comming of Christ , page , 188 , Moses prophecie of Christ , lyuing in the wildernesse with the people . 190 , Dauids prophecie of Christ , foure hundred yeeres after . page , 191. Ieremies prophecie of Christ , foure hundred yeeres after Dauid . 194 , Ezechiels prophecie of Christ , wherein hee is called by the name of Dauid . page , 195 , The prophecie of Esay touching Christ . 196 , Daniels prophecie of Christ , in the ende of Babilons captiuitie . 199 , The second consideration : that Christ should be both GOD and man , sixe wayes prooued . 202● 1. That he should crush the deuill , and breake hys head . page , 202 , 2. That he shoulde be a Ruler in Israell , and hys name GOD . 205. 3. That he shoulde be called Iehoua , with the interpretation of the Rabbines . 206 , 4. That he should be called the very Sonne of GOD . page , 209. 5. That he should be the worde of the Father , page , 211 , 6. Learned Phylo. his discourse for the returne home of the banished Iewes . 214. The thyrde consideration : whether Christ should change the Law of Moses or no. 215 Moses Lawe was an imperfect Law , bringing nothing to perfection , eodem The newe Law of Christ , and the perfections thereof . page● 217 , The reprobation of the olde Law , with a promise of a newe . page , 220● The fourth consideration : wherein all particulers are fore-told of Christ , for hys incarnation , byrth , lyfe , death , and resurrection . page , 222 , 223 , 224 , The fift consideration : touching the mani●estation of Christ to the Gentiles . page , 225 Three peculiar waies , whereby the Gentiles might heare of Christ . 226 Prophecies touching Christ among the Gentiles by the Sibyls . page , 230 Of what importance & authoritie , the Greeke verses of the Sibyls were . 231 Foure seuerall proofes for credite of the Sibils verses . page , 233 , 234 , 236 , Of the confession of Oracles , concerning Christes comming . page , 241 ,

The second Section . How the former predictions were fulfilled in our Sauiour Christ , at his being vpon earth , 244 , The first consideration : of the appointed tyme for Christes byrth . 241 1. proofe . The generall state of the worlde at Christes natiuitie . page , 449 2. proofe . The peace of all the worlde at his comming . page , 250 3. proofe . The Scepter of Iuda , and most horrible murders committed by Herod , 251 , 253 , The prophecie of Iacob touching the Scepter of Iuda . 254 That the Scepter neuer failed in Iuda , vntill Herods tyme . eodem . 4. proofe . The destruction of the second Temple . page . 256 The building of the seconde Temple , lesse gorgious then the first , 257. Fiue speciall prerogatiues of the fyrst Temple . page , 259 The seconde Templ● to be destroyed , presently after Christes passion , 261 , 5. proofe . The seauentie-two Hebdomades prophecied by Daniell . 261 Why the Angell named seauenty Hebdōmades in thys place . 263 The exact number of weekes , from the building of the seconde temple , to the death of Christ , sixtie-two . 264 , 6. proofe . The traditions and obseruations of the old Iewes themselues . 266 Christ hideth himselfe in the sea . 268 7. proofe . That out of Iurie shoulde rise a generall Lord of the vniuersall world . 269 8● proofe . The generall expectation of the people . page , 270 The seconde consideration : concerning the byrth of Christ , &c. 274 , Iesus lyne and stocke , directly of the Trybe of Iuda , and lineally by hys Mother , of the peculier house of Dauid . page eodem . The manner of hys conception , and the message made by the Angell , &c. page , 275 , Iesus natiuitie , and in what manner . page , 276 , The place appointed for the birth of the Messias . page , 278 The singing of the Angels , and of the Name of Iesus . page , 280 The comming of the three Magi , or wise men of the East . 282 Prophecies of thinges that shoulde fall out in Bethleem . 284 , Heathen testimonies for the starre which guyded the Wisemen . page , 285 , The presentation of Iesus in Ierusalem . 287 , Christes flight into Egipt for feare of Herode . page , 288 , The benefite that Egypt receiued , by Christes flyght into it . 289 , The thyrd consideration , shewing the life , conuersation , doctrine , and myracles of Iesus . page . 290 , Saint Iohn Baptist , the Messenger of the Testament . 291 , The order of Iesus preaching and doctrine , 293 , The comparison of Christes Lawe , with that of Moses . page , 294 , The meaning and effect of Christes doctrine , page , 295 , The lyfe and conuersation of Iesus , testified by hys greatest aduersaries . 296 Of Iesus myracles : and of the predictions of the Messias hys myracles . 298 , The confession of Iesus myracles by hys verie enemies . page , 300 The calling of hys Apostles and other followers . page , 301 , Externall myracles doone by Iesus , aboue all power of humaine capacitie . 302 , The fourth consideration : deliuering the passion , resurrection , and ascention of Iesus . page , 305. Christes ascending to Ierusalem to receiue hys passion , page , 307 , His barbarous abusage foretold by prophecie , as also his death most plainely , 308 , The wonderfull predictions of hys passion , set downe by the Prophet Esay . 309 The particulers of hys passion , fore-tolde by Sibylla , page , 311 , Of the myracles that fell out in hys death and passion , page , 314 , Hys resurrection exactly fore-tolde both to Iew & Gentile , page , 315. The appearings which Iesus made after his Resurrection , page , 317 , Circumstances confirming the true Resurrection of Iesus , page , 320 , The great change in his Disciples , by hys Resurrection , page , 322 , The examination of the matter by Pilate , 322 , Pylats Letters to Tyberius and hys proceeding thereupon , page , 323 , The opinion of the wiser sorte of Iewes , touching Iesus resurrection at that tyme , 325 , Likeli-hoodes of truth , concerning Iesus ascention . page , 326 ,

The third Section . Howe Iesus prooued hys Deitie after his departure to heauen . page , 328 , The first consideration : declaring the sustentation , protection , increase , & continuation of Christes little Church and kingdome , &c. 330 The state of Christes first Church , &c , 331 The comming of the holy Ghost , and what comforts he brought with him . &c. 332 , The wonderfull quicke increase of Christ hys Church . 334 , The increase of Christians against nature , 335 The second consideration : concerning the Apostles of Christ● 337 The myracles reported of the Apostles coulde not be fained , &c. 339 , 340 , The successe of the Apostles . 342 , The assurance and ioy●ull ending of the Apostles . 344 , The thyrd consideration , treating of the Euangelists . page , 346 , The different qualities and circumstaunces of the foure Euangelists . 347 , Circumstances of trueth in the Euangelists . page , 348 The publishing of the Gospels , and the manner of stile vsed by the Euangelists . 349 , 350 , A speciall poynt to be obserued in the Euangelists . page , 351 No doubt but we haue the true writing of the Euangelists . 353 The fourth consideration : of Martyrs , that by theyr bloode shoulde confirme ●hys doctrine . 354 Three poynts to be considered in our Martyrs , and the singuler alacrity of Christians in theyr sufferings . page , 355 , Iesus assistance to his Martyrs . 357 , The fift consideration : concerning the subiection of the infernall spirits . 358 , Of the myraculous ceasing of Oracles , at Christes appearing . 359 The wonderf●ll authoritie of Christians ouer Spyrits . page , 364 The sixt consideration : of the punishment of Christes enemies here on earth . page , 367 , Herod Ascolonita : Archelaus : Herod Antipas : Herodias daughter : Herod Agrippa : and the stocke of Herode soone extinguished . page , 368 , 369 , 370. The punishment of the Romans . 371 The chastisement of Ierusalem , and of the Iewish people . page , 373 With what circumstaunces Christes death was punished vpon the Iewes . page , 375 , A meruailous promise of God , for deliuering the Christians that were in Ierusalem . 377 The Iewish misery after the destruction of Ierusalem . page , 378 , The finall desol●tion of the Iewish Nation . page , 379 , The seauenth consideration : the fulfilling of such speeches and prophecies , as Iesus vttered on earth . 380 The circumstaunces of the tyme when Iesus spake hys wordes , and when they were written , page , 382 , The testimonie of a Heathen , for the fulfilling of Christes prophecies , page , 383 , Other prophecies of Iesus , fulfilled to his Disciples , page , 384 , Prophecies fulfilled in the sight of Gentiles . page , 385 ,

The fourth Section . The summe of the three former Sections , wyth eyght demonstratiue reasons for better satisfaction , page , 387 , 388 , 389 , &c , The conclusion of the Chapter , with an admonishment , page , 395 , An illation vpon the premisses , with an exhortation . page , 397 ,

The fift Chapter . How a man may iudge or discerne of himselfe , whether hee be a true Christian or not : with a declaration of the two parts belonging to that profession : which are , beleefe and lyfe . The matters handled in this Chapter . The first part , concerning our beleefe , howe to examine the trueth thereof . page , 402 , The matters of fayth and beleefe , easie among Christians . page , 403 The direct holy way of Christians vnder the Gospell , page , 404 , No heresie finally preuailed against the Scriptures . page , 410 , The spirituall sworde , where-with our Sauior Christ preuailed against sathan , the head Lorde and ●hiefe maister of all heretiques , 414 What the diligent reading of the Scriptures leadeth vs vnto , forsaking the by pathes of mens inuentions and traditions , page , 414 , A discription of the forme , force , and nature of fayth . 415. The fulnesse of fayth containeth in it three especiall things . page , 417. That which is meate to the flesh , that is fayth to the soule . 418 , A conclusion of thys first part , according to Saint Ierome . 420 , The second part of thys Chapter , concerning lyfe and manners . 422 , Two causes of heresie , according to the opinion of the holy Fathers , of Christes primatiue Church . page , 422 , The dooings of Precismatiques . 423 , The obseruation of S. Cyprian , concerning the originall causes of heretiques , 424. Many causes of euill lyfe . ●odem The effect of Christes most excellent Sermon on the Mountaine . page , 425 , A similitude touching fayth and workes . 428 , The summe of fayth and workes . 429 , What we promise in our Baptisme . 435 ,

The sixt Chapter . Of the only impediment which is wont to let sinners from resolution : which is , the mistrust & diffidence in Gods mercy , through the multitude and grieuousnes of theyr offences . Despayre , an ordinary temptation to the greatest greatest sinners . page 439 , The shypwrack of soules ouerloden with sin . 440 The woful mysery of desperation . 441 The thing wherein GOD most delighteth , is mercy . page , 442 A meruailous example of Gods clemencie . 444 An other example of Gods wonderfull mercie . page 445 , Iudgement and iustice to be vsed in true repentance . page , 446 The deuision of thys Chapter , into foure especiall parts . eodem . The first part , touching the loue that God beareth towards man . 447 , The first cause why God loueth vs : for that he is our Creator , and we are his own works . 448 Euery man is giuen by nature to loue his own . page 449 , The confidence of Iob , in that GOD made hym . page , 450 , The assured hope Dauid had , in that he was Gods workmanshyp . page , 451 , The second reason of assurance of Gods loue , for that he is our Father . 452 What a Father GOD is . 453 , Christes most comfortable embassage . 454 , How greatly the respect of a Father mooueth GOD . page , 455. The Fathers lyberall hart to the prodigal● sonne . page , 456 What the name of Father dooth import . 457 The third argument of Gods loue ; the giuing of hys sonne for vs . page , 458 , The conclusion of thys poynt , made by Saint Paule . page , 460 The second part ; how God expresseth hys loue towards sinners . 461 , Two rare poynts of clemencie in God . 462 , God that is offended , seeketh attonement with vs . page 463 , Gods wooing of Ierusalem . page , 464 , A consideration vpon the former treatie of God with Ierusalem . 466 , Gods tender loue to Ierusalem , when hee was to destroy it . 467 , A pittifull complaint vsed by God for the wilfulnesse of hys people . 468 , The wonderful proceeding of God with Ierusalem . page , 469 , The obstinacie of the Iewish Nation . 470 , Epithetons gyuen by GOD , to the people of Israell . page , 47 A wonderful poynt included in Gods promise to a sinner . page , ●ad . What ioy there is made at a sinners conuersion , page , 472 , The thyrd part , what assuraunce God gyueth to them that repent . 473 , The promises of GOD to sinners that repent , 474 , Foure vniuersalities , in Gods promises to sinners . page , 476. Three speciall poynts of great comfor● . 476 , How God hath performed his promises to sinners that haue repented , 477 , Neuer sinner repented that was not pardoned . page , 478 , The reiection of Caine and Esau , 479. The infinite sinnes of the Iewish people , and theyr infinite pardons receiued at Gods handes , 479 , The examples of Manasses and the Niniuites , 480.481 , A speech of God to be heedefully considered , 483 , Examples of mercies in the newe Testament . 484. The wonderful clemency of Iesus our Sauiour . page , 485 , Great and many causes of assured hope i● Christ , 487 , The fourth part , being the application of all that hath beene sayd before . 488 , Saint Paules exhortation to confidence , 489 , An excellent discourse , and exhortation of S. Chrisostome . 490 , The speech of the deuill to a soule loden with sinne , 492 Saint Chrisostomes counsaile , against the deuils temptations . 492● No tyme too late to repent , 493. An exhortation and admoni●ion of Saint Augustine . 494 , A similitude of the body , to expresse the misery of the soule by multiplying sinne , 496 , Godly mens words ought to moue vs greatly , page . 497 A notable discourse of S. Augustine , touching our conuersion . 498 , Hell was not made for man , but for the deuill . 499 , In thys ly●e repentance is auailable , but not after . page , 500 ,

FINIS .

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