kynds of diseases restored the dead to life effected many other such supernaturall things as appeareth from the acts of the Apostles From the Apostles tymes euer after there passed not ouer any one age which was dâ—stitute of miracles if we do belieue Ecclesiastical historyes Now nothing can be answerable hereto to take away the authority of these miracles but that they were not true but only forged or if true performed by the helpe of the deuill But with what colour or shew of truth can it be said that they were meere forgeryes seing this answere is not wartanted with any reason For from whence is it knowne that they are forged belyke because they are miracles and being miracles they seeme impossible to be wrought But here the Atheist is to proue that they are impossible which he caÌ„not since the performance of them implyeth no true and reall contradiction That they are not accomplished by the force and power of nature we all grant and from thence do proue that there is a diuyne and inuisible power more potent then nature by the hâ—nd wheâ—of all these are wrought Furthermore to say that they are feigned is implicitly to take away all credit of histories all memory of antiquity and all knowledge of former ages since by this answere all ancyent historyes whatsoeuer shall be said to be forged and to be reiected as mere fables seing no historyes are written more accurately diligently with greater inuestigation search of truth then are the miracles aboue recyted especially since the Church hath bene euer most sollicitous and carefull that false miracles should not be ventilated and giuen out for true for here we speake only of those miracles which the Church acknowledgeth for certaine euident Thirdly who condemne all these miracles for fictions do charge all Christian Princes magistrates and all the Christian world of madnes and extreme simplicity in suffering innumerable fictioÌ„s lyes to be obtruded vpon theÌ„ for so many truthes they not hauing so much perspicacity and clearnes of iudgment as to be able to discouer the deceit They also no lesse do charge all Ecclesiasticall Prelates generall Councels all Deuynes all wise men of sacrilegious imposture in that they do commeÌ„d such commentitious lying narrations for true miracles they by this meanes most egregiously deluding the whole world Fourthly diuers of these miracles are recorded by so graue authours indued with learning and sanctity and with so many particuler circumstances as that all possibility of fraud is taken away In things that are forged the forgers are accustomed purposely to declyne and auoyde the circumstances of names and especially of tymes and places for the better concealing of their lying Fiftly there was presented no iust and vrgent cause why these should be falsly inuented For why should the authours willingly stand obnoxious to so great a sacriledge Or with what hope or reward should they vndergo the aspersion of so foule a blemish No man doth any thing but there is some reason which induceth him so to do What then was the motiue that incyted so many Authors to wit Eusebius Socrates Sâ—zomene Ruffiâ—â—â— Gregory Nissene Basil Ierome Austin Sulpitius Gregorius Turonensis Optatus Theodoret Damasus Gregory the great many others who haue written of miracles to perpetrate so heinous a wickednes Certainly no true cause hereof can be alligned for what graue and religious man had not rather suffer death then deliberately to wryte one lye especially in these things which belong to religion since thus doing he doth not only purchase an eternal infamy among men but also is most wicked hateful and abhominable in the sight of God Sixtly if the foresaid miracles were but inuented then might the authours of them be easily conuinced of forgery by the men then liuing in that age since the lyues and aâ—â—ioÌ„s of Saints were for the most part diuulged throughout the whole world at that tyme when they were wrought for the radiant splendour and light of such extraordinary vertues cannot be obscured much lesse wholy eclipsed But there can be alledged not any one Man who either in the dayes of those Saintes or in the tymes immediatly ensuing durst charge the wryters of the said miracles with any fiction therein Seauently Mans nature is of it selfe incredulous and full of suspicion when it questioneth of any new miracles and hereupon it examineth all things concerning the same most precisely and particularly least there be some imposture latent hidden therein Besides there are neuer wanting meÌ„ which are emuious of the glory and honour of others who prying into each particuler do euer labour as much as in them lyes either wholy to call in question such miracles or at least to depresse and lessen the worth thereof Now to come to the second branch of the former answere If it be said that they are performed by the worke of the deuils then in thus answering it followeth that there are spirits or incorporeall substances which are more excelleÌ„t then these visible things and consequently it is to be granted that there is one supremâ— Spirit excelling all the rest in power and wisedome this we call God as hereafter shall be proued But to proceed further against this second part of this Answeare I say that these stupendious workes cannot with any shew or protext of reason be referred to the power of the deuils for to restore sight to the blynd going to the lame to cure the paralitcks only with their word and to raise the dead to life do far transcend and exceed the power of the deuils who cure diseases only by the mediation of naturall causes to wit by applying the vertue of hearbs and other medicinable things as philosophers deuynes do teach Furthermore those holy men by the ministery of whoÌ„ these miracles are performed were euer in most deadly hatred with deuils and they were so far from vsing them as a meanes as that they proclaimed open war against the Deuils for they ordinarily dispossessed mens bodyes of them ouerthrew their worship discouered their deceites confuted their doctrines scorned contemned all their prestigious artes and finally destroyed their kingdome and gouerment Such were in the beginning all the Apostles and their successours and infinit others For against these and such others no power of Deuils no Arts magicke no machinations and endeauours of wicked spirits nor any prestigyes or sleights could preuayle Besides how can we with any probability thinke that so many learned Doctours so many Prelates so many Princes finally so many wise and prudent men were become so stupid and blockish as not to be able to discerne true miracles from adulterate and forged wonders and the illusions of the deuill from the hand and worke of God Belyke only the Pharisyes the heathen persecutours prophane Atheists haue this guift of distinguishing miracles from the prestigyes and deceites of the deuill and all other men are blynd foolish and in this poynt
that euen in this respect that if an Intelligence by its owne peculiar force knoweth one thing to comeâ—â— knâ—weth all things Therfore this prenotion and fortelling of â—uture things is an euident signe of a Diuinity and for that cause this kynd of prediction is called Diuination as if to tell what euents are to happen were a proper signe of a Diuinity or deity and therefore vpon this ground the Gods of the Gentils are refuted by Isay in that they had not the ability to fore tell future eueÌ„ts for thus he saith Annunciate quae veÌ„tura sunt c. Shew the things that are â—come hereafter that we may know that you are Gods That there is a prenotion of future things is clearly proued from innumerable predictions which from their euents are found to be most true for prediction or foretelling euer presupposeth prenotion and foreknowledge This prenotion the Prophets had not from themselues and from their owne industry or perspicacity and clearnes of iudgment since prenotion far transcendeth mans capacity but they receaued it from some superiour power which hath it by its owne vertue from it selfe and not from another Now many of these predictions are 〈◊〉 in the holy Scripture out of the which I will alledge some which to haue bene accomplished is most euident First theâ— Genesis 3. it is foretold that the seed meaâ—ing the of springe of the woman should câ—ush the head of the Serpent that is shall ouerthrow the power domination and rule of the Diuell which 〈◊〉 is accomplished partly already by Christ abolishing in most places the worship of Diuels wherin the world afore did lye plunged and partly â—esteth to be further 〈◊〉 by Christ at the day of iudgment wâ—â—â— the power and sway of the Diuell the 〈◊〉 vtterly extinguished In Genes 〈…〉 18. and 22 it is prophesyed that a â—hold shal be borne to â—braâ—â—m by the benifit of whom all nations shall obtaine benedictioÌ„ and solicity which is euidently performed in Christ throgn whom the world is withdrawne from idolatry and pernicious errours to the worship knowledge of the true God and shall by him obtayne the hope of eternall saluation Againe in the 40 chapter of the said booke there is a woÌ„d 〈…〉 prediction of Ioseph which was to be 〈◊〉 within three dayes as also in interpretation of certaine most obscure dreames touching three stocks of a vyne and three baskets and c. 41. an exposition of Pharoes dreame touching the twyce seauen beasts twice seauen ears of corne Where we are to consider how expediteâ—y and with what coÌ„fidence are expounded all the particulers of the according to their euents Now those dâ—â—ameâ— being preâ—ages and â—ignes of things to coâ—ne cannot proceed but only from a diuine Power from whose prouidence all 〈◊〉 matters 〈…〉 disposall neither can the 〈◊〉 construction of them 〈…〉 but only by reuelaâ—ion of 〈◊〉 diuyne Power Againe c. 49. Iacob the Patriarch 〈…〉 before his death did prophesy to euery 〈…〉 of his sonnes what should happen to them posterity especially so far forth as conâ—erned their ofspring their riches and the diuision of the land of Promise which all particulers were after a long deuolutioÌ„ of Yeares fulfilled as appeareth out of the sacred Scripture But among other things that is very memorable and notorious which is there said Non auâ—eâ—eâ—ur sceptrum de â—uda c. The scepter shall not depart from Iuda nor a Lawgiuer from betweene his seete till he come who is to be sent and he shal be the expectation of the Gentils In which words three things are foreâ—ould First that regall principality shal be in the tribe of Iuda which was accoÌ„plished when it was translated vpon Dauid in whose family and race it continued 520. yeares Secondly that this Soueraingty should continue in the 〈…〉 till the 〈◊〉 of Christ 〈…〉 was also accomplished 〈…〉 that tribe 〈…〉 vpon Herod Ascalonites who was â—o â—â—w in the tyme of whose Reigne Christ was borne Thirdly that Christ was to be reiected by the Iewes receaued by the Gentils who for that respect is there called Expectatio gentium the expectation of the Gentils In the 24. of the booke of Numbers Balaam being possessed with a diuyne fury foretelleth many things and among the rest these three First that the King at Israel was to be taken away by reason of agag King of Amalec where we sâ—e that the name of that King is expressed who was to be borne some foâ—re ages after and for whose cause Saul was to be depriued of his kingdome which is fulfilled in the first booke of the Kings c. 15. Secondly that a King should rise out of Israel who like a glorious star was to enlighten the 〈◊〉 world and to haue dominion ouer all men which was performed in Christ. Thirdly that the Romanes were to come 〈◊〉 their gallies and should ouercome the Iewes â—â—d tâ—is was effected vnder Titus Vespasian more then a thousand eares after the 〈◊〉 prediction In the 18. of Deuteronomy Moyses prophesyeth that â—â—od would â—aise out of the Iewes a Prophet lâ—â—â— to himselfe whom all ought to heare such â—s would not were to be seuerely punished by God where in expresse words he prophesyetâ— of the comming of Christ and doth intimate his function the incredulity of the Iewes their ouerthrow Now Christ was like to Moyses as the body is to the shadow the 〈…〉 to the figure and the Exemplar of Sampâ—e to the image in that Morses was a typâ— and figure of Christ â—â—â— Moyses 〈…〉 people from the seruitude of 〈◊〉 Christ the world from the 〈…〉 Moyses brought 〈…〉 the Egiptians being theâ—e drowned Christ saued his Belieuers through 〈◊〉 which deriueth al its vertue froÌ„ the 〈◊〉 of Christ with the submersion and drowning of all their sinnes Moyses gaue to them the old law Christ giueth to the world the new and Euangelicall law Moyses â—ed the people in the desert with Manna from heauen and gaue them to drinke of the rock Christ feedeth his seruants in the Church with his owne celestiall body and bloud for he is the bread that descended from heauen and the hidden Manna he is the Rock of eternall saluation which giueth drinke The people by the endeauour of Moyses ouercame their enemyes comming at the length to the 〈◊〉 of Promise â—ee by the mediatioÌ„ of Christ vanquish our soules aduersaries are brought to heauen Thus by reason of these and other such comparisons Christ is called a Prophet like vnto Moyses In the 28. 29. 30. 31. and 32. of Deuteronomy the Idolatry of the Iewes their sins and diuers calamityes which were to fall vpon them for the same cause are propheâ—â—â—d and in the 33. of Deuteronomy Moyses â—â—â—â—telleth the particuler lot to euery try be and diuers euents which Iacob had not expressed in his benediction In like â—ort that Prediction which is related in the thâ—â—â— booke of the Kings â— â—â— is most wonderfull where when
shâ—â—â—odow after the seauen first weekes the Messâ—â—s shal be slaine that is after 483. yeares or â—â—â—â—e 70. weeke And it shal not be his people which shal deny him c. that is the people of the Iewes shal not be accouÌ„ted any longer as the people of God And the prince shal come and shal destroy the â—iâ—y and the sanctuary c. that is the Roman army with Titus and Vâ—spasian And the end therof shal be with a â—loâ—d and vnto the end of the battel it shal be destrored by desolations c. To wit which God 〈◊〉 and foretold And he shal coÌ„firme the couenaÌ„nt with many in one weeke that is Christ being the captaine shal confirme his Euangelical law by many miracles and many wayes in the last week to wit the 70. Weeke for Christ after his baptisme preched three yeares and some months And in the weeke he shal cause the sacrifice the oblation to cease c. For Christ suffering death in the mâ—â—dest of the last wèeke the reason of al the old sacrifices shal cease which were instituted to prefigure the sacrifice of the Croâ—â—e And there shal be in the Temple the abâ—ominatioÌ„ of desolation c. In which wordes is mâ—nuated the detestable faction of the Zelotyts which was the cause of the whole desolation ouerthrow as â—osâ—phus sheweth Lib. 6. de bello â—udaic cap. 16. c. 4. l 7. Or otherwise it is signified hereby that the army of the Gentils causing the desolation vastity shal not only posâ—esâ—e destroy the citty but also the Tâ—ple And the desotion shal continue vntil the consumation and end of the world c. Al which things the last only excepted we see fulfilled and therfore we are not to doubt but this last also shal be performed seeing that the desolation dispersion of the fewes haue already coÌ„tinued almost 16. ages 26. The conuersion of the Gentils to the faith of Christ is prophesyed in Genâ—â— 18. In semine tuo c. In thy seed all nations shall be blessed And in Psal 22. Reminiscetur c. Al the ends of the world shal remember and turne to the Lord and al the kinreds of the nations shall worship before thee for the kingdome is the Lords and he ruleth ouer nations c. The same is prophesyed also in Isay 49. Parum est c. It is a smal thing that thou shouldest be my seruant to raise vp the tribes of Iacob and to restore the desolatioÌ„s of Israel I wil giue thee for a light of the Gentils that thou maist be my health vnto the end of the world And in c. 66. I will send those that haue escaped of them vnto the nations of Affricke Lydia Italy and Greece and vnto the Isles a far of that haue not heard my fame nor haue seene my glory and they shall declare my glory among the Gentils and from all nations they shall bring an offering vnto God These and many other were foretold of our Lord by the Prophets many yeares before his incarnation which we fynd to be already accomplished But our Lord himselfe as prescious and foreknowing of all things deliuered also wonderfull predictions in which he manifested his diuinity of which I will relate some For he foretold most particularly and in order all the seuerall passages of his Passion as in Matth. 20. Ecce Ascendimus c. Behold we goe vp to Ierusalem and the sonne of man shal be deliuered vnto the chiefe Priests and vnto the Scribes and they shall condemne him vnto death and shall deliuer him vnto the Gentils to be mocked and to be scourged and the third day he shall rise againe Which is ofteÌ„ els where insinuated in Math. c. 16. 17. and 26. Marke 9. Luke 10. Iohn 3. 2. The abnegation and denyall of Peter in Marke 14. For thus saith our Lord to him Amen dico tiâ—i c. Amen I say vnto thee this day euen in this night before the Cock crow twace thou shalt deny me thrice Doubtlesly this so particular and precise a prediction was most strange especially seing that at the speaking of these words Peter seemed most constant and firme and that the tyme of this euen was so short and that his premonition might haue bene a sufficient forewarning vnto Peter From which former words of Christ we may not only gather that he knew this thing so to come to passe but also knew that telling Peter afore hand of it should not in any sort hinder preuent the euent 3. His prodition or betraying of Iudas and the flight of his disciples in Math. 26. Marke 14. Luke 22. Iohn 13. 4. The meeting of the man carrying a vessell of water was prophecyed in Marke 14. and Luke 22. Mittit duos c. He sent two of his dâ—sâ—â—ples and saâ—d vnto them Goe into the 〈◊〉 and ibere shall a man mee â—e you bearing a pitcher of water Follow him and whither soeuer he goethâ—m say to the Maister of the house Our maister saith where is the resectory where I shal eate the Pasche with my disciples And he shal shew you a great chamber adorned there prepare for vs. So his disciples went forth and came to the citty and found as he had said vnto them 5. The like prediction of the â—oale of the Asse is in Luke 19. and Math. 12. touching the coyne of siluer in the mouth of the fish which was first to be taken we haue it foretold in Math. 17. Vt autem non scandalizemus eos c. And that we may not scandalize them goe to the sea and cast in a hooke and take the first fish that commeth vp and when thou hast opened his mouth thou shalt fynd a peece of twenty pence that take and giue it to them for me and thee In which words he sheweth himselfe not only to foreknow things to come but also to be the Lord both of the sea and fishes as hauing in his power all things though they be absent far distant from him 6. Lastly touching the euersion and finall destruction of the Iewes we read it foreshewed in Math. c. 24. Videtis haec omnia Do you see all these things Amen I say vnto you there shall not be â—eere left a stone vpon a stone which shall not be destroyed As also in Luke c. 19. Videns ciuit atâ—m fleuit c. He beheld the Citty and wept vpon it saying Because if thou hadst knowne and that in this thy day the things which appertaine to thy peace but now are they hid from thine eyes for the daies shall come vpon thee that thine enemies shall compasse thee with a trâ—â—â—h and enclose thee about and straiten thee on euery side and â—all beat thee flat to the grouÌ„d and thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou hast not knowne the tyme of thy visitation The same matter is also
inuested with their bodies did liue wickedly in al affluence and abundāce of riches and pleasures and in committing of wrongs and which before their departure from hence made no recompence for the same should after this life be equall in state to those who wrongfully haue suffred many tribulations and yet liued very vertuously and that there is to be had no account for things committed here therefore it followeth that there ought to be a Prouidence which is to giue a retributiō answerable to euery ones deserts And hence it is that all Philosophers and all religions who maintayned the soule to liue after the body did withall maintaine that there were future rewards and punishments and did confesse a Prouidence of a supreme spirit by the which these rewards punishmēts are iustly dispensed S. Chrysostome in his fourth sermon de Prouidentia handleth this point elegantly in these wordes If nothing be to follow after this life then is there no God for granting that there is a God that God must needs be iust and if he be iust then doth he recompence euery one according to his deseruings And if nothing be after this life then where shall euery one be rewarded according to his deserts Many wicked men do liue here in all pleasure and honour a◠also many vertuous suffer great pressures and afflictions If therefore nothing be to follow hereafter the iust shall finally depart remaining still wronged and the vniust with vndeserued felicity If then this should be so where is iustice For if Man do not receaue retaliation for such things as he hath done then is God not iust and if not iust then he is not God c. But that there is a God all Creatures do preach it therefore it followeth that that God is iust and if he be iust then dispenseth he iustice to euery one And if he giueth what is iust to euery man then followeth it that there must be a tyme after this life in the which al shal receaue answerably to their liues and actions Thus far this Father Therefore once grāting the immortality of the Soule it necessarily is to be inferred that there is a God and that he exerciseth his prouidence vpon all mens affaires as also on the other side taking away and denying the Soules immortality then is all Iustice and Prouidēce of God yea God himselfe is taken away flatly denyed to be Therfore it resteth vpon to proue and demonstrate the immortality of it but because this point requireth a more long and prolixe discourse it shal be handled largely in the second booke here following seposed and appointed only to that end THE 14. REASON TAKEN FROM DIuers examples of diuine reuenge and benignity CHAP. XVI ALTHOVGH the chiefest punishmēt of sinne be reserued to bee inflicted in the world to come when there shal be made to all a iust recompensation for their demerits neuertheles euen in this world oftē tymes there are shewed diuers examples to put men in mind that God doth not sleepe but that he watcheth and obserueth mens actions and to intimate vnto them how seuere punishments do attend wicked men after this life Therefore though the bridle and liberty of liuing according to ech mans will and mind be giuen in this life and that diuers things may be thoght to be carried so troublesomly confusedly as that for the time no Prouidence of any diuyne power may seeme to be in mens affaires the wicked doing all things according to their sensuality and the vertuous being miserably oppressed and afflicted Notwithstanding if Man will take into his consideratiō the passages of all tymes he shall see that Gods prouidence is not so quyet still and silent but for the most part after some tyme passed the measure of the sins being once complete and filled vp in any one Country it discouereth bewrayeth it selfe by taking reuenge of the said coūtry with some heauy and notable punishment of which point there are many examples extant both in the sacred Scripture as also in prophane Authours the store whereof being so great we will insist in some of the most remarkable of them The first then may be the generall deluge in the which al mankind except eight persons was vtterly extinguished for their enormous liues The great Prophet Moyses hath discribed most elegantly this heauy punishment with al its due circumstances in the 6. 7. and 8. of Genesis in the procedure whereof the diuine Prouidence hath seuerall wayes displayed it selfe First in decreeing the abolishment and death of mankind in reuenge of their sinnes and in foretelling it to Noe a hundred and twenty yeares before it came to passe Secondly in that God for a new increase of the world caused an Arke to be made in that prescribed forme measure which might contayne the kinds of all liuing Creatures both vpon earth such as did fly and might reserue thē from destruction to wit it being 300. cubits in length fifty in breadth thirty in height which measure and largenes that it was sufficient for the receite not only of all liuing Creatures but also for meat for them for one yeare may easily be demonstrated and hath already bene made euident by learned men so as it is cleare that this proportion or quantity was appointed not by mās aduise but through the speciall direction of the diuine Wisedome Thirdly because it proceeded from the foresaid Prouidence of God that at the beginning of the deluge euery kind of liuing Creature should resort to the Arke take its fitting mansion Fourthly in that the globe of the water with the increase of the raine which fell continually for the space of forty daies and forty nights was so great as that it exceeded in height the highest hils fifteene cubits Now that so much raine could cause so great an inundation ouerflowing of water may be made iustifyable partly by reason and partly by experience Fiftly the prouidence of God was further manifested in that both so much water could fall vpon the earth and yet after could be exhaled vp in vapours and clouds all this in the space of one yeate for at the end of forty dayes the floud was come to its height and so continued during a hundred and fifty dayes the rest of that yeare to wit 175. dayes it was so wasted away dissipated dissolued into clouds that the last day of the yeare the earth being become dry Noe with his whole family and the liuing Creatures came out of the Arke therefore he continued in the Arke a whole yeare measured by the course of the Sunne that is 365. dayes for he entred into the Arke the six hundreth yeare of his life in the second moneth 17. day and he came ou◠in the 601. yeare the second moneth and 27. day so as he continued therein twelue moneths of the moone and eleuen dayes which make precisely one solare yeare Sixtly in giuing to those miserable men
pursuing them in hast and being all in the middest of the sayd dry chānel God loosed his hand and Moyses at his command stricking the water all those huge hills as it were of waters which being thus restrained and serued as wals on both sides fell downe with a frightfull noyse running into their wonted chanel so ouer whelmed the Aegyptiās with their horses chariots and other prouision as that not one of them escaped These calamities of the Aegyptians persecuting the people of God are as it were a certaine type and adumbration of the tormentes wherewith the wicked after the end of the world whē God shall free and deliuer his seruants from the tyranny of the reprobate shal be punished For after he shall send to them diuers afflictions thereby that they may reclaym◠themselues frō their enormities and sinnes and if notwithstanding they will persist in their former courses then shall they all in the end the whole world being in a generall conflagration of feare be vtterly eternally extinguished Fourthly there do occurre diuers examples of the diuyne prouidence especially of Gods benignity and seuerity shewed to the Israelites whyles they were in the desart For when as he had brought into a vast desart so many of them as amounted to twenty hundred thousand persons and that the meates which they had caryed with them from Egipt were spent then after a new and vnheard manner he prouided sustenance for them for euery day the Sabbaoth only excepted there did rayne downe from heauen vpon them Manna being a substance like vnto a small hayle wherwith for the space of forty yeares they were nourished Next when the waters were salty and bitter God presently made them sweet and potable 3. The fiftith day from their departure out of Egipt he gaue a law in the sight and hearing of thē all making himselfe in a sort visible to all their eyes in the hieght of the mountaine Sinay in the shew of a mighty fyar and a darke cloud with the sound of trumpets and great thunder the earth it selfe trembling the mountaine somewhat mouing and leaping 4. For the space of forty yeares he exhibited his presence to them continually in the day tyme by defending their campes or tents from the heat of the sunne in the forme of a great cloudy pillar by night by lightning their tents with the said pillar in forme of fyre when the Camps were to be remoued from place to place this pillar did lift it selfe high in the ayre going before them with a slow pace that they might know what way they were to goe and staying when where they were to rest in so much that all the profection or going and staying of their camps depended only vpon the prouidence of the highest power 5. Moyses by the commandement of God did build in the first yeare of his egresse out of Egipt a Tabernacle and in the second yeare the first moneth and first day therof erected it in the middest of the cāpe the which was no sooner set vp but that instātly the foresaid pillar cōtinually stood ouer the tabernacle as it were couering it excepting the tabernacle were to remoue and then the pillar aduancing it selfe on high went afore as is sayd to shew whither they were to goe and when to stay When Moyses entred into the tabernacle to pray vnto God then God in the sight of all the people descended downe vpon the Tabernacle vnder that cloud the prayer being ended the cloud ascended vp againe into his accustomed place 6. When the people of Israel were afflicted with the extremity of thirst in the eleuenth mansion in Raphidim Moyses by diuine commandement did strike with his rod a dry Rocke out of which presently gushed great store of water the same also was done in their thirtith three stay in Cades At which place Moyses somewhat doubted in regard of the Israelites incredulity whether God would giue them water or no and was therefore chastised with this punishment from God to wit Thou shalt not bring the people into the Land of promise for thou shalt dye before that tyme. 7. When the children of Israel desired to feed vpon flesh and for that cause coueting after the pots of Egipt murmured against Moyses God though offended therewith promised them flesh and therupon the day after did send into their camps such a multitude of quayles as that they serued them all for a whole moneth after It might be probably thought that there were scarce to be found in the whole world so great abūdance of this kynd of birds But God presently punished this their inordinate desire of eating flesh with the death of many of them and thereupon the place where they were buryed was called Sepulchra Concupiscentiae 8. The spyes being returned which were sent by the Isralites abroad and extolling the strength of their Enemies and calūniating debasing the land of promise the people through feare shewed great diffidence in Gods promises in so much that they disclaymed from al interest in the land of Promise desyred to returne into Egipt For which cause our Lord being angry condemned to death all those who were twenty yeares of age or aboue which number came to 63. thousands of Men and fiue hundred two only excepted to wit Caleb and Iosue which trusting in the assistance of God much animated the people for he decreed that none of them should enter into the land of Promise but that they all as being murmurers against his diuine prouidence should dye in the wildernes for which cause he detained them fourty yeares in the desart leading them now hither now thither vntill they were all consumed and wasted away Yet their children which arriued not to the years of twenty were reserued aliue substituted in their parents places Whereupon it followed that although in the fortith yeare when the land of Promise was to be possessed by them all the murmurers were dead yet in regard of the many thousands proceeding from their children and those of the tribe of Leui which amounted to 23. thousand there were then more to enter into the land of Promise then were in the first yeare 9. Core Dathan and Abiron being the chiefest men among the Israelites seconded by two hundred fifty of the noblest among them raysed a sedition against Moyses and Aaron and thus the mindes of the people were auerted from performing their obedience as if Moyses and Aaron had ambitiously sought the Principality and Pontificality and did not vndertake it at the cōmandement of God Therefore for the indignity of the matter Moyses appealed to the iudgment of God heerein who decyded the cause by inflicting a most horrible chastisement vpon them in the eye of all the rest for Moyses had fearce made an end of his cōminations and threats but the earth vnderneath them began to tremble and as a Sea to floate to and fro And then gaping
with a vast opennes mighty fragour and noyse it did absorpe and swallow downe Core Dathan and Abiron with all their tabernacles and goodes and after closed it selfe togeather not leauing any print or shew of its former opening and as touching the other two hundred and fifty being their associates in rebelling a huge fire from heauen rushed vpon them coÌ„sumed them so as no parcels of their bodies remayned The day after when as the people began another insurrection against Moyses and Aaron as esteming them the authours of the former destruction and that God for their sakes punished with death as they thought innocent men at which God was so highly offended that he sent a fyar among them with the which fourteene thousand and seauen hundred were instantly burned to death 10. Another tyme in like sort the people through the tedious wearisomnes of their iourney murmuring against God he againe sent a fyar among them which deuoured and consumed the vttermost parts of their camps and tents had wasted further therein if Moyses had not prayed to the contrary at whose prayers the earth opening the fyar descended downewards and so ceased 11. Not long after this the people againe murmuring against the diuine Maiesty by reason of the length of their trauell God sent among them certaine fiery serpetns at whose stingings and by tings many of the people submitted themselues to Moyses with acknowledgment of their sinne Thereupon Moyses by the coÌ„mandement of God erected the brazen serpent hanging it vpon a high Pole or forke at the beholding only whereof all those were cured that were afore wounded by the foresaid dangerous serpents This was a most illustrious and cleare type or figure of Christ our Lord hanging vpon the Crosse in the beliefe and faith of whome alone the wounds of the old serpent are cured and eternall saluation is purchased 12. To conclude during those forty yeares of the Israelites stay in the wildernes neither their clothes nor their shoes became worse or old with wearing Gods good prouidence so preseruing them in that they had not there conuenient meanes of procuring of new Add to all these former so many helpes and furtherances in their warrs so many famous victories obtained through Gods particuler assistance so many of their enemies slaine either with no losse or with very small on the Israelites side we read that the Army of Amalec was ouercome by the Israelites through the prayers of Moyses for during all that tyme that Moyses was lifting vp his hands to God Israell ouercame and when he suffered his hands to fall downe Amalec vanquished which point no doubt serued as a great mistery The riuer of Iordan did deuide it selfe in the presence of the Arke to wit the higher part of it swelling as a mountaine and the lower part altogether dry and gaue passages to all the people The walles of Iericbo being most stroÌ„g fell downe to the ground only at the sound of the trumpets voice or clamour of the â—â—â—ple Many of the army of the fiue kings of the Amorrheans being discomfited by the Israelites and flying away were in their flight killed by haile stones sent from heauen The Sunne and the Moone at the commandement of Iosue God yealding to his petition for the space of ten or twelue houres stayed their motions vntill he had vanquished his enemyes I omit many other fauours granted to the people of Israel for their obtaining of the land of Promise all which do euidently demonstrate the peculiar prouidence assistance of God Now all these euents serued but as figures and types of such things as should happen in the Church during the tyme of the new testament also they are of force to secure vs now in tyme of grace of Gods prouidence besides in freeing his seruantes from the bondage of the Diuel for our entrance into the heauenly country Fiftly those things are to be considered which chanced to the Israelites when they were gouerned by Iudges and after they entred into the land of Promise for as ofteÌ„ as after the custome of other countries they fell to the worship of Idols they were most grieuously afflicted by God as being brought vnder the yoke and seruitude of their enemyes but when soeuer they grew truly penitent of such their Idolatry returning vnto God with a contrite and sincere mind then God being at hand ready to commiserate the distressed raised vnto theÌ„ a Captaine or leader which did vindicate and free them from their thraldome and oppression and did reduce theÌ„ to their former liberty For seauen seuerall tymes a thing most strange and wonderfull while they were gouerned by captaines this hapned for as often they relapsed into Idolatry so often they were deliuered into the hands of their enemies and so often flying with true penitency vnto God they were succoured And first Iosue and others of the more ancient being dead who were behoulders of the wonderfull workes of God and contained the people in the true religion they left God mancipating and subiecting themselues to the worshipping of the Idols of Baalim and Astaroth For which sinne God deliuered them into the hands of Chusan Rathasaâ—m King of Mesopotamia whome they serued eight yeares Now this subiection seeming in the end very heauy vnto them and they through the admonition of holy men acknowledging it to be inflicted by God for their sinne of â—dolatry being penitent for it earnestly beseeched mercy and helpe therefore our Lord taking mercy of them sent them Othoniell who gathering forces ouerthrew the King of Mesopotamia and freed the people from their bondage After the death of Othoniell the people againe forgetful of Gods benefits and commandements led with the custome of other countries returned to Idolatry for the punishment of which their sinne our Lord stirred vp Eglon King of Moab with the Amalites and Amalacites by whome they were badly intreated for the space of eighteene yeares but they after loathing their former sinnes and flying vnto God for pardon God sent them Aod who with the death of the King and destruction of the army of the Moabites set the people at liberty Aod being dead they returned againe to Idolatry in reuenge of which wickednes our Lord deliuered them vp vnto the power of Iabin King of Chanaan who afflicted them twenty yeares together but tribulation giuing them againe vnderstaÌ„ding they grieued for their sinnes and supplicated Gods mercy who moued there with raysed vp Debora a prophetesse Barac a man of armes who gathering an army vanquished the forces of the King of Iabin with the death of Sisara his captaine by the hands of a woman called Iahel The people of Israel enioying peace and quiet fell againe to idolatry and became therefore subiect to the Madianits by whome during seauen yeares they were grieuously oppressed But they being in this calamity repented and prayed help froÌ„ God whereupon they were first sharply
and the other two only left to the sonne of Salomon with which point Salomon in his life tyme was threatned certainly The prouidence of God appeared woÌ„derfully in the execution of this diuision as is to be seene in the third book of the Kings cap. 11. and 12. 5. Ieroboam aduanced from a meane estate to the Kingdome was mainly bent to fortify settle himselfe by al meanes whatsoeuer he fearing then that if the People went yearely to Ierusalem to sacrifice in the Temple of the Lord that his Kingdome might be lost the people turning theÌ„selues to Roboam King of Iuda therefore for the better preuention hereof he caused two golden calues to be erected vp as Gods and diuulged an Edict whereby the people were commanded not to go to Ierusalem but to sacrifice to those two Idols This proceeding might perhaps seeme much conducing to the preseruation of his politicke state and yet in a mature consideration of the matter nothing could be inuented more sorting fitting to the vtter subuersion thereof for it is said in the third of the Kings cap. 13. For this cause the house of Ieroboam is ouerthrowne and blotted out of the roundnes of the earth He raigned 22. yeares not without great troubles and molestations who being dead his sonne Nadab succeeded but he scarce gouerned two yeares being depriued both of his life and Kingdome by his seruant Baasa who instantly so extinguished the race and family of Ieroboam as that there was not left one thereof And this very thing was threatned to him by the Prophet But such for the most part are the Counsels and proiects of polititians of whome this Ieroboam may serue for an example who make religion to be subiect and seruiceable to policy who imbrace that profession of faith which best sorteth eyther to the obtayning or keeping or encreasing of their States and other such humane respects for although their subtle machinations and plots seeme at the first to be specious fayre and conuenient yet in processe of tyme they commonly inuolue and intangle the Actours with great difficulties such as in the end do occasion their destruction all which proceedeth from the disposall of the diuine Prouidence which euer hath a predominancy and ouerruling ouer mens actions and determinations 6. After the death of Ieroboam and his sonne the Empyre of the Israelites was houlden by Baasa whose indiscretion and madnes was wonderfull for though he knew that Ieroboam with his whole family was vtterly extinct for committing of Idolatry notwithstanding himselfe did not forsake it wherefore the like finall destruction was denounced against him by the Prophet Ieâ—u the execution whereof was not long delayed For when he had raigned two twenty yeares as Ieroboam did that his sonne Ela succeeded him euen in the secoÌ„d yeare of Ela one of his Captaines by name Zamri did ryse vp against him who being killed Zamri inuaded the kingdome and presently by death did extirpate all the family of Baasa Some few yeares after the same fortune happened to King Achab and to his impious wife Iesabel for Achab himselfe after he had tasted of many calamities was slaine in warre against the Syrians and after his death Iehu appointed by God captaine or leader of the warre killed Ochozias the sonne of Achab and successour of the Kingdome as also all his progeny and caused Iesabel the Queen to be cast froÌ„ a height headlong downe to be deuoured of dogs Al which miseries God by his Prophets did foretell to fall vnto them by reason of their idolatry and their other sinnes 8. At the length seeing the Kings of Israel and the people would neuer cease from sinning and particulerly from worshipping of Idols notwithstanding so many comminations and threats so many admonitions and increpations and so many chastisements inflicted by God for this their offence they were in the end depriued of their Kingdome Citties houses grounds possessions and liberty themselues being carryed away into Assyria to liue in perpetuall bondage and slauery Iust after this manner the prouidence of God carryed itselfe towardes the Kinges of Iuda and that people for as often as they yielded to the committing of Idolatry they were worne out with diuers warres and calamities till they became peniteÌ„t of their former sinnes but when they worshipped God truly and religiously then they enioyed great prosperity and were honoured with many victoryes as also flowed in all opulency and wealth as it falled out in Abia Asa Iosaphaet and Ezechias For against Abia King of Iuda Ieroboam came with fourescore thousand men but Abia finding himselfe much inferiour in forces put his sole confidence in his prayers to God beseeching his help and ayde whereupon God sending a terrour into the army of Ieroboam forced it to flight the which Abia following killed fifty thousand of his men and tooke many of his citties But Asa had a farre more famous victory for Zara the Ethiopian with a huge army consisting often hundred thousand armed men made warre vpon Asa who though farre inferiour in force yet putting his trust in our Lord met him in the field and vpon his humble prayers made to him the Ethiopians were suddenly affrighted and dismayed and thereupon began to fly but Asa following them killed most of the army and returned enriched with in finite spoiles of the enemy Neither was lesse wonderfull that victory of Iosaphat who only with his prayers vertue and assured hope of Gods assistance without any weapons at all ouercame a mighty army which was gathered of three very populous nations to wit the Ammonites Moabites and the Idumeans For his small forces being drawne out against the enemy he commanded his Quiristers who did sing diuine seruice laudes to go before his souldiers singing at which sight the Enemies were by Gods speciall prouidence possessed with such a fury as that they killed one another leauing a great valew of spoyles to the Iewes To the former may worthily be adioined the victory of Ezechias who as being brought to great extremities by the Assyrians made his recourse to God by prayer who hearing him sent an Angell to assist him who in one night killed one hundred sourscore and fiue thousand Assiryans I omit the captiuity of Babilon the history of Esther the history of Iudith the history of â—obias the warres of the Machabees the besieging of the Romans and the vtter ouerthrow of the Iewes in all which the prouidence of God hath wonderfully appeared It were an infinite labour to set downe all those examples in which the Diuine Prouidence hath helped succoured and extolled the godly and vertuous and on the other side hath depressed humbled chastised punished the impious and wicked For indeed the chiefest subiect of the holy Scripture is this seeing all their narrations doe tend to this end to wit to instruct men that prosperity and aduersity do depend of the prouidence of God and that both these
workemans mynd Furthermore light cannot occasion darkenes But truth is light and the square of what is right and vice is darkenes a lye and a deuiation or declining away from the path rule of truth Now this opinion which teacheth the Soule to be mortall corruptible doth subuert and ouerthrow the foundation of al probity and vertue and giueth the raynes to all licentiousnes and sensuality For who would walke in the cragged way of vertue refraine his desires tame his lusts abstayne from doing wrong and worship a diuine power if he did expect no reward for such his deportment and carriage nor fruite of this his labour Wherefore we find euen by experience that such as maintaine the Souls mortality are of a most licentious and prophane life conuersation for as in a commonwealth it cannot be brought to passe that externall iustice and politicall honesty be obserued and violence and iniury be restrained except rewards and punishments be ordayned by force of established lawes Euen so vertue in mankind cannot be practized vice prohibited where there is no expectation of reward and commination of chastisement set downe by the decree and ordinance of God The which remunerations and recompensations seeing they are not euer payed in this life it followeth that they are to be reserued for the life to come since otherwise it might be said which were a heynous offence to auerre that a coÌ„monwealth is more wisely and prudently ordayned and gouerned by man then mankind is by God The Wiseman in the second chapter excellently describeth the improbity of such as deny the soules Immortality in these words Exiguum cum taedio c. Our life is short and tedious and in the death of a man there is no recouery neyther was any knowne that hath returned from the graue For we are borne at all aduenture and we shall be hereafter as though we neuer had been c. Come therfore let vs enioy the pleasures that are present and let vs cheerfully vse the creatures as in youth c. Let vs leaue some token of our pleasure in euery place for this is our portion and this is our lot Thus we see how these men do place their chiefe felicity in the pleasures of the body Now after this Salomon proceedeth further shewing how such men beare themselues to the vertuous how they spoyle them afflict them kill them making their owne power and might the law of iustice so holding that for lawfull which they can and will execute then the which nothing can be reputed more iniurious for thus he bringeth in them saying Fortitudo nostra c. Let our strength be the law of our vnrighteousnes for the thing that is feeble is reproued as vnprofitable To conclude the Wiseman endeth thus in his owne person Haec cogitauerunt c. Such things do they imagine go astray for their owne wickednes hath blinded them and they doe not vnderstand the mysteries of God neither hope for the reward of righteousnes nor can discerne the honour of the soules that are faultlesse For God created man without corruption â— made him after the image of his owne likenes In which words he giueth a reason why man according to his Soule is inexterminable without end and incorruptible to wit because he is like to God as being his image For in respect of his mind and soule man is capable of diuinity as also of euery truth and goodnes Therefore seing this perswasion of the death and mortality of the soule is so pernicious to all vertue morality and conuersation we may infallibly conclude that it is most false as being not warranted with any iust shew of truth Againe that sentence which is the source and welspring of all iustice piety vertue cannot be false for as light cannot proceed out of darkenes so the shining spleÌ„dour of truth cannot rise from the obscurity of errours And certainly it is absurd in it selfe that the errour of iudgment and a false perswasion of mynd should become the fountaine of all iustice and probity But this article which teacheth the soules immortality and that after this life it is to be rewarded or punished is the ground-worke of all iustice and probity since through this expectation man is deterred from vice and impelled and perswaded to vertue Wherupon it hath been euer obserued that such men as euer grew eminent through the prayse of vertue were incited to the practise of it through the perswasion of the soules immortality from thence then it followeth that this sentence must be most true since it is is incredible that the nature of the mynd or soule should be so ordained as that the true perfect knowledge of it selfe should be the cause of all improbity and lewdnes and an erroneous perswasion the occasion of vertue For so it would follow that nothing would be more necessary and conuenient for the Soule then to be ignorant of its owne nature and nothing more dangerous then to haue a true knowledge of it selfe which paradox is most incongruous and absurd since all wisemen esteemed this sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nosce teipsum as an Oracle in so much that Plato in Charmide witnesseth that these words were inscribed in the front of the temple of Apollo at Delphos to the end no doubt that all should take notice that the obseruing of this sentence is the only way to true felicity reuealed to man by a supernaturall power Whereupon Iâ—uenal thus writeth E calo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this sentence Know thy selfe descended from heauen Perhaps thou mâ—ist heere say that vertue is a reward to it selfe and vice its owne punishment therefore though the Soule be mortall and that it is not to expect after this life either reward or to feare punishment yet by this meanes it is sufficiently incyted and stirred vp to imbrace vertue and flie vice I answere hereto and say that this Stoicall imagination is but weake and of small force to gouerne the affections of men though at the first appearance it heareth some shew of probability and this for seuerall reasons First because the beauty of vertue and deformity of vice is a very secret hidden thing and apprehended but by few wherupon it riseth that it cannot efficaciously mooue the mynds of men since nothing which is vnknowne stirreth the affection Secondly because this reason is little preuailing euen in those minds which make shew to admit the force of it for who is he which flieth pleasure only by reason of its inward turpitude as it is aduerse to the law of reason and imbraceth the way of vertue only because the vertue is in it selfe fayre and agreable to reason not being induced thereto through any other motiues For the Stoicks themselues who first did venditate and teach this doctrine were not perswaded to â—ine answerably hereto as mooued only through the force of vertue and vice but rather through honour