all eternitie albeit at last in his old age he confessed y e contrarie in his Booke to King Alexander This then being so that this world had a beginning it must needes follow also that it had an efficient Cause Now theÌ„ is the question who is that efficient Cause that made the world If you say that it made it selfe it is absurde for how could it haue power to make it selfe before it self was and before it had any being at all If you say that something within the world made the world that is that some one part of y e world made the whole this is more absurde for it is as if a man should say that the finger this before it was a finger or part of y e body did make the whole body Wherefore we must confesse by force of this argument that a greater and more excellent thing than is the whole world put together or than any part thereof made the world and was the Cause eâ—ficient of the frame that wee see and this can be nothing els but God that is aboue the world So that heereby we see how many waies the Naturall Phylosopher is fraught with arguments to proue there is a God and that by reason only without all light or assistance of fayth The Mâ—taphisique and his argument BVT the Metaphisique or Supernaturall Phylosopher among the Gentiles as he to whom it appertained most in speciall to handle these high and supernaturall affayres and many more arguments and demonstrations to proue and conuince the being of one God And first of all he saide that it could not stand with any possibility in his Science that Ens finitum a thing finite or closed within bounds or limits as this world and euery creature therin is could be but from some Maker or Creator For saith he the thing that in it selfe is not infinite hath his bounds limits and consequently there must bee some thing that assigned these bounds limits And seeing in this world ther is no creature so great which hath not bounds and limits we must of necessitie imagine some infinite supreame Creator or Maker that limited these creatures euen as we see that the Potter at his pleasure giueth boundes and limits to the pot that he frameth Thys argument the Metaphisicke confirmeth by a ruled principle in his Science That euery thing which is by participation must be reduced referred to some other thing that is not by participation but of it selfe And hee calleth a thing by participation which is not in the fullest or highest degree of perfection in his kind but may haue addition made vnto it As for exmple water or any thing els that is heated by fire is hote by participation and not of it selfe for that it may alwaies be hoter haue addition of heate made vnto it but fire is hote of it selfe and not by participation for that it hath heate in the highest degree and in that kinde can receyue no addition wherefore the heate of all other things which are hote by participation of fire are reduced concerning theyr heate to the heate of fire as to their originâ—ll Now then saith the Metaphisick we see by experience that all the creatures and parts of thys worlde are things by participation onely for that they are infinite in nature and haue limitatioâ—s in all theyr perfections and may receiue additions to the same consequently they must of necessitie be referred to some higher cause thâ—t is infinite in perfection consisteth of it selfe alone without participation from others thys is God who being absolute endlesse and without all limitation of perfection in himselfe deriueth from his own incomprehensible infinitnesse certaine limited natures and perfections to euery creature which perfections in creatures are nothing els but little particles participations of the bottomlesse sea of perfections in the Creator whereunto they are to be referred and reduced as the beame to the Sunne and the brooke to the Fountaine A second argument vseth the Metaphisicke grounded vpon certaine rules of vnitie wherof one principle is That euery multitude or distinction of things proceedeth from some vnitie as from his Fountaine This he sheweth by many examples of things in this world For we see by experience that y e diuers motions or mouing of the lower Spheres or bodies celestial do proceed of the mouing of one highest Sphere are to be referred to the same as to theyr Fountaine Many Riuers are reduced to one well or of-spring innumerable beames to one Sunue all the boughes of a tree to one stock In the body of Man which for his beauty and variety is called the little world the veynes which are without number haue all one beginning in the Lyuer the arters in the heart the sinnowes in the brain And that which is more the infinite actions of life sence and reason in man as generations corruptions nourishments disgestions alteration feeling smelling tasting seeing hearing mouing speaking thinking remembring discoursing and ten hundred thousand particular actions operations and motions besides which are exercised in mans body vnder these or other such names and appellations all these I say being infinite in number most admirable in order distinct in euery theyr office and operation doe receiue notwithstanding theyr beginning from one most simple vnitie and indiuisible substance called the soule which produceth gouerneth and directeth them al to so innumerable different and contrarie functions By this concludeth the Metaphysicke that as among the creatures we finde this most excellent order connexion of things vvhereby one bringeth forth many euery multitude is referred to his vnityâ— so much more in all reason must the whole frame of creatures contayned in the world wherein there are so many millions of multitudes with their vnities be referred to one most simple abstract vnity that gaue beginning to them all and this is God A third argument vseth the Metaphisick deriued from the subordinaâ—ioÌ„ of creatures in this world which â—ubordination is such so wonderâ—ull as we see no creature by nature serueth it selfe but another and altogether doe conspyre in seruing the common We see the heauens doe moue about coÌ„tinually without ceasing this not to serue theÌ„selues but inferiour creatures lesse excellent than theÌ„selues We see y e water moysteneth the ground the ayre cooleth openeth cherisheth the same the Sunne heateth and quickeneth it the Moone Starres poure foorth their influence the windes refresh it and all this not for themselues but for other The earth againe that receyueth these seruices vseth not the same for herselfe or for her owne coÌ„moditie but to bring forth grasse wherewith to feede Cattell they feede not for themselues but to giue nourishment vnto man Now then sayth the Metaphisick if a man that stood a farre off vpon â— Mountain shold see in a field vnder him a great huge and
maine Armiâ— of Souldiours most excellent welâ— appointed each one in order agreeing with the other deuided intâ— Rankes Squadrons Companies anâ— Offices subordinate the one to y â— oâ—ther by degrees yet all teÌ„ding on way all theyr faces bent vppon on place al mouing marching and turning together all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance without dissention discord difference or clamor he that should see this sayth the Metaphisicke as he could not but imagine some Generall high Captaine to be among these Souldiours whom all obaied from whose supreame coÌ„maundement order this most excellent subordination agreement vnion proceeded so much more vppon consideration of the former coherence consent and miraculous subordination of creatures among themselues in their operations must we inferre that they haue some generall commaunder ouer them all by whose supreame dispositioÌ„ each creature hath his charge peculiar taske appointed which he must performe for the common and vniuersall seruice of the whole The fourth reason or argument alledged by the Supernaturall Phylosopher is of the marueilous prouidence arte and wisdome discouered in y e making of euery least creature wythin the vvorlde For seeing there is nothing so little nothing so base or contemptible within the compasse of this heauen that couereth vs but if you consider it you finde both arte order proportion beauty and excellencie in the same thys cannot proceed of Fortune as foolish Lucrecius and some other would haue it for that Fortune is casualty without order rule or certain tie therefore needes it must come from the wisedome and prouidence of some omnipotent Creator If you take a flye or a flea or a leafe from a tree or any other the least creature that is extant in the world and consider the same attentiuely you shall finde more myracles than parts therein you shall finde such proportion of members such varietie of collours such distinction of offices such correspondence of instruments those so fit so well framed so coherent and so subordinate as the more yee contemplate the more ye shall maruaile neyther is there any one thing in the worlde more effectuall to drawe a man to the loue and admiration of his Creator than to exercise himself often in this contemplation for if hys heart be not of stone this will moue his affection VVe read of Galen a prophane very irreligious Phisitian who as himself confesseth in a certain place taking vpon him to consider of the parts of mans body finding much wisdome in the order vse and disposition of the same sought first to giue the praise glory therof to nature or to some other cause than to God But in processe of time beeing oppressed as it were with the exceeding great wisdome cunning prouidence which he discouered in euery least parcell particle of mans body wherein nothing was redundant nothing defectiue nothing possible to be added altered or better deuised he brake forth into these words Compono hic profecto canticum in Creatoris nostri laudem quod vltra res suas ornare voluit melius quam vlla arte possent Heere truely doe I make a song in praise of our Creator for that of his own accord it hath pleased him to adorne and beautifie his things better than by any art possible it could be imagined Heereby then doth the Metaphysicke gather and conclude most euidently that there is a God a Creator a most wise and powerfull artificer that made all things such a one as exceedeth all boundes of nature of humaine abilitie For if all the world should ioyne together they could not make y e least creature that we see in this woâ—ld He concludeth also that the for-sight prouidence of this Creator is infinite for things to come in all eternitie and finally that his wisdome cogitations are iâ—scrutable And albeit sometime he reueale vnto vs some part therof yet often againe we erre therein For which cause a wise Heathen Platonick concludeth thus after long search about these affayres I will praise God saith he in those things I vnderstand and I will admire him in those things which I vnderstand not For I see that my selfe oftentimes do things wherin my seruants are blind conceiue no reason As also I haue seene little chyldren cast into the fire Iewels of great price and their Fathers writings of great learning and wisedome for that they were not of capacitie to vnderstand the value worthines of the thing One argument more wyll I alledge of the Metaphisick grounded vpon the immortalitie of mans soul which immortalitie is proued with one consent of all learned men as Plato alledgeth for that it is a spyrit and immateriall substance whose nature dependeth not of the state of our mortall body for so by experience we see daily that in old men withered sickly bodies the minde soule is more quick cleere pregnant and liuely then it was in youth wheÌ„ the body was most lusty The same is also prooued by the vnqueÌ„chable desire which our mind hath of learning knowledge wisedome and other such spirituall and immateriall things wherin her thirst by nature is so great as it cannot bee satis-fied in this life neither can the obiects of sence bodily pleasures or any other commodity or delight of this materiall world content or satiate the restlesse desire of this immaterial â—reature VVhich is an euident argument to the Phylosolopher that some other obiect and contentation is prepared for her in another world and that of such excellencie and supereminent perfection as it shâ—ll haue in it all wisdome all learning all knowledg all beautie all other causes of loue ioy contentation wherin our soule may rest for euer This being so sayth the Phylosopher that the soule mind of man is immortall of necessity it must ensue that an immortall Creator sent the same into our bodies and that to him againe it must returne after her departure from this lyfe heere This was the true meaning indeede how soeuer some latter interpreters haue mis-vnderstood the same of that ancient doctrine of olde Phylosophers which Plutarch alledgeth out of Pythagoras Plato affirming that all particular soules of men came sent froÌ„ one generall coÌ„mon soule of the whole world as sparkles from the fire and beames from the common Sunne and that after their seperation from theyr bodyes they shall returne againe to that generall soule called Anima mundi the soule of the world for that it giueth life being to the world so to remaine with that gâ—nerall soule eternally This was the doctrine of old Philosophers which seemed indede to haue beene nothing els though deliuered in other speeches but that which Salomon himselfe affirmeth in playner wordes Et spiritus redibit ad Deum qui dedit illum our soule or spirit shal
God vnto vs nothing being so little that declareth not his greatnesse nothing so great which acknowledgeth not his soueraigntie nothing so lowe that leadeth vs not vp to behold his Maiestie nothing so high that descendeth not to teach this verity It were a labour without end to goe about in this place to alleadge what might be saide in the proofe of this principle That there is a GOD seeing there was neuer yet learned man in the world eyther Gentile or other that acknowledged and confirmed not the same beeing driuen thereunto by the manfiest euidence of the trueth it selfe If you obiect against me Diagoras Protagoras Theodorus Cyrennensis Bion Borysthines Epicurus and some few others that were open Atheists and denyed GOD I aunswer that some of these were vterly vnlearned and rather sensuall beastes than reasonable men and consequently might deny any thing according to the saying of holy Dauid The foole sayd in his hart there is no God Others that had some smack of learning rather iested at the falshood of theyr own Panisme Idols than denye the beeing of one true God But the most part of these men inâ—deede and such others as in old time were accounted Atheists denied not God so much in words as in life facts such as S. Paule called Atheists in his dayes that obeyed theyr bellyes and followed their pleasures in sinne and sâ—usualitieâ— not vouchsafing to thinke of God in this lyfe such was the Epicure many other are at this day of his profession but yet as Lactantius wel noteth when the same men came to be sober and spake of iudgement as at their death or other time of distresse miserie they were as ready to confesse God as any other whatsoeuer But for learned men people of discretion sobrietie and iudgement there was neuer yet any were hee Iew or Gentile that doubted in this veritie but had meanes of probations to confirme the same as more particularly in the rest of this Chapâ—er shall be declared Howe the Heathen prooued there was a God SECT 2. AMong the Gentiles or Heathen people those men were alwayes of most credite and estimation that professed the loue of wisdome for y t respect were termed Philosophers VVho beeing deuided into diuers sorts sects had four principal Sciences wherof they made profession each one of these hauing other lower Sciences comprehended vnder it The first of these foure is called Naturall Phylosophy the second Morrall the third Supernaturall or Metaphisick the fourth Mathematick And for the first three they haue each one their proper meanes peculiar proofes wherby to conuince that there is a GOD. The fourth which is the Mathematique for that it hath no consideration at all of the efficient or final cause of things vnder which two respects considerations only God may be known declared vnto men in this world therefore this Science hath no proper meane peculiar to it selfe foâ— proouing this veritie as the otheâ— Sciences haue but receyueth thâ— same as borrowed of the former ¶ The Naturall Phylosopher THe Naturall Phylosopher amonâ— the Gentiles had infinite argâ—â—ments to prooue by creatures that there was a God but all hee reduced to three principall generall heads which he tearmed Ex Motu ex Fine et ex Causa efficiente That is arguments drawne from the Motions from the Ends and from the Cause efficieÌ„t of creatures that we behold which tearmes y e examples following shall make cleere and manifest The argument of Motion standeth vpon this generall ground in phylosophy that what soeuer is mooued is mooued of another Wherin also is obserued that in the motions of creatures there is a subordination the one to the other As for example These inferiour bodies vpon earth are mooued and altered by the ayre other elements and the elements are mooued by the influence motion of the Moone Sunne and other heauenly bodyes these Planets againe are mooued from the hyghest Orbe or Sphere of all that is called The first moueable aboue which wee â—an go no further among creatures Now then asketh the Phylosopher â—eere who mooueth this first moueâ—ble for if you say that it moueth it â—â—lfe it is against our former ground that nothing is mooued in nature but of another And if you say that some other thing mooueth it then is the question again who moueth that other and so from one to one vntyll you come to some thing that mooueth and is not moued of an other and that must needes be God which is aboue all nature This was the common argument of Plato and of Aristotle of al the best philosophersâ— And they thought it a demonstration vnauoydable it seemeth they were admonished of this argument by consideration of the Clock whose hammer when it striketh sheweth the next wheele wherby it is moued and that wheele sheweth to another wheele and so from one to one vntill you come to him that was the first cause of motion to all the wheeles that is to the Clock-maker himselfe Aristotle to King Alexander vseth this pretie similitude That as in a Quiar of singers when the foreman hath gyuen the first tune or note there ensueth presently a sweet harmonie and consent of all other voyces both great and small sharpe meane so God in the creation oâ— this world hauing giuen once the first push or motion to the highest heauen called Primum mobile there ensueth vppon the same all other motions of heauens planets elementsâ— and other bodies in most admirable order concord congruetie for conseruation gouernment of the whole And thus is God proued by argument of motion The other two arguments of the End and of the Cause efficient of creatrues are made euident in a certaine manner by this that hath beene spoken of motion For seeing by experience that euery thing brought forth in nature hath a pâ—culiar end appoynted whereto it is directed by the self same nature as we see y â— bird is directed to build her neast by nature the Foxe to make his den so so the like in all other creatures the Philosopher asketh here what thing is that that directeth nature herselfe seeing each thing must haue somewhat to direct it to his end And no aunswer can be made but that the Director of Nature must bee some thing aboue nature which is GOD himselfe This argument of the finall End is most excellently handled by Phylo Iudaeus in his learned treatise Of the workmanship of the world From the Cause efficient the Phylosopher disputeth thus It is euident by all reason in respect of the corruptions alterations and perpetuall motions of all creatures that thys world had a beginning all excellent Phylosophers that euer wereâ— haue agreed therupon except Aristotle who for a time held a fantasy that the worlde had no beginning but was from
sayd captiuitie Of Christes flight into Egypt for feare of Herod S. Luke wel noteth that it was prophecied by Oseâ— long before that God would call his sonne out of Egipt And the Prophet Esay describeth the same very particulerly when he sayth Behold our Lord Iehoua shal ascend vp or ryde vppon a lyght cloude which was his fâ—esh or humanitie and shall goe down into Egipt and all the Idoles of Egipt shall shake at his presence Which latter poynt Eusebius sheweth that it was fulfilled most eâ—idently in the sight of al the world for that no Nation came to Christian Religion with so great celeritie or ferâ—our as dyd the Egiptians who threw downe theyr Idols before anie other heathen Nations And as they had beene the first in Idolatrâ—e to other Countryes so were they the first by Christes comming vnto them that afterward gaue example of true returne to theyr Creator It followeth in Esay And I wil giue vppe Egipt into the handes of cruell Lordes and a Potent King shall take dominion ouer them Which was fulfilled about the verie time wherein Christ was to come For that then after many spoyles and cruelties exercised vpon Egypt by the Romaine Lords Princes as Pompey Caesar Anthony and others in the end Cleopatra theyr Queene that was the last of all the bloode and lyne of the Pâ—olomies was enforced to sley herselfe and so Augustus the Emperour tooke possession of al Egipt and subiected it as a Prouince to the Romaine Empire But consider you how Esay concludeth y e matter aâ—ter all these temporall afflictions threatned against Egypt and confesse that such aduersitie is no signe of Gods dys-fauour to theÌ„ who receiue it For thus sayth God after all his cominations In that day there shall be an Aultar of Iehoua in the midst of Egypt they shall cry to God in their tribulation and he shall send them a Sauiour c. Blessing shall be in the midst of that Lande to whom the Lord GOD of Hostes hath giuen his benediction saying Blessed is my people of Egipt And heere we make an ende of our second Consideration The third Consideration NOw in the third place there coÌ„meth to be considered according to our former diuision the life conuersation doctrine myracles of IESVS And first touching things doone by him after hys comming out of Egypt which might be about the sixt or seauenth yere of hys age vntill hys baptisme by S. Iohn which was the thirtith there is lyttle recorded eyther in prophane or Ecclesiasticall wryters For that as S. Iustine S. Chrisostome Sâ— Augustine others do write he bestowed that time in the coÌ„mon exercise and labours of mans lyfe thereby to shewe hymselfe true man and gyue demonstration how much he hated and detested idlenes Of S. Iohn Baptist. OF Saint Iohn Baptist all Hebrue Wryters of that tyme doe make mention with exceeding praise and admiration of hys holinesse especially Iosephus that lyued immediatly after Christes daies sayth he was Vir optimus Iudaeos excitans ad virtutum studia A most excellent man styrring vp the Iewes to the exercise of vertue He addeth also that partlie for feare of the great concourse of people which flocked vnto him and partly by the solicitation of Herodias concubine and brothers wife to Herode Antipas the great Herods sonne for whose cause he had turned off hys owne wife daughter to Areta King of the Arabiansâ— hee was apprehended and imprysoned in the Castle of Acherun and therin soone after put to death Which murder Iosephus esteemed to be the cause of all the misery which insued afterward to Herode and hys whole familie Of thys man it was written by Malachie the Prophet Beholde I send my messenger or Angel before me and he shall prepare the way before my face and presently shal come to his Temple the RVLER whom ye seeke the MESSENGER OF THE TESTAMENT whom yee desire Which prophecie was fulfilled most euidently vppon the preaching of S. Iohn when Christ came vnto him and albeit S. Iohn had neuer seene him before yet he aâ—knowledged hym for the Messias in the presence of infinite people and hys acknowledgement was confirmed by the visible descending of a Doue and voice from heauen in the sight and hearing of all the people present according as three of our Euangelists doe report Which they would neuer haue presumed to do had not the matter beene most euident and without all compasse of deniall or contradiction And truely no one thing in all thys story of Iesus lyfe dooth more establish the certaintie of his beeing the true Messias then that S. Iohn Baptist whose wisedome learning vertue and rare sanctitie is confessed and recorded by the writings of all our aduersaries shold refâ—se the honor of the Messias offered vnto him selfe and lay it vpon Iesus as also should direct those disciples that depended vpon him to the onely following embracing of Iesus doctrine Which is most euidently proued that he dydâ— for that so many followers and Disciples as himselfe had not one appeared euer after that was not a Christian. The preaching doctrine of Iesus WHen Iesus was baptised he began to preache and hys whole doctrine was directed to the manifestation of hys Fathers wyll and amendement of mans life It tendeth all to this one ground and principle Thou shalt loue the Lord thy GOD with al thy soule and thy neighbour as thy selfe It was plaine easie perspicuous euident though it treated of most high mysteries It had neither pompe nor pride of rethoricall wordes nor flattering of mans wickednes as the doctrine of manie Phylosophers had Neither consisted it of vnprofitable externall ceremonies as the latter obseruations of the Iewish Law did nor was it fraught with carnalitie and spyrite of thys world as the Turkish Alcoran and other sectaries doctrine is But al was simplicitie all was spyrite all was truth all was honestie all was humility all was charitie It tooke away or disanulled no one perfect or spiritual point of Moses Lawe but rather reuiued interpreted fulfilled and made perfect the same For wheras that commanded externall obseruaunce thys addeth also internal obedience Wheras that said loue your friendes thys adioyneth loue also your enemies Whereas that commaunded wee should not kyll thys further commandeth to speake no angry words Whereas that prohibited to commit actuall adultery thys also forbyddeth to couet in mind Wheras that sayde take no interest or vsury of a Iew that is thy Countriman thys sayth take it of no man what soeuerâ— Whereas that accounted euerie Iew onely to be thy neighbour this teacheth â—uerie person lyuing to be thy brother Whereas that taught thee to offer vp a Calfe a Sheepe or an Oxe for thy sinnes thys instructeth thee to offer vp a contrite hart by fayth in the bloode of him that dyed for all with a firme resolute purpose of amendement
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
most esteemed they had not their equals among their posteritie Secondly in hys Treatise of Phylosophy he passeth it for a grounde that spirits not depending of materiall bodies cannot die or wexe old and therefore of necessitie he must conclude that some other cause is to be yeelded of the ceassing of these Oracles which cannot be but the presence and commaundement of some higher power according to the saying of S. Iohn To this ende appeared the sonne of God that hee might dissolue or ouerthrowe the workes of the deuill Neyther dyd Iesus thys alone in hys own persâ—n but gaue also power and authority to his Disciples followers to doe the lyke according to their commission in S. Mathewes Gospell Super omnia Daemonia et spiritus immundos c. You shall haue authoritie ouer al deuils vncleane spyrits Which commission how they afterward put it in execution the whole worlde yeeldeth sufficent testimonie And for examples sake onely I wil alledge in this place an offer or challenge made for the tryall or proofe thereof by Tertullian to the Heathen Magistrates and persecutors of hys time his wordes are theseâ— Let there be brought heere in presence before your trybunall seates som person who is certainly known to bâ— possessed with a wicked spirit and let that spirit â—e commaâ—nâ—ed by a Christian to sâ—eak and he shall as truly conâ—esse himselfe to be a deâ—ilâ— as 〈◊〉 other tymes to you he will falselâ— say he is a God Agaâ—ne at 〈…〉 let there be broâ—ght foorth one of these your Priestes or Prophets that will seeme to be possessed with a diuine spirit I mean of those that speake gasping c. in whom you imagine your Gods to talke and except that spyrite also commaunded by vs doe confesse himselfe to be a deuill being afraid indeede to lye vnto a Christian doe you shedde the bloode of the Christians in that very place c. None will lye to theyr owne shame but rather for honour or aduantage yet those spyrits will not say to vs that Christ was a Magitian as you doe nor that he was of the common coÌ„dition of men They wil not say he was stolne out of the Sepulcher but they will confesse that hee was the vertue wisedome word of God that he is in heauen that he shall come againe to be our Iudge c. Neither will these deuils in our presence deny theÌ„selues to be vncleane spyrits and damned for theyr wickednes that they expect his most horrible iudgement professing also that they doe feare Christ in GOD and God in CHRIST and that they are made subiect vnto hys Seruants Hetherto are the words of Tertullian contayning as I haue sayde a most confident challenge and that vpon the lyues blood of al Christians to make tryall of theyr power in controling those spirits which the Romaines other Gentiles adored as theyr Gods Which offer seeing it was made and exhibited to the persecuters themselues then lyuing in Rome wel may we be assured that the enemy would neuer haue omitted so notorious an aduantage if by former experience he had not beene perswaded that the ioyning heerein would haue turned and redounded to hys owne confusion And this puissant authority of Iesus imparted to Christians extended it selfe so farre forth that not onely theyr words and commandements but euen their very presence did shut the mouthes and driue into feare the myserable Spyrites So Lactantius sheweth that in hys dayes among many other examples of thys thing a seely Seruing-man that was a christian following hys Maister into a certaine Temple of Idols the Gods cryed out that nothing coulde be well done as long as that Christian was in presence The like recordeth Eusebius of Dioclesian the Emperour who going to Apollo for an Oracle receiued aunswer That the iust men were the cause that he could say nothing Which iust men Apollos Priestes interpreted to be meant ironically of Christians and therevppon Dyoclesian began hys most fearce and cruell persecution in Eusebius dayes Sozomenus also wryteth that Iulian an Apostata endeuouring with many sacrifices coÌ„iurations to draw an aunswer from Apollo Daphnaeus in a famous place called Daphne in the suburbes of Antioch vnderstood at last by the Oracle that the bones of S. Babylas the Martyr that lay neere to the place were the impediment why that God coulde not speake And thereupon Iulian caused the same body presently to be remooued And finally heereof it proceeded that in all sacrifices coniurations other mysteries of the Gentiles there was brought in that phrase recorded by scoffing Lucian Exeant Christiani let Christians depart for that while they were present nothing could be well accomplished To conclude the Pagan Porphyrie that of all other most earnestlie endeuoured to impugne disgrace vs Christians and to holde vp the honour of hys enfeebled Idoles yet discoursing of the great plague that raigned most furiously in the Cittie of Messina in Cicilie wher he dwelt yeeldeth this reason why Aesculapius the God of Phisicke much adored in y t place was not able to helpe them It is no meruaile sayth he if this Citty so many yeeres bee vexed with the plague seeing that both Aesculapius and all other Gods be nowe departed from it by the comming of Christians For since that men haue begun to worship this Iesus wee could neuer obtaine any profit by our Gods Thus much confessed this Patrone of Paganisme concerning the maine that hys Gods had receiued by Iesus hoâ—our Which albeit he spake with a mâ—liâ—ious minde to bring Christians in hatred and persecution thereby yet is the confession notable and confirmeth that story which Plutarch in his fore-named booke doth report that in the latter yeres of the raigne of the Emperour Tyberius a strange voyce and exceeding horrible clamor with hidious cryes skryches and howlings were hearde by many in the Graeâ—ian sea complaining that the great GOD Pan was nowe departed And thys Plutarch that was a Gentile affirmeth to haue beene alledged and approued before the Emperour Tyberius who meruailed greatly thereat and could not by all his Diuines and Soothsayers whom he called to that consultation gather out any reasonable meaning of this wonderful accideÌ„t But we Christians comparing the time wherin it happened vnto the time of Iesus death and passion and finding the same fully to agree may more then probably perswade our selues that by the death of theyr great God Pan which signifieth al was imported y e vtter ouerthrow of al wicked spirits Idols vpon earth The sixt Consideration AND thus hath the Deitie of Iesus beene declared and approoued by hys omnipotent power in subduing infernall enemies Nowe resteth it for vs to make manifest the same by hys lyke power and diuine iustice shewed vpon diuers of his enemies heere on earth whose greatest punishment albeit for the most part he reserueth for y e life to come
had taught them The gospell he preached was not after man neyther receiued he it of man but by reuelation from Iesus Christ. Hee brought them no fancies visions dreames interpretations of Scripture hatched in his owne braine but the pure and sincere doctrine receyued by reuelation from GOD hymselfe and faythfully deliuered vnto them without hacke or mayme as he receiued it Therefore S. Ierome vppon that place considering how all Hereticks haue iugled with the Scriptures froÌ„ tyme to tyme sayth That Marcion and Basilides and other Heretiques the contagious botches and plague sores of the church haue not the Gospell of God because they haue not the Spyrite of GOD without which that which is taught groweth to be mans Gospell Thys maketh that learned Father to resolue vpon the matter that it is a dangerous thing peruersly to expound the holy Scriptures for by thys meanes that is by wrong and peruerse interpretation that which is Gods Gospell is made mans Gospell et quod peius est and that which is worse sayth thys holy Father it is made the deuils Gospell For discerning therefore of thys kynde of most pernicious people and theyr deuilish dealing and least we should be carried away with euery winde of docdrine by the wilinesse of men GOD hath ordained in hys Church Apostles Doctors Prophets Pastors Interpreters whom he hath so guyded and gouerned froÌ„ time to time with hys holy Spyrit that they haue beene able by the Scriptures to represse and beate downe whatsoeuer errours and heresies haue been raysed vp by the enemies of Gods truth contrary to the analogie of fayth rule of charitie that is to say beside the true sence and meaning of the Canonicall Scripture When there rose vp certaine seditious fellowes among the Iewes in the Primatiue Church making som contention about theyr ceremonies as did Simon Magus Nichâ—lasâ— Cerinthus Ebion and Meandâ—r that were Heretiques They were refelled and conuinced out of the scriptures by the Apostles and their Schollers Martialis Dyonisius Areopagita Ignatius Policarpus and other who were no doubt directed and guided by the Spyrit of GOD. Afterwarde when Basilides Cerdon Marcion ValeÌ„tinus Tatianus Apelles Montanus and diuers other troubled the Church wyth monstrous heresie they were coÌ„futed by Iustinus Martyr Dionisius Bishop of Corinth Iraeneus Clemens Alexandrinus Tertullian their equales who in all theyr controuersies had recourse vnto the Scriptures and beeing instructed and ledde by the spyrite of trueth preuailed mightilie against theyr aduersaries And so downward froÌ„ age to age vnto our dayes whatsoeuer heresie or different opynion hath sprung vp contrary to the doctrine of Christ and hys Apostles it hath beene checked and controlled by the Watchmen spiritual Pastors and Gouernors of the Church who alledged alway the coÌ„sent of y e scriptures for decyding of al doubts and were most graciously guided by the Spyrite of GOD in all theyr actions And heereof it is that the worde of God is called the sword of the spirit because as it was giuen by inspiration at the first so beeing expounded by the direction of the same Spirite it is most liuely and mighty in operation sharper then any two edged sword and entering through euen to the deuiding a sunder of the soule and the Spyrit of the ioynts and the marrowe and it is a discerner of the thoughts and intents of the hart This is that spyriual sword wherwith our Sauior Christ preuailed against sathan the head Lord maister of all Heretiques who notwithstanding pretended scriptures for his deuillish purposes And the Apostle Paule beeing furnished with thys onely weapon dysputed against the peruerse and ouer-thwart Iewes which dwelt at Damascus and confounded them proouing by conference of Scriptures that thys was verie Christ. Now as it was expedient that the Gospels should be written that we learning the truth fooâ—th of them should not be deceyued by the lyes of herâ—sies so was it necessary that the same gospels shold be preached for the confirmation of fayth And heereof it is that the Apostle Saint Paule Rom. 10 sayth that fayth coÌ„meth by hearing the word of God because the word preached is the ordinary meanes to beget and increase faith in vs for the which cause also it is called the incorruptible seede whereby we are borne a newe and whereby the Church is sanctifyed vnto the Lord. Wherfore to conclude this point seeing that the holy Scriptures are that most infallible and secure way mentioned by Esay seeing they are the rule and leuell both of our faith and lyfe containing in them sufficient matter to confute errour confirme the truth able to make a man wise vnto saluation and perfectly instructed vnto euery good worke this ought to be the duty of y e faythful that I may vse the words of Basil to be thorowly perswaded in his mind that those things are true and effectuall which are vttered in the Scripture to reiect nothing thereof For if whatsoeuer is not of fayth be sinne as sayth the Apostle and if fayth commeth by hearing and hearing by the word of God without doubt when any thing is without the holy Scripture which cannot be of fayth it must needes bee sinne And therefore to speake as S. Augustine speaketh if any I will not say if wee but which S. Paule addeth if an Angel from heauen shal preach eyther of Christ or of his church or of any other thing which pertaineth to faith or to the leading of our lyfe otherwise then we haue receiued in the holy scriptures of the Law and the Gospell let them bee accursed Now if forsaking al by-pathes of mens inuentions and traditions we wil search diligently in the scriptures wherein we thinke to haue eternall lyfe we shall see that they testifie of nothing so much as of the promises of God in Christ Iesus who as he is the ende of the law for righteousnes to euery one that beleeueth so doe they send vs directly and as it were lead vs by the hand like a carefull Schoole-maister vnto hym teaching vs to apprehend and lay hold on hym with the hand of fayth and to apply hym with hys gifts graces vnto our selues and our own saluation So that fayth is made the meanes and as it were the Conduit to conuay Christ himselfe his death buriall and resurrection and all the rest of his benefits vnto vs which the Apostle witnesseth Colos. 2.12 Yee are buried saith he with hym thorow Baptisme in whom ye are also raised vp together through the sayth of GOD effectually working who raised hym from the dead Whereof it ensueth that all the faythfull doe not only obtaine y e benefit of Christes death and buriall by theyr Baptisme whereby they die vnto sinne but also doe receiue and enioy the fruite effect of his resurrection by a liuely faith wherby they are quickned and raised vp vnto righteousnes in thys life
the true Messias doth sufficiently teach vs that we must not only belieue in his name doctrine but conforme our liues actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first principall foundation whereupon all the rest is to be staied and grounded Yet as in other materiall buildings after the foundation is layde there remaineth the greatest labour time cost cunning and diligence to be bestowed vpoÌ„ the framing furnishing of other parts y t must ensue euen so in thys celestiall edifice or building of our soule hauing laid on the foundation and ground of true beleefe the rest of all our life time labor studies is to be imployed in the perfecting of our lyfe and actions and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues dylligent obseruation of Gods coÌ„mandements without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures or to say we haue fayth looke to be saued as wel as other men then it wil be to purpose to haue a foundation without a building vpon it or a stock or tree y t beareth no fruite Which thing S. Iames speaking of that historical and dead fayth wherby the wicked and the very deuils themselues belieue that there is one GOD expresseth most excellently in thys fit similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life obseruing of Gods commandements not our sauior Christ alone in hys Sermon most earnestly vrged as hath beene sayde but hys fore-runner also S. Iohn the Baptist and his followers the holy Apostles whereof the one continually called vpoÌ„ the people to bring forth fruits meete for repentance the other in all theyr wryting no doubt in all theyr Sermons after matter of doctrine and fayth propounded do proceede to exhortation precepts of Christian lyfe In so much as S. Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenes and security of the people in their times directed theyr writings eyther onely or principally to thys ende euen to perswade and enforce the necessitie of good life conuersation among Christians Yea and that Saint Paule himselfe when he concludeth that a man is iustified by fayth without the works of the Law doth not exclude the workes of charitie as effects and fruites of fayth which followe hym that is already iustified in the sight of God but hee excludeth them as causes of saluation which goe before him that is to be iustified Whereby it appeareth that saint Paul handling the causes of our iustification in the sight of God is not repugnant â—r contrary to S. Iames speaking oâ— the notes and signes whéreby we are iustified that is as the worde is taken els where declared or knowne to be iust or righteous before men The sum is that although good works are not the causes of our saluation yet they are the way as it were the path that leadeth thervnto because by them as by certayne marks we perceiue our selues to haue entered and to haue proceeded in the way of eternal life Yea they are the fruites and effects wherby we testifie and declare both vnto our selues and to others the truth of that fayth which we professe And therefore our Sauiour Christ willeth vs in y e gospel to let our light shine before men that they seeing our good works may take occasion therby to glorifie our heauenly Father And his holy Apostle Saint Iames byddeth those carnall and sensuall Christians that stoode so much vpon the onely name of faith to shew hym theyr fayth by their works that is they should declare testifie vnto men as I haue sayde the fayth which they professed by the fruites thereof To men I say 〈◊〉 cause men which iudge but by 〈◊〉 outwarde appearance onely cannot know the goodnes of a Tree but by the good fruite which it yeeldeth they cannot discerne the inwarde fayth but by the outward workes But as for God that searcheth the secrets of the hart and raynes it needeth not that we should shewe him our fayth by our works nor may we looke for iustification at his hands by the best of them for theÌ„ might we haue wherof to boast but there is no boasting with God therfore no iustifying by works in hys sight Yet notwithstanding the Lord requireth good works at our hands to the end that hymselfe myght be glorified our needie bretheren relieued comforted others gained wonne by our example to the embracing of the same fayth and Religion which we professe our owne fayth exercised and strengthened our calling election made sure confirmed And it is very requisite y t the chyldren of God which are bought with so high a price as with the blood of Iesus shold glorify god both in soule body because they are redeemed both in soule body and not lyue vnto theÌ„selues but vnto him which dyed and rose againe for them This is the end of our election before the foundations of the worlde were layde as the Apostle testifieth Ephes 1 4 euen that we should be holie and blamelesse before hym in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordayned that wee should walke This is the end of our redemption as old Zachary prophecied Luke 1 74 75 that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction wherunto we were subiect we should serue God without feare in holines and righteousnesse before hym all the daies of our lyfe Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as he that hath called vs is holy so must we be holy in all maner of coÌ„uersation And it cannot be that they which are truely iustified that is to say made righteous by a liuely faith in Christ should not also in some measure be sanctified that is made holy by a faithfull lyfe in hym Let not men therfore deceiue theÌ„selues with the onely name shadow of faith without the nature and substaunce thereof Let them not promise vnto themselues euerlasting life because they knowe y e true God and whoÌ„ he hath sent Iesus Christ but let them remember how Christ hys Apostle whom he deerely loued expoundeth that saying when hee wryteth By thys we knowe GOD truly if we keepe his commaundements and whosoeuer sayth that â—e knoweth hym and yet keepeth not his commaundements is a lyar and the trueth is not in hym