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
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 coÌ„forteth her and knitteth vp y e whole matter in thys most kind and amiable sort 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 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 sâ—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 coÌ„fesse now with the Prophet Dauid 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 that hys euerlasting song shoulde be of the mercies of thys hys Lord and Maker But yet this thing is made much more apparant 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 coÌ„miseration towaâ—ds them as he called to Ieremie coÌ„maunded 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 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 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 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 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 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 â—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 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 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 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 y e 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 as also Baruch vnto them with extreame complaint of theyr obdurationâ— 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 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
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. Psalme 27. ver 4. One thing haue I requested of the Lorde and that I vvill demaund still vvhich is to dvvell in his house all the dayes of my life to the ende I may knovve and doe his vvill 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 Chamberlaine 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 becoÌ„meth 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 vvas published Of Christian Exercise appertaining to Resolution vvritten by a Iesuit beyond the seas yet an Englishman named M. Robert Parsons vvhich Booke M. Edmund â—unney hauing diligently perused committed to the publique vievv 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 vvith a second part and nevv Additions vvherein hee hath concluded and finished his vvhole intent of the Resolution and that vpon speciall causes as himselfe sets dovvn 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 SecoÌ„dly 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 â—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 grevv the occasion of his framing his second book vvhich being perused by sundrie lerned men vvho haue thought it as vvorthy to bee seene as the first â—s novv gentle Reader presented to thy vievv read it indifferently and iudge thereof as thou findest occasion OF THE MANIFOLD PERILS THAT ENSVE to the VVorld by Inconsideration And how necessarie it is for eueriâ— man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD vvho from time to time haue beene sent by his mercifull prouidence to aduertise vvarne sinners of their perilous estate condition for sin haue not onely foretold them of their vvickednes imminent dangers for the same but also haue reuealed the causes thereof vvhereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceeding of our most merciful Lord vvith the children of men And among other causes none is more generall or oftner alledged than the lack of consideration by vvhich as by a coÌ„mon 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 vvithout consideration of their duties tovvards God repeateth often the threate of woe against them and then putteth dovvne the cause in these vvords 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 thiâ— people shall descend into it Here are tvvo causes as you see and tvvo effects linked together of these Ievves damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of GODS vvorks proceedings tovvards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods vvorkes tovvards sinners brought them to this perrill for that it follovveth 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 vvill not consider novv Gods iudgements and iustice amidst the heate pleasure of your feasting yet shall he by exercising the same vppon you heereafter bee knovvne exalted and sanctified thoroughout the vvorld The like discourse maketh God himselfe by the same prophet to the daughter of Babylon and by her to euerie sinfull sensuall soule figured by that name Come dovvne saith he sit in the dust thou daughter of Babylonâ— thou hast said I shalbe a Ladie for euer hast not put vpon thy heart y e 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
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 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 yet for the fulfilling of this prophecie the gouernment of Iuda held out â—â—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 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 I knâ—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 for that Ephraim was alwaies the greater and stronger Tribe and in fine became the head of the Kingdome of Israell or of the ten Trybes whereof there was no suspition or likelihood when Iacob spake this or when Moses recorded it And how then came Iacob to foresee this so many hundred yeeres before as also to foresee foretel the particuler places of his childreâ—s habitations in the land of Promise as Zabulon at the sea side Aser in the fertile pastures other the like that fel out by casting lotts 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 coÌ„cerning Moises who before his death in the Deserâ— deuided out the Land of Canaan to euery Trybe euen as though he had beene in possession thereof as afterward it fel out by â—â—â—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 aâ—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 and for theyr sinnes be cast into many banishments and finally be forsaken and the Gentiles â—â—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 Which is to say that before the â—oundations were layd and the gates builded he shold be punisâ—â—â— 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 according to the words of the Lord which he had spoken in the hand of Iosua the Sonnâ— 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 Iosâ—â—s THE thyrd booke of Kings maketh mention 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 theÌ„ a goodly gorgious high Altar in Bethel and there commanded them to doe theyr deuotions And wheÌ„ 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 â—loude and spake these wordes O â—ltar Altar this saith the Lord beâ—â—ld a child shall be borne of the house of Dauid whose name shall be Iosias and he shall sacrifice vpon thee these iâ—â—latrous Priestes that nowe burne â—â—â—ncumcense vppon thee and he shall â—â—â—ne the bones of men vpon thee Thus spake that man of God in the presence and hearing of all the people more theâ— 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 y e 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 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 nighâ— the saide Altar amongst the Sepulchers of those idolatrous Priestes of that place but yet with a superscription vpon hys Tombe contâ—yning his name and what had happened There passed three hundred yereâ— and Iosias was borne 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 y t 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 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
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 and of the confusion of tongues at the same Eusebius citeth the testimonies at large both of Abydenus that lyued about King Alexanders time 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 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 rooâ—es and priâ—ciples as in all dialâ—ctâ— or deriâ—ation of tongues we see â—hat it commeth to passe But now say they in many tongues at thys day we see that there is no likâ—lâ—-hoode or affinâ—tie â—mong them but all different the oâ—e â—rom the other and thereby it appâ—arâ—th that they were mâ—de diâ—ers â—nd distinct eâ—en from the â—egâ—nâ—ing Of Abrâ—ham OF Abraham and his â—â—â—ayres I haue allâ—dged sâ—me Heathen Writers before as Berosus Hâ—catâ—â—us and Nicholaus Damascenus But of all other Alexander Polyhistor alledgeth Eupolemus most at large of Abrahams being in Egypt of his teaching theÌ„ Astronomie tâ—ereâ— 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 in hys bookes written against the Iewes and Artabanus 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 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 wrote a booke of Iob. Of Moises OF Moises and his acts not onely the fore-named especially Artabanus in hys Booke of the Iewes do make mention at large but manie others also as namely Eupolemus out of whoÌ„ 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 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 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 Tyâ—â—ans And with Eupolemus agree Polyhistor and Hecataeus Abderita that liued and serued in warre with King Alexander the great and they make mention among other things of the inestimable riches of Salomon and of the treasures which he had 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 for that Hirâ—anus y â— high Priest and King of Iurie beeing besiedged in Ierusalem by Antiochus surnamed Pius not many yeeres before our Sauiour Christ his natiâ—ity to redeeme himselfe and the Cittie and to pay for his peace opened the sayd Sepulcher of Dauid and fecht out of one part thereof three thousande Talents in ready money which amount to sixe huÌ„dred thousand pounds English if we account the Talents but at the least size of Talentum Hâ—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 aâ—flictions transmigrations into other Countries many Heathen Writers doe mention recorde them among other Herodotus and Diodorus Siâ—ulus And the fore-said Alexander Polyhistor talking of the captiuitie of Babilon sayth that Ieremie the Prophet tolde Ioachim hys King what would befall him that Nabuchodonoser hearing thereof was moued thereby to besiedge IerusaleÌ„ Of the flight of Senacherib from the siedge of Ierusalem and how he was killed at his returne home by hiw owne sonnes in the Temple according to the Prophecie of Esay story of the booke of Kings for that he had blasphemed the Lord God of Israell 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 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 And finally I wil conclude with Iosephus the learned Iew 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 â—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
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 the one of them beginning her Greeke meeter in these very words Knowe thy God which is the sonne of God c. 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 Iesus Christ Sonne of God Sauiour Crosse. And there were so many verses in y e whole discourse as there are Letters in this â—entence The totall argument being of the incarnation life death glory iudgement of the sonne of God And y e 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 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 Deâ— 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 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 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 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 y e war of Troy and prophecied to the Graecians that went to that war that Troy should be destroied Which was more theÌ„ a 1000. yeres before Christ was borne Cicero also that was slaine more forty yeeres before Christes natiuity translated into Latine the former Accrostike verses 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 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 is insinuated by the same Cicero in his first Booke of Epistles to Lentulus to wit that when the 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 against the restoring of Ptolomeus Aulates late King of Egypt that for his euill gouernment was expulsed by his subiects y e matter was thought of such weight by all the Romaine Senate 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 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 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 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
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 intreaâ—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 y e 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 the particuler improuing of these or y e 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 and so said Iulian the Apostata of the wonderfull strange things doone by Saint Peter and S. Paule affirming theÌ„ to haue beene the most expert in Magicke of any that euer liued 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 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 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 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 y e same vnto vs especially the last wordes of Iulian 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 and preached him euerie where throughout the worlde Domino cooperante sermonem coÌ„firmante sequentibus signis 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 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 froÌ„ their course of setting forth Christes name glorie And they were so assured of the truth 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 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 been a grieuous persecutor and was conuerted without any conference with any Christian in the world sayd 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 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 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 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 There ensue next hys Euangelistes that is such men as haue leâ—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 theÌ„ to write theÌ„ 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 but passed froÌ„ thys world in simplicity and silence with out any further shew or ostentation of hys owne doings meaning notwithstaÌ„ding by his eternal wisdome that the prophecy of Ezechiel shold be fulfilled 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 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
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 coÌ„ming 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 noâ—â—o bring peace but the sworde And aâ—gaine I send you â—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 christiaÌ„s three poynts are worthy of great consideration 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 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 whereto this learned Doctor made answer in these words Trueth it is y t many men are prone to ill and doe suffer for the same but yet dare they not defend their euill to be good 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 Planetsâ— But the Christian what dooth hee lyke to thys is there any man ashamed or doth any man repent him wheÌ„ he is taken except it be for that he was not takeÌ„ 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 and had no small part in the cause of those that suffered being himselfe in y t place and state as daily he might expect to tast of the same affliction To which combat how ready he wasâ— 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 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 exclaimedâ— Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto mâ—e lament ye with me woe vnto me woe vnto me for that the honour of Oracles hath now forsaken me Which coÌ„plaints lamentations are nothing els but a plaine confession that Iesus was he of whom a Prophet sayd diuers ages before 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 wheÌ„ at Christes appearing in Iurie they came vnto hym dyuers tymes and besought hym not to afflict or torment them nor commaund theÌ„ 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 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 Cessant Oracula Delphis All Oracles at Delphos doe now cease c. That also of another Poet Excessere omnes adytis 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 The Oracle of Delphos at this day is to be seene in extreame beggery mendicitie 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 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
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 â—ette downe with as great breuiâ—y as possibly may be som few generall notes or obseruations for theyr better helpe in thys behalâ—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 coÌ„sidered 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 leaâ—e vs in this life without most sure certaine and cleere euidence of thys matter and consequently we must imagine that all our errors coÌ„mitted heerein I meane in matters of fayth beleefe among Christians doe proceede rather of sin negligence wilfulnes or inconsideraâ—ion of our selues then eyther of dyfficulty or doubtfulnes in the means left vnto vs for discerning of y e 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 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 shalbe called The holy way and it shalbe 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 coÌ„ming 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 â—y the name of Fooles to runne awry in matters of theyr beleefe sâ— plaine cleere and euident should the way for tryall thereof be made God hath opened hymselfe vnto vs in y e holy scripturâ—s the wrytings and doctrine of Moses and the Prophets of Christ and hys Apostles wherin is contayned what soeuer is necessary for our saluation For although the inuisible things of God 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 the glory of God and hys mighty power appeareth Yet because 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 calleth y e 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 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 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 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 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 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 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 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 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 as by reuelation from Iesus they vnderstoode there shoulde doe many so earnestly exhorted so vehemently called vppon the people to stand fast in the documents theÌ„ 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 froÌ„ 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 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
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 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 examine indifferently whether in all thys wide compasse of tymes persons places and most greeuous offences coÌ„mitted against his diuine Maiestie there werâ— 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 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 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 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 whom Saint Paule calleth a Prophane fornicator who found no place of repentance albeit with teares he sought y e same Wherof S. Chrisostome giueth the reason in these words 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 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 recitalâ— Let Manasses that most impious and wicked king be an example for all of whose enormous life most detestable actes whole pages are replenished both in the bookes of Kinges Chronicles and yet afterwards notwithstanding the same man falling into misery calamity among y e 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 incoÌ„prehensible 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 gainst whoÌ„ 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 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 theÌ„ 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 froÌ„ the sunne the same Iuie by Gods ordinance perrished vpon the suddaine and was consumed by a worme 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 sorrowfâ—ll and much greeued for losse of thine Iuie tree which notwithstanding thou diddest not plant or make to growe nor â—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 leâ—t Thys was the aunswere of Almightie GOD to Ionas for defence of his singuler inclinatioÌ„ 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 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 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