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 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 persâ—n but gaue also power and authority to his Disciples followers to doe the lyke according to their commission in S. Mathewes Gospell 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 theseâ— Let there be brought heere in presence before your trybunall seates som person who is certainly known to bâ— possessed with a wicked spirit and let that spirit â—e commaâ—nâ—ed by a Christian to sâ—eak and he shall as truly conâ—esse himselfe to be a deâ—ilâ— as 〈◊〉 other tymes to you he will falselâ— say he is a God Agaâ—ne at 〈…〉 let there be broâ—ght 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 coÌ„dition 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 theÌ„selues 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 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 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 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 that Iulian an Apostata endeuouring with many sacrifices coÌ„iurations 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 Exeant Christiani let Christians depart for that while they were present nothing could be well accomplished To conclude the Pagan Porphyrie 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 y t place was not able to helpe them 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 hoâ—our Which albeit he spake with a mâ—liâ—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 strange voyce and exceeding horrible clamor with hidious cryes skryches and howlings were hearde by many in the Graeâ—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 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 accideÌ„t 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 y e 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 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 y e life to come
all eternitie albeit at last in his old age he confessed y e 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 theÌ„ 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 y e 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 y e 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 eâ—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 Mâ—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 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 That euery thing which is by participation must be reduced referred to some other thing that is not by participation but of it selfe 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 originâ—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 and haue limitatioâ—s in all theyr perfections and may receiue additions to the same consequently they must of necessitie be referred to some higher cause thâ—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 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 that y e 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 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 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 vvhereby one bringeth forth many euery multitude is referred to his vnityâ— 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 deriued from the subordinaâ—ioÌ„ of creatures in this world which â—ubordination is such so wonderâ—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 coÌ„tinually without ceasing this not to serue theÌ„selues but inferiour creatures lesse excellent than theÌ„selues We see y e 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 coÌ„moditie but to bring forth grasse wherewith to feede Cattell they feede not for themselues but to giue nourishment vnto man Now then sayth the Metaphisick if a man that stood a farre off vpon â— Mountain shold see in a field vnder him a great huge and
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 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 Infidâ—ls Nay 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 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 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 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 vvas written as Eusebius out of many Heathen Authors declareth ¶ The second proofe of Scriptures 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 vvriten by generall agreement in the selfe same dayes when things were in sight knowledge of all men and so coulde not be feigned Secondly 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 vvritings coÌ„cerning 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 vvhen any thing vvas written and admitted for Scripture the care of conseruation therof was such the reuerence of Iewes thervnto so great as may easily assure vs that no corruption or alteration could happeÌ„ vnto it For first y e 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 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 y e 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 is the coÌ„sideration of the particuler men that vvrote 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 thiâ— 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 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 VVryters 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 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 outâ— 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 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 Iâ—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 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 could learne so much Magicke or why could not the Magitians of Pharao whose study vvas 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 finger of God is heere VVhere 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 as sufficed to feede sixe hundred thousand men besides women and Children VVhen he made a Rocke to yeeld forth a Fountaine when he caused a dewe to fall from heauen that nourished hys whole Campe for forty yeeres together VVhen hee caused the ground to open and swallow down aliue three of the richest Noble men of all hys Army together with their Tabernacles and all other bagges baggage When he caused a fire to come from heauen and consume fiftie Gentlemen of the former Rebels and Adâ—â—rents without hurting any one that stood about them These things did Moses and maâ—y other in the sight of al his Army that is in the sight of manie hundred thousand people amoÌ„g which there were diuers his emulators sworne enemies as by the storie and Scripture it selfe appeareth Core Dathaâ— Abiron with their faction sought in all things to disgrace him and to diminish his credite 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 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 And then drawing towards his death he made a most exâ—ellent Exhortation vnto them perswading them sincerelie to the seruice of their God and confessing his owne infirmities and hovv for his offences he was to die before their entrance into the Land of promise Hee concealed not the offence of his brother Aaron of his grandfather Leui of his sister Marie and other of his kindred 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 gentlemeÌ„ fit for the roome and himself of power to place them â—f hee had endeuoured but hee left â—he gouernment to a Straunger naâ—ed Iosua as God had commaunded him Al which things saith the Iew do â—rooue sufficiently that Moses was â—o man of ambition or of worldly â—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 VVord of Almightie God The fourth proofe of Scriptures THis he confirmeth yet farther by a fourth reason which is the consent approbation of al later VVriters 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 aftâ—r praise by his auncetors disgrace so in these VVriters 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 buiâ—d therupon as vpon a sure foundation Sâ— the writings of Iosua doo confirmâ— and approue the writings of Moses and the records of the Iudges do reuerence and allow the Booke of Iosâ—a The storie of the Kings Chronicles doth refer it selfe to the storie of Iudges One Prophet confirmeth another And finally Christ approâ—eth them all by the known diuision of the Law Psalmes and Prophets which is a demonstraâ—ion that all â—heir spirits agreed in one And thus hethertoo hath been declared the foure considerations that â—re externall or without the Bible to â—it the antiquitie an continuaunce of the Scriptures the maner of
Philâ—as Byshop in Affrica touching thys poynt alledged by Euse. lib. 8 hist. c. 11 12. â—he singuâ—er alacritie of Christians in theyr sufferings Tertul. in Apol. cap. 1. Iesus assistanâ—â— to his Martyrs The subiection of Spyrits Soph 2 Of the myraculous ceasing of Oracles at Christes appearing Iuuenall Saty. 6. Lucan Strab lib. Geograph Plutar. de defectu Oraculo Two insufficient causes 1. Iohn 3. Math 10â— Tert. in Apol ad gen A moâ—t coÌ„fideâ—t oâ—fer made â—y Terâ—uâ—lâ—an The wonderful authorite of christians ouer spyrits Lact. li. 2. di inst cap. 16 Euse. li. 5 de praep Euan. Sozom. lib 3. hist. cap. 18. Lucian in Alex. Porph. lib. 1. cont Christ. apud Euseb. li. 5. ca. 1. de praep Euaâ—â— A meruailous confession of Porphyrie A prety storie of Plutarch Plut. de deâ—ectu oracu The punishment of enemies Herod Ascolonita Iosep. libâ— 17. antiq ca. 10. et lib. 1. de bell Iudai cap. 21 Archelaus Iosep. lib 17 antiq ca. 15 lib. 2. de bel Iuda cap. 6 Herod Antipas Iosep. lib. 18. antiq cap. 9 lib. 2 de bel cap. 8 Herodias daughter Niceph. li. 1 capit 20. Herod Agrippa Acts 12. Iosep. lib. 19. antiq cap. 7 Lib. 18 ca. 7 The stock of Herod soone extinguished The punishmeÌ„ts of the Romans Pilate Eutrop. lib 7 hist. Euseb. libâ— 2 cap 7 hist Tertul. in Apolog. Caligulaâ— Nero. Many Emperors that dyed myserably Euagr. Scolast lib. 3. hist. cap. 41 The chastisement of Ierusalem and of the Iewish people Iosep. lib. 19. antiq lib. 2 et 3 de bell â—udai Philo in Flacco et lib. 2. de leg Cornel. Tac. lib. 12 Hâ—w Christ his death was â—unished with like circumstances vpoÌ„ the Iewes Iosep. lib. 5. de belâ— ca. 8 Capit. 27 Lib 5 de bel capit 28. A meruailous prouidence of God for deliuering the Christians that were in Ierusalem at the time of destruction Lib. 4. diui instit ca. 21. Euseb. lib. 3. hist. cap. 5. Nicep cap 3 The Iewish miseries after the destruction of Ierusalem Iâ—sep lib. 7 de bello cap. 20 et 21. The finall desolâ—tion of the Iewish Nation Oros. li. 7â— ca. 13. Ariston pellaeus in hist. Euse. li 4 capit 8. Niceph. lib. 3. cap. 24. * The Emperours name was Aelius Adrianus Math 25. The fulfilling of Iesus prophecies Math 23. Luke 21. Luke 1â—â— Iesus speeches of Ierusalem Luke 21â— The circuÌ„staunce of the tyme when Iesus spake hys words and when they were written Luke 19 Luke 23 Phle Thral lib. annal The testimony of a Heathen for the fulfilling of Christes prophecies Orig. lib. 2 con Cels. sub initium The sum of the former 3. Sections Eyght reasons Osea 3. Iesus shall be also a Iudge Apud Euse. lib. 4 in vita Const. infi 1 Reg 2 Psalm 95 Esay 2 13 26 27 30. Ierem 30 Dan 7 Soph 1 Mala 4. Math 12.13 16 14.25 Markeâ— 13. Luke 17 Rom 2 14. 1 Cor 15 2 Cor 5. 1. Thes. 4 5â— 2 Thes 1 1 Titusâ— 2 2 Peter 3. Hebr 9. Iude 4. Reue 1 Acts. 4. The effect of thys Chapter Two points The matters of faith and beleefe easie among Christians Esay 35 * The direct holy way of Christians vnder the Gospel Iohnâ— 20 28 2 Tim 3 14 15. c. Rom. 1 20 Psal. 19 1 Abac 2 2 August in exposi Psal. 96 et Serm 59 ad Fratrem in Eremo Titus 2 12 Psalm 119 105 Psalm 19 7 Psal. 119 130. 2. Pet 3 16 1 Cor. 4 3 4 Titus 3 Psal 31 11. 1 Pet 1.19 1 Corin. 16. Gala 5. 2 Thes 2 1 Tim 6 20 2 Tim 1 Math 7 Rom 16 2 Tim 2 3 Titus 3 Gala 1 11 1. Corâ— 12 1â— Ierom. in Epist ad Gal. Ephe 4.14 1 Corin. 12 No heresie finally preuailed against the scriptures Ephe 6 17. 2. Tim. 3 16 Hebr 4 12 Math 4. Acts 9 Theophilactus Hiâ—ronimus Rom 10 17 1 Pet 1 23 Ephe 5 26 2 Timâ— 3 15.16 17. Basil. mora Regula 80 capit 21 August con litteras petil lib 3. cap. 6. Gala 1 8 Iohn 5 39. Rom 10 4 Gala 3 24 Phil 3 21 Iam 2 19 Mar 1 24. Math 1 21. Rom 8 17. Hebr. 11 1 Colos. 2.2 Heb 10 22 Hebr 4.2 Habac. 2. Rom 1 17 Heb 10 37. Iohn 6 51 Cypr. lib. de Caena Dom. 2 Cor 13 5 Dial cont Lucifernanum Gene 11 2. Cor 10 5 Ephe 3 17 Rom 5 12. * See S. Au. de vtil cre cap 1. Cyp. Epist. 61. The two causes of heresie The doings of Precismatiques The obseruation of S. Cyprian Cyp. epist. 65 ad Rogation Many causes of euill lyfe The effect of Christes Sermon Mat. chap. 5 6. and 7 Math 5 20 Math 6 24 Math 7 13 Math 7 20. Mat 7 â—5 Mat 7 22 A similitude touching faith and works Iam 2 26â— Math 3 8 Rom 12 1. Ephe 4 1 Rom 3 28 Mat. 12.37 Colos 1 10 Iam 2 18 Math 5 16 Iam 2 18 Mat 7 16 Rom 4.2 * 1. Pet. 2.12 * 1. Cor. 9.1.23 2 Pet 1 10. 1 Pet 1 18. 1 Cor 6 20. 2 Cor 5 15 Ephe 1 4 Ephe 2 10. Luke 1 74. 1 Thes. 4 7 1 Pet. 1 15 Iohn 17 3. 1 Ioh 2 3.4 1 Tim 1 15 Titus 3 8 Gre. in hom 29. in EuaÌ„ Iohn 20. Titus 1 16. 1. Iohâ— 2 4 What we promised in our Baptisme Math 7. Esay 29.17 Psalm 78.36 37 Chris. hom 9 in Iohn 2 Cor. 5 1 2 The conclusion of this chapter Dispaire an ordinarie temptation to the greatest sinners Caine. Gene 4. Iudas Math 27 The shypwrack of soules ouerloden with sinnes Prou 18 Ierem 3 Mich 1. The misery of desperation Hosea 11 Ierem 2. Ephe 4. The thing wherin God most delighteth is mercie A desperate resolution Ierem 18 A meruailous example of Gods clemencie An other example of Gods wonderful mercie Ezech 33 * Iudgment iustice to be vsed in true repentance that is iudgmeÌ„t vppon our selues iustice toward others Foure parts of thys Chapter Iob 7. Wisd 11 1 The first cause why God loueth vs for that he is our Creator we are hys own works Ezech 18. Euery man gyuen to loue hys owne Psalm 79. Iob. 10. The confideÌ„ce of Iob in that God had made him The assured hope Dauid had in that he was gods workmanshyppe Psal 102. 2 The second reason of assurance of Gods loue for that he is our Father Math 5.6.7 8 c. Math. 6. What a Father God is Gala 4 Esay 63. Christes coÌ„fortable embassage Iohn 20. How greatly y e respect of a Fatheâ— mooueth GOD. Ierem. 31. Luke 1. Luke 16. The fathers liberall hart to the prodigall Son 2. Cor. 1. Ber. Ser. 5 de natal Psalm 35 What the name of father doth import Esay 49. The thyrd argument of Gods loue the giuing hys son for vs. Iohn 3 1. Iohn 4 Christ was gyuen for loue Rom 5 Ephe 2 The conclusion of thys poynt made by S. Paule Titus 3. Rom. 5. Wisd. 11â— Wisedâ— 12 Two rare poynts of clemencie in God Esâ—y 30. Tert in Apol cap. 2. God that is offended seeketh attonement with vs. Gods wooing of Ierusalem Esay 25. Hys protestation Hys cunctation His chiding Hys fayre speech Hys complaynt Hys kynde speech Hys conference Hys sweet coÌ„clusion A consideration vpon the former treatie of God with Ierusalem Psalm 144. Psalm 16. Gods tender loue to IerusaleÌ„ when he was to destroy it Ierem 7 Ierem 7 Ierem. 8. A pittifull complaint The wonderful proceeding of God wyth Ierusalem Ierem. 35. Ierem. 36. The obstinacie of the Iewish Nation Ezech. 23. Ezech. 2 Epithetons gyuen by God to the people of God A wonderfull poynt Esay 40. What ioy there is made at a sinners conuersion Esay 30. Luke 15. Psalm 57â— The promises of God to sinnersâ— that repent Ezech. 18.33 34.37 Esay 1. Ierem 3. Foure vniuersalities in Gods promises to sinners 3 Poynts of great comfort Bern. ser. in ver Psalm miseric Doin â—ter Can. Eccle. 4 Howe God hath performed hys promises to sinners that haue repented 1 Iohn 2. Neuer sinner repented that was not pardoned Adam and Eue. Gene. 3. The reiection of Caine and Esau. Hebr. 12. Chris. hom 80. de paenit ad pop Antio The infinite sins of the Iewish people theyr infinite pardons receiued from God The example of Manasses 4. Reg 21 2 Chro. 33 The example of the Niniuites Ionas 1 2 3 4 Consider thys speech of almighty GOD. Ionas 4. * In the first part of this booke Examples of mercy in the new Testament Lâ—ke 15 Iohn 10 12 Rom 5 Phil. 2 The wonderful clemencie of Iesus our Sauiour Math. 9.11 Marke 2 Luke 5 Math 11. Iohn 7. Math 11. Iohn 12. Great and many causes of assured hope in Christ. Cant. 10 Ber. Ser. 5 in Cant. Rom 8. Iohn 10 Hebr. 10. S. Paules exhortation to confidence An excellent discourse exhortation of S. Chris. hom 2. in Psal 50 The speech of the deuil to a soule loden with sinne S. Chrisostoms couÌ„saile against the deuils temptation No tyme too late to repent An exhortation admonition of S. Augustine Ser 58 de temp Ezeâ— 11.33 A similitude of the body to expresse the misery of the soule by multipliing sinne Rom 2 Good mens wordes ought to mooue vs greatly Eccle 12â— A notable discourse of S. Augustine touching our conuersion Ser. 181 de temp Esay 58 Esay 59 Hell not made for man Math 25 In thys lyfe repentance is auailable but not after