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
return to God that gaue it vnto vs. And this may suffice for a taste of that which the Metaphisicke or Supernaturall Phylosopher can say for proofe that there is a God The Morrall Phylosopher THere remayneth yet a third part of humaine wisdome or phylosophie called Morrall whose reasons arguments for proofe of this veritie I haue of purpose referred to the last place for that they bee more plain and easie than the former and more siensible to the capacitie of euery simple and vnlearned Reader For first of all hee obserueth in the very natural inclination of man be his manners otherwise neuer so euill that there is a certain propention and disposition to confesse some GOD or Deitie as by example he prooueth in all Nations were they neuer so fierce or Barbarous yet alwayes confessed they some God by nature though no man did teach or instruct them therin The same is coÌ„firmed by the coÌ„mon vse of all Heathens in lifting vp theyr eyes and hands to heauen in any suddain distresse that commeth vppon them Which importeth that nature herself hath ingrafted this feeling that there is a God Yea further he alledgeth that by experience of all ages it hath been proued that Atheists theÌ„selues that is such men as in their health prosperitie for more liberty of sinfull life would striue against the beeing of any God when they came to die or fal into any great misery they of all other men would shew themselues most fearfull of this God as Seneca declareth and as Suetonius sheweth in the example of Caligulaâ— VVhich is a token that theyr conscience inforced them to beleeue a God-head Nay Zeno the Phylosopher vvas wont to say that it seemed to hym a substantiall proofe of this veritie to heare an Atheist at his dying dayâ— preach God froÌ„ a paire of gallowes or rather such place of misery whâ— he asked God nature forgiuenes than to heare all the Philosophers iâ— the worlde dispute the poynt for that at this instant of death and myserie it is lyke that such good fellowes doe speake in earnest and sobrietie of spirit who before in their wantonnes impugned God â—yther of vanitie ambition sensuallitie or dissimulation Now then when the Morral Phylosopher hath proued by this naturall inclination of man that there is a God which hath imprinted in vs such a feeling of himselfe as no conscience can deny him when it commeth to speak sincerely theÌ„ steppeth he a degree further and proueth that this God which is acknowledged can be but one for that if hee bee a God he must be infinite and if he be infinite he can haue no companion for that two infinite things cannot stand together without impeachment the one of the others infinitie Hee prooueth the same by the cuâ—tome of the most Gentiles who as Lactantius well noted in his tyme wheÌ„ they swore or cursed or praied or wished any thing hartily especiâ—lly in affliction that lighteneth the â—nderstanding theyr fashion was â—o say God and not the Gods And for the learneder sort of them howsoeuer they dissembled and applyed themselues outwardly to the error of the common people yet in earnest they neuer spake of more theÌ„ of one God as Plato signifieth of himselfe to Dionisius King of Sicilie in a certaine Letter wherein he gaue him a signe when hee spake in earnest and when in iest Hinc discis tu sâ—ribam ego serio nec ne cum serio ordior Epistolaâ— ab vno Deo cum secus a pluribus By this signe shall ye knowe whether I write in earnest or not For when I write in earnest I beginne my Letter with one God and when I write not in earnest I doe begin my Letter in the name of many Gods Iulian the Apostata in hys three most scornfull Bookes that he wrotâ— against vs Christians whom contemptuously he called Galilaeans endeuouring by all his meanes to aduance and set foorth the honour oâ— Paganisme alledgeth this Plato for a chiefe pyller and father thereof anâ— dareth preferre him with our Moses and yet you see what he testifieth of himselfe And that this waâ— his perpetuall opinion three of hiâ— most worthy Schollers I mean threâ— of the most learned that euer professed the Platonick sect Plotinus Porphyrius and Proclus all Heathens theÌ„selues doe testifie proue in dyuers parts of theyr workes assuring that both they and their master Plato neuer beleeued indeede but onely one God And as for Socrates that was Platos Master and pronounced by the Oracle of Apollo to bee the wisest man in all Greece the world knoweth that hee was put to death foriesting at the multitude of Gods among the Gentiles Aristotle thâ—t ensued after Plato began y e sect of Peripateticks was â— man so much giuen to the search of Nature as in many things he forgat the Author of Nature or at least â—ise he treated little very doubtâ—ully therof yet in his old age when â—ee came to write the Booke of the world to K. Alexander which Book Iustine the Martyr esteemed greatâ—â— and called it the Epitome of all â—ristotles true philosophy he resolâ—eth the matter more cleerely sayâ—â—g thus of God Hee is the Father of â—â—ds men he is the maker conserâ—â— all things that be in the world And â—ee addeth further in the selfe same place that the multitude of many Gods was inuented to expresse the power of this one God by the multitude of his ministers so that hee maketh all Gods to be seruants besides onely one VVhich sentence of theyr Master Theophrastus and Aphrodiseus two principal Peripatetickes doe confirme at large Zeno the cheefe and â—ather of the Stoicks was wont to say as Aristotle reporteth that either one God or no God Which opinion is auerred euery where by Plutarch and Seneca two most excellent writers great admirers of the Stoick seueritie And before them by Epictetus a man of singuler account in that sect whose words were esteemed Oracles Dicendum ante omnia vnum esse Deumâ— omnia regere omnibus prouidere Beforâ— all things saith he we must affirmâ— that there is one God and that thiâ— God gouerneth all and hath prouidence ouer all As for the Academiks who madâ— the fourth deuision or sect of Phyloâ—sophers it is sufficient which I hauâ— mencioned before that Socrate their founder was caused to dye foâ— his opinion in this matter albeit 〈◊〉 seem that such as insued in that sect whose profession was to dispute and doubt of euery thing came at length by their much iangling and disputing to beleeue and hold nothing Wherof Cicero himselfe may be an example who in his Bookes De natura Deorum followeth so farre the Academicall veine of doubtfull disputing to and fro about the nature of Gods as hee may seeme and so did he to dyuers Christians of the Primatiue Church to be very
haue sworne to Dauid my Seruaunt I will prepare thy seed from eternity and wil builde vp thy seate to al generations Which words albeit the latter Iewes wil apply it to King Salomon that was Dauids sonne and in some sence they may so be for that King Salomon was a figure of Christ to come yet properly these wordes And his kingdome shall stand for euer and for all eternitie which are so often repeated in thys other places of the Scripture cannot be verified in Salomon whose earthly kingdom was rent and torne in peeces straight after hys death by Ieroboam and not long after as it were extinguished but they must needes be vnderstood of an eternall King which should come of Dauids seede as must also these other wordes of GOD in the Psalmes Thou art my sonne this day haue I begotten thee I will giue vnto thee the Gentiles for thine inheritaÌ„ce Which was neuer fulfilled in Salomon nor in any other temporall King in Iurie after him And much lesse these words which follow He shall endure with the sunne and before the Moone from generation to generation There shall ryse vp in his daies peace vntill the Moone be taken away he shal raigne from sea to sea vnto the ends of the world all kinges shall adore him and all Nations shall serue him for that hee shall deliuer the poore man that had no helper he shall saue theyr soules and deliuer them from vsurie from iniquitie all Trybes of the earth shall be blessed in him and all Nations shall magnifie him These words of Christes eternall kingdome of hys enduring to the worlds end of his vniuersal raigne ouer Iewe and Gentile of his adoration by all Nations of his deliuerie of soules from bondage of iniquitie and finally of hys making blessed all trybes of the earth cannot possibly be applied to any temporall King that euer was among the Iewes or euer shall be vnto the worlds end but onely Christ. Ieremies Prophecie of Christ. THIS promise made vnto Dauid for Christ to come of hys seede is repeated after his death by many Prophets and confirmed by GOD as in Ieremie where God vseth these words Behold the dayes come on and I wil rayse vp to Dauid a iust seede he shal raigne a king and shal be wise and shal doe iudgement and iustice vpon earth And in his dayes shal Iuda be saued and Israell shall dwell confidently and this is the Name that men shall call him OVR IVST GOD. All thys was spoken of Dauids seede aboue four hundred yeeres after Dauid was buried Which proueth manifestly that the former promises and speeches were not made to King Dauid for Salomon hys sonne or for anie other temporal King of Dauids line but for Christ who was called so particulerly The son seede of Dauid for that Dauid was the first King of the Trybe of Iuda and not onely was Christes Progenitor in the flesh but also did beare hys tipe figure in many other things Ezechiels prophecie of Christ. FOR which cause likewise in the Prophet Ezechiell who lyued about the same tyme y t Ieremie did the Messias is called by the name of Dauid himselfe for thus GOD spake at that time vnto Ezechiel I wil saue my flocke nor shal they be any longer left to the spoyle c. I will rayse ouer them ONE PASTOR which shall feede them my seruaunt DAVID he shal feede them he shall be theyr sheepheard Prince and I will be theyr God will make with them a couenaunt of peace c. In which words not onely we that are called Christians but the latter Iewes also themselues doe confesse in theyr Thalmud that their Messias is called by the name of Dauid for that he shall discend of the seede of Dauid as by reason also it must of necessity be so for that King Dauid beeing dead four hundred yeres before these wordes were spoken as hath beene noted could not nowe come againe to feede Gods people or gouerne them himselfe The Prophecies of Esay touching Christ. ESay the Prophet who lyued about a hundred yeeres before Ieremie and Ezechiel had meruailous fore-knowledge of the Messias and hys affayres and describeth him very particulerly beginning in thys manner In the latter daies the HIL of Gods house shall be prepared vppon the toppe of Mountaines and all Nations or Gentiles shall flowe vnto him And many people shall say come and let vs ascend vnto the HIL of the Lord and he shall teach vs his waies and we shall walke in his pathes hee shall iudge Nations c. Which very words are also repeated in Michaeas the Prophet and are applyed there as also heere vnto the Messias and can haue no other meaning by the iudgement of the Iewes Hebrues themselues And Esay dooth prosecute the same matter afterwardes in dyuers Chapters As for example in the fourth talking of the same Messias which before he called the HIL of Gods house he addeth these words In that day shal the issue of the Lord be in magnificence and glory and the fruite of the earth in sublimitie and exultation to all such as shal be saued of Israell In which words he calleth the Messias both the issue of GOD and the fruite of the earth for that he should be both God and man And in the ninth Chapter he calleth him by these termes Admirable Counseller God Strong Father of the future world and Prince of peace In the eleuenth Chapter hee describeth him most wonderfully in these words There shall goe foorth a branch of the stocke of Iesse which Iesse was Dauids father and out of the roote of that branch there shall mount vp a flower and the Spirite of the Lord shal rest vpon him the spirite of wisdome of vnderstanding the spirit of counsell and fortitude the spirite of knowledge pietie he shal not iudge according to the sight of fleshlie eyes nor yet condemne according to the hearing of fleshlie eares but hee shall iudge poore men in iustice and shall dispute in equitie for the milde men of the earth Hee shal strike the earth with the rodde of his mouth and with the spirite of his lyps shal he sley the wicked man Iustice shall be the girdle of his loynes and fayth shall bee the bande of hys reynes c. Hetherto are the wordes of the Prophet wherin truely nothing can be more plaine euident then that by the rod or branch of Iesse is meant the Virgine Marie who directly discended of the linage of Iesse by the flower ascending froÌ„ this branche must needes be vnderstoode Christ that was borne of her and had all those excellencies and priuiledges aboue other men which Esay in this place assigneth vnto him Whose further grâ—ces yet speciall diuine properties the same Prophet expresseth more particulerly in the Chapters following where hee sayth Hee
shal for euer ouer-throwe and destroy death he shall open the eyes of the blynde and the eares of the deafe hee shall not cry nor contende nor shal he accept the person of anie man but in truth shal he bring forth iudgement He shal not be sorrowfull nor turbulent c. And finally in the forty nine Chapter he alledgeth the wordes of God y e Father vnto Christ touching hys commission in thys sort It is too-little that thou be to me a seruant to rayse vp the trybes of Iacob and to conuert vnto mee the dregs of Israell Behold I haue appointed thee also for a light vnto the Gentilesâ— that thou be my saluation vnto the vttermost parts of the earth Daniels prophecie of Christ. AND to conclude thys matter without alledging more Prophecies for the same which in truth are infinite throughout the Bible Daniell that liued in the end of the captiuity of Babilon a lyttle before Aggaeus Zacharias and Malachias who were the last Prophets that euer florished among the Iewes almost fiue hundred yeeres before the natiuity of Christ this Daniel I say reporteth of hymselfe that being in Babilon and hauing fasted worne sack-cloth and prayed long vnto GOD there came the Angell Gabriell vnto him at the time of the euening sacrifice fore-tolde hym not onely of the deliueraunce of the people of Israell from the captiuitie of Babilon out of hand for that the seauentie yeeres of their punishment fore-told by Ieremie were nowe expired but also he tolde him further that the time of the vniuersall deliueraunce of man-kinde from the bondage and captiuitie of sin was now shortned and that after seuentie Hebdomades which as shal be shewed after make vp iust the time that passed from the rebuilding of the Temple of Ierusalem after theyr deliueraunce from Babilon vnto the byrth of Christ there shoulde be borne the Sauiour of the world and be put to death for the redemption of man-kind The Angels wordes are these I am come to shew thee O Daniell for that thou art a man of good desires And therefore doe thou marke my speech and vnderstande this vision The seauentie Hebdomades are shortned vpon thy people vpon thy holy Cittie to the end preuarication may be consumed and sin receiue an ende to the ende iniquitie may be blotted out and eternall iustice brought in her place and to the end visions and prophecies may be fulfilled and the SAINT OF SAINTS annoynted Know thou therefore and marke that from the end of the speech for rebuilding of Ierusalem vnto Christ the CAPTAINE there shal be hebdomades seauen and hebdomades sixtie two and after sixty two hebdomades Christ shall be put to death and the people which shall denie him shall not be his people I myght passe on further to other Prophets and make no ende if I would alledge what might be sayde in thys behalfe for that the whole Scripture runneth all to thys one poynt to fore-tell and manifest Christ by signes figures parables and prophecies and for thys cause was it principally written But that which is already spoken shall bee sufficient for our first consideration whereby is seene that among the Iewes from age to age Christ was prophecied and fore-told together with the eternitie of his kingdome that should be spirituall The second Consideration NOwe followeth there a seconde consideration of the qualitie of Christes person of no lesse importance then the former and wherein the latter Iewes doe more dyscent from vs that is of the God-head of the Messias promised I say the latter Iewes or Rabbines are different herein froÌ„ vs as also they are in many other poynts articles wherin theyr auncestors that were no Christians did fully agree Euen as all Heretiques are wont to doe that first breake in one poynt then in another from the true Catholique fayth of Christ to followe mens traditions and so doe run on from one to one making themselues in al things as dislike as they can for hatred of that vnitie whereunto theyr pride wil not suffer them to return So is it in the generation of thys reprobate people who first agreed with vs in all or most poynts touching Christ to come and denyed onely the fulfilling or applycation thereof in Iesus our Sauiour but afterward their vngracious of-spring being not able to stand in that issue against vs deuised a newe plea and be tooke themselues to a far higher degree of impietie affirming that we attribute many thinges vnto Iesus that were not fore-tolde of the Messias to come among other that he should be GOD and the sonne of God and the second person in Trinitie c. But heerein no doubt these obstinate and gracelesse men do shew themselues both ignoraunt of theyr own scriptures disagreeing from the writings of theyr owne fore-fathers For as for scriptures it is euident by all or most of the Prophets alledged before that Christ or the Messias must be GOD the son of God indued with mans nature that is both God and man So in Genesis where he is called the seede of the Woman it is apparent that he shal be man and in the same place when he is promised to crush the deuil and to breake his head who can doe thys but onely God Likewise when he is called Germen Iehouae the seede of our Lorde God hys God-head is signified as is his man-head also when in the same place hee is named the fruite of the earth Who can interprete these speeches That his kingdom shalbe euerlasting That he shall endure vntill the Moone be taken away and after That God begaâ—e him before Lucifer was created That no man can tell or recount his generation That all Nations and Angels must adore him That hee must sitte at the right hand of God And many other such speeches pronounced directly and expresly of the Messias who I say can vnderstand or interprete them but of God seeing that in man they cannot be verified And as for the last of these testimonies coÌ„cerning Christes sitting at hys Fathers right hand three of our Euangelists doe report that Iesus did blancke diuers of the learnedest Pharisies with alledging onelie these words of Dauid The Lorde said to my Lord sit at my right hand vntill I put thine enemies as thy footstoole For saide Iesus if Christ be Dauids sonne how did Dauid call him hys Lord signifying heereby that albeit the Messias was to be Dauids sonne according to his man-head yet was he to be Dauids Lord according to his God-head And so doe both Rabbi Ionathan and the publique Commentaries of the Hebrues interprete thys place Micheas is plaine And thou Bethleem out of thee shall proceede a RVLER in Israell and his going foorth is froÌ„ the beginning from the dayes of eternitie Thys cannot be vnderstood of any mortall man that euer was or shall
were prone to Idolatrie vntill Christ should come and ordaine a perfect Lawe That is a Law of spirit internall affection a Law of loue and libertie a Lawe that should be common to al men serue for al Countries times places and persons a Law that should be written in the bowels of our harts a Law that should be tollerable easie sweet plaine light breefe and flexible as wel to the poore as to the rich a Lawe to conclude y t shold consist in charitie Thys signified Moses when hee sayde to his people after he had deliuered the former Law vnto them The Lorde shall rayse vnto you a Prophet of your owne Nation and from among your owne bretheren as my selfe him shall you heare As though he had sayd you shall heare me vntill he come that must be a Law-giuer as my selfe but yet of a more perfect Law and therefore more to be heard and obeyed And then he addeth whosoeuer shall refuse to hear the words of this Prophet I my selfe will reuenge it sayth the Lord God Which words cannot be verified in any other Prophet after Moses vntill Christ for that of those Prophets the Scripture sayth There arose no Prophet like vnto Moses in Israell Which is to be vnderstood that they had no authoritie to be Law-makers as Moses had but were all bound to the obseruation of y t Law onely which Moses left vntil Christ came whom Moses heere calleth A Prophet as himselfe that is a Law-maker and exhorteth all men to heare and obey hym Thys yet is made more plaine by the Prophecie of Esay who sayth Out of Sion shall come a Law and the word of God out of Ierusalem which cannot be vnderstood of Moses law that had been published eight hundred yeeres before thys was spoken and that from the Mount Sinai not from Sion But Christes Lawe began from Sion and Ierusalem from thence was spredde into al the world Which the same Esay foresaw when talking of the comming of the Messias he sayth In that day there shall be an Altar to God in the midst of the Land of Egipt And the title of the Lord at the end therof c And God shall be known to the Egiptians at that day and they shal honour him with sacrifices and oblations Which words could not be verified in the old Law of Moses for that by that Lawe the Egiptians coulde haue neyther Altar nor Sacrifice but at Christes comming it was fulfilled when y e Egiptians were made Christians enioyed both the Altars Sacrifices that Christians doe vse The same thing was fore-told by GOD in Malachie where he sayth to the Iewes and of the Iewish Sacrifices I haue no pleasure in you neither wil I receiue oblations at your hands For that from the vprising of the sunne vnto the going down thereof my name is great among the Gentiles and they doe sacrifice vnto me euery where and doe offer vnto my name a pure oblation saith the Lorde God of Hostes. In which words wee see first a reprobation of the Iewish sacrifice consequently of the law of Moses which dependeth principally of that Sacrifice Secondly we see that among the Gentiles there should be a pure maner of sacrifice more gratefull vnto God then the other was such as myght be performed in euery place of the world and not to be tyed to one place onlie as the Moisaicall Law and sacrifice was And finally I wil conclude thys whole matter with the expresse words of God himselfe concerning the ceremonies and precepts of the old Law Dedi eis praecepta non bona iudicia in quibus non viuent I gaue vnto them precepts that were not good and iudgements wherein they shall not lyue That is they were not good to continue perpetually nor shall they lyue in them for euer but vntill the tyme by mee appointed of which time he determineth more particulerly by Ieremie the Prophet in these words Behold the daies shal come and I will make a newe Couenaunt or Testament with the house of Israell and Iuda not according to that Couenaunt which I made with your Fathers when I brought them forth of the Land of Egipt Where you see that at the comming of Christ into thys world for of hym and hys byrth he talketh at large in thys chapter there shall be a newe Testament contayning a different Law from that of the olde Testament which was gyuen to the Iewes at theyr going forth of Egipt Thus much then hetherto hath been shewed that Christ in all ages was fore-told promised that he should be God and that his authoritie should be to change the Lawe of Moses that was giuen but for a tyme and to establish a newe Lawe and Couenaunt and a newe Testament of hys owne that shoulde endure and continue for euer The fourth Consideration AND albeit these things be verie wonderfull and sufficient to establish any mans beleefe in the worlde when he shal see them fulfilled which shal be the argument of my second Section yet resteth not the Scripture heere but passeth further and fore-telleth euery particuler acte accident and circumstaunce that shal fall out of importance about the Messias at his comming incarnation byrth lyfe death and resurrection As for example at what particuler time and season he should appeare Gene 49. verse 10 That he shoulde be borne of a Virgine Esay 7 ver 14. That the plâ—ce of his birth should be the Towne of Bethleemâ— Michae 5 verse 1. That at at hys byrth all the Infants round about Bethleem should be slaine for his sake Ierem. 31 verse 15. That the Kings of the East should come and adore him offer Gold and other gyfts vnto him Psal. 71. ve 10. That he should be presented by hys Mother in the Temple of Ierusalem Mala. 3 ver 1. That he should flee into Egypt be recalled thence againe Ose. 11 ver 2 Esay 19 verse 1. That Iohn Baptist shold goe before hym cry in the Desert Esay 40. ver 3 Mala 3. ver 1. After thys that he should begyn his owne preaching with all humilitie quietnesse and clemencie of spirite Esay 42 verse 2. That he shold doe strange miracles and heale all diseases Esay 29 verse 8 and 35. ver 5. and 61. ver 1. That he shoulde die for the sinnes of all the worlde Esay 53 Dan 9. That he should be betrayed by his own Disciple Psal. 40 ver 10. and 54 ver 14 and 108 verse 8. That he should be sold for thirty peeces of siluer Zach 11 ver 12. That with those thirtie peeces there should be bought afterward a Field of pot-shardes Ierem 30. That he should ride into Ierusalem vpon an Asse before hys passion Zach 9 verse 9. That the Iewes shold beate and buffet his face and defile the same with spetting vpon him Esay 50. verse 6.
at that time Which thing Iosephus that lyued in the same age with our Sauiour Christ affirmeth to be fulfilled in the tyme of Herode in so much that if the Romaines had not destroyed theÌ„ without doubt sayth he eyther the earth would haue opened and swallowed them downe or els fire from heauen would haue consumed them All then runneth to this end both by Scripture tradition obseruation and instinct of God himselâ—e that about Herods time the true Messias should be borne And heereof came that common and publique fame that is recorded by Tacitus Suetonius and Iosephus which was also written in open sight vpon the chiefest Tower of the Citty of IerusaleÌ„ that out of Iurie should riseâ— A generall Lord of the vniuersall worlde Which Prophecie as the Romaines eyther contemned or turned another way applying the same afterward to the Emperour Vespasian so the Iewes vnderstood it of their Messiâ—s and Herode feared the matter greatly and for that was so watchfull to extinguish the line of Dauid as hath beene already shewed Heereof also it did proceede that the Magi or Wise men of the East attended so diligently about y t time to expect the starre that Balaam had promised at the comming of thys King Heere-hence also it was that the whole people of Iurie remained so attent at thys time more then euer beâ—ore or since in expecting the Messias Whereupon so soone as euer they hearde of I. Baptist in the Deserte they ran vnto him asking if he were Christ As afterward also they flocked to Iesus demaunding Art thou he which is to come or do we expect another Which wordes import the great expectation wherein that people remained in those dayes Neither wanted that expectation in the chiefe Gouernors themselues as may appeare by that spâ—ech of theirs to Iesus How long wilt thou kill vs with thys expectation if thou be Christ tell vs plainlie Of which fame expectation and greedie desire of the people diuers deceiuers tooke occasion to cal theÌ„selues the Messias in those daies and the people followed them presently which thing had not happened in any age before And among other there is named one Iudas Gaulonites or Galilaeus as S. Luke calleth hym and another Iudas the sonne of Ezechias both of them very wicked and licentious fellowes One also called A tonges a sheepheard and two other named Theudas Egiptus most notable deceiuers And aboue all there was one Barcozbam who as the Thalmud affirmeth for thirty yeeres together was receiued for the Messias by the Rabbines themselues vntill at last they slewe him for that he was not able to deliuer them from the Romaines Which facility in the people wheÌ„ Herod sawe hee caused Nicholaus Damascenus as I noted before to deuise a petidegree for him from the auncientest Kinges of Iuda and so he as well as other tooke vpon him to be the Messias whom diuers carnall Iewes that expected the Messias to be a magnificent King as Herod was would seeme to beleeue and divulgate abroade and thereof in the Gospell they are thought to haue beene called Herodiani that is Herodians or followers of Herod who came to tempt Christ with the Scribes and Pharisies Wherefore to conclude at length this weighty poynt of the tyme of Christes appearing seeing that about y e birth of Iesus vnder Herods raigne there concurred so manie signes and arguments together as the generall peace of the Romaine Empyre the defection of the lyne and regiment of Iuda the open decay of the second Temple the iust calculation of Daniels Hebdomades the attestation of Oracles the obseruation of Rabbines the publique fame expectation of all the Iewes together with the palpable experience of more then fifâ—eene hundred yeeres past since Iesus appeared wherein we see the Iewish people in vaine doe expect another Messias they being dispersed ouer all the world without Temple law Sacrifice Prophet or promise for their redemption which neuer happened vnto theÌ„ til after Iesus death for that in all other theyr banishments captiuities and afflictions they had some Prophecie consolation or promise for theyr deliuerie These things all I say considered and put together we may most vndoubtedly and assuredly conclude that Iesus was borne at the iust time appointed and fore-told by the spirite of GOD and consequentlie that he only was the true Messias Sauior of the world which yet shall better appeare by examination of other things that are to follow The second Consideration NOw in the second consideration there come to be weighed these poynts following the lyne stock of Iesus his manner of conception the place of hys byrth his circumcision name hys adoration by the Magi his presentation in the Temple and hys flight to Egypt For hys line and stock there was neuer man denied or doubted but â—hat Iesus was directly of the Trybe of Iuda and descended linially by hys Mother of the peculier house of Dauid according as it was foretolde that the Messias should doe which is prooued most cleerely by the two Genealogies petidegrees sette downe by S. Matthewe and S. Luke of the blessed Virgins whole discent from Dauid to Ioseph that was of the same Tribe and kindred with her And it is confirmed by theyr repayring to Bethleem when Proclamation was made by Câ—renius in Augustus name that euerie person should repaire to the heade Cittie of theyr Trybe and family to be cessed for theyr Tribute seeing that Bethleem was the proper Cittie onely of them that were of the house and line of Dauid for that K. Dauid was borne therein And finally it is euident by that the Scribes and Pharisies who obiected matters of much lesse importance then thys against Iesus as that he was a Carpenters sonne therby to debase him for hys pouerty yet neuer obiected they against him that he was not of the house of Dauid which they would neuer haue omitted if they might haue doone it with any colour for that it wold haue weighed more against him then all the rest and would in one word haue dyspatched the whole controuersie Nay I adde further that it remaineth registred in the Iewes Thalmud it self that Iesus of Nazareth Crucified was of the blood royal from Zorobabel of the hoâ—se of Dauid For the maner of his conception and of the Message or annunciation made vnto hys Mother by the Angel albeit it depend principally vppon the relation and credite of the Virgine herselfe who onely was priuie thereunto and â—ppon the testimonie of Ioseph to whom it was reâ—ealed by the same Angel afterward yet he that shall consider the circuÌ„stances of the thing it selfe as first the simplicity of both the reporters then howe that it is not vnlikeliâ— that Ioseph beeing iust as he is described woulde haue concealed a thing so much against himselfe against the Law if he
degree of spightfull dealing Whereof likewise the Prophet Dauid made mention long before in the person of the Messias when he sayd They pearsed my hands and feete they deuided among them my apparrell and vpon my vpper garment they did cast loâ—s And againe of another cruelty hee complaineth saying They gaue mee gaule to eate and in my thirst they refreshed me with Vineger Christes death plainly fore-tolde AND finally that Christ should die for the sinnes of mankind iâ— a common principle both prefigured and fore-told throughout all the old Scripture Prefigured by the Sacrifice of Isaack by the raysing vp of the brasen Serpent and by all other sacrifices that were in the Law Fore-tolde not onely by the Scriptures before alledged but also most plainly by Daniell who was told by an Angell that aâ—ter a certaine tyme by him there appointed Vngetur Sanctus SanctoruÌ„ the Saint of Saints shal be annointed et occidetur Christus and thys annointed Saint or Christ shal be put to death Zacharie also about the same tyme dooth not onely fore-tell his death but also the kind thereof and from what people he should receiue the same for thus hee saith in the person of Christ himselfe The inhabitants of Ierusalem at that day shal looke vpon me whom they haue crucified The wonderful predictions of Christes passion set down by Esay BVT if yee will reade the whole story of Christes passion sette down at large sixe hundred yeres before it fell out I refer you to a narration of Esay who to signifie the strangenesse of the case beginneth with the Praeface Who wil giue credite to that we shal report c. And theÌ„ a little after he goeth on in these words He shall mount vp as a twig froÌ„ a dry earth He hath no forme or beautie vpon him We beheld him there was no countâ—naunce in him we saw him the most contemptible despised man in the world A man full of paines and experienced in infirmitie His countenaunce was obscure dispicable and we made no account of him Truly he tooke vpon himselfe our greefes and did beare our paines We accounted him as a Leaper and as a man striken and punished by GOD. But he was wounded for our iniquities and crushed in peeces for our wickednes The discipline or correction of our peace lyeth vpon him and by his woundes we are made whole We haue all erred and gone astray lyke sheep euery man after his own waies and God hath layd vpon him the iniquity of vs al. He was offered vp for vâ—â— because he wold so he shal be led to hiâ— slaughter as a sheepe as a Lamb he shal be silent before his shearers For the sinnes of my people haue striken him saith God He hath doone no iniquitie neyther was there deceit found in his mouth Yet would the lord crush him in infirmitie But if he shall giue his lyfe for sin then shal he see a long seede or generation the wil of the Lord shal be directed in his hand And for so much as his soule hath sustained labour it shall see and be filled And this MY IVST SERVANT in his knowledge shall iuâ—tifie many and beare theyr iniquities And I will allot vnto him very many people and hee shall deuide the spoiles of the stoute for that he hath deliuered his soule vnto death and was accounted among the wicked prayed â—or his trespassours The particulers of Christes passion fore-told by Sibylla THus particulerly as we see was the death Passion of our Sauiour Christ fore-told by the Prophets of Israel to that Nation Now heare ye the Prophecie of Sibylla if ye please wherein she fore-shewed the same to the Gentiles These are her owne words set downe by Lactantius He shall appeare miserable ignominius and deformed to the ende he may giue hope vnto the miserable Afterwarde hee shall come into the handes of most wicked and faithlesse men they shal buffet him with their sacriligious fistes and shall spet vppon him with their vncleane mouthes He shall yeelde his innocent backe to the whyp and shal say nothing while hee receiueth the stripes to the end he may speake to those that are dead He shall beare a crowne of thornes and they shal giue him Gaule to eate Vineger to drinke And this shall be the hospitalitie he shall find among them What thing can be more plainly described then thys The consent of Rabbines NEyther doe the auncient Rabbines and Teachers among the Iewes discent from this For that in theyr Thalmud that was gathered aboue one thousand and two hundred yeres agone the plaine sentences of diuers are sette downe that theyr Messias at hys comming shall be put to death And as for Rabbi Ionathan the Author of the Chaldie Paraphrase who died a little before our Sauiour Christ was borne he applyeth the whole narration of the Prophet Esay before recited as needes he must to the murther of the Messias by the Iewes Whereuppon Rabbi Simeon that lyued the next age after hym wryteth these words folowing Woe be to the men of Israell for that they shall sley the Messias God shal send his son in mans flesh to wash them and they shal murder him Whereto agreeth Rabbi Hadarâ—an and others and doe prooue further out of the fore-alledged Prophecie of Daniell Chapter 9 verse 27. that after the Messias shall haue preached halfe seauen yeres he shall be slaine For that Daniel sayth In halfe of seauen yeres the Hoste and Sacrifice shall cease Vppon which wordes they comment thus Three yeeres and a halfe shall the presence of God in flesh cry and preach vpon the Mount Oliueâ— and then shall hee be slaine Which words the Iewes ordinary Commentarie vppon the Psalmes doe interprete to be meant of Christes preaching three yeres an halfe before his passion Which disagreeth very little or nothing froÌ„ the account of vs Christians and of our Euangelists Of the miracles that fell out in Christes death and passion THus see we by all that hetherto hath beene sayde that the verie particulers of Christes whole death and pâ—ssion were fore-tolde most plainly both to Iew Gentile and acknowledged also by the auncient Doctors of the Iewish Nation before the effectuation therof came to passe And Sibylla addeâ—h further two particulâ—r miracles that should fall out in the sayd Passion of the Messias to wit That the veile of the Iewes Temple should breake in two and that at midday there should be darknes for three houres ouer all the worlde Which thing to haue beene fulfilled at the death of Iesus not onely S. Matthew doth assure vs in hys Gospell but also Eusebius affirmeth that hee had read the same word for worde recorded in dyuers Heathen Wryters And amongst other he citeth one Phlegon an exact Chronicler that reporteth the same in the fourth yeere of the two hundred and two Olimpiad
Iesus actions were doone in that countrey to the end that thereby eyther the whole Nation might belieue them or the obstinate impugne them The other three were wrytten in the publique tongues of all other Nations that is in the Greeke Romaine languages if it be true which dyuers holde that S. Markes Gospell was first wrytten in Latine They wrote their stories in diuers countries each one remaining farre distant from another and yet agreed they all as we see most exactly in the very same narration They wrote in dyuers tymes the one after the other and yet the latter dyd neyther correct nor reprehende any thing in the former They published theyâ— stories when infinite were aliue that knewe the factes and many more that desired to impugne them They sette down in most of their particuler narrations the tyme the day the houre the place the Village the house the persons the men the women and other the lyke Which circumstaunces the more they are in number the more easie to be refuted if they were not true Neyther dyd they in Iurie write of things doone in India but in the same countrey it selfe in Townes and Citties that were publiquely knowne in Bethania and Bethsaida Villages hard by Ierusalem in the Suburbes hyls about the cittie in such a streete at such a Gate in such a porche of the Temple at such a fish-poole which al people in Ierusalem did euery day behold They published theyr writing in theyr owne lyfe tyme and preached in word so much as in writing they had recorded They permitted the same to the iudgement and examination of all Christes church especially of the Apostles who were able to disâ—erne euery least thing therin contained So S. Marke set foorth hys Gospell by the instruction and approbation of S. Peter as also dyd S. Luke by the authority of S. Paul They altered not theyr writings afterward as other authors are wont in theyr latter editions nor euer corrected they one iote of that which they had first sette downe And that which neuer happened in any other wrytings in the world besides nor euer Prince or Monarch was able to bring to passe for câ—edite of hys Edicts or sanctions they gaue theyr lyues for deâ—ence and iustifying of that which they had written Theyr manner of wryting is sincere and simple without all Arte amplification or rethoricall exhortation They flatter none no not Iesus hymselfe whoÌ„ they most adore nor in confessing hym to be theyr God and Creatorâ— doe they conceale his infirmities of flesh in that he was man as hys hunger and thyrst his beeing weary howe he wept hys passions of feare and the lyke So lykewise in the Apostles that were the Gouernours Superiours and heads of the rest do these Euangelists dyssemble hyde or passe ouer no such things as were deâ—ects and might seeme to worldly eyes to turn to theyr dyscredites As for example how Christ rebuked them for theyr dulnes in vndâ—rstanding howe after long instruction they proposed notwithstanding very rude and impertinent questions vnto hym how Thomas would not beleeue the attestation of hys fellowes howe S. Iohn and S. Iames the sons of Zebedee ambiciously solicited to haue the preheminence of sitting neerest to Christ in hys glory which latter clause beeing sette downe cleerelie by S. Marke whyle yet S. Iohn the Apostle was lyuing the same was neuer denyed nor taken ill by the sayd Apostle neyther was S. Marks Gospel any thing the lesse approued by hym albeit he lyued longest and wrote last of al the rest Nay which is more and greatly no doubt to be obserued these Euangelists were so sincere and religious in theyr narrations as they noted especially the imperfections of themselues of such other as they principally respected So S. Mathew nameth hymselfe Mathew the Publican And so S. Marke beeing Peters Disciple recordeth particulerlie how S. Peter thryâ—e denyed his Lord and Maister S. Luke that was Scholler and dependent of S. Paule maketh mention alone of the differences between Paule Barnabas and in the story of S. Stephens death after al hys narration ended he addeth a clause that in humane iudgement might haue beene left out to wit Saulus erat coÌ„sentiens neci eius Saule was consenting culpable of Stephens death Whereby we may perceiue most perspicuously that as these men were plaine sincere and simple and farre from presuming to deuise any thing of themselues so were they religious and had scruple to passe ouer or leaue out any thing of the truth in fauor of themselues or of any other whatsoeuer These mens wrytings then were published receiued for vndoubted truth by all that lyued in the very same age and were priuie to the particulers therein contained They were coppyed abroade into infinite mens hands and so conserued wyth all care and reuerence as holy diuine Scripture They were reade in churches throughout all countries and Nations expounded preached and taught by all Pastours commentaries made vpon them by holie Fathers â—rom time to tyme. So that do doubt can be made but that we haue the very same wrytings incorrupt as the Authors left them for that it was impossible for any enemie to corrupt so many copies ouer the world without dyscouery resistance And the same very text wordes and sentences which from age to age the learned Fathers doe alledge out of these Scriptures wee find them now as they had them at that tyme. As for example S. Iohn that liued longest of all the Apostles and Euangelists had among other Schollers and Auditors Papias Ignatius and Policarpus all which agree of the foure Gospels and other writings left vnto vs in the new Testament affirming S. Iohn to haue approued the same These meÌ„ were Maisters againe to Iustinius Martyr Irenaeus and other whose wrytings remain vnto vs. And if they dyd not yet theyr sayinges and iudgements touching the Scriptures are recorded vnto vs by Eusebius and other Fathers of the next age after so froÌ„ hand to hande vntill our dayes So that of thys there can be no more doubt then whether Rome Constantinople Ierusalem and other such renowned citties knowne to all the world at this day be the verie same whereof Authors haue treated so much in auncient tymes The fourth Consideration AND thus much of Christes Euangelists for whose more credite and for confirmation of things by theÌ„ recorded his diuine prouidence preordained that infinite witnesses whom we cal Martyrs shold offer vp their blood in the Primatiue Church and after Whereas for no other doctrine profession or Religion in the world the lyke was euer heard of albeit among the Iewes in the tyme of the Machabees and at some other times also wheÌ„ that Nation for theyr sinnes were afflicted by Heathen Princes some few were tyrannized and iniuriously put to death yet commonly and for the most part
this was rather of barbarous cruelty in the Pagans for theyr resistaunce then directly for hatred of Iewish Religion And for the number there is no doubt but that more Christians were put to death within two monethes for theyr beleefe thorow out the worlde then were of Iewes for two thousande yeres before Christes coÌ„ming which is vndoubtedly a matter very wonderfull considering that the Iewish Religion impugned no lesse the Pagan Idolatry then doth the doctrine of the Christians But this came to passe that Christes words might be fulfilled who sayde I come noâ—â—o bring peace but the sworde And aâ—gaine I send you â—oorth as sheepe among wolues That is to say to bee torne and harried and your bloode to be deuoured In which extreame and most incredible sufferings of christiaÌ„s three poynts are worthy of great consideration The first what infinite multitudes of al estates conditions sexe qualities and age dyd suffer dailie for testimony of thys truth The second what intollerable and vnaccustomed torments not hearde of in the world before were deuised by Tyrants for afflicting thys kinde of people The thyrd what inuincible courage and vnspeakeable alacritie the Christians shewed in bearing out these afflictions which the enemies themselues could not attribute but to some diuine power supernaturall assistance And for thys latter poynt of comfort in their sufferings I wil alledge onely thys Testimonie of Tertullian against the Gentiles who obiected that wicked men suffered also as wel as Christians whereto this learned Doctor made answer in these words Trueth it is y t many men are prone to ill and doe suffer for the same but yet dare they not defend their euill to be good as Christians doe theyr cause For that euery euil thing by nature dooth bring with it eyther feare or shame and therefore we see that malefactors albeit they loue euil yet wold they not appeare so to the worlde but desire rather to lye in couert They tremble when they are taken and when they are accused they denie all doe scarce often-times confesse theyr dooings vpon torments And finally when they are condemned they lament mone and doe impute theyr harde fortune to destiny or to the Planetsâ— But the Christian what dooth hee lyke to thys is there any man ashamed or doth any man repent him wheÌ„ he is taken except it be for that he was not takeÌ„ rather if he be noted by the enemy for a Christian he glorieth in the same if he be accused hee defendeth not himselfe if he be asked the question he confesseth it willingly if hee be condemned he yeeldeth thanks What euill is there then in the Christian cause which lacketh the natural sequell of euill I meane feare shame tergiuersation repentance sorrowe and deploration What euill I say can thys be deemed whose guiltinesse is ioy whose accusation is desire whose punishment is happinesse Hetherto are the words of learned Tertullian who was an eye witnesse of that he wrote and had no small part in the cause of those that suffered being himselfe in y t place and state as daily he might expect to tast of the same affliction To which combat how ready he wasâ— may appeare by diuers places of thys hys Apologie wherein he vttereth besides his zeale and feruour a most confident securitie and certaine assurance of Iesus assistance by that which he had seene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more acertaine vs of the diuine power and omnipotencie of IESVS then the fortitude inuisible which aboue all humaine reason force and nature hee imparted to hys Martyrs The fift Consideration AFter which consideration there commeth to be weighed the fift poynt before mentioned which is of the same power and omnipotencie of Iesus declared and exercised vppon the Spyrits infernall Which thing partly may appeare by the Oracles alledged in the end of the former Section wherein those spyrits fore-tolde that an Hebrew chylde shold be borne to the vtter subuersion and ruine of theyr tyrannicall dominion much more at large the same might be declared by other answers Oracles vttered after Christes natiuity registred in the Monuments euen of the Heathens themselues Wherof he that desireth to see more ample mention especially out of Porphyrie who then was lyuing let hym reade Eusebius sixt Booke De preparatione Euangelica where he shal finde store namely that Apollo many tymes exclaimedâ— Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto mâ—e lament ye with me woe vnto me woe vnto me for that the honour of Oracles hath now forsaken me Which coÌ„plaints lamentations are nothing els but a plaine confession that Iesus was he of whom a Prophet sayd diuers ages before Attenuabit omnes Deos terrae he shall weare out and bring to beggery all the Gods or Idols of the earth This confessed also the wicked Spyrits themselues wheÌ„ at Christes appearing in Iurie they came vnto hym dyuers tymes and besought hym not to afflict or torment them nor commaund theÌ„ presently to return vnto hell but rather to permit them some little time of entertainement in the Sea or Mountaines or among heardes of Swyne or the lyke Which confession they made in the sight of all the world and declared the same afterwards by theyr facts and deedes For presently vpon Iesus death vpon the preaching of his name Gospel throughout the worlde the Oracles which before were aboundant in euery Prouince and Countrey were put to silence Whereof I might alledge the testimony of very many Gentiles themselues as that of Iuuenall Cessant Oracula Delphis All Oracles at Delphos doe now cease c. That also of another Poet Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is the Gods by whom thys Empyre stood are all departed from theyr Temples haue abandoned theyr Altars and place of habitation Strabo hath also these expresse wordes The Oracle of Delphos at this day is to be seene in extreame beggery mendicitie And finally Plutarch that lyued within one hundred yeeres after Christ made a speciall Booke to search out the causes why the Oracles of the Gods were ceassed in hys tyme. And after much turning and winding many waies resolued vpon two principall points or causes therof The first for that in hys tyme there was more store of Wise-men then before whose aunswers might stand in steede of Oracles and the other that peraduenture the spyrites which were accustomed to yeeld Oracles were by length of tyme growne olde and dead Both which reasons in the verie common sence of all men must needes be false and by Plutarch himselfe cannot stande with probability For first in hys Bookes which he wrote of the lyues of auncient famous men he confesseth that in such kind of wisedome as he
yet sometimes for manifestation of hys omnipotencie as especially it was behoueâ—ul in those first daies of hys appearaunce in the worlde hee chasteneth them also euen heere on earth in the eye and sight of al men So wee reade of the most infamous and myserable death of Herode the first surnamed Ascolonita who after hys persecution of Christ in hys infancie the slaughter of the infants in Bethleem for hys sake was wearied out by a lothsome lyfe in feare and horrour of hys owne wife and children whom after he had most cruelly murthered was enforced also by desperation through hys vnspeakeable griefes vexations and torments to offer his owne hande to hys owne destruction if he had not been staied by his friends that stood about hym After hym Archelaus his eldest Sonne that was a terrour to Iesus at hys returne from Egypt fell also by Gods iustice into meruailous calamities For first beeing left a King by hys Father Augustus would not allow or ratifie that succession but of a King made him a Tetrarch assigning vnto hym onely the fourth part of that dominion which his father had before And then againe after nine yeeres space tooke that away in lyke manner with the greatest dishonour he could deuise seazing vpon all hys treasure and riches by the way of confiscation and condemning hys person to perpetuall banishment wherein hee died most myserably in Vienna in Fraunce Not long after thys the seconde sonne of Herod the first named Herod Antipas Tetrarch of Galilie who put S. Iohn Baptist to death scorned Iesus before his passion whereat both himselfe and Herodias hys Concubine was present was deposed also by Caius the Emperor beeing accused by Agrippa his neerest kinseman and most contumeliously sent in exile first to Lyons in Fraunce and after that to the most deserte and inhabitable places in Spayne where hee with Herodias wandred vp and down in extreame calamity so long as they lyued and finally ended theyr daies abandoned of all men In which misery also it is recorded that the dauncing daughter of Herodias who had in her iolity demaunded Iohn Baptists head beeing on a certaine time enforced to passe ouer a frosen Riuer suddainly the Ise brake and she in her fall had her heade cutte off by the same Ise without hurting the rest of her body to the great admiration of all the lookers on The lyke euent had another of Herods family named Herod Agrippa the accuser of the fore-named Herode the Tetrarch who in hys great glory tryumph hauing put to death S. Iames the brother of S. Iohn Euangelist and imprisoned S. Peter was soone after in a publique assembly of Princes and Nobles at Caesaria striken from heauen with a most horrible disease whereby hys body putrified and was eaten with vermine as both S. Luke recordeth and Iosephus affirmeth And the same Iosephus with no small meruaile in himselfe declareth that at the very same time when hee wrote hys story which was about threescore and ten yeeres after the death of Herod the first the whole progenie and of-spring kindred familie of the said Herod which he saith was exceeding great by reason hee had many wiues together with many chyldren brothers and sisters besides Nephewes kins-folke wâ—re all extinguished in most miserable sort and gaue a testimony sayth Iosephus to the worlde of the most vaine confidence that men doe put in humaine felicitie And as the punishments lighted openly vpon Iesus professed enemies in Iurie so escaped not all the Romaines their chastisement I meane such as especially had their hands in persecution of him or of his followers after hymâ— For first of Pontius Pilate that gaâ—e sentence of death against him we read that after great disgrace recâ—iâ—ed in â—urie hee was sent home into Italie anâ— there by maniâ—est dysfauours shewed vnto hym by the Emâ—erour hys Maister fell intâ— sâ—ch desâ—eraâ—ionâ— as he slew himselfâ— with hiâ—â—wne hâ—nds Aâ—â— secondly oâ— the very Emperouâ—s themselâ—es wâ—o liued â—rom Tyâ—â—â—iâ—s vâ—der whom â—esus sufferedâ— vnto Constantine the great vnder whom Christian Religion tooke dominion ouer the worlde which contayned the space of three hundred yeres very few or none escaped the manifest scourges of Gods dreadfull iustice shewed vpon theÌ„ at the knitting vp of their daies For examples sake Tyberius that permitted Christians to lyue freely and made a Lawe against theyr molestation as before hath beene shewed dyed peaceably in hys bed But Caligula that followed him for his contempt shewed against all diuine power in making hymselfe a God was soone after murthered by the consent of his deerest freendes Nero also who first of all other began persecution against the christians within fewe Monethes after he had put S. Peter and S. Paule to death in Rome hauing murthered in lyke manner hys owne Mother Brother Wyfe and Maister was vpon the suddaine from hys glorious estate and Maiestie throwne down into such horrible distresse confusion in the sight of all men as beeing condemned by the Senate to haue â—ys head thrust into a Pyllary and there most ignominiously to be whypped to death was constrayned for auoyding the execution of that terrible sentence to massacre hymselfe with hys own handes by the assistance of such as were deerest vnto hym The lyke may be shewed in the tragicall endes of Galba Otho Vitellius Domitian Commodus Pertinax Iulian Marcinus Antoninus Alexander Decius Gallus Volutianus Aemilianus Valerianus Galienus Caius Carinus Maximianus Maxentius Lucinius and others Whose miserable deathes a noble man Counseller wel neere one thousand yeeres past dyd gather against Zosimus a Heathen Wryter to shew thereby the powerful hand of Iesus vppon his enemies adding furthermore that since the tyme of Constantine whiles Emperors haue been christians few or no such examples can be shewed except it be vpon Iulian the Apostata Valens the Arian heretique or some other of lyke detestable notorious wickednes And thus much of particuler men chastised by Iesus But if we desire to haue a ful example of hys iustice vppon a whole Nation together let vs coÌ„sider what befell Ierusalem and the people of Iurie for theyr barbarous crueltie practised vpon hym in hys death passion And truly if we belieue Iosephus and Phylo the Iewish Historiographers who lyued either with Christ or immediatly after him it can hardly be expressed by y e tongue or penne of man what insufferable calamities and miseries were inflicted to that people presently vppon the ascention of IESVS by Pylate theyr Gouernour vnder Tyberius the Emperour and then againe by Petronius vnder Caligula and after that by Cumanus vnder Claudius and lastly by Festus and Albinus vnder Nero. Through whose cruelties that Nation was enforced finally to rebell and take Armes against the Romaine Empyre which was the cause of theyr vtter ruine and extirpation by Tytus and Vespasian
that Nation in which he repeateth eyght seuerall tymâ—s that dreadfull threat woe he concludeth finally that all the iust bloode iniuriously shedde from the first Martyr Abel should be reuenged very shortly vpon that generation And in the same place he menaceth the populus Ciâ—tie of Ierusalem that it shoulde be made desert And in another place hee assureth them that one stone should not be left standing thereof vpon another And yâ—t further hee pronounceth vppon the same Cittie these words The dayes shal com vppon thee and thine enemies shal enuiron thee with a wall and shall besiege thee they shal straighten thee on euery side and shall beate thee to the ground thy children in thee And yet more particulerly he fore-telleth the very signes wherby his Disciples shoulde perceiue when the time indeede was come vsing thys speech vnto them When you shall see Ierusalem besieged with an Armie then know ye that her desolation is at hand for that these are the daies of reuenge to the end all may be fulfilled which is written Great distresse shal fal vpon this earth and vengeance vppon this people They shall be slaine by dâ—â—t of the sword shalbe led as slaues into al Countries And IerusaleÌ„ shalbe troden vnder feete by the Gentiles vntill the time of Nations be accomplished Thys fore-tolde Iesus of the miserie that was to fall vpon Ierusalem and vppon that people by the Romaines and other Gentiles when the Iewes seemed to be in most securitie and greatest amitie with the Romaines as also they were when the same things were written and consequentlie at y t tyme they might seeme in al humaine reason to haue lesse cause then euer before to mysdoubt such calamities And yet how certaine assured fore-knowledge as it were most sensible feeling Iesus had of these miseries he declared not onely by these expresse words and by their euent but also by those pittiful teares he shed vpon sight consideration of Ierusalem and by the lamentable speech he vsed to the women of y t Cittie who wept for hym at his passioâ— perswading them to weepe rather for themselues and for theyr chyldren in respect of the miseries to follow then for him Which words predictions of Iesus together with sundry other his speeches fore-shewing so particulerly y e imminent calamities of y â— Nation that as I haue sayd at such tyme when in humane dyscourse there could be no probabilitie thereof when a certaine Heathen Chronicler and Mathematique named Phlegon about a huÌ„dred yeres after Christes departure had dilligently considered hauing seene the same also in hys daies most exactlie fulfilled for he was seruaunt to Adrianus the Emperour by whose commandement as it hath been said beforeâ— the finall subuersion of that Iewish NatioÌ„ was brought to passe thys Phlegon I say though a Pagan yet vpon consideration of these euents and others that he sawe as the extreame persecution of Christians fore-told by Christ and the like he pronounced that neuer any man foretold things so certainly to come or that so precisely were accomplyshed as were the predictions prophecies of Iesus And â—hys testimonie of Phlegon was alledged and vrged for Christians against one Celsus a Heathen Philosopher and Epicure by the famous learned Origen euen the very next age after it was written by the Authour so that of the truth of thys allegation there can be no doubt or question at all Other prophecies of Iesus fulfilled to his Disciples AND nowe albeit these predictions and prophecies concerning the punishment and reprobation of the Iewes fulfilled so euidently in the sight of all the world might be a sufficient demonstration of Iesus fore-knowledge in affaires to come yet are there many other things besides fore-shewed by him which fel out as exactly as these dyd notwithstanding that by no learning Mathematicall reason humane coniecture they were or might be foreseene And as for example the foretelling of hys owne death the manner tyme and place thereof as also the person that should betray him together with hys irrepentant ende The flight feare scandale of hys Disciples albeit they had promised and protested the coÌ„trary The three seueral denials of Peter The particuler tyme of his own resurrection and ascention The sending of the holy Ghost many other the lyke predictions prophecies and promises which to hys Apostles Disciples and followers that heard them vttered left them written before they fell out and sawe them afterward accomplished and who by the falshood thereof shoulde haue receiued greatest domage of al other men if they had not been true to these men I say they were most euident proofes of Iesus diuine prescience in matters that should ensue Prophecies fulfilled in the sight of Gentiles BVT yet for that an Infidel with whom onely I suppose my selfe to deale in thys place may in these and the like things finde perhaps some matter of cauilation and say that these prophecies of Iesus were recorded by our Euangelists after the particularities therein prophecied were effectuated and not before and consequently that they might be sorged I will alledge certaine other euents both fore-told and registred before they came to passe and divulged by publique wrytings in the face of all the world when there was small semblance that euer the same should take effect Such were the particuler foretellings of y e kinde and maner of S. Peters death whiles he lyued The peculier and different manner of S. Iohn the Euangelists ending from the rest of the Apostles The fore-sâ—ewing and describing to hys Disciples the most extreame and cruell persecutions that should ensue vnto Christians for his sakeâ— a thing at that tyme not probable in reason for that the Romans permitted the exercise of all kinds of Religions and that notwithstanding all these pressures and intollerable afflictions his faithful followers should not shrinke but hold out and daily increase in zeale fortitude and number and finally should atchiue the victâ—ry and conquest oâ— al the world a thing much more vnlikely at that day and so far passing all humaine probability as no capacitie reason or conceite of man might reach or attaine the foresight thereof And with thys will we conclude our thyrd and last part of the generall diuision sette downe in the beginning concerning the grounds and proofes of Christian Religion The Conclusion SECT 4. BY al that hetherto hath been said we haue declared made manifest vnto thee gentle Reader three things of great importaunce First that from the beginning and creation of the worlde there hath beene promised in all times ages a Messias or Sauiour of man-kinde in whom and by whom all Nations should be blessed as also that the particuler tyme manner circumstaunce of hys comming together with the qualitie of hys person purpose doctrine lyfe death resurrection ascention were in lyke maner by the Prophets of GOD most euidently
Dan 9. Gentiles belieued the scripture 1. Esdras 1. 3. Esdras 2 The Prophecies of Daniell Dan. 5 Dan. 11. * Beholde three kings shall yet stand in Persia and the fourâ—h shal be rich aboue all the rest Dan. 11. Iustin. hist. lib. 12. et 13. The foure Monarchies of Assirians PersiaÌ„s Grecians Romaines Dan 2 Dan 8 The foretelling of great Alexander Iosepâ— lib. de antiq Iud. cap. 8 What maner of persons our Prophets were Ptolo. in lib. de fructu Moses Narbon in lib. Abubacher et Auampare Roger. Baco lib. de sex scient experimentalib Amos 1 Exod 15 Iudges 5 1. Reg 2 Luke 1 et 2 Acts 21. Approbation of Heathen Wryters Gene 1 et 2 Gene 6 7 8 Iosep. li. 1. de antiq Iud. Euseb lib. 9 de praep Euanâ— cap. 4. Gene 5 10. and 11. Gene. 11. Euseb. lib 9 de praep ca. 4â— Marke thys reason Gene 11 12.13 14 c Alexan. Polihist lib. de Iudai hist. Melo lib. de fraudib Iudeorum Arta. in Iudeorum hist. Gal de simp. Pausan. in Eliae Solin in Polih Tacitus lib. vlt. histor Gen 15 16.17 18 c Aristae lib. de Iob. Exod 2 3 4 5 c. The description of Moses person out of Heathen Wryters Iosep. lib. 8â— de antiq cap. 2. The treasures hiddeÌ„ in the Sepulcher of Dauid Iosep. l. 13. de antiq ca. 16. * The same thing atteÌ„pted Herode in hys time as Iosephus saith lib. 18 anti Ierem. 37. 4. Reg 24. Of Senacherib Esay 31. and 33 and 36. 4. Reg 9 Hero lib. 2. Dan. 16 Iosep. li. 1 de antiq Iudai No excuse of ignoraÌ„ce of GOD. The errour of the old Phylosophers Rom. 1. et 2 Rom 1. Rom 1. Rom. 1. A generall sentence pronounced by S. Paule Rom 1. The application to our selues Rom. 1 Luke 12. A necessary consideration Prou. 16. Man made to serue GOD. Iob 11. Wisd 15â— Prou 15 Eccles. 11 and 12. Math 12 Account to be gyuen Psal 9 43. and 141. Profitable demaunds and considerations Gene 14 Luke 2 The first coÌ„sequence vpon due consideration of our ende The second coÌ„sequence How each man may take a scantling of hys own estate A right course Phillip 2 A wrong and dangerous courseâ— The reason why so few are saued Math 7.20 and 22. Luke 13 Iames 4 Math 19 Marke 10. Luke 19â— A perfit example of a good conuersion Math. 19. Marke 10 The wrong course of the world A comparison expressing the vanitie of our occupations Math 16 Psalm 4 Ierem 2. A comparison 1. Cor. 9. Wisd. 5. The complaint of worldlings in the end of their lifeâ— The fonde iudgement of y e world Wisd 5â— Psalm 10. Gala 6. A coÌ„parison expressing our griefe in the end for running a wrong course The miserie of a soule that hath gone awry at the last day Wisd 5â— Alexanders death Iulius Caesars death Two rare examples Iosep. lib. 14.15 et 18. dâ— antiq Iudai et bello Iud. lib. 2. * For enuie onely of Agrippa hys fortune Herodias did ruine herselfe and her husband as Iosephus saith Lib. 18. antiqu capit 8 9 15 Her husbande was Herode Antipas that slew Saint Iohn Baptist and was sonne to Herod the first Luke 3. Math 14. Herods death Iosep. lib. 15. antiq * Thys Herod was called Ascolonita slew the infants in Bethlem Math 2. The death of Agrippa Iosep li. 19. capit 7 * S. Luke saith he was stroken by Gods Angel Acts 12. And consider how Iosephus agreeth with thys narration * Euse. li. 2. hist. cap. 9 Sincere and profitable counsaile Eccle. 4. Iob. 9. Deut 32. Eccle. 37. Eccle. 24. Great follie and errour Esay 55. Ephe 1 1 Thes 2 2 Pet 1 Luke 15. Wisd 4 Error in our course of lyfe is not pardoned Osea 4 Esay 28 A profitable forewarning Math 25. Luke 16. A rare chance that happened to Baltasar K. of Babilon Daniel 5. If God examine straitly the actions of Infidels much more of Christians if they lyue carelesse Dan. 5 Soph 1. A dreadful diuision Math. 24. The conclusion Prou 6. Eccle 11. Of ReligioÌ„ Pietie Obseruaunce Mala. 1. The acts opperations of Religion â—ames 1 August lib 10 de ciuit capit 1. How much it importeth to be religious The necessity of Christian Religion Actsâ— 4 How men were saued in old tyme without Christian Religion Gal 3 4 Ephe 3 Colos 1 See S. August lib. 19. cont Faust. capit 14. All olde Saints beleeued in Christ and were saued by him Genâ— 3 v 15 Apoc. 3 Acts 15. Rom 5. Ephe 8. * Reade S. Aug. l. 18. de ciuit 1.47 et Epist. 49. 157. tract 45. in Ioh. Cle. Alex lib. 6. Strom. et Ierom in ca. 3. ad Gala. The difference betweene our beliefe and the old Fathers Esay 7. Gene 49. * Eusebius handleth this matter at large lib. 1. dem Euan cap. 5 The causes of thys Chapter Heb 11 Acts 14 The diuers testimonies from God of y e things that we belieue The vndoubted witnesses to be alledged in thys Chapter The dryft of thys Chapter The principall heads The Iew Gentile Ephe 1 1. Tim 2 Titus 1 1. Peter 1 Esa 2 11 19 Ier 9 12.16 The Messias promised Gene 2 Gene 3. * Rabbi Moses Benmaimon in hunâ— locum Tharg Hieroso in Gen. cap. 3. Gene. 12. 18. and 22. Gen 49 Tharg Hieroso â—t Onkelos in hunc locum The Messias must be a spirituall not a temporall king The tradition of the Iewes in Misdrasch Thehilim See the tytles of these Psalmes heere specified Deut. 18â— Deut. 34. Psalm 88 2 Reg 7 1. Chro 22. 3 Reg 5 1. Chro. 22. 3 Reg. 12 Psal 2 45 47 67 72. Psalâ— 71 Ierem 23. and 33. Ezech. 34. Christ is called Daâ—id Thal. tract Sanch. cap. halec Esay 2 Mich 4 Esay 4 Esay 9 Esay 11 Psal 71. Eccle. 45. Wonderful properties of Christ. Math. 1. Luke 3. Acts. 13. Rom 15. Other properties of Christ. Esay 25. Esay 35. Esay 42. Esay 49 Acts. 13.47 The Commission of Christ. Dan 9. The Butte of all Scripture That Christ should be both God and man The custome of Heretiques That Christ must be both God and man Gene. 3. The first proofe Esayâ— 4 Esay 9. Psalm 71 Psal. 109. Esay 53. Psal. 96. Hebru 1. Psal 110 Math 2 Luke 20. * Iehoua in Hebrue Psalm 110. Rab. Ionath lib collect et Misdr. Tehillim in Psal. 2. v. 7 The second proofe Michâ— â— Esay 9. * So it is in the Hebrueâ— An obiection aunswered Exod. 10. Psalm 45. The thyrd proofe Christ is called Iehoua * See Esay cap. 18. ver 7. and cap. 28. ver 5. Ierem 23 Iere 33. Rab. Abba coment in Thren v. 16 Misd Theh in Psal. 20. ver 1. Rab. Moses Hadars in Gene. ca. 41â— Two sorts of Hebrue expositers Cabalists Thalmudists Ierem. 23. Rab. Hacadosch in Esay cap. 9. A Cabalisticall discourse Esay 8. The fourth proofe Christ called the Son of GOD. Gene 49. Rab. Dauid Kimhi in