had fower principal sciēces wherof they made profession eche one of thes hauing other lower sciences comprehended vnder it The first of thes foure is called Natural philosophie the second Moral the third Supernatural or Metaphysicke the fowerth Mathematique And for the first three they haue eche one their proper meanes and peculier proofes wherby to cōuince that there is a God The fouerth which is the Mathematique for that it hath no cōsideratiō at all of the efficient or final cause of thinges vnder which two respectes and considerations onlie God may be knowen and declared to mē in his world therfore this science hath no proper meane peculier to it self for prouing this veritie as th' other sciences haue but receaueth the same as borrowed of the former THE NATVRAL phisosopher amóg the Gentiles had infinite arguments to proue by the creatures that there was a God but all he reduced to thre pricipal general heades which he termed exMotu ex Fine ex Causa Efficiēte That is arguméts drawen from the Motions from the Endes and frō the Cause efficient of creatures that we behold which termes th' examples solowinge shall make cleare manisest Th' argument of Motion standeth vppó this general ground in philosophie that vvhat soeuer is moued is moued if an other Wherin also is obserued that in the motions of creatures there is a subordinatiō th' one to th' other As for example thes inferiour bodies vppon earthe are moued altered by the ayre and other elemēts and the elements are moued by the influence and motion of the Moone Sunne and other heauenlie bodies thes planets agayne are moued from the highest Orbe or Spheare of all that is called the first mouable a boue which we cā goe no further among creatures Now then asketh the philosopher here whoe moueth this first moueable for if you saye that it moueth it self it is against our former ground that nothing is moued in nature but of an other And if you saye that some other thing moueth it then is the questiō againe who moueth that other so from one to one vntill you come to some thing that moueth and is not moued of an other and that must be God which is aboue all nature This was the common argument of Plato and of Aristotle and of all the best philosophers And they thought it a demonstration vnauoydable and it seemeth they were admonished of this argument by consideration of the clocke whose hammer when it stryketh sheweth the next wheele wherby it is moued and that wheele sheweth an other wheele and so from one to one vntill ye come to hym that was the first cause of motion to all the wheeles that is to the clockemaker hymselfe Aristotle to king Alexander vseth this pretie similitude That as in a Quyar of singers when the foreman hath gyuē the first tune or note there insueth presentlie a sweete harmonie and consent of all other voyces both great and small sharpe and meane So God in the creation of this worlde hauing gyuen once the first pushe or motion to the highest heauen called primum mobile ther insue vppon the same all other motions of heauens planetes elements and other bodies in most admirabile order concorde and congruetie for cōseruation and gouernement of the whole And thus is God proued by th' argument of motion Th' other two arguments of th' Ende and of the Cause Efficiēt of creatures are made euidēt in a certaine maner by this that hath bene spoken of Motiō For seing by experiēce that euerie thing brought foorth in nature hath a peculier Ende appointed whereto it is directed by the selfe same nature as we see the byrde is directed to build her nest by nature the fox to make his denne and so the lyke in all other creatures the philosopher asketh here what thīg is that which directeth nature her self seing eche thīg must haue somewhat to directe it to his Ende And no answer can be made but that the Director of Nature must be some thing aboue Nature that is God hymself This argument of the final Ende is most excellentlie handled by Philo Iudaeus in his learned treatise of the vvorkemanshipe of the vvorlde From the Cause efficiēt the Philosopher disputeth thus It is euident by all reason in respect of the corruptions alterations and perpetual motiōs of all creatures that this world had a beginning and all excellēt philosophers that euer were haue agreed theruppon except Aristotle for a tyme who held a fantasie that the world had no beginning but was from all eternitie albeit at last in his old age he confessed the contrarie in his booke to king Alexander This then being so that this world had 3 begīnīg it must needes follow also that it had an Efficient cause Now then is the question whoe is that Efficient cause that made the world if you say that it made it self it is absurde for how could it haue power to make it self before it self was and before it had any beeing at all if you say that some thing within the world made the worlde that is that some one parte of the world made the whole this is more absurde for it is as if a man should say that the fingar and this before it was a fingar or parte of the bodie did make the whole bodie Wherfore we must confesse by force of this argument that a greater and more excellent thing then is the whole world putt together or then any parte therof made the world and was the Cause efficient of the frame that we see and this cā be nothing els but God that is aboue the world So that hereby we see how many wayes the Natural philosopher is fraught with arguments to proue there is a God that by reason onlie without all light or assistance of faith BVT THE Metaphisique or Supernatural Philosopher amōg the Gétiles as he to whome it appertained most in special to handle thes high supernatural affaires had manie more arguments and demonstrations to proue and cōuince the being of one God And first of all he said that it could not stande with any possibilitie in his science that eus finitum a thing finite or closed within bosides limites as this world euerie creature therin is could be but from some Maker or Creator For sayeth he the thīg that in it self is not infinite hath his boundes and limmites and cōsequētelie ther must be some thing that assigned thes boūdes and limites And seing ī this world there is no creature so great which hath not boundes and limites we must of necessitic imagine some infinite supreme Creator or Maker that limited thes creatures euen as we see that the potter at his pleasure gyueth boūdes and limites to the pot that he frameth This argument the Metaphisique confirmeth by a ruled principle in his science that euerie
not of stone this will moue his affection We reade of Galen a profane and verie irreligious Phisitian who as hymself confesseth in a certaine place taking vpō hym to consider of the partes of mans bodie and fynding much wisdom in the order vse and dispositiō of the same sought first to gyue the praise and glorie therof to nature or to some other cause then to God But I processe of tyme being oppressed as it were with th' ey ceding greate wisdome cunning and prouidēce which he discouered in euerie least parcell and particle of mans bodie wherin nothing was redundāt nothing defectiue nothing possible to be added altered or better deuised he brake foorth into thes wordes Compono hic profecto cāticum in Creatoris nostri laudem quòd vltrà res suas ornare voluit melius quia vlla arte possent Here trulie doe I make a song in the praise of our Creator for that of his owne accorde it hath pleased hym to adorne and bewtifie his thinges better then by any arte possible it could be immagined Hereby then doth the Metaphisique gather and conclude most euidentlie that there is a God a Creator a most wise and powerfull artificer that made all thinges Such a one as exceedeth all boundes of nature and of humane habilitie For if all the world should ioyne together they could not make the least creature which we see in this world He concludeth also that the forsight and prouidence of this Creator is infinite for thinges to come in all eternitie finallie that his wisdome and cogitatiōs are inscrutable And albeit some tyme he reueile vnto vs some parte therof yet often againe we erre therin For which cause a wise heathē Platonick concludeth thus after long search aboute thes affaires I will praise God saith he in those thinges I vnderstand and I will admire hym in those which I vnderstande not For I see that my self oftentymes doe thinges wher in my seruantes are blinde and cōceaue no reason As also I haue sene litle children cast into the syar Iewels of greate price and their fathers writinges of greate learning and wisdome for that they were not of capacitie to vnderstāde the valure and worthines of the thing One argument more will I alleage of the Methaphisique grounded vpon th' immortalitie of mans soule which immortalitie is proued with one consent of all learned men as Plato alleageth for that it is a spirite and immaterial substance whose nature dependeth not of the state of our mortal bodie for so by experience we see daylie that in olde mē and withered sicklie bodies the minde and soule is more quicke cleere pregnant and liuelie then it was in youth when the bodie was most lustie The same also is proued by the vnquēcheable desyre which our mynde hath of learning knowledge wisdome other suche spiritual and immaterial thinges wheri her thirst by nature is so greate as it can not be satisfyed in this lýfe nether can the obiectes of sense and bodilie pleasures or any other commoditie or delight of this material world content or satiate the restles desyre of this im naterial crea ture Which is an euident argument to the Philosopher that some other obiect and contentatiō is prepared for her in an other world and that of such excellencie and supereminent perfectiō as it shall haue in it all wisdome all learnig all knowledg all bewtie ' and all other causes of loue ioye and contentation wherin our soule may rest for euer This being so saith the Philosopher that the soule and mynde of mā is immortall of necessitie it mast insue that an immortall Creator sent the same into our bodies and that to hym againe it must returne after her departure from this life here This was the true meaning in deede how soeuer some later interpreters haue misvnderstood the same of that aunciēt doctrine of old philosophers which Plutarche alleagethe out of Pythagoras and Plato afirming that all particuler soules of men came sent from one general and common soule of the whole world as sparcles from the fyar and beames from the common sunne and that after their separatiō from their bodies they shall returne againe to that general soule called Anima mundi the soule of the world for that it gyueth lyfe being to the world and so to remaine with that general soule eternallie This was the doctrine of olde philosophers which seemeth in deede to haue bene nothing els though deliueredi other wordes but that which Salomō hym self affirmeth in plainer spech spiritus redibit ad Deum qui dedit illum and our soule or spirit shall returne to God that gaue it vnto vs. And this may suffice for a taste of that which the Metaphysique or Supernatural philosopher can say for proof that there is a God THERE REMAINETH yet a third parte of humane wisdome or philosophie called Moral whose reasons and arguments for proofe of this veritie I haue of purpose referred to the last place for that they be more plaine and easie thē the former and more sensible to the capacitie of euerie simple and vnlearned reader For first of all he obserueth in the verie naturall inclination of man be his manners otherwise neuer so euel that there is a certaine propension and disposition to confesse some God or Deitie as by example he proueth in all nations were they neuer so fearce or barbarous yet alwayes cōfessed they some God by nature though no man did teach or instruct them therin The same is confirmed by the common vse of all heathens in lifting vp their eyes and handes to heauen in anie suddaine distresse that commeth vpon thē Which importeth that nature her self hath ingrated this feeling that there is a God Yea further he alleageth that by experience of all ages it hath bene proued that Atheistes them selues that is suche men as in their health and prosperitie for more libertie of sinful life would striue against the being of anie God when they came to die or fall into great miserie they of all other men would shew them selues most fearful of this God as Seneca declareth and as Suetonius sheweth in th' exāple of Calligula Whiche is a token that their conscience inforced them to beleeue a Godhead Nay Zeno the Philosopher was wont to saye that it seemed to hym a more substantial proofe of this veritie to heare an Atheist at his dying daye preache God frō a payre of galloes or other such place of miserie when he asketh God and nature forgyuenes thē to heare all the philosophers in the world dispute the poite for that at this instāte of death miserie it is lyke that suche good fellowes doe speake in earnest and sobrietie of spirite who before in their wantonesse impugned God ether of vanitie ambition sensualitie or dissimulation Now then when the Moral Philosopher hath proued by this natural inclination of
euer sorte or sect of people in the world professed reuerence honour or worshippe to God or to Gods or to any diuine power essence or Nature what soeuer were they Iewes heathens Gentiles ChristiaÌ„s Turkes Moores Heretiques or other they did alwayes call their said professioÌ„ by the name of their Religion In which sense also and signification of the worde I am to treate at this tyme of Christian religion that is of the substance forme maner and waye reueiled by Christ and his Apostles vnto vs of persourning our duetie and true seruice towardes God Which seruice is the first pointe necessarie to be resolued vpon by hym that seeketh his saluatioÌ„ as in the Chapter that goeth before hath bene declared And for obteyning this seruice true knowledge therof no meane vpoÌ„ earth is left vnto man but onlie by the light and instruction of Christian religion according to the protestation of S. Peter to the gouernours of the Iewes wheÌ„ he sayed Ther is no other name vnder beauen gyuen vnto men vvherby to be saued but only this of Christ and of his religion If you obiecte against me that in former tymes before Christes natiuitie as vnder the law of Moyses for two thousand years together there were many Sainctes that without Christian religion serued God vprightelie as the Prophetes and other holie people and before them againe in the law of Nature wheÌ„ nether ChristiaÌ„ nor Iuishe religion was yet heard of for more then other two thousand years there wanted not diuers that pleased God and serued hym trulie as Enoche Noe Iob Abraham Iacob and others I answer that albeit thes men expeciallie the former that liued vnder the law of nature had not so particuler expresse knowledge of Christe and his mysteries as we haue now for this was reserued to the tyme of grace as sainct Paule in diuers places at large declareth that is albeit they knew not expresselie how and in what maner Christ should be borne whether of a virgine or no or in what particuler sorte he should liue and die what sacramentes he should leaue what waye of publishing his ghospel he should appointe the like wherof not withstanding verie manie particulers were reueiled to the Iewes from tyme to tyme and the nearer they drew to the tyme of Christes appearance the more plaine reuelation was made of thes mysteries yet I say all and euerie one of thes holie Sainctes that liued from Adam vntill the comming of Christ had knowledge in general of Christian religion and did be lieue the same that is they belieued expresselie that there should come a Saueour and Redeemer of man-kinde to deliuer them from the bondage contracted by the sinne of Adam This was reueiled straight after their fall to our first parentes progenitours in Paradise to witt that by the vvomans seede our redemption should be made In respecte wherof it is said in the reuelations that Christ is the Lambe that hath bene slaine from the beginning of the worlde And S. Peter in the first general Councel holdeÌ„ by th' Apostles affirmeth that th' old auncieÌ„t fathers before Christes Natiuitie were saued by the grace of Christ as we are now which S. Paul confirmeth in diuers places And finallie the matter is so cleare in this behalfe that the whole schoole of diuines accordeth that the faith and religion of th' old fathers before Christes appearance was the verie same in substance that ours is now sauing onlie that it was more general obscure and confuse then ours is for that it was of thinges to come as ours is now of thinges past and present For example they beleeued a Redeemer to come and we beleeue that he is alredie come They said virgo concipiet a Virgine shall conceyue and we say virgo concepit a virgine hath conceyued They had sacrifices and caeremonies that presigured his coÌ„ming for the tyme ensuinge we haue sacrifice and sacramentes that represent his beinge for the tyme present They called their Redeemer th' expetatioÌ„ of Nations and we calle hym now the saluatioÌ„ of Nations And finallie there was no other difference betwene the old faith of good men from the begining ours but onlie in the circumstances of tyme. clearnes particularitie and of the maner of protesting the same by owtwarde signes and ceremonies For that in substance they beleeued the same Redeemer that we doe were saued by the same beliefe in his merites as we are For which cause Eusebiê° well noteth that as we are called now ChristiaÌ„s so they were called then Christi Psal. 104. that is annointed iÌ„ prefiguratioÌ„ of the true Christ in whom they belieued as the first head of all other anoynted and who was the cause and authour of their annoynting By this then it is most manifest that not onlie now to vs that be Christians but at all other tymes from the begining of the world to all other persons and people what so euer that desired to saue their soules it was necessarie to beleeue and loue Christ and to professe in harte his religion For which consideration I thought it not amisse in this place after the former groundes layed that their is a God and that man was created and placed here for his seruice to demonstrate and proue also this other principle that the onlie seruice of this God is by Christian religion Wherin albeit I doe not doubt but that I shall seeme to manie to take vpon me a superfluous labour in prouing a veritie which all men in Christendom doe confesse yet for the causes before alleaged in the second chapter which moued me in that place to proue there is a God that is to saye first for the comfort strengthe 2nd confirmation of suche as either froÌ„ th' enimie may receiue temptations or of them selues may desire to see a reason of their beleefe and secondlie for awakening stirring or stingig of others who ether of malice carelesnes or sensualitie are fallen in a slamber and haue lost the feeling and sense of their beleefe for manie such wante not in thes our miserable dayes it shall not be perhappes but to verie good purpose to laye together in this place with the greatest breuity that possiblie may be the most sure groundes and inuincible euidences which we haue for declaration and confirmation of this matter For albeit as th' Apostle S. Paul declareth the thinges which we belieue be not such in them selues as may be made appareÌ„t by reason or humane argumeÌ„tes for that our faith that is th' assent of our iudgemeÌ„t to the thinges propounded by God vnto vs must be voluntarie to th' ende it waye be meritorious yet such is the goodnes and most sweet proceeding of our merciful God towardes vs as he will not leaue hym self without suficient testimonie both inwarde and owtward as the same Apostle in another place doth testifie For that inwardlie he testifieth the truth of such
finallie we may consider that Constantine was the first publique Christian Emperour and liued within 300. years after Christ whē the recordes of the Romās were yet whole to be seene He was a religious wise and graue Emperour and therfore would neuer haue bestowed so muche labour to confirme suche a thing at such a tyme to such an audiēce had not the matter bene of singuler importance And thus much of the second pointe touchinge prophetes among Gentiles There remaineth onlie a worde or two to be spokē of the thirde which is of the confession of deuils and Oracles concerning Christs comminge especiallie whē the tyme of his appearance drew neare and that they begā to forefeele his power and vertue Wherin as I might alleage diuers examples recorded by the Gentiles them selues so for that I haue bene somewhat longe in the former pointes and shall haue occasion to saye more of this matter in an other place hereafter I will touche onlie here two oracles of Apollo concerninge this matter Th' one wherof was to a priest of his owne that demaunded hym of true religion and of God to whom he answered thus in greeke ô thou unhappie priest vvhy doest thou aske me of God that is the father of all thinges and of this most renoumed kynges deare and onlie sonne and of the spirit that conteineth all c. Alas that spirit vvill inforce me shortelie to leaue this habitation and place of oracles Th' other oracle was to Augustus Gaesar euen about the verie tyme that Christ was redy to appeare in flesh For where as the said Emperour now drawinge into age would needes goe to Delphos and there learne of Apollo who should reigne after hym what should become of thinges whē he was dead Apollo would not answere for a greate space notwithstanding Augustus had bene verie liberal in making the greate sacrifice called Hecatombe But in th' ende when th' Emperour began to iterate his sacrifice againe and to be instant for an answer Apollo as it were inforced vttered thes straunge wordes vnto hym An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and oute of hand to gett me to hel But yet doe you'departe in silence from our Aulters Thus much was Apollo inforced to vtter of his owne miserie and of the cōming of th' Ebrue boye that should putt hym to banishment But yet the deceptful spirit to holde still his credire would not haue the matter reueiled to many Wherupon Augustus falling into a greate musinge with hym self what this answer might importe returned to Rome and builded there an Aulter in the Capitole with this latine inscription as Nicephorus affirmeth Ara primogeniti Dei Th' Aulter of Godes first begotten sonne Thus then haue I declared how that the cōming of Gods sōne into the world was for tolde both to Iewe and Gentile by all meanes that possiblie in reason might be deuised that is by propheties signes figures ceremonies tradition and by the confession of deuils them selues Nor onlie that his comming was fortold but also why and for what cause he was to come that is to be a Saueour of the world to die for sinne to ordeine a new law and more perfect common wealth How also he was to come to witt in mans fleshe in likenes of sinne in pouertie humilitie The tyme likewise of his appearance was foresignified together with the maner of his birth life actions death resurrection and ascensiō And finallie nothing can be more desired for the fore knowledge of anie one thing to come then was deliuered vttered cōcernīg the Messias before Christ or Christians were talked of in the world Now thē remaineth it to consider examine whether thes particularities fortolde so lōg agoe of the Messias to come doe agree in Iesus whom we acknowledge for the true Messias And this shall be the subiect argument of all the rest of our speeche in this chapter Hovv the former predictions vvere fulfilled in Iesus at his being vpon earth Sect. 2. ALbeit in the pointes before recited which are to be fulfilled in the Messias at his comming we haue some controuersie and disagreemēt with the Iewe as hath bene shewed yet our principal contention in them all is with the Gentile and heathen that beleeueth no scriptures For that in diuers of the fornamed articles the Iewe standeth with vs and for vs offereth his life in defence therof as farre foorth as if he were a Christiā In so much that the Gētile oftē times is inforced to maruaile when he seeth a people so extremelie bent against an other as the Iewes are against Christiās and yet to stand so peremptorilie in defence of thos verie principles which are the proper causes of their disagreement But hereunto the Iew maketh answer that his disagreement from vs is in th' application of thos principles For that in no wise he will allowe that they were or may bee verified in Iesus And herein he standeth against vs much more obstinatelie then doth the Gentile For that the Gentile as soone as he commeth once to vnderstande and beleeue the propheties of scripture he maketh no doubt or difficultie in th' application thereof for that he seeth the same most euidentelie fulfilled in our Saueour Which is the cause that fewe or no Gentiles since Christs appearance haue come to be Iewes but that presentelie also they passed ouer to be Christians But the Iewe by no meanes wil be moued to yeeld albeit he haue neither scripture nor reason nor probabilitie for his defence Which among other thinges is a verie great argument to proue that Iesus was the true Messias in deed seing that among the markes of the true Messias set downe by Gods Prophetes this was one that he should be refused by the Iuishe Nation Herehence are those wordes of the Holie Ghost so longe before vttered The stone vvhich the builders refused is made the head stone of the corner this is donne by God and is maruailous in our eyes Hence is that great complainte of Esay touching th' incredulitie obstinacie of this people against their Messias at his comming which Moyses also longe before Esay expressed most effectuallie It maketh then not a litle for our cause gentle reader that the Iuishe Nation is so wilfullie bent against vs and that they refused Christ so peremptorilie at his being among them For whom so euer that Nation should receyue and acknowledge it were a great argument by scripture that he were not in deede the true Messias But yet to demonstrate 〈◊〉 worlde how litle shew of reason they haue in standing thus against their owne saluation and in refusing Iesus as they doe I will in as great breuitie as I may runne ouer the chief pointes that passed at his being vpon earth and therby examine by the testimonies of his greatest enimies whether the forsaid propheties and all other
my eyes sleepe or rest to the temples of my head vntill I find out the place that is appointed for my Lord the tabernacle or house for the God of Iacob And then the mysterie being reueiled vnto hym he sayeth presentely Beholde vve haue heard of it novv in Ephrata or Bethleem vve haue founde it out in the fieldes of vvoode And to shew how he reuerenced the place for that cause he addeth immediatelie vve vvill adore in the place vvher his seete haue stoode Wherby he for prophitieth not onlie th' adoration vsed after in that place vnto Iesus by the Magi or three kinges of th' east but also of all other adoratiō vsed in the same place in the memorie of Iesus by other deuout Christians vntill this daye For which respect Origē sayeth that the place of Bethleem was most famous and renoumed in his dayes For th' Angels appearing to the shepheardes in the night of the Natiuitie there can be no more said but the credite honestie and simplicitie of them that reported it and likelie it is they would neuer feigne a thing that might haue bene refuted by testimonie of the sheapheards them selues if it had bene false Of the name of IESVS gyuen to hym in his circumcision it was to be seene sett downe in a booke that how so euer it were not scripture yet was it extant in the worlde before Christ was borne I meane the fowerth booke of Esdras which hath thes wordes in the person of God the father Beholde the tyme shal come vvhen the signes shall appeare that I haue tolde c. And my sonne IESVS shal be reueiled vvith these vvho are vvith hym c. And after those yeares my sonne CHRIST shall dye and th' earth shall render thos that sleepe therin Rabi Hacadosch also proueth by arte Cabalist out of manie places and textes of scripture that the Messias name at his comming shal be IESVS And among other he addeth this reason that as the name of hym who first brought the Iewes out of bondage into the lande of promisse was Iesus or Iosue which is al one so must his name be Iesus that shall the second tyme deliuer thē from the bondage wherin they are and restore them to their olde aunciēt possession of Iurie which is the chiefe benefite they expect by the Messias Finallie it is not probable that the virgine Marie should feigne this name of her self for that among the Iewes there were manie other names of more honour and estimatiō at that tyme as Abraham Isaac Iacob Moyses and Dauid And therfore if she would haue feigned any it is like shee would haue taken one of thē as soone as this which had not bene the name of anie greate Patriarche THERE followeth the comming of the three Magi or wise men from th' easte of whom Cyprians wordes are it is an olde tradition of the churche that the Magi of th' easte vvere kinges or rather litle Lordes of particuler places Which is to be vnderstood such litle kinges as Iosue slew thirtie in one battaile And it is to be noted that S. Mathew maketh mention of the comming of thes kinges to Hierusalem as of a knowen and publique matter wherof all Ierusalem and Iurie was able to beare hym wituesse For he talketh of their open comming to Ierusalem and of their inquirie for the new borne king of their speech and conference had with Herod as also of Herodes consultation with the Scribes and Pharasies about the place of the Messias birth And finallie he sheweth the most pittiful murder that insued of almost infinite infantes in all the circuite of Bethleem for this matter Which could not be a thinge vnknowen to all Iurie much lesse feigned by S. Mathew for that he should haue gyuen his aduersaries the greatest aduātage in the world if hè had begunne his Ghospell with so notorious and opē an vntruth which might haue bene refuted by infinite persons that were yet a liue Epiphanius is of opinion that thes kinges arriued in Hierusalem two yeares after Christs Natiuitie for that Herod slew all infantes of that age But other hold more probablie that the starre appeared vnto them two yeares before Christs Natiuitie so that they came to Bethleē the thirtienth daye after Christs birth according as the Church doth celebrat th' epiphanie S. Basil thinketh that they were learned men and might by their learning and art magike wherin those countrimen at that tyme were verie skilful vnderstand and feele that the power of their heathē Godes was greatlie deminished and broken They might also be stirred vp with that commō brute and general prophetie spred ouer all th' east in those dayes as both Suetonius and Iosephus doe recorde that oute of Iurie should come an vniuersal Kinge ouer all the vvorld By thes meanes I say and by the prophetie of Balaam left a nonge them from Moyses tyme for he was a Gētile wherby was signified that a starre should rise and declare a greate and mightie king in Israel they might be induced at the sight of this Starre to take so longe a iourney as they did towardes Iurie This Starre as I haue said was fortold by Balaam a heathen Prophete aboue 1500. yeares before it appeared And after Balaam againe it was prophetied by Dauid that kinges of Arabia Saba and other Eastren countries should come and adore Christ and offer both gold and other gystes vnto hym The murder also of those infantes of Bethleem was presignified by Icremie in the weeping of Rachel for thee slaughter of her children which Rachell was buried in Bethleem and for that cause thos infantes were called her children albeit she were dead aboue 2000. yeares before they were slaine and aboue 1500. before Ieremie wrote the prophetie Amongest which infantes Herode also for more assurance slewe an infant of his owne For that as Philo noteth he was descended by his mother of the lyne of Iuda Which crueltie comming to Augustus eares he said as Macrobius reporteth that he had rather bee Herods swyne thē his sonne for that he being a Iewe was forbidden by his religion to kill his swine though not ashamed to kill his sonne The same Starre wherof we speake is mentiōned by diuers heathen writers as by Plinie vnder the name of a Comete for so they termed all extraordinarie Starres which appeared in the later ende of Augustus daies and was farre different from al other that euer appeared And therfore contrary to the nature of thos kind of Starres it was adiudged by the whole college of Southsaiers to portend vniuersal good vnto the earth and for that cause had an image of metal erected to it in Rome and as Plinies wordes are Is Cometa vnus toto orbe colitur that only Comete is worshipped throughout the whole world Origine also writeth of one Chaeremon a Stoike that was much moued with
Cessant Oracula Delphis Al Oracles at Delphos doe nowcease etc. That also of an other Poete Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is the Goddes by whom this empire stood are al departed from their temples and haue abandoned their Altars places of habitatiō Strabo also hath thes expresse wordes The Oracle of Delphos at this daye is to be sene in extreme beggarie and mēdicitie And finally Plutarche that liued within one hundreth yeares after Christ made a special booke to search out the causes why the Oracles of the Goddes were ceased in his time And after much turning winding many waies resolued vpon two principal pointes as causes therof The first for that in his time ther was more store of wise men then before whos answers might stād in stead of Oracles and the other that peraduenture the spirits which were accustomed to yeeld Oracles were by length of time growen olde and dead Both which reasons in the verie common sense of al men must needs be false and by Plutarch him self can not stand with probabilitie For first in his bookes which he wrote of the liues of auncient famous men he confesseth that in such kinde of wisdom as he most esteemed they had not their equals amōg their posteritie Secondlie in his treatises of Philosophie he passeth it for a ground that spirits not depēding of material bodies can not die or waxe olde and therfore of necessitie we must conclude that some other cause is to be yeelded of the ceasing of thes Oracles which can not 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 he might dissolue or ouerthrovve the vvorkes of the deuil Neither did Iesus this alone in his owne person but gaue also power and authoritie to his disciples and folowers to doe the like according to their commission in S. Matheus ghospel Super omnia Demonia spiritus immundos c. You shal haue authoritie ouer al deuils and vncleane spirites Which commission how they afterward put in execution the whole world yeeldeth testimonie And for examples 〈◊〉 onlie I wil alleage in this place an offer or chalēge made for proof therof by Tertullian to the heathen magistrates and persecutcurs of his time his wordes are thes Let ther be brought here in presence before your tribunal seats some person who is certainly knowen to be possessed with a wicked spirite and let that spirite be commaunded by a Christian to speake and he shal as trulie confesse him self to be a deuil as at other times to you he wil falselie say that he is a God Againe at the same time let there be brought forth one of thes your priests or Prophets that wil seeme to be possessed by a diuine spirite I meane of thos that speake gasping c. in whom you imagine your Gods to talke and except that spirit also commaunded by vs doe confesse him self to be a deuil being indeed afraid to lye vnto a Christian doe you shedde the blood of the Christiās in that very place c. None wil lye to their owne shame but rather for honour or aduantage yet thos spirits wil not saye to vs that Christ was a Magician as you doe nor that he was of the common condition of men They wil not saie he was stolne out of his sepulcher but they wil confesse that he was the vertue wisdome and worde of God that he is in heauen and that he shal come againe to be our iudge c. Neither wil thes deuils in our presence denie them selues to be vncleane spirits and damned for their wickednes and that they expect his most horrible iudgment professing also that they doe feare Christ in God and God in Christ and that they are made subiect vnto his seruantes Hytherto are the wordes of Tertullian conteining as I haue said a most confident chalenge and that vpō the liues and blood of al Christians to make trial of their power in controlling thos spirites which the Romanes and other Gentiles adored as their Godes Which offer seing it was made exhibited to the persecutors them selues then liuing in Rome wel may we be assured that the enemie would neuer haue omitted so notorious an aduauntage if by former experience he had not bene persuaded that the ioining herein would haue turned and redounded to his owne confusion And this Puissant authoritie of Iesus imparted to Christians extended it self so farre forth that not only their wordes and commandemētes but euen their very presence did shut the mouthes and driue into feare thes miserable spirites So Lactantius sheweth that in his daies among many other exāples of this thing a seely seruing-man that was a Christiā folowing his maister into a certaine temple of Idoles the Godes cried out that nothing could be weldone as long as that Christian was in presence The like recordeth Eusebius of Diocletian th' Emperour who going to Apollo for an Oracle receyued answere that the iust mē vvere the cause that be could saye nothing Which iust men Apollos priest interpreted to be meant ironically of Christians therevpon Diocletian beganne his most cruel and fearce persecution in Eusebius daies Sozomenus also writeth that luliā th' Apostata endeuoring with many sacrifices and coniurations to drawe an answere from Apollo Daphnaeus in a famous place called daphne in the suburbes of Antioche vnderstood at last by the Oracle that the bones of S. Babylas the Martyr that laie nere to the place were the impedimēt why that God could not speake And therupō Iulian presently caused the same bodie to be remoued And finally here of it proceeded that in all sacrifices coniurations and other mysteries of the Gentils ther was brought in that phrase recorded by scoffing Lucian Exeant Christiani let Christians depart for that while they were present nothing could be wel accomplished To conclude the Pagane Porphyrie that of al other most earnestly endeuored to impugne and disgrace vs Christiās and to holde vp the honour of his enfeebled idoles yet discoursing of the great plague that raigned most furiously in the Citie of Messina i Cicilie wher he dwelt yeeldeth this reason why Aesculapius the God of Physike much adored in that place was not able to helpe them It is no maruailes sayeth 〈◊〉 this Citie so many yeares be vexed vvith the plague seing that both Aesculapius and al other Godes be novv departed from it by the comming of Christians For since that men haue bigunne to vvorship this Iesus vve could neuer obtaine any profite by our Godes Thus much confessed this Patrone of paganisme concerning the mayme that his Godes had receyued by Iesus honour Which albeit he spake with a malitious minde to bring Christians in hatred and persecution therby yet is the confession notable and confirmeth that storie
the truth of our beleefe it would be ouer tedious to lay doune euery particuler waie that might be assigned for discussion therof for that it would bring in the contention of al times aswel auncient as present about cōtrouersies in Christian faith which hath bene impugned from age to age by the seditious instruments of Christs infernal enemie And therfore as well in respecte of the lēgth wherof this place is not capable as also for that of purpose I doe auoide al dealing with matters of controuersie within the cōpasse of this worke I meane only at this time for the comfort of such as are alredy in the right waie and for some light to others who perhaps of simplicitie may walke awrie to let doune with as great breuitie as possibly may be some few general notes or obseruations for their better helpe in this behalfe In which great affaire of our faith and beleefe wherin consisteth as well the ground and foundatiō of our eternal welfare as also the fruite entire vtilitie of Christs comming into this world it is to be considered that God could not of his infinite wisdome forseeing al thigs and times to come nor euer would of his vnspeakable goodnes desiring our saluatiō as he doth leaue vs in this life without most sure certaine and cleare euidencie in this matter and consequētly we must imagine that all our errours cōmitted herein I meane in matters of faith and beleefe among Christians doe proceede rather of finne negligence wilfulnes or inconsideration in our selues then either of difficultie or doubtfulnes in the meanes left vnto vs for discerning the same or of the want of Gods holie assistance to that effect if we would with humilitie accept therof This Esay made plaine when he prophetied of this perspicuitie that is of this most excellent priuilege in Christian religion so many hundred yeares before Christ was borne For after that in diuers chapters he had declared the glorious cōming of Christ in signes and miracles as also the multitude of Gētiles that should imbrace his doctrine together with the ioye and exultation of their cōuersion he forsheweth presentlie the wōderful prouidence of God also in prouidinge for Christians so manifest a waye of directiō for their faith and religion as the most simple and vnlearned man in the world should not be able but of wilfulnes to goe astraye therin His wordes are thes directed to the Gentiles Take comfort and feare not beholde your God shall come and saue you Then shall the eyes of the blinde be opened and the eares of the deafe shal be restored c. And there shal be a path vvaye and it shal be called THE HOLIE WAYE it shal be vnto you so direct a vvay as fooles shall not be able to erre therin By which wordes we see that among other rare benefites that Christes people were to receaue by his comminge this should be one and not the least that after his holie doctrine once published and receyued it should not be easie for the weakest in capacitie or learning that might be whom Esay here noteth by the name of fooles to runne awrie in matters of their beliefe so plaine cleare euidēt should the waye for trial therof be made Here hence it is that S. Paul pronounceth so peremptorilie of a contētious and heretical man that he is damned by the testimenie of his ovvne iudgement or conscience for that he hath abandoned this common direct and publique waye which all men might see and hath deuised particuler pathes and turninges to hymself Herehēce it is that th' auncient fathers of Christe primatiue Church disputinge against the same kynde of people defended alwayes that their errour was of malice and wilful blindnes and not of ignorance applyinge thos wordes of prophetie vnto thē they that savve me rannc out from me That is saith S. Augustine they which sawe and beheld the Catholique Church of Christ which is the plaine waye denoted byEsay and the most eminēt mountaine described by Daniel as also by Esay hymself in an other place expounded by Christ in S. Mathewes Ghospel this Churche saith he wicked heretiques beholding for that no mā can auoide the sight therof but he that most obstinatelie will shut his eyes yet for hatred and malice doe they runne out of the same and doe raise vp heresies and schismes against th' vnitie therof Thus much saith this holie doctour by whose discourse we maye perceyue that the plaine and direct waye mentioned by Esay wherin no simple or ignorant man can erre is the general bodie of Christes visible Church vpon earth planted by his Apostles throughout al countries Nations and cōtinuinge by succession vnto the worldes ende In which Church whosoeuer remaineth beleeueth al thinges that are taught therin cā not possiblie fall into errour of faith For that this church or vniuersal bodie is guided by Christes spirit who is the heade therof and so no waies subiect or withi cōpasse of errour For which cause S. Paul nameth it the pillar and sirmament of truth And the same Church is so manifest and euident and shal be so to the worldes ende as the same learned Doctour and other his equals doe proue that it is more easie to fynde it out then it is to see the Sunne or Moone when it shy neth brightest or to beholde the greatest hill or mountaine in the world For as S. Augustines wordes are albeit particuler hilles in one countrie may be vnknowen in an other as Olympus in Greece may be vnknowen in Affrica and the mountaine Giddaba of Affrike may be vnknowen in Greece yet saith this holie father a mountaine that passeth throughout all Countries and filleth vp the whole world as Daniel prophetied Christes Church should doe can not be but apparent to the sight of al men and consequentlie must needes be knowē of al men but onlie of such as wilfullie doe shut their eyes from sight therof For declaration of which reason argument and discourse of Holy-Fathers being also the discourse of Christ hym self in the Ghospel when he remitteth mē to the visible Church that is placed on an hill it is to be noted that in the time frō Christes ascension vntil the 14. yeare of Neroes raigne who first of the Romane Emperours beganne open persecution against the proceedinges of Christians put to death S. Peter and S. Paul In this time I saie of tolleration vnder the Romane Empire which cōtained the space of 37. yeares Christes Apostles and Disciples had preached and planted one vniforme Ghospell thoroughout all the worlde as both by their actes and gestes recorded as also by the peculier testimonie of S. Paul to the Romanes may appeare Which thing being done most miraculoussie by the power and vertue of their Maister and Bishops pastours and other gouernours being ordained in euery Church and countrie for guiding and directing the same by
such contempt and to be troden vnder the feet of thē whom they so much despised in this world The Hebrue word which the scripture vseth for hel is SEOL which signifieth properly a great ditche or dungeon In which sense the same place is also called in the Apocalips lacusirae Dei the lake of Gods wrath And againe Stagnum ardens igne sulphure a poole burning with fire brimstone In greek the scripture vseth three wordes for the same place The first is HADES vsed in the ghospel which as Plutarch noted signifieth a place where no light is The second is ZOPHOS in S. Peter which signifieth darknes it self In which sense it is called also of Iob. terra 〈◊〉 operta mortis caligine a darke land and ouer whelmed with deadlie obscuritie Also in the ghospel revebra exteriores vtter darknesse The third greeks worde is TARTAROS vsed also by S. Peter which worde being deriued of the yerbe tarasso which signifieth to terrifie trouble and vexe importeth an horrible confusion of tormentors in that place euen as Iob sayeth there is no order but euerlasting horrour which the holy Ghost in an other place describeth more at large in thes wordes Ther are spirites created to reuenge and in their furie they haue sortified their tormentes VVhen the final daie shal come they shal povver forth the force and rage of him that created them fire haile famine death teeth of beastes scorpions and serpents The Chaldie worde which is also vsed in Hebrew and translated into greke is GEHENNA First of al vsed by Christ our Saueour for the place of them which are damned as S. Ierom noteth vpon the tenth chapter of S. Mathewes ghospel And this word being compounded of gee and binnom signified a valley nigh to Ierusalem called the valley of hinnom in which the olde Idolatrous Iewes were wont to burne aliue their owne children in the honour of the deuil and to sound with trumpets tvmprils and other loud instruments whiles they were making of this abhominable sacrifice to the ende the pitiful shrikes and cries of their children might not be heard And this place was afterward vsed for the receipt of al filthines dung dead carions and the like And most probable it is that our Sauiour vsed this word GEHENNA aboue al other for hel therby to signifie the miserable burning of soules in that place the pitiful clamours and cries of the tormented the confuse and barbarous noise of the tormentors together with the most lothsom filthinesse of the place which otherwise is described in the scriptures by the names of adders snakes cocatrices scorpions and other venemouse creatures as hath bene and shal be afterwards declared And with this word GEHENNA concurreth also in signification an other vsed by the Prophet Esaie to denote the same place that is to saie TOPHET Which properly signifieth the forsaid valley of the children of Hinnom but is applied expresly to declare and represent the most horrible dungeon of dāned soules Which Esaie talking of God as of a great king describeth in thes wordes From eternitie is TOPHET prepared by this king a profound and spatious roome His food is fire and store of vvood The breath of our lords mouth doth kendle the same like a maine riuer of brimstone AND NOVV HAVING thus declared the names of this place thereby also in some part the nature it remaineth that we examine what maner of paines men suffer in the same For declaration whereof we must consider that as heauē and hel are contrary assigned to contrary persones for contrary causes so haue they in al respectes contrarie properties conditions and effects in such sort as whatsoeuer is spokē of the felicitie of the one may serue to inferre the calamitie of the other As for example when S. Paule sayeth that no eye hath seene nor eare hath beard nor hart conceyued the ioyes that God hath prepared for them that shal be saued we may interre that the pains of the damned must be of like proportion So againe when the scripture saith that the felicitie of thē in heauen is a perfect felicitie containing al goodnesse so that no one kinde of pleasure cā be imagined which they possesse not we must thinke on the contrary part that the miserie of the damned must be also an absolute miserie containing al afflictions that may be without want of any So that as the happines of the good is insiaite and vniuersal so also is the calamitie of the wicked infinite and vniuersal Now in this life al the miseries and paines which fal vpon man are but particular and not vniuersal As for example we see one mā pained in his eyes an other in his teeth an other in his stomak an other in his back which particular pains not witstanding are some times so extreame as life is not able to resist them a man wolde not suffer them long for the gaining of a million of worldes But suppose that some one mā were tormēted in al the parts of his bodie at once as in his head his eyes his tōgue his teeth his stomak in al other ioints mēbers of his bodie besides suppose I say he were most cruellie tormented with extreme paines in al these parts together without ease or intermissiō What thing could be more miserable then this what fight more lamentable what calamitre more vnspeakable If thou shouldest see but a brute beast lye in the strete thus afflicted I know thou couldest not but take compassion of him Wel then consider what difference there is betwene abiding thes paines for a week or for al eternitie in suffering them vpon a sost bedde or vpon a burning gridiron and boiling fornace among a mans friendes comforting him or among the suries of hel whipping and tormenting him Consider this I say gentle reader and if thou wouldest take agreate deale of labour rather then in this life temporallie to abide the one be contēt to sustaine a litle paire rather then to incurre the other in the life to come eternallie But yet to penetrate these things a litle further not onelie al these partes of the body which haue bene instruments to sinne shal be tormented together in this place of punishment but also euerie sense both external and internal for the same cause shal be afflicted with his particular torment contrarie to the object wherein it delited most and toke pleasure in this world As for exāple the lasciuious eyes shal be afflicted with the vglie and feareful sight of deuils the delicate eares with the horrible noise of damned spirits the daintie nostrels with poisoned stench of brimstone and other vnsupportable filth the delicate taste with most rauinous hungar and vnquē chable thirst and al the sensible partes of the bodi with burning fire As also inwardlie th' imagination of the damned shal be tormented with the apprehension of paines both present
this assurance vnto vs Christ sent that most sweet and comfortable embassage vnto his disciples presentlie vpon his resurrection Goe and tel my brethren that I doe ascend vnto my father and vnto your father vnto my God and vnto your God By which two wordes of Father and God the one of loue and th' other of power the one of wil the other of abilitie he tooke away al doubt of not speeding from each man that should make recourse to this merciful Lord and Father God him self also after many threates vsed by the prophet Ieremie against the people of Israel for their sinnes in the end lest they should dispaire turneth about his talke and changeth his stile assuring them of many graces and fauours if they would returne vnto him telling the house of Israel that he had loued her from the beginning and had sought to draw her vnto him by threates to the end he might take mercy vpon her and that now he intended to build her vp againe to adorne her with ioy and exultation to gather her children from al corners of the earth to refresh them with the waters and riuers of life al this saith he quia factus sum Israeli pater for that I am become now a Father to Israel And in the same place to wicked Ephraim the head citie of the rebellious kingdome of Samaria he saith Ephraim is become my honorable sonne my delicate and dearely beloued child therefore my bovvels are moued vvith compassion vpon him and in abundance of mercy vvil I take pitie of him So much attributed God to this respect of being a father vnto Israel and Ephraim and of their being his children that for this cause only notwithstanding their infinit enormous sinnes his bowelles of endles mercie were moued with loue and compassion towardes them And thes are thos tender merciful bowelles which holie Zacharie father to S. Iohn Baptist protesteth to be in almightie God towardes mankind that had offended him Thes are thos which were in that good old father mentioned in the Gospel who being not only offended but also abandoned by his yonger sonne yet after he saw him returne home againe notwithstanding he had wasted al his thrist and substance and had weried out his bodie with wicked life he was so far of from disdaining to receaue him as he came forth to meete with him sel vpō his neck and kissed him for ioy adorned him with new apparel and riche iewelles prouided a solemne banket for him inuited his friēdes to be merie with him and showed more exultation and triumph for his returne then if he had neuer departed from him By which parable our Saueour IESVS endeuored to set forth vnto vs the incomprehensible mercie of his heauenly Father towardes sinners in which respect he is truely called by his Apostle pater misericordiarum the father of mercies For that as S. Bernard wel noteth this sea Oceā of mercies doth flow peculiarly frō the hart of a father which can not be said so properly of the gulfe and depth of his iudgementes For which cause he is called in Scripture the God of iustice and reuēge and not the Father And finally this blessed name of father in God doth import vnto vs by Godes owne testimonie al sweetenes al loue al frendship al comfort al satherly prouidēce care and protection al certaintie of fauour al assurance of grace al securitie of mercie pardon and remission of our sinnes whensoeuer vnfainedly we turne vnto him And in this point his diuine Maiestie is so foreward and vehement to geue vs assurance that being not content to set forth his loue vnto vs by the loue of a fathers hart he goeth further and protesteth vnto vs that his hart is more tēder towardes vs in this behalf then the hart of any mother can be to the only child and infant of her own wombe For thus he saith to Sion which for her sinnes begā to doubt least he had forsaken her Can the mother forget her ovvainfant or can she not be merciful to the child of her ovvne vvombe if she could yet can I not forget or reiect thee behold I haue vvritten thee in the flesh of my ovvne handes And this for so much as God is called our Father Ther remaineth yet a third consideration which more setteth forth Gods inestimable loue then any of the other demonstrations before handled And this is that he gaue the life and blood of his only begotten and eternal sonne for purchasing and redeeming vs when wee were lost a price so infinite and inexplicable as no doubt his diuine wisdome would neuer haue giuen but for a thing which he had loued aboue al measure Which our Sauiour him self that was to make the paiment doth plainly signifie and therfore also seemeth as it were to wonder at such a bargaine when he saieth in the Ghosple So dearly hath God my father loued the vvorld that he hath giuen for it his only begotten sonne In which wordes he ascribeth this most wōderful dealing of his father vnto the vehemencie and exceeding aboundāce of loue as doth also his dearest disciple and Apostle S. Sohn saing In this appeareth the great loue and charitie of God towards vs that he hath sent his only begotten sonne into the world to purchase life for vs. In this I saie is made euident his exceeding charitie that we not louing him he loued vs first and gaue his owne sonne to be a ransome for our sinnes Wherunto also the holie Apostle S. Paul agreeth admiring in like maner the excessiue loue of God in thes wordes God doth maruailouslie commend and set forth his great loue vnto vs in that we being yet sinners he gaue his sonne to the death for our redemption And in an other place framing out as at were a measure of Gods mercie by this aboundance of his loue faieth thus God who is rich in mercie thorough the exceeding loue which he bore vnto vs we being dead in sinne he reuiued vs in Christ and raised vs vp euen vnto heauen making vs to sitte doune ther with him to the ende he might declare to al ages and worldes ensuing the most abundant riches of his grace and goodnes towards vs. This was the opinion of that noble Apostle S. Paul and of al his coequals Apostles Euangelistes Disciples Saints that this worke of our redemption proceeded only from the inflamed fornace of Gods immeasurable loue And therfore to make no other conclusion her of then that which S. Paul him self doth make If God haue not spared his owne proper only begotten soone but hath geuen him vp to death for gaining vs vnto him how can it be that with him he hath not geuen vnto vs al other thinges If when we were his enemies and thought not vpon him he sent to seeke vs so diligently by such a messinger as he loued so dearly allowing