seene or founde without espial of some one amongst so many that attended there Or if thys were possible as in reason it is not yet what profite what pleasure what comfort coulde they receyue heerby We see that the Apostles Disciples of his who were so abandoned of life hart in his passion after two dayes onely they were so changed as life and death can be no more contrary For whereas before they kept home in all feare and durst appeare no where except among theyr own priuate freendes nowe they came forth into the streetes and common places and auouched with al alacritie and irresistable constancie euen in the faces heaâ—ing of their greatest enemies that Iesus was risen froÌ„ death to lyfe that they had seene him and enioyed his presence And that for testimonie and confirmation heereof they were most readie to spend their liues And could all thys trow you proceed onely of a dead body which they had gotten by stealth into theyr possession wold not rather the presence and sight of such a body so torne mangled and deformed as Iesus body was both vpon the Crosâ—e and before haue rather dysmayed them more then haue gyuen him any comfort Yes truelyâ— And therefore Pilate the Gouernour considering these circumstaunces and that it was vnlikelie that eyther the body shold be stolne away without priuity of the Souldiours or if it had been that it should yeeld such life hart consolâ—tion and courage to the steâ—lers beganne to giue eare more diligently to y e matter and calling vnto him the Souldiers that kept y e watch vnderstood by them the whole truth of the accident to wit that in their sight presence Iesus was risen out of hys Sepulcher to lyfe and that at hys rysing there was so dreadful an earthquake with trembling and opening of Sepulchers rounde about such skryches cryes and commotion of all Elements as they durst not abide longer but ranne and tolde the Iewish Magistrates thereof who being greaâ—ly discontented as it seemed with the aduertisement gaue them money to say that whyle they were sleeping the body was stolne away from them by hys Disciplesâ— All thys wrote Pilate presently to hys Lord Tyberius who was then Emperour of Rome And he sent withall the particuler examinations confessions of diuers others that had seene and spoken wyth such as were rysen from death at that tyme and had appeared to many of their acquaintance in Ierusalem assuring them also of the Resurrection of Iesus Which information when Tyberius the Emperor had considered he was greatly moued therwith and proposed to the Senate that Iesus myght be admitted among the rest of the Romaine Gods offering hys owne consent with the priuiledge of hys supreame royall suffrage â—o that deâ—ree But y e Senate in no wiâ—e would agree thereunto Wherupon Tyberius beeing offended gaue lycence to all men to beleeue in â—esus that would and forbid vpon paine of death that any Officer or oâ—her should molest or trouble such as bare good affection zealeâ— or reuerence to that name Thus much testifieth Tertullian against the Gentiles of hys owne knowledge who lyuing in Rome a learned man and pleader of causes dyuers yeeres before he was a Christian which was about one hundred and foure-score yeeres after our Sauiour Chrâ—st hys ascention had great ability by reason of the honour of his familie learning and place wherein hee lyued to see and know the Recordes of the Romains And the same doth affirme also Egisippus another auncient Wâ—yter of no lesse authoritie then Tertullian before whom he liued Neither onely diuers Gentiles had thys opinion of Iesus Resurrection againe from death but also sundry Iewes of great credite and wisedom at that tyme were enforced to belieue it notwithstanding it pleased not God to gyue them so much grace as to become Christians Thys appeareth plainelie by the learned Iosephus who wryting his storie not aboue fortie yeeres after Christes passion tooke occasion to speake of Iesus and of his Disciples And after he had shewed howe hee was crucified by Pilate at y e instance of the Iewes and that for all thys his Disciples ceased not to loue him stiâ—l he adioyneth forâ—h-with these words Idâ—irco illis tertio die vita resumpta denuo apparuit That is for thys loue of hys Disciples he appeared vnto them againe the third day wheÌ„ he had resumed life vnto him Which expresse plaineâ— resolute words we may in reason take noâ— as the confession onely of Iosephus but as the common iudgement opinion and sentence of all the dyscreete and sober men of that tyme layde downe and recorded by thys Historiographer In whose dayes there were yet many Christians aliue that had seene spoken with Iesus after his Resurrection infinite Iewes that had heard the same protested by theyr Fathers bretheren kins-folkes and freendes who had beene themselues eye witnesses thereof Of Iesus ascention AND thus hauing declared and proued the Resurrection of our Sauiour Iesus both how it was foreshewed as also fulfilled there remaineth nothing more of necessitie to be sayd in thys Section For that whosoeuer seeth acknowledgeth that Iesus beeing dead could rayse himselfe againe to lyfe wil easily beleeue also that he was able likewise to ascend vp to heauen Whereof notwithstanding S. Luke alledgeth one hundred and twenty witnesses at the least in whose presence he ascended from the top of the Mount Oliuet after forty dayes space which hee had spent with them from the tyme of hys resurrection Hee alledgeth also the appearing of two Angels among al the people for testimonie thereof He nameth the day and place when and where it happened He recounteth the very words that Iesus spake at his ascention He telleth the manner howe hee ascended and how a Clowde came downe and receiued hym into it out of theyr sight He declareth what the multitude dyd whether they went and in what place they remained after theyr departure thence And finally he setteth downe so many particulers as it had been the easiest matter in the world for hys enemies to haue refuted his narration if all had not beene true Neyther was there anie to receiue more domage by the falsehoode thereof then himselfe and those of his profession if the matter had beene feigned Wherefore to conclude at length thys treatise of the byrth lyfe doctrine actions death resurrection and ascention of Iesus seeing nothing hath happened in the same which was not fore-tolde by y e Prophets of GOD nor any thing foreshewed by the same Prophets concerning the Messias which was not fulfilled most exactly within the compasse and course of Iesus abode vpon earth we may most certainly assure our selues that as GOD can neyther fore-tell an vntruth nor yeeld testimony to the same so can it not be but that these things which wee haue shewed to haue beene so manifestly fore-prophecied and so euidently accoÌ„plished must needes assure vs
THE Second part of the Booke of Christian exercise appertayning to Resolution OR A Christian directory guiding all men vnto their saluation VVritten by the former Author R. P. Psalme 27. ver 4. One thing haue I requested of the Lorde and that I vvill demaund still vvhich is to dvvell in his house all the dayes of my life to the ende I may knovve and doe his vvill AT LONDON Printed by Iohn Charlwood for Simon Waterson in S. Paules Church-yarde at Cheape-gate 1592. To the right Honourarable Sir Thomas Heneage Knight Chauncellour of the Dutchie of Lancaster vize Chamberlaine to her excellent Maiestie Treasurer of her royall Chamber and one of her Highnesse most honorable priuie Counsaile All happinesse in this life and in the life to come hartily wished BOth duety for honourable fauours receyued and intire affection the spurre that pricketh forward the verie harshest conceite hath imboldened mee to present this treatise to your honours viewe as a testimonie of good will to shunne the infamous title of ingratitude as also in some measure to expresse my poore yet vnfeyned zeale the boldnesse of the one I presume noble nature wil pardon the slender habilitie of the other I hope the same will accept I know howe far from your honorable thoughts sinister opinions are that might checke the young springing plants whose forwardnes promise greater mattters to ensue I know withall not onely your honorable care to cherish such endeuours but also your prouident and liberall bountie in supporting any towardly hope from falling Ouer faint harted might hee then bee thought that would dismay when doubt is so worthily remooued Then boldly yet as it becoÌ„meth me in duetie I reuerently deliuer your honour this simple gift referring the iudgement both of it and me to your wonted noble consideration And as your yeeres so pray I all blessings of heauen may encrease vppon you to the comfort of such as haue good cause to loue you TO THE CHRISTIAN READER Health CVrteous Reader not many yeres since a book vvas published Of Christian Exercise appertaining to Resolution vvritten by a Iesuit beyond the seas yet an Englishman named M. Robert Parsons vvhich Booke M. Edmund â—unney hauing diligently perused committed to the publique vievv of all indifferent iudgements as glad that so good matter proceeded from such infected people and that good might arise thereby to the benefit of others Since the manifestation of that Booke the first Author thereof named M. Robert Parsons hath enlarged the same Booke vvith a second part and nevv Additions vvherein hee hath concluded and finished his vvhole intent of the Resolution and that vpon speciall causes as himselfe sets dovvn in Preface in this maner Beeing admonished by the writings of diuers that since the publishing of my first Booke it hath been misliked in two principall points First that I speake so much of good works so little of faith SecoÌ„dly that I talked so largely of Gods iustice and so briefly of his mercie Beside conceiuing by the information of manie that diuers persons hauing a desire in themselues to reade the â—ormer booke but yet being weake fearful to be touched so neere in conscience as they imagined that Book did durst neuer intermedle therwith being informed there was nothing in the same wherewith to entertaine themselues but only such vehement matter of perswasion as would greatly trouble and afflict them For remedy of which inconueniencie I haue framed this second part of that work therein inserted diuers chapters and discourses of matters more plausible of themselues more indifferent wherewith the Reader may solace his minde at such times as he findeth the same not willing to feele the spur of more earnest motion to perfection Hereupon grevv the occasion of his framing his second book vvhich being perused by sundrie lerned men vvho haue thought it as vvorthy to bee seene as the first â—s novv gentle Reader presented to thy vievv read it indifferently and iudge thereof as thou findest occasion OF THE MANIFOLD PERILS THAT ENSVE to the VVorld by Inconsideration And how necessarie it is for eueriâ— man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD vvho from time to time haue beene sent by his mercifull prouidence to aduertise vvarne sinners of their perilous estate condition for sin haue not onely foretold them of their vvickednes imminent dangers for the same but also haue reuealed the causes thereof vvhereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceeding of our most merciful Lord vvith the children of men And among other causes none is more generall or oftner alledged than the lack of consideration by vvhich as by a coÌ„mon snare and deceipt of our aduersarie most men fall into sin and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speking of the carelesse Nobilitie and Gentrie of Iurie that gaue themselues to banquetting and disporte vvithout consideration of their duties tovvards God repeateth often the threate of woe against them and then putteth dovvne the cause in these vvords The Lute and Harpe and Timbrel Shalme good wine aboundeth in your banquets but the workes of God you respect not nor haue you consideration of his dooings And then insueth Therefore hath hell enlarged his soule and opened his mouth without all measure or limitation and the stout and high and glorious of thiâ— people shall descend into it Here are tvvo causes as you see and tvvo effects linked together of these Ievves damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of GODS vvorks proceedings tovvards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods vvorkes tovvards sinners brought them to this perrill for that it follovveth in the very same place And the Lord of hostes shall be exalted in iudgement and our holy God shall be sanctified in iustice as if he had saide that albeit you vvill not consider novv Gods iudgements and iustice amidst the heate pleasure of your feasting yet shall he by exercising the same vppon you heereafter bee knovvne exalted and sanctified thoroughout the vvorld The like discourse maketh God himselfe by the same prophet to the daughter of Babylon and by her to euerie sinfull sensuall soule figured by that name Come dovvne saith he sit in the dust thou daughter of Babylonâ— thou hast said I shalbe a Ladie for euer hast not put vpon thy heart y e things that thou shouldst nor hast thou had remembraunce of thy last ende c. Now therfore harken thou delicate daughter which dwellest so confidently there shal come vpon thee an euill whereof thou shalt not knowe the of-spring and a calamitie shall rush vppon thee from which thou shalt not bee able to
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
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
much more shall we see the same to be true For what is the cause thinke you why at this day wee haue so many of those people whom holy Iob dooth call abhominable that drink vp iniquitie as beastes drinke water that commit all sinne all iniustice all turpitude without remorse or scurple of conscience VVhat is the cause of this I say but lacke of consideration lacke of vnderstanding lacke of knowledge For as Christ sayd to Ierusalem touching her destruction Si cognoâ—isses et tu c. If thou also ô sinful soule didst knowe what hangeth ouer thy head for this carelesse life of thine if thou daughter of Babylon wouldst remember ponder in thine heart what shalbe the end of thy delights thou wouldest not liue so pleasantly as thou doost Nunc autem abscondita sunt ab occulis tuis But now saieth Christ these thinges are hidden from thine eyes Not but that thou mightest haue knowne them if thou wouldest but for that thou art one of them that say to God scientiam viarum tuarum nolumus we wil not haue vnderstanding of thy wayes one of them qui sunt rebelles lumini y t are rebellious against the light and illumination of Gods grace one of them qui nolunt intelligere vt bene agent that will not vnderstand to doe well and finally one of them qui declinant aures ne audiant Legem that turne away theyr eares to the end they may not heare Gods Law quorum oratio est execrabilis whose not onely life but also prayer is execrable and deteâ—table in the sight of their Maker Truely nothing in reason can bee lesse tollerable in the presence of Gods Maiestie than wheras he hath published a Lawe vnto vs with so great charge to beare it in minde to ponder in hart to studie meditate vpon it both day and night at home and abroade at our vprising our downe lying to make it our cogitation our discourse our talke our exercise our rumination and our delight that we should notwithstanding contemne the same as to make it no pat of our thought but rather to flee the knowledge thereof as we see most men of the world doe for not troubling their consciences But the holy Ghost hath laid down the reason hereof long agoe in these words Cum sit timida nequitia testimonium condemnationis For that wickednes in it selfe is alwaies fearefull it gyueth witnesse against it selfe of damnation whensoeuer it thinketh of the Lawe of God or of honâ—stie So Foelix the Gouernour of Iurie when S. Paule began to talke of iustice chastitie Gods iudgements before him he was wonderfully afeard and said to Paul that he should depart for that time and that he would call for him afterward when occasion should require But hee neuer did and whâ—t was the cause for that as Iosephus testifieth he was a wicked man and Drusilla his faire Lady that was with him at S. Paules speech was not hys true wife but taken by allurement and violence from an other therfore it offended them both to heare preaching of chastitie This then is one principall cause why men of this world will not enter into consideration of their owne estate and of Gods commaundements least they should read and see their owne faults and beare witnes against theÌ„selues of their own condemnation VVhereunto the holy Scripture annexeth an other cause not far vnlike to this which is that worldly men doe so drowne themselues in the cares cogitations of this life as they leaue in their minds no place to thinke vppon Gods affaires which are the busines of their owne soules Thys expresseth Ieremie the Prophet most effectually when hauing made his complaint that notwithstanding his preaching and crying in the Temple gate for long time together where al the people passed by him and heard him yet no man saith he would enter into consideration or say with himselfe what haue I doone and reason Omnes enim conuersi sunt ad cursum suum qua siequus impetu vadens ad praelium All men are set vppon their owne courses and wayes and doe runne in the same with as great vehemencie and fearce obstinacioÌ„ as a furious armed horse when he heareth the Trumpet in the beginning of a battayle By which comparison the holy Ghost expresseth very liuly y e irrecouerable state of a setled worldlly man that followeth greedily his own designments in the negotiation of earth These are two of the cheife causes of inconsideration I meane wilfull malice and obstinate corruption in the vanities of this life And yet meÌ„tioneth the Scripture a third sort also of inconsiderate men who neyther of direct malyce nor yet of great occupation in worldly affaires doe neglect consideration but rather of a certain lightnes and idle negligence for that they will not trouble theyr heads with any thing but disport and recreation of whom it is writteÌ„ aestimauerunt lusum esse vitam nostram They esteeme this life of ours to be but a play-game And in an other place of the same men Ita securi viuunt quasi iustorum facta habeant They liue as securely confidently without care and cogitation as if they had the good works of iust men to stand for theÌ„ But as the holy Ghost pronounceth in the same placeâ— hoc vanissimum this is vanity and folly in the highest degree For as in things of this lyfe hee were but a foolish Merchant that for quietnes sake would neuer looke into his own account booke whether he were behind hand or before and as the ship-master were greatly to be laughed at that for auoyding of care would sit downe and make good cheere let the ship goe whether shee would so much more in the busines of our soule it is madnes and folly to fly consideration for eschewing of trouble seeing in the ende thys negligence must needes turne vpon vs more trouble and irremediable calamitie For as Ieremie sayth to all such men in nouissimo die intelligetis ea in the end of your dayes you shall not chuse but know and see and vnderstand these things which nowe for delecacie you wil not take the pains to thinke of But when shall this be trow you he telleth plainely in the same place When the fury of the Lord shall come foorth as a whirlwind and shall rush and rest vppon your heads as a tempest then shall you know and vnderstand these things It seemeth that the Babylonians were a people very faultie in thys poynt of consideration as all wealthy people are not onely by that which before hath beene touched of the daughter of Babilon that would not consider her ending dayes but also for that not long before y e most terrible destruction of that great cittie by the Medes and Persians God cryed vnto her in these words My deerely beloued
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
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
are full of the lyke and time permitteth me onelie to touch some few of the principall The prophecie for the destruction of Ierusalem Babilon ESay the Prophet is wonderfull in fore-telling the misteries acts of the Messias his natiuitie his lyfe and all the particulers that happened in hys passion In so much that S. Ierom sayth he may seeme rather to write a story of deedes past then a Prophecie of euents to come But yet among other things it is to be noted that he lyuing in a peaceable and prosperous time in Iuda when the Iewes were in amitie and great securitie with the Babilonians hee fore-saw fore-told the destruction of Ierusalem by the sayd Babilonians and the grieuous captiuity of the Iewes vnder theÌ„ as also the destruction of Babilon again by Cyrus King of Persia whose expresse name and greatnes he published in wryting almost two hundred yeeres before he was borne saying in y e person of God First to Ezechias king of Iuda that reioyced in the friendshyp he had with Babilon Behold the dayes shall come when all that thou and thy Fathers haue layde vp shall be carried away to Babilon and thy chyldren shalâ— be Eunuches in the King of Babilons Pallace And next to Babilon he sayd The destruction of Babylon which Esay the sonne of Amos saw c. Howle and cry for that the day of the Lord is at hande c. The wonderfull prophecie for Cyrus King of Persia. THirdly vnto Cyrus not yet born who was preordained to destroy the same and to restore the people of Israell from banishment to rebuild the Temple in Ierusalem hee sayth thus I say to Cyrus thou art my shâ—epe-heard and thou shalt fulfill all my will I say to Ierusalem thou shalt be builded againe I say to the Temple thou shalt be founded againe This sayth the Lord to my annointed Cyrus I will goe before thee and will â—umble the glorious people of the earth in thy presence I will breake theyr brasen gates and crush in peces theyr yron barres for my seruant Iacobs sake haue I called thee by Name and haue armed thee whereas thou knowest not mee Can any thing be more cleerely or miraculously spoken in the world then to name a Heathen not yet borne that shold conquer so strong a Monarchie as Babilon was at thys time and should builde againe the Temple of Ierusalem which others of his owne Religion had destroyed before him What cause what reason whâ—t likeli-hoode could be of thys Yet Esay speaketh it so confidently as he sayth that he saw it and he nameth two witnesses thereof that is Vrias and Zacharias that were not borne in many yeâ—es after saying I tooke vnto me two faithfull witnesses Vrias the Priest and Zacharias the Sonne of Barachias Whereof the first was a Prophet in Ieremies time a hundred yeres after Esay and the second liued fourscore yeeres after that againe in the dayes of Dariâ—s as by the beginning of his prophecie appeareth and yet both as you see were dâ—stinctly named by Esay long tyme before And whereas thys Booke of Esay was pronounced openly to the people as other prophecies weâ—e and published into manie thousande hands before the captiuity of Babylon fell out and then carried also with the people and dyspersed in Chaldea other parts of the world there can be no possible suspition of forgery in thys matter for al that the world both saw it and read it many yeres before the thing came to passe yea when there was no likeli-hood of any such possibility to come The Prophecies and dooings of Ieremie in the siedge of Ierusalem THE same captiuitie destruction of Ierusalem by the Babylonians was prophecied by Ieremie a hundred yeeres after Esay a lyttle before the matter came to passe yea while the Babylonians were about the walles of Ierusalem besiedged the same for two yeres together Ieremie was within and tolde euery man that it was but in vaine to defend the Cittie for that GOD had nowe deliuered it And albeit he were accounted a Traytour for so saying especially when by an Armie of Egipt that came to the ayde of Ierusalem from Pharao the siedge of the Babylonians was raised for a certaine time yet Ieremy continued still in his asseueration said to Zedechias the King Thou shalt bee deliuered into the handes of the King of Babylon And to the people Hae dicit Dominus tradendo tradetur haec Ciuitas c. Thys sayth the Lorde thys Citty most certainly shal be deliuered into the hands of the Babylonians And so he continued notwithstanding he were put in prison and whipt and threatned daily to be hanged vntill indeed the Citty was taken and Zedechias eyes puld out hys chyldren slaine before his face al other things performed which Ieremie had prophecied fore-told them before And which was yet more meruailous Ieremy did not onely fore-tell the particulers of thys captiuitie but also the determinate time how long it should endure saying And all this Land of Iurie shall be into wildernes and astoniednesse and all this people shall serue the King of Babylon for three-score and tenne yeeres when three-score and tenne yeeres shall be complete I will visite vppon the King of Babilon vpon that Nation saith the Lord and I will lay the same into eterâ—all desolation But vppon Iudâ— will I cast my pleasant eyes and will bring them backâ— to this Land again c. In which prophecie is contained first the particuler tyme howe long thys captiuitie should endure Secondly the destruction of Babylon and of that Monarchie by the Persians And thirdly the returning home of the Iewes againe which three things to haue been afterward fulfilled not onely Esdras that liued at that tyme and was an actor in performance of the last but all other Heathen writers besides doe record and testifie And thys prophecie of Ieremie was so famous and certainly belieued amongst all the Iewes in the time of their captiuity as when the day of expiration drew neere Daniell writeth thus of himselfe In the first yeere of Darius I Daniell vnderstood in the scriptures the nuÌ„ber of the seauentie yeeres whereof God spake to Ieremie that they should be fulfilled touching the desolation of Ierusalem I turned my face to my Lord God and besought him in fasting sackcloth c. Neyther onely the Iewes vnderstoode and beleeued thys prophecie but euen Cyrus himselfe that was a Gentile gaue ful credite thervnto and theâ—eby was induced to restore the Iewes as appeareth both by hys own words and Proclamations sette downe by Esdras that executed the same and by hys deedes also in râ—storing home the Iewes rebuilding theyr Temple at his own great chaâ—ges as all Historiographers of the Heathen doe confesse I might heere alledge infinite other examples and make no end if I woulde followe
wildernes that hath no Maister to tame him Which in other words the wiseman vttereth thus He esteemeth this lyfe of ours to be but a play-game and therefore careth not how he lyueth or wherein he spend and passe ouer his time And this of the man whoÌ„ the Scripture calleth vaine But now for the sober wise and discreet of whom it is written The way of life is vppon the learned to the ende he may decline from the lowest hell they are farre from so great follie as to imagine that no account shal be demaunded of our being in this world for that they haue read That God shall bring into iudgement what-soeuer is doone for euery faulte that is committed And the Christian man knoweth further by the mouth and asseueration of hys Sauiour and Redeemer that hee shall be accountant for euery idle worde that hee mis-vttereth and finallie there is no man that is eyther of reason or conuersant in the wrytings and Testament of his Creator but remembreth well that among al other irritations whereby the wicked man is saide to prouoke Gods patience to indignation none is more often repeaâ—ed or more grieuouslie taken then that he said in his hart God will aske no account With these men then alone shall be my speech in this present Chapter who haue a desire to dyscharge well thys account For attayning whereof truly I can giue no better counsaile instruction oâ— aduise then to doe in thys case as a good Merchant factor is wont to doe when he arriueth in forraine Countries or as a Souldiour or Captaine sent by hys Prince to some great exployt is accustomed when he commeth to the place appointed that is to weigh and consider deepely for what cause he came thether why he was sent to what ende what to attempt what to prosecute what to performe what shall be expected and required at his hands vppon his returne by him that sent him thether For these cogitations no doubt shall styrre him vp to attend to that for which he came and not to employ hys time in impertinent affaires The like would I counsaile a Christian to put in vre concerning a case proposed and to demaunde of himselfe betweene God and hys conscience why and wherefore and to what end he was created sent hether into this world what to do wherein to bestow his dâ—yes c. And then shall he finde that for no other cause matter or end but onely to serue God in thys lyfe and by that seruice to enioy heauen and euerlasting saluation in the lyfe to come Thys was the condition of our creation as Moises wel expresseth and thys was the consideration of our redeeming fore-tolde by Zacharie before we were yet redeemed That we being dâ—liuered from the hands of our enemies should serue God in holinesse and righteousnes all the dayes of oâ—r lâ—ues Of thys consideration doe ensâ—e two conâ—â—quents to be obserued Whereâ—f the first is that seeing our end and finall cause of being in thys world is to serue God so to work our owne saluation with feare and trembling what-sâ—euer thing wee doe or bestowe our time in which eyther is contrary or impertinent or not profitable to thys end though it were to gaine kingdoms it is vanitie and lost labour that wil turne vs in time to griefe and repentance if we change not our course for that it is not the matter for which wee came into thys life nor whereof we shal be demaunded an account except it be to receiue iudgement punishment for the same Secondly it foloweth of the same consideration that seeing our onely busines and affaire in thys world is to serue our Maker saue our own soules and that all other earthly creatures are put heere to serue our vses to that end onely we should for our parts be indifferent to all these creatures as to riches or pouertie to health or sicknes to honour or contempt to little learning or much learning and we should desire only so much or little of eyther of them as were best for vs to the attainment of our sâ—id end Butte pretended that is to the seruice of God the weale of our soules For whosoeuer desireth seeketh loueth or vseth these creatures more then for thys runneth from the end â—or which he came hether By this then may a careful Christian take some scantling of his own estate with God and make a coniecture whether he be in the right way or no For if he attend onely or principally to this end for which he was sent hether if his cares cogitations studies endeuours labours talke conuersation and other his actions doe runne vpon thys matâ—er that hee careth no more for other creatures as honours riches learning and the lyke then they are necessarie vnto him for this ende that he pretendeth if hys dayes life be spent in thys study of the seruice of God and procuring his own saluation in carefulnes feare and trembling as the Apostle aduised him then hee is doubtles a most happy man shall at length attaine to the Kingdome which he expected But if he find himselfe in a contrary case and course that is not to attend indeed to this matter for which only he was sent hether nor to haue in his hart study this seruice of God and enioying of heauen but rather some other vanitie of the worlde as promotioÌ„ wealth pleasure sumptuous apparel gorgious buildings beauty fauour of Princes or any other thing els that appertaineth not vnto thys endâ— If he spend his time about these trifles hauing his carâ—s and cogitations his tâ—lk delight more in these thinges then about the other great busines of possessing Gods eternall kingdom fâ—r which he was made plaâ—ed in this world then is hee I asâ—ure him in a perrilous waie leading directly to perdition exâ—ept he alter change his course For mâ—st certâ—in it is that whosoeuer shal not attâ—nd vnto the serâ—ice he came for shal neuâ—r attaine the reward assigned promised to that seruice And for that the most part of all thys woâ—ld not onely of Infidels but also Christians doe run amisâ—e in thys poynt and doe not take care of that assayre busines for which alone they were created and placed heere hence is it that Christ hys holy Saints both before and aâ—ter hys appeâ—rauâ—ce in the flesh haue spoken so hardly and seuerely of the very small number that shall be saued euen among Christians and haue vttered certaine speeches which seeme very rigorous to fleshe and blood and to such as are most touched therein scarce credible albeit they must be fulfilled As among other thinges that a louer of thys worlde cannot be saued that rich men do enter as hardly into heauen as a Camell through a needles eye and the lyke The reason of which maner of speeches doe stand in
and whether thou goest If hetherto thou haue wandered and gone astray be sorrie for the tyme lost but passe no further If hetherto thou haue not considered y e weightines of thys affayre serue thy selfe of thys admonition and remember that it is written that a Wiseman profiteth by euery occasion Esteeme thy resolution in thys one poynt the chiefest menage that euer shal passe through thy hands in this world albeit y u wert a Monarche and Ruler of tenne worlds together And finally I will end with the verie same words wherewith the wiseman concludeth hys whole Booke Feare God and obserue his commaundements for this is euery man That is in thys dooth all and euery man consist his end his beginning hys lyfe and cause of beeing that hee feare God and direct hys actions to the obseruaunce of hys commaundements for that without thys he is no man in effect seeing that hee looseth al benefit both of his name nature redemption and creation THAT THE SERVICE WHICH GOD REQVIRETH OF MAN IN THIS present lyfe is Religion With the particuler confirmations of Christian Religion aboue all other in the world CHAP. IIII. HAuing prooued in the former chapters that there is a GOD which created man and that man in respect thereof and of other benefites receiued is bouÌ„d to honor and serue the same GOD the question may be made in thys place what seruice this is that God requireth and wherin it dooth consist Whereunto the aunswer is briefe easie that it is Religion which is a vertue that containeth properlie the worshyp seruice that we owe vnto GOD euen as Pietie is a vertue contayning the duety that chyldren doe owe vnto theyr Parents Obseruaunce another vertue that comprehendeth the regard that schollers and seruaunts beare vnto their Maisters In respect of which comparison and likenes betweene these vertues God sayth by a certaine Prophet The sonne honoreth his father and the seruaunt his Maister if then I be a Father where is my honour if I be a Maister where is my feare The acts of Religion are diuers different some internall as deuotion and prayer some other external as adoration worship sacrifice oblations and such lyke that are declarations and protestations of the internall It extendeth it selfe also to styrre vp and put in â—re the acts and operations of other vertues for the seruice of God in which sence saint Iames nameth it Pure vnspotted Religion is to visite Orphans widdowes in their tribulation to keepe our selues vndefiled from the wickednes of this world Finally how soeuer some Heathens doe vse thys worde Religion to some other significations yet as S. Augustine well noteth the vse therof among the faithfull hath alwaies beene to signifie thereby the worship honour and seruice that is due vnto GOD so that if in one word you will haue it declared what GOD requireth of man in thys life it may be rightlie sayd that all standeth in thys that he be religious Heereof it proceedeth that whatsoeuer sort or sect of people in the world professed reuerence honor or worship to GOD or to gods or to anie diuine power essence or nature what-soeuer were they Iewes Heathens Gentiles ChristiaÌ„s Turks Moores Heretiques or other they did alwaies cal theyr said profession by the name of their Religion In which sence also and signification of the worde I am to treate at thys tyme of Christian Religion that is of the substaunce forme maner way reuealed by Christ and hys Apostles vnto vs of performing our duty and true seruice towards God Which seruice is the first poynt necessary to be resolued vpon by hym that seeketh his saluation as in the Chapter y t goeth before hath beene declared And for obtaining this seruice the true knowledge thereof no meane vppon earth is left vnto man but only the light and instruction of Christian Religion according to the protestation of S. Peter vnto the Gouernours of the Iewes wheÌ„ he sayd There is no other name vnder heauen giuen vnto men whereby to be saued but onely this of Christ and of his Religion If you obiect against me that in former tymes before Christes natiuitie as vnder the law of Moises for two thousand yeeres together there vvere many Saintsâ— who without Christian Religion serued God vprightly as the Prophets other holy people and before them againe in the law of Nature when neyther Iewish nor Christian Religion was yet heard of for more theÌ„ two thousand yeeres there wanted not dyuers that pleased God serued him truely as Enoch Noe Iob Abraham Iacob and others I aunswer that albeit these men especially the former that liued vnder the Law of nature had not so particuler expresse knowledge of Christ of his misteries as we haue now for thys was reserued to the time of grace as S. Paul in diuers places at large declareth that is albeit they knewe not expresly how and in what maner Christ should be borne whether of a Virgine or no or in what particuler sort he should liue die what Sacraments he should leaue what way of publishing his Gospell he shold appoint the like wherof notwithstanding very many particulers were reuealed to the Iewes from time to time and the neerer they drewe to the tyme of Christes appearaunce the more plaine reuelation was made of these misteries yet I say all and euery one of these holy Saints that lyued from Abraham vntil the comming of Christ had knowledge in generall of Christian Religion and did belieue the same that is they belieued expresly that there shold come a Sauiour and Redeemer of man-kinde to deliuer them from the bondage contracted by the sinne of Adam This was reuealed straight after theyr fall to our first Parents and Progenitors in Paradise to wit that by the Womans seede our redemption should be made In respect wherof it is sayd in the Reuelations that Christ is the Lambe that hath been slaine â—roÌ„ the beginning of y e world And Saint Peter in the first generall Counsell holden by the Apostles affirmeth that the old auncient Fathers before Christes natiuitie were saued by the grace of Christ as we are nowe which S. Paul confirmeth in diuers places And finallie the matter is so cleere in this behalfe that the whole schoole of Diuines accordeth that Fayth and Religion of the auncient Fathers before Christes appearaunce was the very same in substaunce that ours is now sauing onely that it was more generall obscure and confuse then ours is for that it was of things to come as ours is now of things past present For example they belieued that a Redeemer should come and we belieue that hee is already come They sayd Virgo concipiet a Virgine shall conceiue and we say Virgo concepit a Virgine hath conceiued They had sacrifices and ceremonies y t prefigured his
comming for the time ensuing we haue sacrifice sacraments that represent hys being for the time present They called theyr Redeemer The expectation of Nations and we call him now The saluation of Nations And finallie there was no other difference betweene the olde fayth of good men from the beginning and ours but only in the circumstaunces of time cleerenes particularitie and of the manner of protesting the same by outward signes and ceremonies For that in substaunce they belieued the same Redeemer that we doe and were saued by the same beliefe in his merits as we are For which cause Eusebius well noteth that as wee are called now Christians so they were called then Christi Psalm 104. that is annointed in prefiguration of the true Christ in whom they belieued as the first and head of all other annointed and who was the cause and authour of their annoynting By thys then it is most manifest that not onely nowe to vs that are Christiâ—ns but at all other times from the beginning of the worlde and to all other persons and people what-soeuer that dâ—sired to haue theyr soules saued it was necessarie to belieue and loue CHRIST and to professe in hart hys Religion For which consideration I thought it not amisse in thys place after the former groundes layde that there is a GOD and that man was created and placed heere for hys seruice to demonstrate and prooue also this other principle that the only seruice of thys God is by Christian Religion Wherein alâ—eit I doe not doubt but that I shall seeme to many to take vppon me a superfluous labour in proouing a veritâ—e which all men in Christendome doe confesse yet for the causes before alledged in y e second chapter which mooued me in that place to proue that there is a GOD that is to say first for the comfort strength and confirmation of such as either from the enemy may receiue temptations or of themselues may desire to see a reason of theyr belâ—efe and second-lie for awakingâ— styrring or stinging of others who either of malice carelesnes or sensualitie are fallen a sleepe and haue lost the feeling and sence of theyr beleefe for maâ—ie such want not in these our miserable dayes it shall not be perhaps but to eueâ—y good purpose to lay together in thys place with the greatest breuity y t possibly may be the most sure groundes and inuincible euidences which we haue for declaration confirmation of this matter For albeit the Apostle Saint Paule declareth the things which we beleeue be not such in themselues as may be made apparant by reason of humane arguments yet such is the goodnesse and most sweete proceeding of our mercifull GOD towardes vs as he will not leaue himselfe without sufficient testimonie both inward and outwarde as the same Apostle in another place doth testifie For that inwardly he testifieth the truth of such thinges as wee belieue by gyuing vs light and vnderstanding with internall ioy and consolation in belieuing them And outwardly hee giueth testimony to the same with so many conueniences probabilities and Arguments of credibilitie as Diuines doe cal theÌ„ that albeit the very point of that which is belieued remaine stil with some obscuritie yet are there so many circumstaunces of lykelihoodes to induce a man to the beleefe thereof as in all reason it may seeme against reason to deny or mistrust them Thys shall easily appeare by the Treatise following of Christ and Christianitie and of the foundations of our Religion which shal be confirmed by so many pregnant reasons and most manifest circumstances of euident probability as I doubt not but the zealous Christian shall take exceeding comfort therein and ésteeme himselfe happy to haue a lot in that faith Religion where he shal see feele so much reason proofe conueniencie to concurre shew it selfe for hys satisfaction And to thys effect it shall bee of no meane moment that I haue proued before the certaintie diuinitie and infallible truth of y e Iewes scriptures or olde Testament which writings we haue receiued from that Nation that dooth as it were professe enmitie against vs the same being written so many ages before the name of Christianity was known in the worlde it cannot be but of singuler authoritie whatsâ—euer shal be alledged out of those recordes for our purpose And therefore as before in procuing our first principle That there is a GOD we vsed onelie the testimonie of such witnesses as could not be partiall so much more in this confirmation of Christian Religion shall we stand onelie eyther vppon the confession of such as are our enemies or vpon the records of others who must needes be indifferent in the cause for that they lyued before eyther cause or controuersie in Christianitie was knowne or called in question My whole purpose shall be then to make manifest in thys Chapter that IESVS CHRIST vvas the Sauiour and Redeemer of all mankinde fore-promised and expected from the beginning of the worlde that he was the onely sonne of God and God himselfe and consequentlie that what-soeuer he hath left vs in hys doctrine and Religion is true and sincere and the onely way of saluation vpon earth For cleerer proofe declaration whereof I wil reduce what-soeuer I haue to say heerein vnto three principall heads or branches according to the order of three distinct tymes wherein they fel out That is to say in the first place shal be considered the things that passed before the natiuitiy or incarnation of Christ. In the seconde the thinges doone and verified from that time vnto his ascention which is the space of hys abode vpon earth And in the thyrde place such euents shall be considered as ensued for confirmation of his Deitie after his departure In declaration of which three generall poynts I hope by the assistaunce of him whose cause we handle that so many cleere demonstrations shall be dyscouered as shall greatly confirme thy fayth gentle Reader and remoue all occasions of temptation to infidelitie How Christ was fore-told to Iew Gentile SECT 1. FIrst then for such things as passed before Christ appeared in the flesh and doe make for proofe of our Christian Religion it is to be noted that they are of two sorts or at least wise they are to bee taken from two kindes of people that is partly froÌ„ the Iewes partly from the Gentiles For seeing that Christ was appointed from the beginning yea before the world was created as Saint Paule affirmeth to worke the redemption both of Iewe and Gentile and to make them both one people in the seruice of hys Father heer-hence is it that he was fore-told and prefigured to both these Nations and diuers fore-warnings were left among them both for styrring them vp to expect hys comming as by the considerations folowing shal most euidently appeare The â—irst Consideration AND to begin with
shal for euer ouer-throwe and destroy death he shall open the eyes of the blynde and the eares of the deafe hee shall not cry nor contende nor shal he accept the person of anie man but in truth shal he bring forth iudgement He shal not be sorrowfull nor turbulent c. And finally in the forty nine Chapter he alledgeth the wordes of God y e Father vnto Christ touching hys commission in thys sort It is too-little that thou be to me a seruant to rayse vp the trybes of Iacob and to conuert vnto mee the dregs of Israell Behold I haue appointed thee also for a light vnto the Gentilesâ— that thou be my saluation vnto the vttermost parts of the earth Daniels prophecie of Christ. AND to conclude thys matter without alledging more Prophecies for the same which in truth are infinite throughout the Bible Daniell that liued in the end of the captiuity of Babilon a lyttle before Aggaeus Zacharias and Malachias who were the last Prophets that euer florished among the Iewes almost fiue hundred yeeres before the natiuity of Christ this Daniel I say reporteth of hymselfe that being in Babilon and hauing fasted worne sack-cloth and prayed long vnto GOD there came the Angell Gabriell vnto him at the time of the euening sacrifice fore-tolde hym not onely of the deliueraunce of the people of Israell from the captiuitie of Babilon out of hand for that the seauentie yeeres of their punishment fore-told by Ieremie were nowe expired but also he tolde him further that the time of the vniuersall deliueraunce of man-kinde from the bondage and captiuitie of sin was now shortned and that after seuentie Hebdomades which as shal be shewed after make vp iust the time that passed from the rebuilding of the Temple of Ierusalem after theyr deliueraunce from Babilon vnto the byrth of Christ there shoulde be borne the Sauiour of the world and be put to death for the redemption of man-kind The Angels wordes are these I am come to shew thee O Daniell for that thou art a man of good desires And therefore doe thou marke my speech and vnderstande this vision The seauentie Hebdomades are shortned vpon thy people vpon thy holy Cittie to the end preuarication may be consumed and sin receiue an ende to the ende iniquitie may be blotted out and eternall iustice brought in her place and to the end visions and prophecies may be fulfilled and the SAINT OF SAINTS annoynted Know thou therefore and marke that from the end of the speech for rebuilding of Ierusalem vnto Christ the CAPTAINE there shal be hebdomades seauen and hebdomades sixtie two and after sixty two hebdomades Christ shall be put to death and the people which shall denie him shall not be his people I myght passe on further to other Prophets and make no ende if I would alledge what might be sayde in thys behalfe for that the whole Scripture runneth all to thys one poynt to fore-tell and manifest Christ by signes figures parables and prophecies and for thys cause was it principally written But that which is already spoken shall bee sufficient for our first consideration whereby is seene that among the Iewes from age to age Christ was prophecied and fore-told together with the eternitie of his kingdome that should be spirituall The second Consideration NOwe followeth there a seconde consideration of the qualitie of Christes person of no lesse importance then the former and wherein the latter Iewes doe more dyscent from vs that is of the God-head of the Messias promised I say the latter Iewes or Rabbines are different herein froÌ„ vs as also they are in many other poynts articles wherin theyr auncestors that were no Christians did fully agree Euen as all Heretiques are wont to doe that first breake in one poynt then in another from the true Catholique fayth of Christ to followe mens traditions and so doe run on from one to one making themselues in al things as dislike as they can for hatred of that vnitie whereunto theyr pride wil not suffer them to return So is it in the generation of thys reprobate people who first agreed with vs in all or most poynts touching Christ to come and denyed onely the fulfilling or applycation thereof in Iesus our Sauiour but afterward their vngracious of-spring being not able to stand in that issue against vs deuised a newe plea and be tooke themselues to a far higher degree of impietie affirming that we attribute many thinges vnto Iesus that were not fore-tolde of the Messias to come among other that he should be GOD and the sonne of God and the second person in Trinitie c. But heerein no doubt these obstinate and gracelesse men do shew themselues both ignoraunt of theyr own scriptures disagreeing from the writings of theyr owne fore-fathers For as for scriptures it is euident by all or most of the Prophets alledged before that Christ or the Messias must be GOD the son of God indued with mans nature that is both God and man So in Genesis where he is called the seede of the Woman it is apparent that he shal be man and in the same place when he is promised to crush the deuil and to breake his head who can doe thys but onely God Likewise when he is called Germen Iehouae the seede of our Lorde God hys God-head is signified as is his man-head also when in the same place hee is named the fruite of the earth Who can interprete these speeches That his kingdom shalbe euerlasting That he shall endure vntill the Moone be taken away and after That God begaâ—e him before Lucifer was created That no man can tell or recount his generation That all Nations and Angels must adore him That hee must sitte at the right hand of God And many other such speeches pronounced directly and expresly of the Messias who I say can vnderstand or interprete them but of God seeing that in man they cannot be verified And as for the last of these testimonies coÌ„cerning Christes sitting at hys Fathers right hand three of our Euangelists doe report that Iesus did blancke diuers of the learnedest Pharisies with alledging onelie these words of Dauid The Lorde said to my Lord sit at my right hand vntill I put thine enemies as thy footstoole For saide Iesus if Christ be Dauids sonne how did Dauid call him hys Lord signifying heereby that albeit the Messias was to be Dauids sonne according to his man-head yet was he to be Dauids Lord according to his God-head And so doe both Rabbi Ionathan and the publique Commentaries of the Hebrues interprete thys place Micheas is plaine And thou Bethleem out of thee shall proceede a RVLER in Israell and his going foorth is froÌ„ the beginning from the dayes of eternitie Thys cannot be vnderstood of any mortall man that euer was or shall
she wold haue feigned anie it is like she would haue taken one of them as soone as this which had not been the name of any great Patriarch There followeth the comming of the three Magi or wisemen froÌ„ the East of whom Cyprians wordes are these It is an old tradition of the Church that the Magi of the East were Kings or rather little Lords of particuler places Which is to be vnderstoode such little Kings as Iosua slew thirty in one battaile And it is to be noted that S. Matthew maketh mention of the comming of these Kinges to Ierusalem as of a knowne publique matter whereof all Ierusalem and Iurie were able to beare him witnesse For he talketh of theyr often comming to Ierusalem and of the inquiâ—y for the new borne King of their speech conference had with Herod as also of Herods consultation with y e Scribes and Pharisies about the place of the Messias birth And finally he sheweth the most pittiful murder that ensued of almost infinite infants in all the circuite of Bethleem for thys matter Which could not be a thing vnknown to all Iurie much lesse fained by the holy Euangelist Saint Mathew for that he shoulde haue giuen his aduersaries the greatest aduantage in the world if he had begun his Gospell with so notorious and open an vntruth which might haue been refuted by infinite persons that were yet aliue Epiphanius is of opinion that the three Kinges arriued in Ierusalem two yeeres after Christes Natiuitie for that Herod slewe all the infants of that age But other holde more probablie that the starre appeared vnto them two yeeres before Christes natiuity so that they came to Bethleem the thirteenth day after Christes byrth according as the Church doth celebrate the Epiphanie Saint Basile thinketh that they were learned men and myght by theyr learning and Arte Magicke wherein those Countrimen at that tyme were very skilful vnderstande and feele that the power of theyr Heathen Gods was greatly diminished and broken They might also be stirred vp with that coÌ„mon brute and generall prophecie spred ouer all the East in those dayes as both Suâ—tonius and Iosephus do recorde That out of Iurie should come an vniuersall King ouer all the worlde By these meanes I say and by the prophecie of Balaam lest among them from Mosâ—s time for he was a Gentile whereby was signified that a starre should rise and declare a great and mighty King in Israell they might be induced at the sight of this starre to take so long a iourney as they dyd towards Iurie Thys starre as I haue sayd was fore-told by Balaam a Heathen prophet aboue one thousand and fiue hundred yeeres before it appeared And after Balaam againe it was prophecied by Dauid that Kings of Arabia Saba and other Easterne Countries should come and adore Christ and offer both golde and other gyfts vnto him The murder also of those infants of Bethleem was presignified by Ieremie in the weeping of Rachell for the slaughter oâ— her children which Rachel was buried in Bethleem and for that cause those Infants were called her chylâ—dreÌ„ albeit she were dead aboue twâ— thousande yeeres before they were slaine and aboue one thousand and fiue hundred yeeres before Ieremie wrote thys prophecie Amongst which infants Herode also for more assuraunce slewe an infant of his own For that as Phylo noteth he was discended by hys Mothers side of the lyne of Iuda Which crueltie comming to Augustus eares he sayd as Macrobius reporteth that he had rather bee Herods swine then hys sonne for that he being a Iewe was forbidden by his religion to kil his swine though not ashamed to kill his sonne The same starre wherof we spake is mentioned by dyuers Heathen Wryters as by Plinie vnder the name of a Comete for so they termed all extraordinary starres which appeared in the latter end of Augustus dayes were far different from all other that euer appeared And therefore contrary to the nature of those kind of starres it was adiudged by the whole Colledge of Soothsaiers to pretend vniuersall good vnto the earth and for that cause had an Image of mettall erected to it in Rome and as Plinies wordes are Is Cometa vnus tota orbe colitur that onely Comete is worshypped thorow out the whole world Origine also writeth of one Chaeremon a Stoike that was much moued with the consideration of thys Starre and for that after the appearance therof he perceiued the power of hys Gods decayed tooke a iourney into Iurie in companie of other Astronomers to informe himselfe further of the matter Wherunto Chalcidius a Platonicke doth ad that the Chaldaean Astronomers did gather by conteÌ„plation of this star that some God discended from heauen to the benefit of mankind And finally the Sibyls talking of the coÌ„ming of Christ affirmed plainlie Rutilans eum Sydus monstrabit a blazing starre shal declare his comming Which prophecie Virgil the Poet hauing read in Augustus tyme and soone hauing seene y e same fulfilled applyed it as I haue shewed before of all the rest to the flattering of Caesar and therfore he sayth in the place before alledged Ecce Dionaei processit Caesaris astrum Behold the star of Caesar descended of Venus hath now appeared Which starre indeede was the starre of Caesars Lord and Maister After fortie daies past ouer Saint Luke reporteth how Iesus by hys Mother was presented in the Temple of Ierusalem and therewithall recounteth two strange thinges thâ—t hâ—ppened at the same time to wit that two graue and reuerende persons Simeon surnamed Iust and Anna the Prophetesse both of singuler sanctitie amongst the Iewes comming into the Temple at the same time when Iesus was there in hys Mothers armes tooke notice of hym and acknowledged him publiquely for the Messias and Sauiour of the world Fore-telling also by the Spyrite of prophecie dyuers particuler things y t were to ensue both to Christ and Christians especially to hys Mother the blessed Virgine Which things being published at that time and confirmed afterwards by the euent doe well declare that thys narration of S. Luke could not be forged as doe also the number of particuler circumstaunces sette downe about the tyme place and persons most notoriously knowne to all Ierusalem For as for Anna she had lyued from her youth vntill four-score yeeres of age in the Temple and thereby was knowne to the most part of Iurie And as for Simeon he was the Scholler of the most famous Hillel condisciple to Ionathan maker of the Chaldie Paraphrase of whom I spake before and the Iewes Thalmud conâ—esseth that by the death of these two men especially of Simeon fayled the spyrite of the great Sinagogue called Sanhedrin which after the captiuitie of Babilon vntill Herods tyme supplied in a sort the spirit of prophecie that was expresly in Israell before the
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
such as wil truely turne vnto him in what tyme state condition or age soeuer in this lyfe which shal be shewed and sette downe by these four poynts and parts that doe ensue The first part touching the loue that God beareth towards man FIrst of all by the infinite and incomprehensible loue y e almightie God beareth vnto man which loue is alwaies y e Mother of fauor grace and mercy If you demaund of mee in what sorte I doe prooue that the loue of God is so exceeding great towards man I answer as the Cosmographer is wont to doe who by the greatnes multitude of y e streames and Riuers doth frame a coniecture of the Fountaine from which they flowe The proper Riuers which are deriued and doe run forth of loue are good turnes and benefits which seeing they are infinite endlesse and inestimable bestowed by God vpon man as in the place before hath beene declared and the whole vniuersall frame of thys world doth aboundantly beare witnes it foloweth most euidently that the origine fountaine wel-spring of al these fauours graces and good turnes must needes be infinite immeasurable and far surpassing all compasse of mans vnderstanding If you require of me the cause reason why Almighty God should so wonderfully be affected towardes man I can directly yeelde ye none at all but rather meruaile thereat with holy Iob why so soueraigne a Maiestie should set his hart vpon so base a subiect Notwithstanding the holy Scripture seemeth to alledge one principal reason of his loue when it sayth Nâ—hil odâ—sti â—orum que fecisti et parcis omnibus quia tua sunt Demine qui diligis animas That is Thou ô Lord which louest soules canst not hate those thinges which thou hast made but dost vse mercie towardes all men for that they are thyne And the lyke manner of reasoning vseth God himselfe when he sayth by the Prophet Ezechiel Behold all soules are mine and heerevpon he inferreth a little after Numquid voluntatis meâ— est mors impij Can I haue the wil to damne a wicked man seeing y t his soule is mine created redeemed by me as who would say thys were a case against all order and equity And the reason of this maner of speech argument is for that euery man naturallie is inclined to loue the things that be of his own making So we see that if a man haue an Orchard wherein be great varietie of Trees plants yet if there be but one of his own peculier grafting that florisheth prospereth well he taketh more delight therein then in any of the rest for that it is hys owne workmanshyp So in lyke manner if a man haue a Vineyard of his owne planting and trimming For which respect the holie Prophet Dauid finding himselfe and the whole kingdome of Iurie in great affliction calamity thought no other meanes so forcible to draw God to compassion and commiseration of theyr case as to cry out to hym in this maner Thou which gouernest Israel looke towards vs be attent Thou hast brought foorth a Vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou O God of all power turne towards vs looke vpon vs from heauen and visite this thy vineyarde which thine owne right hande hath planted The like maner of perswasion vsed the holy Prophet Esay to moue God when he said Looke vppon vs I beseech thee O Lorde which are the worke of thine owne hands But aboue all other the blessed man Iob standeth as it were in argument and dysputation with God about thys matter saying haue not thy hands made me haue they not framed me of clay and earth hast not thou compacted me as cheese is made of mylke hast not thou knyt my bones and sinewes together and couered my fleshe with skyn hast not thou giuen me lyfe and conserued my Spyrite with thy continuall protection how soeuer y u seeme to dissemble these matters hide theÌ„ in thy hart yet I know that thou remembrest them all and art not vnmindful of them By which wordes thys holy man signified that albeit god suffered him greatly to be tempted and afflicted in thys lyfe so farre foorth as hee might seeme to haue forgotten him yet was he well assured that his diuine Maiestie coulde not of his goodnes forsake or despise him for that he was his creature the proper workmanshyppe of hys own hands In which very name of workmanship holy Dauid tooke such great comfort considering that the workman cannot chuse but be louing and fauourable towardes hys owne worke especially so excellent and bountifull a workman as is almighty God towards a work made as man is to his own shape likenes that in all his necessities yea euen in hys greatest infirmities of fleshe and most grieuous offences committed against hys Maiestie he conceiueth most assured hope of mercy and pardon vpon this consideration that he was his workmanship and consequently wel knowne to his diuine wisedome of how brickle infirme a mettal he was made For thus at one time among other he reasoneth of thys matter Looke how far distant the East is from the West so far off hath God remoued our iniquities from vs. Euen as a father dooth take compassion of hys own chyldren so doth the lord take mercy vpoÌ„ vs for that he wel knoweth the mould wherof we are made and doth remember that we are nothing els but dust In which discourse the holy Prophet maketh mention of two things that did assure hym of Gods mercy the one that God was hys Creator and maker and therby priuie to the frailty of hys constitution nature the other that he was hys Father whose property is to haue compassion on hys chyldren and thys is a second reason more strong forcible perhaps then the former why euery man may be most assured of pardon that hartily turneth vnto almighty GOD considering that it hath pleased his diuine Maiestie not onely to be vnto man a Creator as he is to all other things but also a Father which is the title of the greatest loue and coniunction that nature hath left to things in this world Wherof a certaine Phylosopher sayd well that no man coulde conceiue the loue of a Parents hart but hee only y t had a chyld of hys owne For which respect our Sauiour Christ to put vs in minde of this most feruent loue and thereby as it were by one fire to enkindle another within our harts dyd â—se oftentimes ordinarily to repeate thys sweete name of Father in his speeches to hys followersâ— and thereupon founded dyuers most excellent and comfortable dyscourses as at one time when he exhorted them from ouer-much carâ— and worldly solicitude hee addeth thys reason Your Father in Heaueâ— knoweth that you haue neede of these thinges As who woulde say hee knowing your wants being your
hart we shall find further cause for vs to confide For so much as it is not probable or in reason to be imagined that he which neuer failed in times past wil breake his promise for the time to come especially seeing now in Christianitie when we haue thys aduantage aboue other former tymes as S. Iohn doth also note that he who was and is our Iudge is become also our aduocate to pleade our cause Cast backe thyne eyes then my louing brother and take a viewe of all ages times and seasons past and gone Begin from the first creation of the world and come downwarde euen vnto thys day examine indifferently whether in all thys wide compasse of tymes persons places and most greeuous offences coÌ„mitted against his diuine Maiestie there werâ— euer yet any one sinner vppon earth that returned vnfainedly and was not receiued The sinne of our first Parents was presently forgiuen vnto them vpon theyr first signification of greefe and sorrowe for the same And not onely this but our Sauiour also Iesus Christ was promised to be sent for restoring them and their posterity to the glory and felicity which by their fall they had lost After this vntill the time of Abraham and of the people of Israel as some workes of Gods iustice are recorded in holy writ that were exercised vppon irrepentant offenders so are there many more celebrated of his mercy only two persons in particuler are mentioned who notwithstanding some sorrowe which they seemed to haue of theyr offences were yet reiected the first wherof was the murtherer Caine who at the beginning denyed hys wickednes vnto God and then beeing conuicted dispaired of remission The second was Esau whom Saint Paule calleth a Prophane fornicator who found no place of repentance albeit with teares he sought y e same Wherof S. Chrisostome giueth the reason in these words For this cause Esau obtained not pardon for that hee dyd not repent as he should haue doone his teares proceeding rather of anger and temptation then of true sorrow When the people of Israell came to be a distinct Nation to be gouerned at Gods appointment howe grieuously trow you dyd they offend daily and almost hourely hys diuine Maiestie And howe graciously dyd his vnspeakeable clemencie remit and pardon their manifold and innumerable sinnes and trespasses done against hym The whole scripture in truth seemeth nothing els but a perpetuall narration of Gods incredible patience infinite mercies towardes them And if I would speake of particuler persons among them which hee receiued to his fauour after great and manifold offences committed there woulde be no end of all that recitalâ— Let Manasses that most impious and wicked king be an example for all of whose enormous life most detestable actes whole pages are replenished both in the bookes of Kinges Chronicles and yet afterwards notwithstanding the same man falling into misery calamity among y e Babilonians a fortunate schoole oftentimes for Princes who in theyr prosperity are wont to contemne God he beganne to be sorrowful for his former life actions and became repentant as the scripture sayth in the sight of GOD for the same Whereat his diuine and incoÌ„prehensible mercy was so much moued presently as he receiued hym to fauour and brought hym backe from hys prison and fetters to hys kingdom imperial throne of maiestie The example also of the Niniuites is very notable and singuler in this behalfe gainst whoÌ„ almightie God hauing decreed a sentence of death to be executed within a certaine time he commaunded Ionas the Prophet to go denounce that sentence vnto them But Ionas wel knowing the nature and disposition of God towards mercie foresawe as afterwards he signifieth that if he shoulde goe and beare that embassage vnto them and they therevppon make change of theyr lyues hys Maiestie wold presently pardon them and so he should be taken for a false and lying Prophet For auoyding which inconuenience he chose rather to flee away by sea to the Cittie of Tharsis and there to hide him selfe But Almightie God raised a tempest in that iourney and disposed in such sort as Ionas was cast into the sea and there receiued deuoured by a Whale from whose belly hee was commaunded afterwards to repaire to Niniuie and to doe hys former message which he performed And the tennour of his message was that within forty daies that huge Citty of Niniuie shoulde be destroyed Which he hauing denounced vnto them the sequell fell out as Ionas before had suspected For the Niniuites belieuing the message and betaking themselues to repentaunce God forgaue them presently wherat Ionas was exceedingly greeued and offended and complained sweetly to God of his strange dealing heerein demaunding why hee had enforced him to come and preach destruction vnto theÌ„ knowing before hand that he would pardon them But his mercifull Lorde aunswered him fully to this poynt by a certaine accident that fell out whereto Ionas was not able to reply one word For so it chaunced that Ionas sitting without the walles of the Citty Niniuie vnder an Iuie bush that in one night by Gods appointment was sprung vp to couer him froÌ„ the sunne the same Iuie by Gods ordinance perrished vpon the suddaine and was consumed by a worme leauing the poore Prophet destitute of that consolation of shaddow which he receiued by it Wherwith he beeing not a little disquieted and afflicted God sayd vnto hym thou Ionas art sorrowfâ—ll and much greeued for losse of thine Iuie tree which notwithstanding thou diddest not plant or make to growe nor â—ookest any labour at all about it But the same grew vp in one night and in one night it perrished againe And shal not I then be careful to pardon my great Cittie of Niniuie wherein there be aboue an hundred twentie thousand innocent people which cannot distinguish betweene theyr right hand and theyr leâ—t Thys was the aunswere of Almightie GOD to Ionas for defence of his singuler inclinatioÌ„ to mercy in respect that the Niniuites were his owne creatures hys owne workmanship and the labours of hys owne handes as all other people also are Of which kinde of reason and consideration there haue been diuers things saide declared before for manifestations of Gods infinite mercy And al this that hetherto hath beene spoken is of things onely done in time of the olde Testament before the appearance of Christ our Sauiour in the flesh But now if we looke into the time of grace when God incarnate came himselfe in person to shew the riches of hys endlesse mercie vnto mortall men vpon earth we shall see more examples without comparison of his exceeding clemencie For that nowe our Creator and sheepeheard ouercom as it were with extreame compassion cam down into the vale of our misery with resolution not onely to offer pardon and forgiuenes to all hys sheepe
The fulnesse of fayth containeth in it three especiall things page 417. That which is meate to the flesh that is fayth to the soule 418 A conclusion of thys first part according to Saint Ierome 420 The second part of thys Chapter concerning lyfe and manners 422 Two causes of heresie according to the opinion of the holy Fathers of Christes primatiue Church page 422 The dooings of Precismatiques 423 The obseruation of S. Cyprian concerning the originall causes of heretiques 424. Many causes of euill lyfe â—odem The effect of Christes most excellent Sermon on the Mountaine page 425 A similitude touching fayth and workes 428 The summe of fayth and workes 429 What we promise in our Baptisme 435 The sixt Chapter Of the only impediment which is wont to let sinners froÌ„ resolution which is the mistrust diffidence in Gods mercy through the multitude and grieuousnes of theyr offences Despayre an ordinary temptation to the greatest greatest sinners page 439 The shypwrack of soules ouerloden with sin 440 The woful mysery of desperation 441 The thing wherein GOD most delighteth is mercy page 442 A meruailous example of Gods clemencie 444 An other example of Gods wonderfull mercie page 445 Iudgement and iustice to be vsed in true repentance page 446 The deuision of thys Chapter into foure especiall parts eodem The first part touching the loue that God beareth towards man 447 The first cause why God loueth vs for that he is our Creator and we are his own works 448 Euery man is giuen by nature to loue his own page 449 The confidence of Iob in that GOD made hym page 450 The assured hope Dauid had in that he was Gods workmanshyp page 451 The second reason of assurance of Gods loue for that he is our Father 452 What a Father GOD is 453 Christes most comfortable embassage 454 How greatly the respect of a Father mooueth GOD. page 455. The Fathers lyberall hart to the prodigalâ— sonne page 456 What the name of Father dooth import 457 The third argument of Gods loue the giuing of hys sonne for vs. page 458 The conclusion of thys poynt made by Saint Paule page 460 The second part how God expresseth hys loue towards sinners 461 Two rare poynts of clemencie in God 462 God that is offended seeketh attonement with vs. page 463 Gods wooing of Ierusalem page 464 A consideration vpon the former treatie of God with Ierusalem 466 Gods tender loue to Ierusalem when hee was to destroy it 467 A pittifull complaint vsed by God for the wilfulnesse of hys people 468 The wonderful proceeding of God with Ierusalem page 469 The obstinacie of the Iewish Nation 470 Epithetons gyuen by GOD to the people of Israell page 47 A wonderful poynt included in Gods promise to a sinner page â—ad What ioy there is made at a sinners conuersion page 472 The thyrd part what assuraunce God gyueth to them that repent 473 The promises of GOD to sinners that repent 474 Foure vniuersalities in Gods promises to sinners page 476. Three speciall poynts of great comforâ— 476 How God hath performed his promises to sinners that haue repented 477 Neuer sinner repented that was not pardoned page 478 The reiection of Caine and Esau 479. The infinite sinnes of the Iewish people and theyr infinite pardons receiued at Gods handes 479 The examples of Manasses and the Niniuites 480.481 A speech of God to be heedefully considered 483 Examples of mercies in the newe Testament 484. The wonderful clemency of Iesus our Sauiour page 485 Great and many causes of assured hope iâ— Christ 487 The fourth part being the application of all that hath beene sayd before 488 Saint Paules exhortation to confidence 489 An excellent discourse and exhortation of S. Chrisostome 490 The speech of the deuill to a soule loden with sinne 492 Saint Chrisostomes counsaile against the deuils temptations 492â— No tyme too late to repent 493. An exhortation and admoniâ—ion of Saint Augustine 494 A similitude of the body to expresse the misery of the soule by multiplying sinne 496 Godly mens words ought to moue vs greatly page 497 A notable discourse of S. Augustine touching our conuersion 498 Hell was not made for man but for the deuill 499 In thys lyâ—e repentance is auailable but not after page 500 FINIS The charitable proceeding of God by his Propheâ—s The danger of Inconsideration Esa. 5. The sensual life of the Ievvish gentrie Esa. 47. The daughter of Babilon forgetteth her end 4. Reg. 15. 17. The complaint of Ieremie for inconsideration Esay 5. The mistery of Inconsideration Iob. 4. Iob. 4. A collection to bee noted Lack of coÌ„sideration cause of eternall destruction Psalm 91. A point that fooles will not consider Dan. 10. A most terrible vision of Daniel wherein he saw Christ. Dan. 12. A secrete Dan. 12. VVilfull ignorance The cause of so much sin at this day Iob 15. Luke 19. Luke 19. Voluntarie inconsideration Iob. 21. Iob. 23. Prou. 28. Prou. 28. Deut. 6. and 11. Iosua 1. Psal. 118. Eccle 6. and 22. Ecclâ— 17. The first cause why men flee consideration Acts 24. Iosep. lib. 20. antiq cap. 5. The second cause why men flee coÌ„sideration Ierem. 7. Ierem. 8. The third cause of inconsideration Wisdom 15. Eccle 8. A comparison Iere. 30.23 In the end euill meâ— shall vnderstand whither they will or no. The example of the Babylonians Esay 21. VVe must stand vppon our watch Consideration the only doore to our watch Bern. lib. 1. de conâ—i The many commodities of consideration Effects of consideration How al vertues are stirred vp and quickned by considâ—ration Psal. 38. Psalm 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moses and Iosua Deut 6. and 11. Iosua 1. K. Dauid Psal. 38.62 118. Psal. 76. King Salomon Eccle. 6. King Ezechias Esay 58. Esay 26. The consideratioÌ„ that Iob vsed the fruites thereof Iob. 23. Tvvo effects of consideration Esay 32. Michae 6. A consideration vpon the doings of Iob. Iob. 9. August in lib. confes Knowledge and beliefe in grosse A similitude The importance of coÌ„sideration 1 Tim. 4. The conclusion of the Chapter The misery of the world Iere. 30. and 2â— Ephe. 5. Iere. 7. The effect of all the Chapter following Iohn 17. The way to know God in this lyfe Psalm 45. Luke 10. A common customes in Sciences to suppose principles An example in Chiualry In handy crafts In liberall Sciences Grounds to be graunted in Sciences In Logick In Morrall phylosophie In Naturall philosophie In the Mathematicks The Metaphisick In Diuinitie Heb. 11. Two principles in Diuinitie Psalm 4. The cause of thys Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanship of the world The workes of y e world doe declare the workman Wisd. 3. Rom. 1. A similitude The heauens teach GOD. Iâ—b 28. The earth teacheth GOD. Iob 38. The Sea sheweth GOD. Arist. lib. de
li. radicum Esay 4. Tharg in hunâ— locum Psal 49. Psalm â— * This is according to the Hebrue text Ierem 17â— The fist proofe * In the Chaldie Paraphrase Hosea 1 Psalm 110. Rab. Isaack com in cap. 47. Gen. Psalm 106. verse 20. Rab. Simeon Ben. Iahai com in cap. 10 Gene. Iob 19 Rab. Simeon in Zoar. Deut 6. The blessed Trinitie prooued by an auncient Rabbine The sixt proofe Phil. li. 2. legat Ruff. lib. 1. hist. 1 6. Euseb. in Chron. Philo. lib. de exulibus Whether christ shold change the Lawe of Moses Galâ— 3 4â— Hebru 7. 1 Cor 20. The Lawe of Moses imperfect Hebru 7. Acts 15 Gala 3. Deut 15 Deut 13 and 14 Leu 5 25 Exod 23 Deut 27 Good reasons Psal 2 21. Esay 2 11 Leuit 12 Exod 13 Num 8 Hebr. 7 The newe Lawe of Christ and the perfections therof Deut 18 Deut 34 Esay 2 A new law prophâ—cied Esay 1â—â— Mala 1. The reprobation of the old Law with a promise of a new Ezech 20 Ieremie 3 A new Testament promised The sum of that which hath been said All particulers foretold of Christ. Math 1 Luke 2 Math 2 Math 2 Luke 2 Math 5. Mat 4. et 8 Marke 8. Math 27 Math 16 and 27. Mat. 21 7â— Mat 26 67 Luke 22 Math 27 Math 28 Luke 24 Acts 7. Manifestation of Christ to the Gentiles * Chap 2. Three particuler waies wherby the Gentiles might heare of Christ. The first way Tradition of learning among Iewes and Gentiles Eusebius in Chron. Abraham Iob. Zoroastres * The Iewes haue a tradition that Abraham serued Sem 15. yeeres in chaldaea * See Clem. Alex. lib 1 strom et Origâ— libâ— 6. coÌ„tra Celsum et Procl lib. 2 et 3 in Par. Plato Trismegistus Mercu. Her in Paemand cap 1 et de incepi Graecians The prophecies touching christ among the Gentiles Lact. li. 1. diui inst ca. 6. Of the Sibyls Lact. lib. 4 inst cap. 6. * S. Augâ— translateth al the verses lib 18 de ciuit Dei cap 23. The Greeke verses of the Sibyls of what importance authority * See this Oration in Euseb. lib. 4 cap 32 de vita Const. at the end Varro lib. de rebus diui ad C. Caesarem pont max. Fenest cap. de 15 viris Lact. lib 1 inst cap. 6. Cicero See Cicero of these Accrostike verses of Sibylla lib. 2. de diuinatione Cicero lib. 2. de diui paulo post medium Cicero lib. 1. Epist. fam Epist. 1.2.3.4.5.6 * See lib. 2. Oracul Sib. * Epist. 5. * Hee was Father to Cleopatra The feare which the Romans had of the vniuersall King prophecied by Sibylla Dion li. 39. histor Suet. tranq cap. 3. de vita Aug. The Prophecies of Sibylla alledged by Virgill Virgil. Eglog 4. Christes preordination Christes birth Christes cause of comming Constantines opinion of the spirit of Sibylla Erythraea orat ad caetum Sanct. ca. 18 Lactantius * See Euseb. lib. 4. cap. 32. de vita Constant howe this Oration was first written in Latine and translated into Greeke The first Oracle Suidas in Thulis et Porphy et Plut. de ora The second Oracle Suidas in vita August Niceph. lib. 1 hist. cap. 17. Niceph. lib. 1 hist. cap. 17. The conclusion of this first Section The argument of the two Sections following Our controuersie with Gentiles Our controuersie with the Iewes The obstinacie of the Iewes Psalm 118 * The Iewes are the builders who take vpon them to build Gods house Math. 21. Esay 6. Deut. 28. The Iewes obstinacie against vs a great argument for vs. The deuision of thys Section into fower considerations The testimonies here vsed The time appointed * See Euseb. in Chron. The general state of the world at Christes comming Daniel 2. Suet. tran et Aurel. victo et alij in vita August Oros lib. 6. hist. cap. 22. The first proofe The Romaine Monarchie Daniell 2. The second proofe The peace of all the world Esay 32. Psalm 71. The third proofe The Scepter of Iuda * His grandfather was a Sextane in Apollos teÌ„ple and his father was brought vp among theeues in Idumaea Euseb. lib. 1. cap. 6. ex Aphricano Ioseph lib. 14 antiq cap. 2. The first rysing of Herod Ascolonita Ioseph lib. 15 anti ca. 9.11 The most horrible murders committed by Herod Lib. 17. c. 10. Lib. 15. ca. 1. Phylo lib. de tempore Ioseph lib. 14. cap. 2. A patterne of an ambicious Tirant The Prophecie of Iacob touching the Scepter of Iuda Gene. 49. That the Scepter neuer failed in Iuda vntill Herod came 1. Reg. 16. 4. Reg. 29. Ierem. 37. Thal. in tra Sanh ca. Dinei Manmonoth Rab. Moyses Egip in prae Maimonim Esd. lib. 1. ca. 1.2.3 Mac. lib. 1. cap. 2.3 Rab. Kimhi com in Agg. Iosep. lib. 13. 14 antiq The fourth proofe The destruction of the seconde Temple 3. Reg. 6. et 7 2. Chron. 3. Euseb. in Chron. Clem. lib. 1. strom 4. Reg. 25. 1. Esd. 1.3.4 1. Esdras 5. and 6. The building of the seconde Temple lesse gorgeous then the first 1. Esdras 5. Aggae 2. Aggae 2. * This he said for that the three Monarchies ensued wherein there was continuall warre and bloodshed 1. Esdras 3. * Thys was fulfilled wheÌ„ christ was personally and taught in the Temple Luk. 1 2 19. Math 21 26 c. Prerogatiues of the first Temple Rab. Samuel tract Sanh in Thalm. Hieroso Ra. Aba in lib. deorum Mala 3 * Thys christ interpreted of S. Iohn Baptist Mat. 11 Dan 9. The second Temple to be destroyed presently after Christes passion Iosep. de bel Iudaico li. 6. The fift proofe The 72. Hebdomades Two kindes of weekes Leu. 25. vide etiam caâ— 23 et ali passim Lib. 1. et 2. Dan. 9. Ierem 25 et 29. Why the Angel named seuentie and two Hebdomades in thys placeâ— Dan. 9 The exact number of weâ—kes froÌ„ the building of the second TeÌ„ple to the death of Châ—ist 62. The accouÌ„t of Daniels weekes The sixt proofe The traditions of Rabbines Thal. tract Sand cap. â—elec et alibi Thal. in tra Auodazara Esay 9. An obseruation of the Cabalistes Thal in lib. Sabbat et in tract Sanhâ— Esay 7 Math 2. The obseruation of Rabbi Moses Rab. Moses Ben. Maimon ep ad Iudeos Afri Rab. Iosue Ben. Leui in Thal tract Sanhed cap. helec Esay 66 Christ hydeth himselfe in the Seaâ— The obseruation of the Thalmud Thal. tract Sanhed cap. helec Rab. Iohanan Rab. Iuda Rab. Nehoras c. Iosep lib. 20 anti ca. 6. et 8â— et lib. 6 de bel Iud. 15 et li. 7. cap. 9. The seueÌ„th proofe Foreboding Tacit. li. 12 Sueton. in vita Vesp. Iosep. de bello Iudai lib 7 cap. 12 The eyght prooâ—e The general expectation of the people Iohn 1 Iohn 10. Diuers false Christes did rise in Iurie Acts 5. Iosep. lib. 17 ca. 8. et li. 18 ca. 1. et 2. et lib. 20. cap. 2 6. Thal. tract San. ca helec Rab.