the first in doinge of that seruice whersoeuer he came therby to touch his holy body He praied vehemently in the fier and gaue immortal thankes vuto almightie God that had made him worthy of that daies combate during which time the fier diuided it self in two partes and would not touch him in so much that the magistrate was constreined to send one to ronne his body through with a sword wherwith he died Thus far repeteth Eusebius out of the epistle of thes men that were present at his martyrdome they doe adde further thes wordes in the same epistle that the Iewes and Gentils ther present did suggest to the Magistrate to take heede least we did steale away his body and so begin to honour him in stead of our God crucified Vpon which suggestion his body by commandement was burned ther in our presence after it was dead but yet we afterward gathered vp his bones out of the ashes and laid them vp as things more pretious then gold or pretious stones in a place conuenient for such a treasure hoping that one day God wil permit vs to come togither in peace and to celebrate the festiual day of this his holy martyrdome I haue bene the lōger in setting downe the cōbat and end of this glorious Sainct for that he was a most rare and singuler man and his example may serue vs for our instruction to diuers purposes but especially how we ought to be firme and cōstant in holding the general vniforme doctrine and interpretation of scripturs deliuered by tradition from th' apostles in the Catholique church with detestation of al new opiniōs as also S. Ignatius warned vs before The holy bishop and martyr of God Irenaeus that liued in his time and went from Liōs in France vnto Asia to see and heare him reporteth certaine things of this blessed man which I can not in this place omit notwithstanding I make haste for that they may greatly profit such men in thes our dayes as haue grace to be moued or holpen with any thing Policarpe saith he was not only instructed by th' apostles them selues but also made bishop by them of Smirna He liued familiarly with many that had sene and spoken with our Saueour in flesh and we in our youth saw him in Asia for he liued long and ended his life by a most famous martyrdome He taught alwaies thos things which he had learned of the apostles which the Church deliuereth and which are only true Which may be proued by the consent of al the churches of Asia and by the bishopes which haue succeded after him He was a more faithful witnes of the truth then Valentinus or Marcion or al the body of other heretiques together which haue brought pestilent new sectes into the Church He wēt to Rome Anacetus being thē bishop and reduced to the church and true religion diuers that were peruerted by the for said heretiques and protested openly that he had receaued of th' apostles them selues that only and sole truth which is deliuered by the Catholique church Ther are yet a liue that haue heard him tel how that S. Iohn th' apostle of our Saue our being once at Ephesus going into a common bath and seing Cerinthus the heretique to be within ranne out againe in hast saying to them that were with him let vs flee from hence least the bath fal downe and destroy vs in which the enimie of God Cerinthus remaineth The same Policarpe at the same time when he was at Rome meeting by chance with Marcion the heretique ther and being demanded of him whether he knew him or not answered vea I know the for the cheefe child of Satan So wary were the holy apostles and their schollers not so much as to talke with such fellowes as indeuored by their new commētaries and expositiōs of scriptures to change the truth before receaued And so S. Paul warneth vs al to doe when he saith Auoid an heretical man after one or tvvo admonitions assaring thy self that such a one is peruers and sinneth being condemned by his ovvne proper iudgement Hitherto are the words of holy Irenaeus The same Irenaeus writing to one Florinus his old acquaintance in schole of Polycarpus now beginning to be an heretike in Rome as foloweth Thes opinions of thine O Florinus to speake frendly are not true nor wholsome Thes opinions are repugnant to the Church Thes opinions thou receauedst not by tradition from the Preestes that before vs were scholers to the Apostles I did see thee when I was but a child with Polycarpus in Asia at what time thou liuing very gorgiously in the Emperours court diddest indeuour to hold a good opinion with Polycarp I remember those times wel they stike in my mind more firmly then other things that passed since In so much that I can tel at this time the very place wherin this blessed man did sit whē he spake vnto vs. I can tel the order and maner of his comming in the forme and fashion of his life the shape of his body the maner of his disputing of his preaching to the multitude I remember how he was wont to recompt vnto vs the familier conuersation that he had with S. Iohn th' Euangelist with diuers others who had seene our Sauiour I remember how he would tel vnto vs their speaches what he had heard them say of Christ of his miracles vertues and doctrine which they had seene with their owne eyes and heard with their eares which were al agreing with the scriptures that now we haue Thes things through the great mercy of God towards me I heard at that time both diligently and attentiuely not so much committing them to inke papire as to the inward cogitation of my minde And while I liue I doe and shal by Gods holy grace most carfully renewe the memory therof And now here before almighty God I may truly protest that if this holy and Apostolical preest Polycarp should haue heard of such new opinions as you defende he would haue stopped his eares and cried out according as his fashion was O good God vnto what miserable times hast thou reserued me to heare thes things And presently would haue risen and runne away from the place where he had bene standing or sitting when such doctrine should haue bene vttred Hitherto Irenaeus AND NOVV deare Christiā brother who would not be moued with the graue and zelous speeches of thes reuerend men that liued so nighe to the times of the holy Apostles and of our Saueour him self How exceeding great was their care amiddest al their other tribulations and at the very last time when they were to depart out of this world for Irenaeus also soone after suffered martyrdome to forwarne Christiā people to beware of heresie and schisine and to detest al maner of new commentaries expositiōs vpon holy scriptures other then the vniuersal traditiō of the
probabilite had bothe sene him and heard him in his life This man then hauing liued verie long in this his charge of bishoprike being now a hundred and twentie yeares olde was in the time of Traian the Emperor S. Iohn the Euangelist being dead a litle before accused by certaine heretiques who then first as Egisippus saith who liued in the same time beganne to shew them selues openly in the world hauing liued secretly in corners before for that al the holy Apostles and others which had heard our Sauiour speake were now dead and therfore thes heretiques deuised now what new expositions vpon scriptures liked them best And for that this man was the only or cheefe piller that stood against them for defence of the Catholique faith and apostolical traditiō at that daie they caused him coningly to be apprehended and presented before Atticus then gouern our of Iurie for the Emperour Who after many allurementes and threates vsed vnto him when by no me ās he could moue him to relent from his cōstancie in Christes seruice he caused him to be beaten with whippes and to be tormented many daies together which the old man indured with most wonderful corage in so much that Atticus being astonied saith our author that one of six skore years of age could beare so many torments commanded him finally to be nailed on a crosse as his master Christ was and so he died At the very same time liued therin Asia a man of singuler name for his holines called Ignatius disciple to the apostles by them or deined bishop of Antioche after that S. Peter had lest the same This mā being accused for his faith to the gouernour of Syria and standing constant in the confession therof was condemned by him to be torne in peeces of wild beastes But for that he was a person of great marke he was sent prisoner to Rome vnder the custodie of ten soldiars to suffer ther. And albeit thes soldiars vpon the way vsed him very discurteously and kept him straite yet founde he meanes either by speech or letters to comfort al Christians as he passed by them But especially as Eusebius noteth he inculcated two pointes to be remembred of them Primum vt haereses quae tum primò emergere caeperunt maxime praecaue ēt deinde vt apostolorū traditioni 〈◊〉 adhaerescerēt first that they should aboue al other things take heed of new opinions and heresies which then first began to creepe abroad and secōdly that they should sticke and cleane most firmely to the tradition of th' Apostles for the true vnderstanding and interpretation of scriptures that is to say they should admit no other interpretation but that which al churches by general and vniforme consent had receaued from th' apostles insinuating hereby that this should be an infallible rule to guide men by vnto the worlds ende Besides this the good man got time also and opportunitie in his iourney to write diuers epistles to sandry churches which Eusebius in his storie setteth downe And among other things either he being informed or fearing of him self that the Christians in Rome hearing of his comming would make means to the Emperour to get pardon for his life and so depriue him of martyrdome he write a most earnest letter vnto them beseeching them not to doe so Out of which letter both Eusebius and S. Hieron doe cite thes most excellent words following In this my iourny saieth he from Syria to Rome I am inforced to fight day and night with ten leopards that is with ten soldiars sent to keepe me Who the more benifites I doe bestow vpon them the worse and the more cruel they are towards me But their iniquitie is my instruction and yet hereby I am not iustified Would God I were once come to inioy thos beastes that are appointed to deuoure me I desire greatly that it may be hortly that they may be stirred vp to eate me quickly least perhapes they abstaine to touch me as they haue done from the bodies of other martyrs But if they should refuse to set vpon me I wil intise them on my self Pardon me my children for I know what is good for me Now I begine to be Christs true disciple desiring nothing that is sene in this world with mans eyes but only IESVS Christ my Sauiour Fire crosse beastes breaking of my bones quartering of my members tearing and renting of my body and al th' other tormentes that the diuel can inuent let them al come vpon me only that I may inioy my IESVS Thus far doth Eusebius cite the words of his own epistle which yet is exstant And S. Irenaeus S. Ierom doe 〈◊〉 yet further that when he came to suffer and heard the roringes of the lions redy to come forth vpon him he vsed thes words I am Gods corne and the teeth of thes wild beastes must grinde me to the ende I may be pure and good bread for Christs table He suffered saith S. Ierome in th' eleuenth yeare of Traians reigne and his reliques were carried backe againe by Christians from Rome to Antioche and ther are kept without the gate called Daphnitica Here we see the feruour of this seruant of God we see his constancie his corage his comfort in suffering And how came he deare brother to this most happie and blessed estate We heare him say of him self that novv he began to be Christes true disciple vvhen he desired nothing that mans eye can behold but only his Lord and Sauiour IESVS Christ. This burning loue then of IESVS did consume in him al other loue and affection that stayeth worldly men from like resolution He was no frende or louer of this world Heare the saying of an other light and lanterne of Gods church which liued at the very same time and suffered so one after him for the same cause and spake with him in his iourney toward Rome I meane S. Policarpus who wrote thus of Ignatius presently after his martyrdome vnto the Philippenses I beseech you brethren to yeld al obedience wher it is due and to vse al patience in your afflictions according to the example which you haue seene in Ignatius and other martyrs as also in S. Paul and the rest of the Apostles assuring your selues that thos men ranne not in vaine but in faith and iustice and therfore are gone to the place which was due vnto them being now with their Lord of whos afflictions they were made partakers in this life They were no louers of this world but they loued their maister who suffered death for our loue and rose againe for our glorification Thus far Policarpus And for that we are fallen into the mention of this rare and worthie man Policarp who albeit he sawe not Christ hī self in flesh yet did he liue most familiarly with diuers of the Apostles especially with S. Iohn Euāgelist whose domestical disciple he
Church did leaue vnto them from the Apostles time They saw wel and were so tould by the Apostles them selues that ther was no other certaine waie to vnderstand and hold the truth first planted but to stick to this tradition for vnderstanding of scriptures which should passe from hand to hand from bishope to bishope frō doctor to doctour from Councel to Councel frō Church to Church from age to age vntil the worldes end and without this they saw by experience of thos first heresies that euery heretique would make his part as good as the catholique Church from time to time by interpreting the scriptures after his owne deuise To the end thē that Christes Catholique people might stād together firmly in vnitie of faith and arme them selues iointly to the contempt of this world suffering for their master thes holy men did so carefully crie vpon them hauing heard at the Apostles own mouthes as it may be supposed how detestable a thing heresie was ī the sight of God and whersoeuer it entred that ther was no more hope of any vertue or other good thing to saluation For which cause it is recorded in like maner that diuers of thes first martyrs being brought foorth to die in the company of certaine heretiques that offered to die also for defence of Christian religion they refused to goe forth or die in their company affirming thē in truth to be enimies to IESVS Christ howsoever otherwise they made profession to die for him This be spoken by the way concerning thes notable mens zeale in detestation of schisme and heresie and of new expositiōs of holy scripture against the tradition of antiquitie which no man can thinke to be from our purpose if he consider the times wherin we liue and how litle this tradition is now regarded by many in respect of their own new deuises and fresh inuentions But now it foloweth in the forsaid storie of Eusebius that S. Irenaeus in processe of smal time came also to make his combat for the confession of his maister in the citie of Liōs in France wher after infinit torments and afflictiōs that he suffered he ended his life the xxviij day of Iune vnder th' Emperour Seuerus But before this he was sent into Asia to the Christians there from the Christians in France that liued in persecution and in the way he had letters also to the bishop of Rome Eleutherius in his own commēdation Which letters doe wel declare what a reuerend opinion the martyrs of God had of him And th' other letters that he carried into Asia doe set foorth the maruailous trial that our Sauiour vsed at that time vpon his seruantes wherof for our instruction as also for our comfort in aduersities that fal vnto vs I haue thought good to recite some part also in this place The letters beginne thus The seruantes of IESVS Christ that dwel at Lions and Vienna in France send peace in our Lord IESVS vnto their brethern in Asia and Phrigia who haue the same faith and hope of redemption c. The greatnes of our afflictions which grow vpon vs in this place and the multitude of torments that we suffer neither can we nor any man els by writing expresse And then they shew first how they were forbid by publique edict to enter into any common house boothe or market place or to come abrod out of their own dores Secōdly frō their owne houses they were fetcht out by officers led to the market place and in the way reuiled and spit on by the people beaten with stones and other weapons which ech mā had in his hand their apparel pulled from their backes and this before iudgement was geuen against thē while yet they expected the comming of the President to determine their cause Who whē he came demaunding no other question of them but only whether they were christiās or no commaunded al maner of torments to be exercised vpon thē And for that a noble yong gentilman named Vetius began to speake a word or two in their behalf he was also condemned among the rest as aduocate of the christians Thirdly they shew that al their frindes acquaintance and kindred among the Gentils at that time forsooke them Their owne seruants for feare of tormēts came in and accused them most falsly of eating of mans flesh and that which greeued them most of al ten of their companie vpon the first sight of torments abiured Christ openly And yet al this notwithstāding they declare that Christ their Sauiour forsooke thē not in thos extremities but cōforted thē aboue al measure by the noble cōfessiōs and cōbates of diuers others wherof they recite very strang examples namely of one Sanctus a deacon who for al the torments the enemies could vse vpon him from morning vnto night could not be inforced to answere the President to no one question that he demanded but onely by those two latin wordes Christianus sum I am a Christian. Thes two wordes saith the storie serued for answere to whatsoeuer he was asked either touching him self or others The like they write of one Blandina a noble woman which wearied out al her tormentours and therfore in a rage towardes the end of the day they tied her to a great beame and hanged her vp in the aire Which beame for that it represented the forme of a Crosse as shee hanged vpon it did comfort both her and al other Christians infinitly They declare besides that their holy old bishope named Pothenus in whose place Irenaeus succeded after being four score and ten yeares old and not able so much as to stād on his feete was caried to the place by the hands of souldiours and there ended his life with incredible fortitude And of the foresaid Blandina they write that being put downe from the beame againe she was beaten with whippes rent with yron hookes set vpon a burning frying pan and after that wrapt in a net and cast amōg wilde bulles In al which torments she kept a mery countenance thanking God most hartelie for this benefit and for that shee had sene her owne children die constantly in the same place for the same cause before her They report also of one Attalus a man of great name authoritie in that cittie who being drawē forth of his house was first lead about the place of spectacle with a table borne before him wherin was writen in great latine letters This is Attalus the Christian and afterward he was abused by the people in al kinde of most extreme villanous maner but yet because of his calling the president durst procede no further against him vntil he had writē to Rome to the Emperour and receaued answer which soone after was had he in the meane space being kept in prison wher he did singuler much good then vpō the solemne day of the publike faires that were in Lions he was brought forth againe and first
heauen voluntarie pouertie and the like al I say he thrusteth out together with the scripture alleaged for the same And finally not to hold the reader any longer in the enumeratiō of thos thinges which he shal finde almost in euery other leafe of the booke Page 157. he thrusteth out not only S. Augustin talking of the price of heauē and of the facilitie to gaine the same but also striketh out in like maner the very wordes of Christ him self saying the kingdome of heauen doth suffer violence men doe lay handfast vpon it by force And what may be said then gentle reader of thes mē who spare neither Fathers Doctours Prophetes Apostles nor Christ him self when they stand in the way against their foolis he herefies AND THIS of thrusting out But now if I would speake of mangling I might say much more but that this place beareth it not and therfore thous halt be content good reader to accept of one example only among infinite that might be alleaged and by this one thou maist make vnto thy self some certaine coniecture of the rest Page 367. it is handled and proued by me against the impedimēt of delay how that vvee by deferring our cōuersion doe alwaies binde our selues to greater penance satisfaction afterwardes c. In which discourse M. Buny first in steed of the worde Penāce vseth alwaies the worde repētance as though al were one and so runneth on smoothly so long as it wil hold out And as for the worde Satisfaction for that he had no other word to put in for it he thrusteth it cleane out Then commeth he to S. Cyprian who saith that a diligint and long medicine is to be vsed to a deepe sore which wordes M. Buny admitteth and setteth downe as good and currant But the other part of the sentēce immediatly following was that our penance must be no lesse thē vvas our fault cōmitted which part M. Buny striketh out of the text as also al the rest ensuing wherin S. Cyprian prescribeth that this penance must be made with teares watching wearing of hear-cloth the like which seeme to be thinges nothing pleasant to the bodie of a Minister After S. Cyprian followeth S. Augustin in the very same page affirming That it is not sufficient for a sinner to change his maners to leaue of to sinne except he make satisfaction also to God for his sinnes past by sororrful penance geuing of almes c. With which wordes M. Buny would haue nothing to doe for that they were incorrigible therfore he ' thrust thē quite out yet out of S. Hierome that in the third place insued he was content to admit thes wordes Our bodie that hath liued in many delightes must be chastised vvith affliction our long laughing must be recōpenced vvith much vveping But the wordes immediatly following in the same seutence our soft linning and fine silke apparel must be changed into sharpe hear-cloth seemed to harde to this delicate doctour and therfore he thrust them quite out In the end of the ranke came graue S. Ambros affirming That vnto a great vvound a deepe long medicine in needful Which wordes M. Buay very quietly and courteously let passe But vpon th' other that immediatly followed he gaue a deade blow thrust them by head shoulders out of the booke to wit Grāde seelus grādē necessariā habet satisfactionē A great offence requireth of necessitie a great satisfaction Now thē gentle reader what shal we thinke or say of thes mē or of their maner of dealing Haue they honest meaning trow you Haue they sidelitie Haue they a conscience Haue they respect of God or man that deale in this order Is it hard to found any new religiō or to defend it or to auouch what folie or falsaood soeuer by this maner of proceeding If thes mē had habilitie to doe what their consciences would permit thē in the world abrod what an alteration what a subuersiō what a metamorphosis would they make in al matters of antiquitie If they had to them selues the setting forth of the holy fathers doctours workes how would they loppe and circumcise the same how would they set them foorth in their Ierkins yea barehose and doubletes cutting of al other garmentes and furniture that liked thē not or were not sutable to the season of thes mens senses If thes men I say had the keeping of al antiquities of fathers Councels and scriptures that to thē selues alone in their owne custodie without the knowledge or cōtradiction of any one Catholique for the space of only fiue hundred yeares together as they graunt we held thē al in our handes for a thousand what maner of bookes trow you should we finde them How currant and absolute for the protestant religiō No doubt but we should heare thē speake euē as Iohn Caluin speaketh in al matters of controuersie or rather as that good man for the time would haue them to speake vnto whos handes the last edition of such workes should be committed And thus much shal suffice for discouerie of M. Bunies editiō of my booke now remaineth ther only a word or two to be saide of the treatise which he adioined tēding as he saith to Pacification Of M. Bunies Pacification AND first of al a man would thinke that M. Buny did take but a very strange way to pacification in offering me the greate iniurie which before hath bene shewed in his editiō But for that he pretendeth his peace to be towardes the general by labouring the aduersaries as his phrase is I shal be content to passe ouer my particuler and to examine peaceably what he saieth and how he laboreth vs to that effect But here againe at the very first enterance ther riseth a new stoppe against al vnion or pacification with vs for that he is so singulerly persuaded of the rare light and knowledge of truth which they haue alone among them selues as he dareth to pronounce That to their knovvledge God neuer yet bestovved the like on others In which asseueratiō for that he excepteth neither the fathers or doctours of the primatiue Church nor yet th' Apostles them selues whom we hoped to haue had at least wise for iudges and arbiters in making this peace what probabilitie can ther be of vnion or composition amōg vs seing that at the very first word he maketh his cause better not only then ours but also then the case and condition of any other whatsoeuer since Christes departure frō earth or before But yet this I wil let passe also as a vaunt proceeding of an humour peculier to mē of his stampe For if you goe to al the petie sectes of thes our times or of any other times that haue bene from the beginning ech one wil sing the self same song affirming euery other bodies candel to be out but only theirs And if they should not say so they were not sectes or
euer sorte or sect of people in the world professed reuerence honour or worshippe to God or to Gods or to any diuine power essence or Nature what soeuer were they Iewes heathens Gentiles ChristiaÌ„s Turkes Moores Heretiques or other they did alwayes call their said professioÌ„ by the name of their Religion In which sense also and signification of the worde I am to treate at this tyme of Christian religion that is of the substance forme maner and waye reueiled by Christ and his Apostles vnto vs of persourning our duetie and true seruice towardes God Which seruice is the first pointe necessarie to be resolued vpon by hym that seeketh his saluatioÌ„ as in the Chapter that goeth before hath bene declared And for obteyning this seruice true knowledge therof no meane vpoÌ„ earth is left vnto man but onlie by the light and instruction of Christian religion according to the protestation of S. Peter to the gouernours of the Iewes wheÌ„ he sayed Ther is no other name vnder beauen gyuen vnto men vvherby to be saued but only this of Christ and of his religion If you obiecte against me that in former tymes before Christes natiuitie as vnder the law of Moyses for two thousand years together there were many Sainctes that without Christian religion serued God vprightelie as the Prophetes and other holie people and before them againe in the law of Nature wheÌ„ nether ChristiaÌ„ nor Iuishe religion was yet heard of for more then other two thousand years there wanted not diuers that pleased God and serued hym trulie as Enoche Noe Iob Abraham Iacob and others I answer that albeit thes men expeciallie the former that liued vnder the law of nature had not so particuler expresse knowledge of Christe and his mysteries as we haue now for this was reserued to the tyme of grace as sainct Paule in diuers places at large declareth that is albeit they knew not expresselie how and in what maner Christ should be borne whether of a virgine or no or in what particuler sorte he should liue and die what sacramentes he should leaue what waye of publishing his ghospel he should appointe the like wherof not withstanding verie manie particulers were reueiled to the Iewes from tyme to tyme and the nearer they drew to the tyme of Christes appearance the more plaine reuelation was made of thes mysteries yet I say all and euerie one of thes holie Sainctes that liued from Adam vntill the comming of Christ had knowledge in general of Christian religion and did be lieue the same that is they belieued expresselie that there should come a Saueour and Redeemer of man-kinde to deliuer them from the bondage contracted by the sinne of Adam This was reueiled straight after their fall to our first parentes progenitours in Paradise to witt that by the vvomans seede our redemption should be made In respecte wherof it is said in the reuelations that Christ is the Lambe that hath bene slaine from the beginning of the worlde And S. Peter in the first general Councel holdeÌ„ by th' Apostles affirmeth that th' old auncieÌ„t fathers before Christes Natiuitie were saued by the grace of Christ as we are now which S. Paul confirmeth in diuers places And finallie the matter is so cleare in this behalfe that the whole schoole of diuines accordeth that the faith and religion of th' old fathers before Christes appearance was the verie same in substance that ours is now sauing onlie that it was more general obscure and confuse then ours is for that it was of thinges to come as ours is now of thinges past and present For example they beleeued a Redeemer to come and we beleeue that he is alredie come They said virgo concipiet a Virgine shall conceyue and we say virgo concepit a virgine hath conceyued They had sacrifices and caeremonies that presigured his coÌ„ming for the tyme ensuinge we haue sacrifice and sacramentes that represent his beinge for the tyme present They called their Redeemer th' expetatioÌ„ of Nations and we calle hym now the saluatioÌ„ of Nations And finallie there was no other difference betwene the old faith of good men from the begining ours but onlie in the circumstances of tyme. clearnes particularitie and of the maner of protesting the same by owtwarde signes and ceremonies For that in substance they beleeued the same Redeemer that we doe were saued by the same beliefe in his merites as we are For which cause Eusebiê° well noteth that as we are called now ChristiaÌ„s so they were called then Christi Psal. 104. that is annointed iÌ„ prefiguratioÌ„ of the true Christ in whom they belieued as the first head of all other anoynted and who was the cause and authour of their annoynting By this then it is most manifest that not onlie now to vs that be Christians but at all other tymes from the begining of the world to all other persons and people what so euer that desired to saue their soules it was necessarie to beleeue and loue Christ and to professe in harte his religion For which consideration I thought it not amisse in this place after the former groundes layed that their is a God and that man was created and placed here for his seruice to demonstrate and proue also this other principle that the onlie seruice of this God is by Christian religion Wherin albeit I doe not doubt but that I shall seeme to manie to take vpon me a superfluous labour in prouing a veritie which all men in Christendom doe confesse yet for the causes before alleaged in the second chapter which moued me in that place to proue there is a God that is to saye first for the comfort strengthe 2nd confirmation of suche as either froÌ„ th' enimie may receiue temptations or of them selues may desire to see a reason of their beleefe and secondlie for awakening stirring or stingig of others who ether of malice carelesnes or sensualitie are fallen in a slamber and haue lost the feeling and sense of their beleefe for manie such wante not in thes our miserable dayes it shall not be perhappes but to verie good purpose to laye together in this place with the greatest breuity that possiblie may be the most sure groundes and inuincible euidences which we haue for declaration and confirmation of this matter For albeit as th' Apostle S. Paul declareth the thinges which we belieue be not such in them selues as may be made appareÌ„t by reason or humane argumeÌ„tes for that our faith that is th' assent of our iudgemeÌ„t to the thinges propounded by God vnto vs must be voluntarie to th' ende it waye be meritorious yet such is the goodnes and most sweet proceeding of our merciful God towardes vs as he will not leaue hym self without suficient testimonie both inwarde and owtward as the same Apostle in another place doth testifie For that inwardlie he testifieth the truth of such
of publishing their lawes and procuring authoritie to the same then to write them with their owne handes and in their life time to establishe their promulgation So Lycurgus Solon others among the Grecians Numa to the Romanes Mahomet to his Sarasins and diuers other in like maner But Iesus to shew his Diuine power in directing the penne and stile of his Euangelistes would not leaue any thing writing him self but passed from this world in simplicitie and filence whithout any further shewe or ostentatiō of his own doings meaning notwithstāding by his eternal wisdome that the prophetie of Ezechiel should be fulfilled which foresignified the being of his fowre irrefragable witnesses which daie and night without rest should preache extolle and magnifie their Lord and Maister to the worldes ende Foure then were fore-prophetied and foure as we see by Gods prouidence were prouided to fulfil the same prophetie The first and last are two Apostles that wrote as they had sene The two midle are two diseiples who registred thinges as they had vnderstoode by conference with the Apostles The first Ghospel was written by an Apostle to giue light open the waie to al the rest And the last in like maner was written by an Apostle to giue authoritie and confirmation to al the former The first was writtē in Hebrue or Iewish tongue for that Iesus actions were dóne in that countrie to th' ende that therby eyther the whole Nation might beleeue them or the obstinate impugne them The other three were written in the publique tongues of al other nations that is in the Greeke and Romane languages if it be true which diuers holde that S. Marcs Ghospel was first written in Latin They wrote their stories in diuers countries eche one remaning farre distant frō an other and yet agreed they al as we see most exactly in the verie same narration They wrote in diuers times the one after the other and yet the later did neither correct nor reprehend anie thing i the former They published their stories when infinite were aliue that knew the factes and many more that desired to impugne them They set doune in most of their particuler narrations the time the day the houre the place the village the house the persons the men the women and other the like Which circumstances the more they are in number the more easie to be refuted if they were not true Neither did they in Iurie write of thinges done in India but in the same countrie it self in Townes Cities that were publiquely knowen in Bethania and Bethsaida villages hard by Ierusalem in the Suburbes and hiles about the Citie in such a Streete at such a Gate in such a Porch of the Temple at such a fishpoole which al people in Ierusalem did euery daie beholde They published their writinges in their owne life time and preached in worde so much as in writing they had recorded They permitted the same to the iudgment and examination of al Christs church especially of the Apostles who were able to discerne euerie least thing therin contained So Marke set forth his Ghospel by the instruction and approbation of S. Peter as also did Luke by the authoritie of S. Paul They altered not their writinges afterward as other authours are wont in their later editions nor euer corrected they anie one iote of that which they had first set doune And that which neuer happened in any other writinges in the world besides nor euer Prince or Monarch was able to bring to passe for credite of his edictes or sanctions they gaue their liues for defence and iustefying of that they had written Their maner of writing is sincere and simple without al arte amplification or Rhetorical exornatiō They flatter none no not Iesus him self whom they most adore nor in confessing him to be their God and Creatour doe they conceale his infirmities of fleshe in that he was man as his hunger and thirst his being wearie how he wept his passions of feare and the like So lykewise in the Apostles that were the gouernours superiours and heads of al the rest doe thes Euangelistes dissemble hide or passe ouer no such thinges as were defects and might seeme to worldlie eies to turne to their discredites As for exāple how Christ rebuked them for their dulnes in vnderstanding how after long instruction they proposed notwithstanding verie rude and impertinent questions vnto him how Thomas would not beleeue the attestation of his fellowes how S. Ihon and S. Iames the sonnes of Zebedee ambitiouslie sollicited to haue the preheminence of sitting nearest to Christ ī his glorie Which later clause beīg set doune clearly by S. Marke while yet S. Ihon the Apostle was liuing the same was neuer denied nor taken yll by the said Apostle neither S. Markes Ghospel the lesse approued by him albeit he liued longest and wrote last of al the rest Nay which is more and greatly no doubt to be obserued thes Euangelistes were so sincere and religious in their narrations as they noted especiallie the impersections of them selues and of such other as they principally respected So S. Mathew nameth him self Mathevv the Publican And so S. Marke being Peters disciple recordeth particulerly how S. Peter thrise denied his maister S. Luke that was scholler and dependent of S. Paul maketh mention alone of the litle differences betwene Paul and Barnabas in the storie of S. Stephens death after al his narration ended he addeth a clause that in humane iudgement might haue bene left out to witt Saulus erat consentiës neci eius Saul was cōsenting culpable of Stephens death Wherby we may perceaue most perspicuouslie that as thes men were plaine sincere and simple and farre from presuming to deuise any thinge of them selues so were they religious and had scruple to passe ouer or leaue oute any thinge of the truth in fauour of them selues or of any other whosoeuer Thes mens writinges then were published receyued for vndoubted truth by all that liued in the verie same age and were pryuie to the particulers therin cōteined They were copied abrode into infinit mens handes and so conserued with all care reuerence as holie and diuine scripture They were read in churches throughout all countries and Nations expounded preached and taught by all pastours and commentaries made vpon them by holie fathers from tyme to tyme. So that no doubt can be made but that we haue the verie sa ne writinges incorrupt as th' authours left them for that it was impossible for anie enimie to corrupt so manie Copies ouer al the world without discoucrie and resiitance And the same very text wordes and sentences which from age to age the learned fathers doe alleage out of thes scriptures we fynde them now as they had them at that tyme. As for example S. Iohn that lyued longest of all th' Apostles and Euangelistes had amōge other
the truth of our beleefe it would be ouer tedious to lay doune euery particuler waie that might be assigned for discussion therof for that it would bring in the contention of al times aswel auncient as present about cōtrouersies in Christian faith which hath bene impugned from age to age by the seditious instruments of Christs infernal enemie And therfore as well in respecte of the lēgth wherof this place is not capable as also for that of purpose I doe auoide al dealing with matters of controuersie within the cōpasse of this worke I meane only at this time for the comfort of such as are alredy in the right waie and for some light to others who perhaps of simplicitie may walke awrie to let doune with as great breuitie as possibly may be some few general notes or obseruations for their better helpe in this behalfe In which great affaire of our faith and beleefe wherin consisteth as well the ground and foundatiō of our eternal welfare as also the fruite entire vtilitie of Christs comming into this world it is to be considered that God could not of his infinite wisdome forseeing al thigs and times to come nor euer would of his vnspeakable goodnes desiring our saluatiō as he doth leaue vs in this life without most sure certaine and cleare euidencie in this matter and consequētly we must imagine that all our errours cōmitted herein I meane in matters of faith and beleefe among Christians doe proceede rather of finne negligence wilfulnes or inconsideration in our selues then either of difficultie or doubtfulnes in the meanes left vnto vs for discerning the same or of the want of Gods holie assistance to that effect if we would with humilitie accept therof This Esay made plaine when he prophetied of this perspicuitie that is of this most excellent priuilege in Christian religion so many hundred yeares before Christ was borne For after that in diuers chapters he had declared the glorious cōming of Christ in signes and miracles as also the multitude of Gētiles that should imbrace his doctrine together with the ioye and exultation of their cōuersion he forsheweth presentlie the wōderful prouidence of God also in prouidinge for Christians so manifest a waye of directiō for their faith and religion as the most simple and vnlearned man in the world should not be able but of wilfulnes to goe astraye therin His wordes are thes directed to the Gentiles Take comfort and feare not beholde your God shall come and saue you Then shall the eyes of the blinde be opened and the eares of the deafe shal be restored c. And there shal be a path vvaye and it shal be called THE HOLIE WAYE it shal be vnto you so direct a vvay as fooles shall not be able to erre therin By which wordes we see that among other rare benefites that Christes people were to receaue by his comminge this should be one and not the least that after his holie doctrine once published and receyued it should not be easie for the weakest in capacitie or learning that might be whom Esay here noteth by the name of fooles to runne awrie in matters of their beliefe so plaine cleare euidēt should the waye for trial therof be made Here hence it is that S. Paul pronounceth so peremptorilie of a contētious and heretical man that he is damned by the testimenie of his ovvne iudgement or conscience for that he hath abandoned this common direct and publique waye which all men might see and hath deuised particuler pathes and turninges to hymself Herehēce it is that th' auncient fathers of Christe primatiue Church disputinge against the same kynde of people defended alwayes that their errour was of malice and wilful blindnes and not of ignorance applyinge thos wordes of prophetie vnto thē they that savve me rannc out from me That is saith S. Augustine they which sawe and beheld the Catholique Church of Christ which is the plaine waye denoted byEsay and the most eminēt mountaine described by Daniel as also by Esay hymself in an other place expounded by Christ in S. Mathewes Ghospel this Churche saith he wicked heretiques beholding for that no mā can auoide the sight therof but he that most obstinatelie will shut his eyes yet for hatred and malice doe they runne out of the same and doe raise vp heresies and schismes against th' vnitie therof Thus much saith this holie doctour by whose discourse we maye perceyue that the plaine and direct waye mentioned by Esay wherin no simple or ignorant man can erre is the general bodie of Christes visible Church vpon earth planted by his Apostles throughout al countries Nations and cōtinuinge by succession vnto the worldes ende In which Church whosoeuer remaineth beleeueth al thinges that are taught therin cā not possiblie fall into errour of faith For that this church or vniuersal bodie is guided by Christes spirit who is the heade therof and so no waies subiect or withi cōpasse of errour For which cause S. Paul nameth it the pillar and sirmament of truth And the same Church is so manifest and euident and shal be so to the worldes ende as the same learned Doctour and other his equals doe proue that it is more easie to fynde it out then it is to see the Sunne or Moone when it shy neth brightest or to beholde the greatest hill or mountaine in the world For as S. Augustines wordes are albeit particuler hilles in one countrie may be vnknowen in an other as Olympus in Greece may be vnknowen in Affrica and the mountaine Giddaba of Affrike may be vnknowen in Greece yet saith this holie father a mountaine that passeth throughout all Countries and filleth vp the whole world as Daniel prophetied Christes Church should doe can not be but apparent to the sight of al men and consequentlie must needes be knowē of al men but onlie of such as wilfullie doe shut their eyes from sight therof For declaration of which reason argument and discourse of Holy-Fathers being also the discourse of Christ hym self in the Ghospel when he remitteth mē to the visible Church that is placed on an hill it is to be noted that in the time frō Christes ascension vntil the 14. yeare of Neroes raigne who first of the Romane Emperours beganne open persecution against the proceedinges of Christians put to death S. Peter and S. Paul In this time I saie of tolleration vnder the Romane Empire which cōtained the space of 37. yeares Christes Apostles and Disciples had preached and planted one vniforme Ghospell thoroughout all the worlde as both by their actes and gestes recorded as also by the peculier testimonie of S. Paul to the Romanes may appeare Which thing being done most miraculoussie by the power and vertue of their Maister and Bishops pastours and other gouernours being ordained in euery Church and countrie for guiding and directing the same by
deedes the wil and commaundementes of his father in this life For want wherof he assureth them that manie at that daye who had not onlie belieued but also donne miracles in his name should be denied reiected and abandonned by hym Which longe lesson of vertuous life being the first that euer our Saueour gaue in publique to his Disciples then newlie gathered together as S. Mathew noteth hauing treated verie litle of pointes of faith before but onlie in general by some miracles and preachinge hauinge shewed hymself to be the true Messias doth sufficientlie teache vs that it is not enoughe to beleeue in Iesus and to make professiō of his name and doctrine except we conforme our lyues and actions accordinge to the prescript of his commaundmentes For albeit in Christian religion faith be the first and principal foundation whervpon all the rest is to be stayed and grounded yet as in other material buildinges after the foundation is layed ther remaineth the greatest labour time cost cunning and diligence to be bestowed vpon the framinge and furnishinge of other partes that must insue euen so in this celestial edifice or buildinge of our soule hauing layed once the foundation and grounde of true beliefe which a Christian oftentimes dispacheth in the space of one weekes learninge the rest of al our life time labour and studies is to be employed in the perfecting of our life and actions and as it were in raising vp the walles other partes of our spiritual buil ding by the exercise of al vertues and diligent obseruation of Gods commaundements Without the which our faith is to no more purpose or profite then is a foundation without a building vpon it or a stocke or tree that beareth no fruite Which thinge S. Iames expresseth most excellentelie in this fit similitude Euen as a bodie vvithout spirite is dead so is saith vvithout vvorkes Which necessary point of vertuous life and obseruing Gods commandements for that certaine carnal and sensual Christiās in the primatiue Church euen yet whiles the Apostles thē selues were aline would in no wise vnderstande aright but for pleasing their owne appetites deuised vpon certaine darke and hard speeches of S. Paul that only faith was sufficient to saue them S. Austine and other auncient fathers were of opinion that not only thes last wordes of S. Iames the whole discourse which he maketh of this matter in that chapter but also both his and all other Apostles writinges set forth and published after S. Pauls epistles were prin cipally to represse this most absurde and pernicious errour For declaratiō wherof I wil allege only thes words of S. Augustine folowing expresly writē in a booke for this purpose intituled of faith good workes Thus then he beginneth For that this wicked opinion of only faith was sprong vp in the Apostles time by ill vnderstāding of S. Paul al the other Apostolical epistles which ensue of S. Peter S. Iohn S. Iames and S. Iude were directed principally to this ende to proue with al vehemencie that faith without good workes is nothing worth Euen as in deed S. Paul him self did not define euery maner of faith wherby we beleeue in God but only meaneth that profitable euangelical faith which hath workes annexed proceeding of charitie And as for that faith which is without workes and yet seemeth to thes men to be sufficient for their saluation he protesteth that it is so vnprofitable as he doubteth not to save of hym self If I should haue all faith in such sort is I vvere able to moue mountaines yet had not charitie I vvere nothing By which charitie no doubt good life is meant for that as in an other place it is said Charitie is the fulfilling of al the lavv Wherfore S. Peter most euidently in his secōd epistle hauing exhorted men to holines of life and maners sheweth that certaine wicked persons tooke occasion by some obscure sentēces of S. Paul to promisse them selues securitie of saluatiō by only faith Which hard sentences S. Peter affirmeth that thes miserable mē peruerted to their owne destruction as they did also other holiescriptures seing that S. Paul was of the verie same opinion that the other Apostles were concerning life euerlasting to be obtained by none but by such onlie as ioined vertuous life with their beliefe But S. Iames of al other is most vehement against al such as thinke that faith can suffice to saluation without good workes in so much as he compareth them to the deuils thē selues saying Doest thou belieue that there is one God thou doestvvel the deuils also doe belieue the same and tremble What could be spokē more truly briefly and vehemently then this seing in the Ghospel we read that the deuils made the same confession of Christes deitie that did S. Peter and yet Christ commended the one and reprehended the other c. Wherfore let not simple mindes be deceyued thincke that they knowe God if they confesse hym with a dead faith that is with a faith voide of good works as deuils doe for that they read perhappes in scripture thes wordes of Christ this is life euerlasting that men knovve thee the true God and Iesus Christ vvhom thou hast sent Lett them not I saye be deceyued with this but lett them remēber how Christes Apostle expoundeth that saying when he writeth By this vve knovve God trulie is vve keepe his Commaundementes and vvho soeuer sayeth that he knovveth hym and yet keepeth not his Commaundementes he is a liar and the truth is not in hym Thus farre S. Augustine declareth this veritie out of the scriptures and he addeth further in an other place the testimonie of S. Paul for comprobation hereof who admonished the people of Corinthus in thes wordes Deceyue not your selues nether fornicatours nor adulterours nor theeues nor couetous persons nor backbiters nor drunckards shal obtaine the kingdome of God Which S. Augustin proueth that S. Paul in truth could neuer haue auouched if the Corinthians by onlie faith might haue escaped damnation The very same discourse maketh S. Gregorie the great out of holie write vpon this pointe For hauinge considered thos most confortable wordes of Christ to S. Thomas blessed are they vvho haue not seene and yet haue beleeued he annexeth as followeth Perhaps here euerie Christian will saye within hym self I doe belieue and therfore I am blessed shal be saued Wherin he saith truth if his life be answerable to his beleefe For that a true faith doth not contradicte in maners the thiges which it professeth in wordes For which cause it was said of certaine false Christians by S. Paul that they confessed God in vvordes but denied hym in deedes and by S. Iohn that vvho soeuer saith he knovveth God and keepeth not his commaundements is a lyar Which being so we must examine the truth of our faith by consideration of our
vttereth the same ī otherwordes they vvhich commit sinne are enimies to their ovvne soules Wherfore they laye downe to al men this general seuere most necessarie commaundement vpon al the paines before recited Flee from sinne as from the face of a snake And againe Bevvare thou neuer consent to sinne For how soeuer the worlde may make litle accounte of this matter by whome as the scripture noteth the sinner is praised in his lustes and the vvicked man is blessed for his vvickednes yet most certaine it is for that the spirite of God auoucheth it that he vvhich committeth sinne is of the deuil and therfore is to receyue his portion amonge deuils and damned spirites at the latter daye And is not al this sufficient most deare brother to breed in vs a detestation of sinne with feare and horrour to commit the same Is not this of force and strength sufficient to shake the hartes of them that wallowe perpetually in the pudle of sinne and doe commit the same daylie without scruple remorse or consideration what desperate obstinacie obduration is this Surely we find now by experiēce that the holye Ghost prophesied ful truelie of thes men when he sayed sinners alienated from God are possessed vvith a surit like a serpent and like a deafe cocatrise vvhich stoppeth her eares against the enchaunter This surie I saie is the furie or madnesse of willfull synners which stoppe their eares like serpentes to all the holy enchauntmentes that God can vse vnto them for their conuersiō that is to all his internal motions and good inspirations to all remorse of their owne consciences to all threatninges of holie scriptures to al admonishmentes of gods seruauntes to al examples of vertuous liuers to al the punishementes that light vpon the wicked and to all the other meanes which God can vse for their saluation Good Lorde what man would commit a mortal sinne for the gayning of ten thowsande worldes if he considered the infinite dōmages hurtes inconueniences mileries which doe ensue by cōmitting of the same For first who soeuer sinneth mortallie leeseth the grace of God inherent in his soule which is the greatest gift that can be gyuen to man in this life cōsequētlie he leeseth al those thinges which did accompanie that grace as are the vertues infused and the seuen giftes of the Holy Ghost wherby the sowie was beautified in the sight of her spouse and armed against al assaultes of her ghostlie enimies Secondlie he leeseth the fauour of God and consequentlie his fatherly protection care and prouidēce ouer him enforceth hym to be his professed enimie Which how great a losse it is we may esteeme in part by the state of a worldly princes seruant and fauorite who being in highe grace and credit with his Soueraine should by some one great offence lose al his fauour at one instant and incurre his mortal hatred and displeasure Thirdly he leeseth all his inheritance clayme and title to the kingdome of heauē which is due onlie by grace as S. Paul wel noteth and consequentlie he depriueth hym self of all dignities and commodities depending therupon in this life as are the condition and high priueledge of being the sonne of God the communion of Sainctes the protection of holie Angels and the like Fourthlie he looseth the quiet ioye and tranquillitie of a good conscience and all the fauours cherishmentes consolations and other comfortes wherwith the holie Ghost is wont to visite the mides of the Iust. Fifthly he looseth the merit and rewarde of his good workes done al his life before and whatsoeuer he doth or shal doe while he continueth in that miserable and sinful state Sixtlie he maketh hym self guiltie of eternall punishment and enrolleth his name in the booke of perdition and consequentlie byndeth hym self to althose miseries and inconueniences wherunto the reprobate are subiect that is to saie to be an inheritour of hel and damnation to be in the power of the deuill and his Angels to be thral to synne and euerie temptation therof and his sowle which was before the temple of the holy ghost the habitation of the blessed Trinitie the spouse of God place of repose for holy Angels to visit now to be a dēne of dragons a nest of scorpions a dongeō of deuilles a sincke swine-stie of al filth and abhomination and hym self a companion of the miserable damned spirites Lastlye he abandoneth Christ and renounceth al the interest and portion he had with hym treading hym vnder his feete defiling his most pretious blood Crucifying hym againe as S. Paul auoucheth in that he sinneth agaist him who died for sinne and maketh hym self a persecutour of his redeemer For which cause the same Apostle pronounceth a most hard and heauie sentence against such men in thes wordes If vve synne vvillfullye novv after vve haue receyued knovvledge of the trueth there remaineth no more sacrifice for synnes but rather a certaine terrible expectation of iudgement and rage of fyre vvhich shall consume the aduersaries To which S. Peter agreeth when he saieth It had bene better not to haue knovvē the vvay of iustice thē after such knovvledge to slyde backe agayne from the holye commaundement vvhich vvas gyuen This being so let sinful worldlinges goe now and solace them selues in their vanities and watōnes as much as they lift Let them excuse and pleasantlye defend the same by saing pryde is but a pointe of gentrye glouttonie good fellowship anger and reuenge but an effect of courage lecherye and wantonnes a trycke of yowth they shall one daye finde that these excuses will not be receyued but rather that al such pleasant deuises toies wil be turned into teares al such fond concepts into doleful lamentations They shall proue to their great cost that God will not be iested with but that he is the same God still and will aske as seuere accounte of them as he hath done of other before although now it pleasenot them to keepe any accounte at al of their life and actions but rather to turne all to disporte and pleasure persuading them selues that how soeuer God hath delt before with other yet vnto thē he wil pardon al. But this is a mere madnes and a voluntarie deluding of our selues for that God hym self by his sacred word instructeth vs to reason after an other sashion Which I wil here breefly touch exhorting euery prudent Christian seriously to examine the same At what time the great Apostle of the Gentiles S. Paul tooke vpō him to make a comparison betweene the grieuous sinnes of his nation the Iewes for which they were reiected and made reprobate by God and thos which Christians doe commit after their Redemption he framed this collection concerning Gods iustice due vnto them both saing If God spared not the naturall boughes take heede least he spare not thee And there-vpon he inferreth this admonition
this place Dan. 9. v. 〈◊〉 5. The exact number of vveekes froÌ„ the building of the secoÌ„d TeÌ„ple to the death of Christ. 62 Th' accoÌ„pt of Daniels vveekes The. 6. proofe The traditioÌ„s of Rabines Thalm. tract SaÌ„dr cap helec alibi Thalm. in tract Auodazara Esa. 9. v. 6. An obseruatioÌ„ of the Cabalistes Th. lm in lib Sabbath in tract Sanhedrin Esa. 7. Mat. 2. Th' obseruation of Rab. Moses Rab. Mos. Ben. Maimon ep ad Iudaeos African Rab. Iosue ben leui in Thal. tract Sanhed c. helec Esa. 66. v. 7. Christ hydeth hym self in the sea Th' obseruatioÌ„ of the Talmud Talm. tract Sanhed c. helec Rab. Iohanan Rab. Iuda Rab. Nehorai c. Ioseph l. 20 antiq cap. 6 8. lib. 6. de bello Iud. 15. lib. 7. c. 9. The. 7. proof ForebodiÌ„g Tacit. l. 21. Sueton. in vita Vesp. Ioseph de bello Iudai I. 7. c. 12. The. 8. proofe The general expectation of the people Ioh. 1. Ioh. 10. Diuers false Christes did rise in luric Act. 5. Ioseph l. 17 c. 8. l. 18. c. 1. 2. l. 20. c. 2. 6. Talm. tract Sanh cap. helec Rab. Mos. Ben. Maim in Sententiis Nicol Damascenus Ioseph 1 14 antiq c. 2. Mat. 22. Marc. 3. 12. The coÌ„clusioÌ„ of this first coÌ„sideration of the ryme THE. 2. Consideration Christ his Birthe 1. Iesus Lym. * 3. Reg. 7. Psal. 30. Esa. 11. Mat. 1. Luc. 3. * Of this matter vvri teth Iosephus l. 18. c. 1. antiq 1. Reg. 17 2. Reg. 2. Mat. 13. Luc. 6. Thal. tract SeÌ„h c. Nigmar had 2. The maner of his conception Luc. 1. Mat. 1. Augustin Lib. 4. de Trin. c. 5. l. cont Iudzos c. 5. Chrysost. in cap. 1. Luc. 3. The maner of Iesus natiuitie Esa. 7. Parthenm Rab. SimeoÌ„ Ben. Iohai in cap. 2. Gen. Rar Mos. 〈◊〉 in 〈◊〉 14 v. 12. Iere. 31. v. 22. Rab. Hacad quest 3. in E a. c. 9. Betuleins in l. de car Sibyl Clem. in recognit 4. The place appointed for the birth of the Messias Mich. 5. * Gen. 35. 48. 1. Para. 2. Psal. 131. * This he saith for that in Danites tyme Bethleem stoode nigh vnto vvoods Math. 2. Orig. cont Cels. 5. Th' Angels singinge 6. The name Iesus 4. Esd. 7. Rab. Haca in Esa. 9. Gen. 49 psal 71. 95. Note this reason 7. The coming of the three kinges Mat. 2. * Cypr. ser. de Bapt. ideÌ„ Tert. l 3. coÌ„t Marcion hillar l. 4 de Trin. los. 12. * 14. Thousad as saith the Lyturgie of the AEthiopians and Calend. Gracorum Bpiph haeret 51. Ammon Alex. in 〈◊〉 Niceph. l. 1. c. 13. Basil. ser. in nati dom Suet. in Vespas c. 4. Ioseph l. 7. de bel c. 12. Num. 24. Propheties of thinges that should fall out in Bethleem Num. 24. Psal. 71. v. 10. Iere. 31. v. 15. Gen. 35. v. 18. Philo l. de temp Macrob. l. 2 Saturnal cap. 4. Augustus speech of Herode Plin lib. 2. cap. 25. HeatheÌ„ testimonies for the Starre vvhiche guided the vvise men Origen coÌ„t Celsum Chalcid apud Marsil Ficin tract de stella Mag. Sybil. Samia apud Betul Eglog 4. Luc. 12. 7. The presentation of Iesus in HierusaleÌ„ Anna the prophetisse Simeon Thal. tract pitkei Auoth Thal. tract Ioma cap. Tereph Eccalpi 9. Christs flight into Egypt Luc. 2. Osee 11. Esa. 19. Euseb. li. 6. dem c. 20. l. 9. c. 2. 3. 4. The benifite that Egypt receaued by Christes flight vnto it THE. 3. Consideration THE LIFE Actions of Iesus Iust. in Tripho Chrys. in Iohan. Aug. l. 4. de Trinit c. 5. 1. Of S. Iolm Baptiste Ioseph l. 18 antiq ca. 7. Malac. 31 S. Iohns behauiour tovvardes Christ. Math. 3. Marc. 1. Luc. 3. 2. The preaching and doctrine of Iesus Deut. 6. Met. 2. Heathen doctrine Iuishe ceremonies Turkish Alcoran The coÌ„parison of Christs lavv vvith that of Moyses Mat. 5. Th' effect of Christs doctrine 3. The life conuersatioÌ„ of Iesus Esa. 42. Zach. 9. Porphyr li. de laud. Philos. Ioseph l. 18 antiq c. 7. 4. Of Iesus Miracles Predictions of the Messias Miracles Lact. I 4. diuina Instit. cap. 15. Thal. tract Beracoth ca. Mermathas Colin Misdrasch Coheleth cap. 1. The confession of Iesus miracles by his enimies Thalm. in tract Auoda Zara. Misdrasch Coheleth Alcoran Azoar 1. 4. 11. 13. The calling of the Apostles Iosep. li. 18. antiq c. 4 A greate Miracle The miraculous facts of Ièsus Ioh. 11. Ioseph l. 17 antiq c. 11. Math. 9. Marc. 5. Luc. 7. Ioh. 5. Mat. 8. Marc. 5. Mar. 14. Luc. 9. Luc. 14. The coÌ„clusion of this coÌ„sideratioÌ„ Ioh. 10. THE. 4. Consideration THE PassioÌ„ and Resurrection Ioseph l. 18. antiq c. 4. Christes ascendinge to HierusaleÌ„ to receaue his passion Math. 20. Marc. 8. Mat. 21. Zach. 9. Mat. 10. 16. Psal. 40. 54. 108. Esa. 50. The barbarous abusage of Iesus fortolde by prophetie Psal. 21. Christes death most plainlie fortolde Gen. 21. 22. Num. 21. Dan. 9. Zach. 12. The most vvonderful predictioÌ„ of Christ his passion by Esay Esa. 17. Christes deformitie vpon the Crosse. Christ appointed to die for our synnes Th' increase of Christs Kingdome after his resurrectioÌ„ * That is in makinge hym selfe knovveÌ„ or reucilinge the knovvledge of hym self to the vvorld The coÌ„sent of Rabynes Thal. tract Saphed c. helec Misdrasch Ruth Rab. Ioseph in I. Siph. Rab. Iacob R. Hanina in cap helec Fsay 〈◊〉 Rab. SimeoÌ„ Ben. Iohai l. b. de spc Rab. Hadars in Dan. Dan. 9. v. 27. Misdrasch Tehilim Of the Miracles that fell out in Christ his death and Passion LactaÌ„ li. 4. Diuin instit cap. 19. Mat. 17. Euseb. in Chron. An. Domi. 3. 2. Phleg. Trallian Li. 14. Chron. An. 4. Olim. 202. * See Orig. cont Cels. l. 6. Suid. in verbo Iesus Tere. in Apolog. Dionys. Areop in cp Lucian praesb apud Euseb. Of Iesus resurrection Ionas 2. Psal. 15. Osee 6. Lact. lib. 4. Inst. Diuin cap. 19. Mat. 12. 16. 17. 20. Mar. 8. 9. 10. Luc. 11. 18. Iohan. 2. Mahom. in Alcor Azoar 17. The appeariÌ„gs vvhich Iesus made after his resurrection Mat. 16. Mat. 28. 1. Cor. 15. Luc. 24. Ioa. 20. 1. Cor. 15. Ioa. 20. Ioa. 21. Mat. 28. 1. Cor. 15. Ibid. Act. 1. 1. Cor. 15. Act. 1. CircumstaÌ„ces that coÌ„fâ—me the true Resurrection of Iesus Greate improbabilitics The great change in Iesus disciples by his resurrectioÌ„ Th' examinatioÌ„ of the matter by Pilate Pylates letter to Tyberius and his proceeding thervpon Tertul. in apolog pro Christian. Egesip l. 1. hist. Euseb. l. 4. c. 21. Rutsin l. 1. c. 22. Th' opinion of the vviser sorte of Ievves touchinge Iesus resurrectioÌ„ iÌ„ that time Ioseph l. 14 antiq c. 4. Of Iesus AsceÌ„sion Act. 1. Lykelihodes of truthe The coÌ„clusion of this secoÌ„d sectioÌ„ The conteÌ„tes of this third sectioÌ„ The diuisioÌ„ of the particuler considerations insuinge THE. 〈◊〉 Consideration CHRISTES Church The
state of Christs first Church The Comminge of the Holie Ghost and vvhat comfortes he brought vvith him Act. 2. Sueton. in vita Nero. Corn. Tac. l. 5. 〈◊〉 Tertuliā in Apolog. ad gentes The vvonderfull quicke increase of Christes Church In praesae Apolog. Th' īcrease of Christiās against nature Plutarch in Apoth Prisc. regum The proclamation of Cyrus Monarche of Media Iesus proclamation Math. 3. Ioh. 16. Math. 10. Luc. 9. Luc. 1. Math. 〈◊〉 THE. 2. Consideration OF Christs Apostes Act 2. Th' apostles Miracles Act. 3. Act. 5. 1. Cor. 15. 2. Cor. 12. Act. 9. 22. 26. The Miracls reported of th' Apostles could not be feigred Act. 16. None euer durst impugne the Miracles of our Apostles but by calumniation Mat. 12. Apud Ciryl li. 1. cōt Iulia. Aug. lib. de vera Relig. Euseb. lib. cōt Hiero. Plin. lib. 30. Nat. hist. cap. 1. Zosimus in cit Iulia. Niceph lib. 10. cap. 35. histo The successe of th' Apostles Marc. 16. Act. 14. Th' 〈◊〉 of the 〈◊〉 1. Ioh 1. S. Paul Rom. 8. Phil. 3. The ioyful andinze of th' Apostles 2. Tim. 4. 〈◊〉 Thes. 2. THE. 3. Consideration OF th' Euāgelistes Iesus lest nothing vvriten by hym seif Ezec. 1. The different qualities circumstances of the 4. Euāgelists * See Armacan l. 9. de quaest Circumstāces of truth in our Euāgelistes The publishing of our Ghospelles Hieron in catalog Script Eccles. The maner of style in our Euāgelistes Mat. 21. Marc. 2. Iohn 7. Luc. 19. Marc. 15. Iohn 10. 11. 20. Marc. 10. A special point to be obserued in our Euangelistes Mat. 10. Narc 14. Act. 15. Act. 7. No doubt but that vve haue the true vvritinges of our Euāgelistes Fuseb li. 5. hist. cap. 15. THE. 4. Consideration OF Martyrs Machab. li. 2. Mat. 5. Math. 10. Thre points to be cōsidered in our Martyrs * See the narratiō of Philaeas by shope in Affrica touching this pointe alleaged by Eusebius l. 8. hist. cap. 11. 12. The singu ler alacri tie of Chri stians in their suffe ringes Tertul. in apolog c. 1. Iesus assistance to his Martyrs THE. 5. Consideration THE subiection of spirites Soplo 2. Of the miraculous ceasinge of Oracles at Chrisis appearinge Iuuen. Saty. 6. Lucan Strab li. 9. Geograph 169 Plutar. de defectu Oracul Tvvo insufficient causes 1. Ioh. 3. Mat. 10. Tertul. in Apolog. ad gentes A most cōfident offer made by Tertulian The vvonderfull authoritie of Christians ouer spirits Lact. lib. 2. diuin Instit c. 16. Euse. l. 5. de prap Euā Sozom. l. 3. hist. ca. 18. Lucian in Alex. Porph. li. 1. cōt Christ. apud Euse. li. 5. c. 1. de prae Euāg A maruelous consession of Porphyrie A pretie storie of Plutarche Plutar. de defectu Oracul THE. 6. Consideration THE punishmēt of enimies 1. Herod Ascolonita Ioseph l. 17 antiq c. 10. lib. 1. de bel Iudai ca. 21. 2. Archilam Ioseph l. 17 antiq c. 15. l. 2. de bel Iuda c. 6. 3. Herod Antipas Ioseph l. 18 antiq c. 9. l. 2. de bel c. 8 Niceph. l. 1. cap. 20. 4. Herodias daughter 5 Herode Agrippa Act. 12. Ioseph 1. 19. antiq c. 7. Lib. 18. c. 7. The stocke of Herode soone extinguished The punishmēt of Romanes 5. Pilate 〈◊〉 lib. 7. hist. Euseb l. 2. c. 7. hist. Tertul. in Apolog. 6. Calligula 7. Nero. 8. Manie Emperous that died miserablic Euagrius Scolast l. 3. hist. ca. 41. 9. The chastisment of Hierusalem and of the Iuishe people Ioseph lib. 19. antiq li. 2. 3. de bel Iudai Philo in Flacco l. 2. de leg Cornel. Tac. lib. 12. Hovve Christ his death vvas punished vvith like circūstances vpon the Ievves Ioseph li. 5. de bel c. 8. Cap. 27. Lib. 5. 2e bel c. 28. A marueilous prouidēce of God for deliuering the Christians that vvere in Ierusalē at the tyme of the destruction Lib. 4. diuin Inst. ca. 21. Euseb. li. 3. hist. cap. 5. Niceph. c. 3. The Iuishe miseries after the destruction of Hierusalem Ioseph li. 7. de bel c. 20 21. The final desolatiō of the Iuishe Nation Oros. lib. 7. cap. 13. Ariston pel laeus in hist. Euseb. lib. 4. cap. 8. Niccph lib. 3. c. 24. * Th' Emperours name vvas Aclius Adrianus Mat. 25. THE. 7. Consideration THE fulfilling of Iesus propheties Mat. 23. Luc. 21. Luc. 19. Iesus speeches of Ierusalem Luc. 21. The circūstance of the time vvhen Iesus spake his vvordes and vvhen they vvere vvriten Luc. 19. Luc. 23. Phleg. Thralli lib. annal The testimonie of a beathē for the fulfilling of Christs propheties Orig. lib. 2. cūt Celsum sub initiū Other propheties of Iesus fulfilled to his Disciples Propheties fulfilled in the sight of Gentiles The summe of the sormer three Sections Eight reasons 1. The propheties 2. The fulfillinge 3. Gods assistance 4. Iesus doctrine 5. Iesus maner of teachinge 6. Iesus life and maner of proceedinge 7. The beginners first publishers of Christian religion 8. The present state of Ievves Osee 3. The cōclusion of the Chapter vvith an admonishement Iesus shal be also a Iudge Apud Euse. lib. 4 in vit Const. in si 1. Reg. 2. Psal. 95. Esa. 2. 13. 26. 27. 30 Iere. 30. Dan. 7. Sopho. 1. Malac. 4. Mat. 12. 13. 16. 24. 25. Mar. 13. Luc. 17. Rom. 2. 14. 1. Cor. 15. 2. Cor. 5. 1. Thess. 4. 5. 2. Thess. 1 1. Tit. 2. 2. Pet. 3. Heb. 9. Iud. 14. Apoc. 1. An illatiō vpon the premisses vvith an exhortatiō Act. 4. Th' effect of this chapter Tvvo pointes THE. 1. parte cōcerning beleefe The matters of faith and beleefe easie amōg Christians Esay 35. * The direct holie vvay of the Catholique Church Tit. 〈◊〉 * See S. August tract 1. in epist. Iohan. li. de vn Eccl. cont Petilian ca. 14. Psal. 30. Concion 2. in Psal. 30. Dan. 2. Esa. 2. Math. 5. The vvay of auoiding errour in beliefe 1. Tim. 3. Aug. tract in epist. Iohā Chri hom 4. de verb. Isai. vidi Dn̄m Dan. 2. A declaration of the fathers argument Mat. 5. 18 20. Rom. 1. Dan. 2. 1. Cor. 16. Galat. 5. 2. Thess. 2. 1. Tim. 6. 20. 2. Tim. 1. Mat. 7. Rom. 16. 2. Tim. 2. 3. Tit. 3. 2. Thess. 3 2. Ioa. 7. Apoc. 2. Aug. 〈◊〉 vera 〈◊〉 The first inuentiō of the name Catholike * See S. Hie 〈◊〉 cont Laciferian Vincen. liri l. cōt heres Aug. 〈◊〉 cp Man VVhy he that leaneth to the Church can not be deceiued Dan. 2. Math. 16. 〈◊〉 28. No Heresie euer 〈◊〉 again the Churche A secure vvaye Esa. 52. The cōclusion of the first parte Vincent lirin li cont heres Aug. cont epist. Manachaei cap. 4. lib. de vera relig cap. 7. Marke this reason of S. Austen Hieron Dialog cont Luciferian Cyprian epist. 50. ad Cornel. epis Rom. Gal. 5. Phil. 1. Tit. 3. Rom. 12. Ephes. 4. Heb. 13. 2. Cor. 10. Mat. 18. Mat. 23. * Ambros. ep 81. ad Syricium Hieron ad