foreshewed Secondly that the very same particulers speciall poynts that were dissigned and sette downe by the sayde Prophets were also fulfilled most exactly with theyr circumstances in the person actions of Iesus Christ our Lord Sauiour Thirdly that besides the accomplishment of all the fore-sayde prophecies there were gyuen by Iesus many signes manifestations most infallible arguments of hys deitie omnipotent puissaunce after hys ascention or departure from all humaine and corporall conuersation in thys world By all which wayes meanes arguments and proofes and by ten thousand more which to the tongue or penne of man are inexplicable the christian mind remaineth setled most firmely grounded in the vndoubted beliefe of his Religion hauing besides al other things euidences certainties internal comâ—orts and assuraâ—nces which are infinite these eyght demonstratiue reasons perswasions which ensue for his more ample and aboundant satisfaction therein The Prophecies FIrst that it was impossible that so many things should be foretolde so precisely with so many particularities in so many ages by so different persons of al sanctity with so great concorde consent and vnitie and that so long before hande but by the Spyrit of God alone that onely hath the fore-knowledge of future euents The fulfilling SEcondly that it could not possibly be that so many thinges so difficult and strange with all theyr particularities and circumstaunces should be so exactly precisely â—ulfilled but in hym alone of whom they were truely meant Gods assistance THirdly that it can no wayes bee imagined that GOD would euer haue concurred with Iesus dooings or assisted him aboue al course of nature with so aboundant myracles as the Gentiles doe confesse that he wrought if he had beene a seducer or taken vppon him to sette forth a false doctrine Iesus doctrine FOurthly if Iesus had intended to deceiue and seduce the world he would neuer haue proposed a doctrine so difficult and repugnant to al sensualitie but rather would haue taught things pleasant and gratefull to mans voluptuous delight as Mahomet did after him Neither could the nature of man haue euer effectuously embraced such aâ—steritie without the assistance of some diuine and supernaturall power Iesus manner of teaching FIfâ—ly for that Iesus beeing poorely borne and vnlettered as by hys aduersaries confession doth appeare and that in such an age and tyme when all worldly learning was in most florishing estate he could neuâ—r possibly but by diuine power haue attayned to such exquisite knowledge in al kind of learningâ— as to be able to decide all doubtes and controuersies of Phylosophers before hym as he dyd laying downe more plainly distinctly perspicuouslly the pyth of all humane and diuine learning within the compasse of three yeeres teaching and that to auditors of so great simplicity then dyd all the Sages of the worlde vnto that day insomuch that euen then the most vnlearned Christian at that time could say more in certainty of trueth concerning the knowledge of God the creation of the worlde the end of man the rewarde of vertue the punishment of vice the immortalitie and rest of our soules after thys life and in other such high poynâ—s and mysteries of true phylosophy then coulde the most famous and learned of all the Gentiles that had for so many ages before beaten theyr braynes in contention about the same Iesus lyfe and manner of proceeding SIxtlie if Iesus had not meant plainly and sincerely in al his doings according as he professed he would neuer haue taken so seuere a course of lyfe to himselfe neyther would he haue refused all temporall dignities and aduaâ—ncements as he did he wold neuer haue chosen to die so opprobriously in the sight of all men or made election of Apostles and Disciples so poore and contemptible in the world nor if hee had would euer worldly men haue folowed him in so great multitudes with so great feruour zeale coÌ„stancie and perseuerance vnto death The beginners first publishers of Christian Religion SEuenthly we see that the first beginners and founders of Christian religion left by Iesus were a multitude of simple and vnskilfull persons vnapt to deceiue or deuise any thing of themselues They beganne against all probability of mans reason they went forward against the streame and strength of the world they continued and increased abouâ— humaine possibilitie they perseuered in torments and afflictions insufferable they wrought myracles aboue the reach and compasse of mans ability they ouerthrewe Idolatry that then possessed the worlde and confounded all powers infernal by the onely name vertue of their Maister They saw the prophecies of Iesus fulfilled all hys diuine speeches and predictions come to passe They sawe the punishment of theyr enemies chiefe impugners to fall vpon them in their dayes They saw euery day whole Prouinces Countries and Kingdomes conuerted to their saith And finally the whole Romaine Empire world besides to subiect it selfe to the lawe obedience and Gospel of theyr Maister The present state of the Iewes LAstly among all other reasons and arguments this may be one most manifest vnto vs that wheras by many testimonies and expresse prophecies of the old Testament it is affirmed that the people of Israell should abandon persecute and put to death the true Messias at hys coÌ„ming as before hath beene shewed and for that fact should it selfe be abandoned of God and brought to ruine and dispersion ouer all the world wherein according to the words of Ose They shall sitte for a long time without a King without Prince without sacrifice without Altar without Ephode or Images and after this again the chyldren of Israell shall returne and seeke theyr God in the last daies We see in this age the same particularities fulfilled in that Nation and so haue continued nowe for these 15. hundred yeeres that is we see the Iewish people afflicted aboue al Nations of y e world dispersed in seruility throughout all corners of the earth without dygnitie or reputation without King Prince or common-wealth of themselues prohibited by all Princes both Christian and other to make theyr sacrifice where they inhabite depriued of all meanes to attaine to good knowledge in good litterature whereby daily they fall into more grosse ignoraunce and absurdities against coÌ„mon reason in theyr latter doctrine theÌ„ dyd the most barbarous Infidels that euer were hauing lost all sence and feeling in spyrituall affayres all knowledge and vnderstanding in celestiall thinges for the life to come hauing among them no Prophet no graue teacher no man directed by Gods holy Spyrite and finally as men forlorne filled wyth all kynd of myserie doe both by theyr inwarde and externall calamities preach denounce and testifie to the world that Iesus whoÌ„ they crucified was the onely true Messias and Sauiour of man-kinde and that hys bloode as they themselues required lyeth heauily vppon theyr generation for euer The conclusion of the Chapter with an admoâ—ishment WHerfore to conclude
and learned of that Countrey and especially dislyked by them that were in gouernmâ—nt as a dangerous and troublesome man to the state One that had neyther freendes in the worlde to beare hym out nor a house to put hys head in And yet notwithstanding all thys that worldly men and women and some such also as were great sinners loose lyuers before should leaue all their worldly hope stay and condition to follow such a man with so great inconueniences losses dangersâ— disfauours as they did and should continue with him in all his afflictions and be content to die loose their lyues rather then forsake him or abandon his seruice thys I say is such a miracle as neuer in the world fel out the like must needes be graunted by the enemie to be supernaturall The miraculous facts of Iesus THE second poynt is of externall things and facts done by Iesus aboue all power of humane abilitie in the sight and knowledge of all the Iewes which facts were published by our Euangelists and especially by S. Matthew in the Hebrue tongue while yet the persons were aliue vpon whoÌ„ they were wrought or infinite other that might be witnesses thereof As for example the raysing of Lazarus in Bethania that was a Village but a myle or two distant from Ierusalem at vvhose death and buriall beeing a Gentleman many Scribes and Pharisies must needes be present according to the Iewish custome at that tyme as is reported by Iosephus and they saw him both deceasâ—ed interred the funerall feast obserued for hym as also raised againe from death by Iesus after four dayes of his buriall With whom they did both eate and drink and conuerse after his returne to lyfe and euery day might behold him walking vp and downe openlie in the streetes of Ierusalem Thys storie I say how could it be feigned So in like manner the raysing of the Archisinagogues Daughter whose name is affirmed to be Iaiâ—us with dyuers other circumstances that doe make the thing most notorious The raysing of the widdowes sonne before the gate of the Cittie Naim in the presence of all the people that bare the sayde corpes and stoode about it The healing of the Cripple in Ierusalem that had lyen thirty and eyght yeeres lame at the Pooles side or Bath called Probatiâ—a which miracle was done also in â—he sight of infinite people The caâ—ting out of a Legion of deuils from â— man that for many yeres together was known to lyue possessed in the Mountaines which deuils by peculiar lycence obtained of Iesus to enter into a heard of swyne so presently carried two thousand of them away into the sea drowned theÌ„ Whereupon the whole Country about of the people called Gerasines beeing striken with extreame feare vpon sight of the fact besought Iesus most humbly to depart â—rom their borders The feeding filling of fiue thousand men besides women and chyldren wyth fiue Barley loues and two fishes only The turning of water into wine at a marriage at Cana in the presence of all the Guestes The healing of him by a word only that had an incurable dropsie and thys at the Table of a principall Pharisie and in the sight of all that sate at dynner with hym Thys I say diuers other such myracles which were doone in the presence and sight of so infinite a number of people and recorded by our Euangelists at such times when many desired to discredite the sameâ— and might haue done easily by many witnesses and authorities if any one part thereof had beene subiecâ— to calumniation cannot in reason or probability be doubted of And thereâ—ore I must conclude that seeing these things are aboue al power of humane nature and coulde not be done but by the finger and vertue of the liuing God himselfe considering also that it is impossible that God should assist or gyue testimonie vnto any falsehoode it must needes ensue that all was true and sincere which Iesus affirmed and consequently seeing he affirmed himselâ—e to be the sonne of God and the true and onely Messias it must needes folow by these miracles that he was so indeede which is the ground of that speech of hys to the faithlesse Pharisies If you will not beleeue my words beleeue my deedes And thus much of Iesus lyfe doctrine conuersation miracles The fourth Consideration THere remaineth now onely the fourth and last consideration of thys Section which is the passion resurrection and ascention of Iesus And about hys passion there is little or no controuersie for that all hys enemies doe agree and graunt that he was betrayed by hys owne Disciple apprehended afflicted and deliuerâ—d vp by the Iewes and finallie put to death vppon a Crosse by the Gentiles The testimony of Iosephus may serue for all herein whose wordes are these That the principall Iewes of his Countrey hauing accused and deliuered ouer Iesus to Pilate that was Gouernour of Iurie for the Romaine Emperor he adiudged him to the Crosse. The same doe other Iewes and Gentiles record and in thys they take great offence scandale that we should attribute diuinitie vnto a man that had suffered death vpon the Crosse. But if we shew that this was the eternall preordination and appointment of GOD for sauing of mankinde and that the same was foretold both to Iew and Gentile from the beginning and so vnderstoode also by the Iewish Doctors themselues of elder times then euery reasonable man I trow will remaine satisfied and preferre Gods diuine wisedome before mans follie Christes ascending to Ierusalem to receiue his passion FIrst then consider that when Christ had ended his preaching and wrought so many miracles as seemed sufficient to hys eternal wisdome and when the time was come preordained for his passion wherof he told publiquely his Disciples before hee went vp to Ierusalem of purpose to receiue hys death and made a solemne entry into that Cittie vpon an Asse which was prophecied of him many yeeres before Reioyce daughter of Sion Behold thy IVST KING and SAVIOVR shall come vnto thee vpon an Asse And after hys abode some dayes in that place hee was betrayed and sold by his owne Disciple as Dauid before hande in many places had fore-told shold come to passe Then folowed his apprehension most seruile abusage by the Iewes wherof it was fore-prophecied in his person by Esay I gaue my body to theÌ„ that beate it and my cheekes to them that buffeted the same I did not turne my selfe away from them that reproched me nor yet from them that dyd spet in my face The barbarus abusage of Iesus foretolde by prophecie AFter thys barbarous intreatie by the Iewes they deliuered hym ouer to Pilate a Gentile neuer ceased to solicite and pursue theyr vnquenchable hatred against him vntill they saw him on y e Crosse where also he was vsed in the highest
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
hymselfe at the feete of S. Paule but the Magistrates also who the day before had caused them to be whipt came and asked them pardon and humbly intreaâ—ed them to depart out of theyr Cittie This story I say if it had been false there needed no more for confutation therof but onely to haue examined y e whole citty of Philippi which could haue testified the contrary And yet among so many aduersaries and eager impugners of Christian Religion as Gods enemy styrred vp in the Primatiue Church of all sorts and sects of people no one euer appeared that durst attempt to take in hande the particuler improuing of these or y e like miracles but rather confessing the facts sought alwaies to discredite them by other sinister calumniations namely and commonly that they were wrought by the deceits and sleightes of Arte-Magick Thus sayde the Iewes of the myracles of Iesus and so said Iulian the Apostata of the wonderfull strange things doone by Saint Peter and S. Paule affirming theÌ„ to haue beene the most expert in Magicke of any that euer liued and that Christ wrote a speciall booke of that profession and dedicated the same to Peter and Paule whereas notwithstanding it is most euident that Paule was a persecutor diuers yeeres after Christes departure One Hierocles also wrote a booke wherein he fayned Appolonius Tyanaeus to haue done the lyke myracles by Magick which Christ hys Apostles did by diuine power And finally it is a generall opinion that both Nero and Iulian gaue themselues so extreamely to the studie of that vaine Science as no men euer did the lyke vpon emulation onlie of the miracles doone in Rome by Peter and Paule when Nero lyued and by other Saints and Disciples in the tyme of Iulian. But what was the ende Plinie that was a Pagan wryteth thus of Nero that as no man euer laboured more then he in that Science so no man euer left a more certaine testimonie of the meruailous exceeding vanitie thereof The like in effect wryteth Zosimus of Iulian albeit himselfe a malicious Heathen And if it were not written yet theyr seuerall extraordinarie calamities most miserable deathes which by al their Magick they could not foresee dooth sufficiently testifie y e same vnto vs especially the last wordes of Iulian Vicisti Galilaee vicisti Thou hast wonne ô Galilaean thou hast gotten the victory Acknowledging thereby as wel the truth of Christes myracles and of hys followers as also the vanitie folly and madnes of his owne endeuours Thus then went forward Christes Apostles and preached him euerie where throughout the worlde Domino cooperante sermonem coÌ„firmante sequentibus signis that is as S Marke affirmeth the Lorde Iesus working with them and confirming their preaching by signes myracles In respect of which benigne assistance of Iesus in theyr actions S. Luke sayth further They dealt most confidently in the Lorde his worde of grace giuing testimonie vnto their doings and shewing foorth signes most prodigious wonders by theyr hands No persecution no terrour no threates of enemies no dyfficultie or danger that might occur could stay them froÌ„ their course of setting forth Christes name glorie And they were so assured of the truth by the inwarde illuminations which they had and by this certaine testimony of Gods fauour and assistance in dooing myracles as one of them wryteth thus That which we haue hearde which we haue seene with our eyes which we haue behelde which our hands haue handled of the word of lyfe that we doe testifie and announce vnto you And another who had been a grieuous persecutor and was conuerted without any conference with any Christian in the world sayd of Iesus that was deade and risen again that neither tribulation nor distresse nor famine nor beggery nor danger nor persecution nor dint of sword could daunt hym from the seruice of such a Maister And in another place he sayth that he esteemed al things of this world wherein a man might glory to be as very dounge and detriments in respect of the eminent knowledge that is hys word of hys Lord Iesus Christ. In which very name he tooke so exceeding great delight as in a fewe Epistles which he left written he is obserued to haue vsed this sentence Dominus noster Iesus Christus aboue two hundred times Neyther indured thys in these Apostles for a time onely but al theyr lyues which as they spent the same with alacritie in the seruice of Iesus so in the end they gaue vp the same most cheerefully to what-so-euer death presented it selfe for confirmation and sealing of theyr former doctrine neuer so ful of confidence courage and consolation as at that houre nor neuer so boldly denouncing theyr Maister or talking so ioyfully of rewards Crownes and kingdoms as at the very last instant and vp-shot of theyr worldly combat This then declareth most manifestly that the actions of these men proceeded not of humane spirit nor could be performed by the power of man but by the diuine force and supernatural assistance of theyr Lord and God whom they confessed The third Consideration AND thus much in breuitie of Christes Apostles There ensue next hys Euangelistes that is such men as haue leâ—t vnto vs written his byrth life doctrine death Wherin it is to be noted that Iesus being God tooke a different way from the custome of man in deliuering vnto vs his Lawes and precepts For that men who haue beene Law-makers vnto the worlde knewe no surer way of publishing theyr Lawe and procuring authority to the same theÌ„ to write theÌ„ with their own handes and in theyr life tyme to establishe theyr promulgation So Lycurgus Solon and others among the Graecians Numa to the Romaines Mahomet to the Sarasines and dyuers other in lyke manner But Iesus to shew hys diuine power in directing the penne and style of his Euangelists wold not leaue any thing written by himselfe but passed froÌ„ thys world in simplicity and silence with out any further shew or ostentation of hys owne doings meaning notwithstaÌ„ding by his eternal wisdome that the prophecy of Ezechiel shold be fulfilled which fore-signified the beeing of his foure irrefragable witnesses which day night without rest should preach extoll and magnifie theyr Lord and Maister to the worlds end Foure then were fore-prophecied and foure as we see by Gods prouidence were prouided to fulfill the same prophecie The first last are two Apostles that wrote as they had seene The two middle are two disciples who registred thinges as they had vnderstood by conference wyth the Apostles The first Gospell was written by an Apostle to giue lyght open the way to al the rest And the last in lyke manner was written by an Apostle to giue authority and confirmation to all the former The first was written in the Hebrewe or Iewish tongue for that
At what tyme besides the ouerthrow of theyr Citty burning of theyr Temple and other infinite dysâ—resses which Iosephus an eye-witnes protesteth that no speech or discourse humane can declare The same Authâ—ur lykewise recordâ—th eleuen hundred thousande persons to haue been slaine fourscore and seâ—uen teene thousand taken alyue who were eyther put to death afterwarde in publique tryumphes or sold openly for bond-â—â—aues into all parts of the world And in thys vniuersall calamitie of the Iewish Nation bâ—â—â—â—g the most notorious and grieâ—ous 〈◊〉 euer happened to peoâ—lâ—â—r Naâ—â—on before or after â—he for the Romans neuer practised the like vpon others it is siâ—gularly to be obserued that in the same time and place in which they had put Iesus to death before that isâ— in the feast of the Paschall wheÌ„ theyr whole Nation was assembled at Ierusalem from all partes Prouinces and Countries of the earth they receyued this their most pittifull subuertion and that by the hands of the Romaine Caesar to whom by publique cry they had appealed from Iesus but a litle before Yea further it is obserued and noted that as they apprehended Ieâ—us and made the entrance to hys passion vppon the Mount Oliuet so Tytus as Iosephus wryteth vppon the same Mount planted hys first siege for their finall destruction And as they ledde Iesus from Caiphas to Pilate afflicting him in their presence so nowe were they themselues ledde vp downe from Iohn â—o Symon two Tyrants that had vâ—urped dominion within the Citty and were scourged and tormâ—nted before the trybunal seates Again as they had caused Iesus to be scoffed beaten and villainously intreated by the Souldiours in Pilats Pallace so were now theyr own principall Rulers and Noble men as Iosephus writeth most scornfully abused beaten and crucified by the same Souldiers Which latter poynt of crucifying or villainous putting to death vpon the Crosse was begun to be practised by the Romaines vpon the Iewish Gentrie immediatly after Christes death and not before And nowe atthys tyme of the war Iosephus affirmeth that in some one day â—yue hâ—ndred of hys Nation were taken and put to thys opprobrius kinde of punishment in so much that for the great multitude he sayth Nec locus sufficeret Crucibus nec Cruces corporibus that is neyther the place was sufficient to contayne so many crosses as the Romaines sette vp nor the crosses sufficient to sustaine so many bodies as they murthered by that torment Thys dreadfull and vnspeakable misery fel vpoÌ„ the Iewes about fortie yeeres after Christes ascention when they had shewed themselues most obstinate obdurate against hys doctrine deliuered vnto them not only by himselfe but also by hys Disciples of which Disciples they had now slayne S. Stephen Saint Iames and had driuen into banishment both S. Peter and S. Paul and other that had preached vnto them To which latter two Apostles I meane S. Peter S. Paule our Sauiour christ appeared a little before theyr martyrdoms in Rome as Lactantius wryteth and shewed that within three or foure yeeres after their deathes he was to take reuenge vpon theyr Nation by the vtter destruction of Ierusalem and of that generation Which secrete aduise the sayd Lactantius affirmeth that Peter and Paule reuealed to other christians in Iurie wherby it came to passe as Eusebius also and other Authors doe mention that all the Christians lyuing in Ierusalem departed thence not long before the siedge began to a certayne Towne named Pella beyond Iordan which was assigned them for that purpose by Iesus himselfe for that it beeing in the dominion of Agrippa who stood with the Romaines it remained in peace saâ—â—ty while all Iurie besides was brought to desolation Thys then waâ— the prouidence of God for y e puniâ—hment of the Iewes at that tyme. And euer after theyr estate declined from worse to worse and theyr miseries daily multiplyed throughout the world Whereof hee that wil see a very lamentable narration let him read but the last booke onely of Iosephus hystory De bello Iudaico wherein is reported besides other things that after the war was ended and all the publique slaughter ceassed Tytus sent three-score thousand Iewes as a present to hys Father to Rome there to be put to death in dyuers sundry manners Others hee applyed to be spectaâ—les for pastime to the Romaines y t were present with him wherof Iosephus sayth that he sawe with his owne eyes two thousande and fiue hundred murthered and consumed in one day by fight combat among themselues and with wilde beastes at the Emperours appointment Others were assigned in Antioche other great Citties to serue for fagots in theyr famous bond-fires at â—ymes of tryumph Others were sold to be bond-slaues others condemned to dyg and hewe stones â—or â—uer And thys was the end of thâ—t warre and desolation Aâ—ter thys againe vnder Traiane the Emperour there was so infiniâ—e a number of Iewes slaine and made away by Marcus Turbo in Affrica and Lucius Quintus in the East as all Histories agree that it is imposâ—ible to expresse the multitude But yet more wonderfull it is which the same Historians report that in the eyghteene yeere of Adrian the Emperour one Iulius Seuerus beeing sent to extinguish all the remnant of the Iewish generation destroyed in smal time nine-tie eyght Townes and Villages within that Countrey and slew fiue hundred four-score thousand of that blood and Nation in one day at which tyme also he beate downe the Cittie of Ierusalem in such sorte as he left not one stone standing vpon another of their auncient buildinges but caused some part thereof to be reedified againe and inhabited onely by Gentiles He changed the name of the Citty and called it AELIA after the Emperours name He droue all the progenie and of-spring of the Iewes foorth of all those Countries with a perpetual Law confirmed by y e Emperour y t they should neuer returne no nor so much as looke backe froÌ„ any high or eminent place to that Country againe And thys was done to the Iewish Nation by the Romaine Emperours for accomplishing that demaund which their principal Elders had made not long before to Pilate the Romaine Magistrate concerning Iesus most iniurious death crying out with one coÌ„sent voice to wit Let his blood be vppon vs and vpon our posteritie The seauenth Consideration AND heerein also I meane in the most wonderful and notorious chastisement or rather reprobation of the Iewish people which of all the worlde was Gods peculier before is sette out vnto vs as it were in a Glasse the seauenth and last poynt which wee mention in the beginning of this Section to wit the fulfilling of such speeches and prophecies as Iesus vttered when he was vppon the earth as namely at one tyme after a long vehement commination made to the Scribes and Pharisies and principall men of
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
God towardes vs that he sath sent hys onely begotten Sonne into the world to purchase life for vs. In this I say is made euident his exceeding charitie that we not louing him he loued vs first and gaue his own son to be a raunsome for our sins Wher vnto also the holy Apostle S. Paul agreeth admiring in like manner the excessiue loue of god in these words God doth meruailously commende and set forth hys great loue vnto vs in that we being yet sinners he gaue his son to the death for our redemption And in another place framing out as it were a measure of Gods mercy by y e aboundance of his loue sayth thus God who is rich in mercie through the exceeding loue which he bore vnto vs wee beeing dead in sin he reuiued vs in Christ and raysed vs vp euen vnto heauen making vs to sitte downe there with hym to the end he might declare to all ages worlds ensuing the most aboundant riches of hys grace and goodnes towards vs. Thys was the opinion of that noble Apostle S. Paule and of all hys coequals Apostles Euangelists Disciples and Saints that this work of our redemption proceeded only froÌ„ the inflamable fornace of Gods immeasurable loue And therefore to make no other conclusion heereof then that which S. Paule hymselfe doth make If God haue not spared his owne propper and onely begotten sonne but hath giueâ— him vp to death for gayning vs vnto hym how can it be that with him he hath not giuen vs al other things If when we were hys enemies and thought not vpon hym hee sent to seeke vs so diligently by such a messenger as hee loued so deerely allowing hym to lay downe a price for vs which he so infinitely esteemed what shall we thinke that he wil doe vnto vs now wee being made hys owne by our redemption if we return willingly vnto hym when our receiuing shal cost hym nothing els but onely a mercifull looke vppon vs which is not so much from the infinite bowels of hys bottomlesse mercie as is one droppe of water from the most huge gulfe of the maine Ocean sea And thys shall suffise for the fiâ—st poynt of Gods loue declared vnto vs by the three most sweet and comfortable names and respects of Creator Father and Redeemer The second part how God expresseth his loue towards sinners NExt after which we are to consider in what manner God is accustomed to expresse declare thys loue of hys in his dealings and proceedings towards sinners And first of al the wise man hauing had long experience of thys matter beginneth to describe and sette â—oorth in thys sort saying vnto God hymselfe Thou O Lorde doost dissemble the sinnes of men to giue vnto them tyme of repentance And then when they will not vse thys benefite of hys forbearing but wil needes enforce him to punish and correct them he sayth further of thys correction Such as wilfully doe runne astray O Lord and will not turne vnto thee thou dost correct them sweetly by little litle admonishing and exhorting them to leaue theyr sinnes and to beleeue in thee These two poynts then of exceeding clemencie by the testimonie of the wiseman are founde in Almighty God first to wincke at the wicked lyfe of men and to expect theyr conuersion with vnspeakeable patience and longanimitie according as also the Prophet Esay beaâ—eth witnesse adioyning the cause thereof in these words The Lorde doth attend your conuersion to the end he may take mercie on you and thereby be exalted And secondly for the same respect when he is enforced by reason of his iustice to chastise them yet doth he the same with such moderation and mildnes as alwaies in this life hee reserueth place of pardon And to these two we may adioyne yet a third property of his mercie more admirable perhaps then the formerâ— which is as Tertullian excelleÌ„â—ly noteth that he being the partie offended yet first and principally desireth reconsiliation he hauing receiued the wrong iniurie yet doth he most busily intreate for amitiâ— attonement And whereas in all ryght and equitie he might denie vs pardon and for hys power take reuenge of vs at hys pleasure yet doth he not onely offer vs peace of hys owne accorde but also sueth vnto vs by all meanes possible to accept thereof humbling in a certaine manner hys diuine Maiestie to our basenes and vilitie and behauing himselfe in thys respect as a Prince that were enamoured of hys bond-slaue and abiect seruaunt Thys might be declared by many of hys own speeches and doings in holy Scripture but one place out of the Prophet Esay shall serue for all where Almighty GOD so earnestly wooeth y e conuersion of Ierusalem as no louer in the world could vtter more signes testimonies of a hart inflamed sette on fire with loue then he dooth towards that Cittie which so highly had offended hym For first after many thrâ—ates poured out against her if she dyd not return least she might perhaps fall into despayre he maketh this protestation in the beginning of hys speech Indignatio non est mihi c. Angry I am not ô Ierusalem but whatsoeuer I haue spoken I haue spoken of good wil and loue Secondly hee entreth into this dyspute and doubt with hymselfe about punishing her for her sinnes what shal I do Shall I treade her vnder my feete and put her to the fire or els will she stay my puissaunt hand and make peace with me will she I say make attonement with me After which doubt and cunctation he resolueth himselfe to change hys manner of stile to â—al a lyttle to chyde with her and then he sayth Harken O ye deafe inhabitants of Ierusalem looke about ye yee blinde folke that will not see who is blind and deafe but my seruaunt that wil not regarde or listen to the Messengers which I sende O thou which hast open eares wilt thou not heare And then a lyttle after he beginnâ—th to smooth and speake faire againe saying Euer since thou hast beene gracions and glorious in mine eyes I haue loued thee and for thy soule wil I giue whole Nations Feare not for that I am with thee Wherwith shee beeing little or nothing mooued he returneth to a sweet maner of complaynt saying Thou hast enthrallâ—d me by thy sins and with thine iniquities thou hast greatly afflicted mee Which beeing sayde and she somewhat moued thereby to loue him as it seemeth he turneth vnto her with thys most comfortable and kynde speech I am he I am he which cancelleth thine iniquities for myne own sake wil neuer think any more vpon thy sins All which being done they now reconciled and made fast friends together his diuine Maiestie beginneth a very louing conference as it were and sweet expostulation wyth her sayiug in these words Call thou to
1. proofe The generall state of the worlde at Christes natiuitie page 449 2. proofe The peace of all the worlde at his comming page 250 3. proofe The Scepter of Iuda and most horrible murders coÌ„mitted by Herod 251 253 The prophecie of Iacob touching the Scepter of Iuda 254 That the Scepter neuer failed in Iuda vntill Herods tyme. eodem 4. proofe The destruction of the second Temple page 256 The building of the seconde Temple lesse gorgious then the first 257. Fiue speciall prerogatiues of the fyrst Temple page 259 The seconde Templâ— to be destroyed presently after Christes passion 261 5. proofe The seauentie-two Hebdomades prophecied by Daniell 261 Why the Angell named seauenty HebdoÌ„mades in thys place 263 The exact number of weekes from the building of the seconde temple to the death of Christ sixtie-two 264 6. proofe The traditions and obseruations of the old Iewes themselues 266 Christ hideth himselfe in the sea 268 7. proofe That out of Iurie shoulde rise a generall Lord of the vniuersall world 269 8â— proofe The generall expectation of the people page 270 The seconde consideration concerning the byrth of Christ c. 274 Iesus lyne and stocke directly of the Trybe of Iuda and lineally by hys Mother of the peculier house of Dauid page eodem The manner of hys conception and the message made by the Angell c. page 275 Iesus natiuitie and in what manner page 276 The place appointed for the birth of the Messias page 278 The singing of the Angels and of the Name of Iesus page 280 The comming of the three Magi or wise men of the East 282 Prophecies of thinges that shoulde fall out in Bethleem 284 Heathen testimonies for the starre which guyded the Wisemen page 285 The presentation of Iesus in Ierusalem 287 Christes flight into Egipt for feare of Herode page 288 The benefite that Egypt receiued by Christes flyght into it 289 The thyrd consideration shewing the life conuersation doctrine and myracles of Iesus page 290 Saint Iohn Baptist the Messenger of the Testament 291 The order of Iesus preaching and doctrine 293 The comparison of Christes Lawe with that of Moses page 294 The meaning and effect of Christes doctrine page 295 The lyfe and conuersation of Iesus testified by hys greatest aduersaries 296 Of Iesus myracles and of the predictions of the Messias hys myracles 298 The confession of Iesus myracles by hys verie enemies page 300 The calling of hys Apostles and other followers page 301 Externall myracles doone by Iesus aboue all power of humaine capacitie 302 The fourth consideration deliuering the passion resurrection and ascention of Iesus page 305. Christes ascending to Ierusalem to receiue hys passion page 307 His barbarous abusage foretold by prophecie as also his death most plainely 308 The wonderfull predictions of hys passion set downe by the Prophet Esay 309 The particulers of hys passion fore-tolde by Sibylla page 311 Of the myracles that fell out in hys death and passion page 314 Hys resurrection exactly fore-tolde both to Iew Gentile page 315. The appearings which Iesus made after his Resurrection page 317 Circumstances confirming the true Resurrection of Iesus page 320 The great change in his Disciples by hys Resurrection page 322 The examination of the matter by Pilate 322 Pylats Letters to Tyberius and hys proceeding thereupon page 323 The opinion of the wiser sorte of Iewes touching Iesus resurrection at that tyme 325 Likeli-hoodes of truth concerning Iesus ascention page 326 The third Section Howe Iesus prooued hys Deitie after his departure to heauen page 328 The first consideration declaring the sustentation protection increase continuation of Christes little Church and kingdome c. 330 The state of Christes first Church c 331 The comming of the holy Ghost and what comforts he brought with him c. 332 The wonderfull quicke increase of Christ hys Church 334 The increase of Christians against nature 335 The second consideration concerning the Apostles of Christâ— 337 The myracles reported of the Apostles coulde not be fained c. 339 340 The successe of the Apostles 342 The assurance and ioyâ—ull ending of the Apostles 344 The thyrd consideration treating of the Euangelists page 346 The different qualities and circumstaunces of the foure Euangelists 347 Circumstances of trueth in the Euangelists page 348 The publishing of the Gospels and the manner of stile vsed by the Euangelists 349 350 A speciall poynt to be obserued in the Euangelists page 351 No doubt but we haue the true writing of the Euangelists 353 The fourth consideration of Martyrs that by theyr bloode shoulde confirme â—hys doctrine 354 Three poynts to be considered in our Martyrs and the singuler alacrity of Christians in theyr sufferings page 355 Iesus assistance to his Martyrs 357 The fift consideration concerning the subiection of the infernall spirits 358 Of the myraculous ceasing of Oracles at Christes appearing 359 The wonderfâ—ll authoritie of Christians ouer Spyrits page 364 The sixt consideration of the punishment of Christes enemies here on earth page 367 Herod Ascolonita Archelaus Herod Antipas Herodias daughter Herod Agrippa and the stocke of Herode soone extinguished page 368 369 370. The punishment of the Romans 371 The chastisement of Ierusalem and of the Iewish people page 373 With what circumstaunces Christes death was punished vpon the Iewes page 375 A meruailous promise of God for deliuering the Christians that were in Ierusalem 377 The Iewish misery after the destruction of Ierusalem page 378 The finall desolâ—tion of the Iewish Nation page 379 The seauenth consideration the fulfilling of such speeches and prophecies as Iesus vttered on earth 380 The circumstaunces of the tyme when Iesus spake hys wordes and when they were written page 382 The testimonie of a Heathen for the fulfilling of Christes prophecies page 383 Other prophecies of Iesus fulfilled to his Disciples page 384 Prophecies fulfilled in the sight of Gentiles page 385 The fourth Section The summe of the three former Sections wyth eyght demonstratiue reasons for better satisfaction page 387 388 389 c The conclusion of the Chapter with an admonishment page 395 An illation vpon the premisses with an exhortation page 397 The fift Chapter How a man may iudge or discerne of himselfe whether hee be a true Christian or not with a declaration of the two parts belonging to that profession which are beleefe and lyfe The matters handled in this Chapter The first part concerning our beleefe howe to examine the trueth thereof page 402 The matters of fayth and beleefe easie among Christians page 403 The direct holy way of Christians vnder the Gospell page 404 No heresie finally preuailed against the Scriptures page 410 The spirituall sworde where-with our Sauior Christ preuailed against sathan the head Lorde and â—hiefe maister of all heretiques 414 What the diligent reading of the Scriptures leadeth vs vnto forsaking the by pathes of mens inuentions and traditions page 414 A discription of the forme force and nature of fayth 415.