had taught them The gospell he preached was not after man neyther receiued he it of man but by reuelation from Iesus Christ. Hee brought them no fancies visions dreames interpretations of Scripture hatched in his owne braine but the pure and sincere doctrine receyued by reuelation from GOD hymselfe and faythfully deliuered vnto them without hacke or mayme as he receiued it Therefore S. Ierome vppon that place considering how all Hereticks haue iugled with the Scriptures froÌ„ tyme to tyme sayth That Marcion and Basilides and other Heretiques the contagious botches and plague sores of the church haue not the Gospell of God because they haue not the Spyrite of GOD without which that which is taught groweth to be mans Gospell Thys maketh that learned Father to resolue vpon the matter that it is a dangerous thing peruersly to expound the holy Scriptures for by thys meanes that is by wrong and peruerse interpretation that which is Gods Gospell is made mans Gospell et quod peius est and that which is worse sayth thys holy Father it is made the deuils Gospell For discerning therefore of thys kynde of most pernicious people and theyr deuilish dealing and least we should be carried away with euery winde of docdrine by the wilinesse of men GOD hath ordained in hys Church Apostles Doctors Prophets Pastors Interpreters whom he hath so guyded and gouerned froÌ„ time to time with hys holy Spyrit that they haue beene able by the Scriptures to represse and beate downe whatsoeuer errours and heresies haue been raysed vp by the enemies of Gods truth contrary to the analogie of fayth rule of charitie that is to say beside the true sence and meaning of the Canonicall Scripture When there rose vp certaine seditious fellowes among the Iewes in the Primatiue Church making som contention about theyr ceremonies as did Simon Magus Nichâ—lasâ— Cerinthus Ebion and Meandâ—r that were Heretiques They were refelled and conuinced out of the scriptures by the Apostles and their Schollers Martialis Dyonisius Areopagita Ignatius Policarpus and other who were no doubt directed and guided by the Spyrit of GOD. Afterwarde when Basilides Cerdon Marcion ValeÌ„tinus Tatianus Apelles Montanus and diuers other troubled the Church wyth monstrous heresie they were coÌ„futed by Iustinus Martyr Dionisius Bishop of Corinth Iraeneus Clemens Alexandrinus Tertullian their equales who in all theyr controuersies had recourse vnto the Scriptures and beeing instructed and ledde by the spyrite of trueth preuailed mightilie against theyr aduersaries And so downward froÌ„ age to age vnto our dayes whatsoeuer heresie or different opynion hath sprung vp contrary to the doctrine of Christ and hys Apostles it hath beene checked and controlled by the Watchmen spiritual Pastors and Gouernors of the Church who alledged alway the coÌ„sent of y e scriptures for decyding of al doubts and were most graciously guided by the Spyrite of GOD in all theyr actions And heereof it is that the worde of God is called the sword of the spirit because as it was giuen by inspiration at the first so beeing expounded by the direction of the same Spirite it is most liuely and mighty in operation sharper then any two edged sword and entering through euen to the deuiding a sunder of the soule and the Spyrit of the ioynts and the marrowe and it is a discerner of the thoughts and intents of the hart This is that spyriual sword wherwith our Sauior Christ preuailed against sathan the head Lord maister of all Heretiques who notwithstanding pretended scriptures for his deuillish purposes And the Apostle Paule beeing furnished with thys onely weapon dysputed against the peruerse and ouer-thwart Iewes which dwelt at Damascus and confounded them proouing by conference of Scriptures that thys was verie Christ. Now as it was expedient that the Gospels should be written that we learning the truth fooâ—th of them should not be deceyued by the lyes of herâ—sies so was it necessary that the same gospels shold be preached for the confirmation of fayth And heereof it is that the Apostle Saint Paule Rom. 10 sayth that fayth coÌ„meth by hearing the word of God because the word preached is the ordinary meanes to beget and increase faith in vs for the which cause also it is called the incorruptible seede whereby we are borne a newe and whereby the Church is sanctifyed vnto the Lord. Wherfore to conclude this point seeing that the holy Scriptures are that most infallible and secure way mentioned by Esay seeing they are the rule and leuell both of our faith and lyfe containing in them sufficient matter to confute errour confirme the truth able to make a man wise vnto saluation and perfectly instructed vnto euery good worke this ought to be the duty of y e faythful that I may vse the words of Basil to be thorowly perswaded in his mind that those things are true and effectuall which are vttered in the Scripture to reiect nothing thereof For if whatsoeuer is not of fayth be sinne as sayth the Apostle and if fayth commeth by hearing and hearing by the word of God without doubt when any thing is without the holy Scripture which cannot be of fayth it must needes bee sinne And therefore to speake as S. Augustine speaketh if any I will not say if wee but which S. Paule addeth if an Angel from heauen shal preach eyther of Christ or of his church or of any other thing which pertaineth to faith or to the leading of our lyfe otherwise then we haue receiued in the holy scriptures of the Law and the Gospell let them bee accursed Now if forsaking al by-pathes of mens inuentions and traditions we wil search diligently in the scriptures wherein we thinke to haue eternall lyfe we shall see that they testifie of nothing so much as of the promises of God in Christ Iesus who as he is the ende of the law for righteousnes to euery one that beleeueth so doe they send vs directly and as it were lead vs by the hand like a carefull Schoole-maister vnto hym teaching vs to apprehend and lay hold on hym with the hand of fayth and to apply hym with hys gifts graces vnto our selues and our own saluation So that fayth is made the meanes and as it were the Conduit to conuay Christ himselfe his death buriall and resurrection and all the rest of his benefits vnto vs which the Apostle witnesseth Colos. 2.12 Yee are buried saith he with hym thorow Baptisme in whom ye are also raised vp together through the sayth of GOD effectually working who raised hym from the dead Whereof it ensueth that all the faythfull doe not only obtaine y e benefit of Christes death and buriall by theyr Baptisme whereby they die vnto sinne but also doe receiue and enioy the fruite effect of his resurrection by a liuely faith wherby they are quickned and raised vp vnto righteousnes in thys life
the multitude of Propheciâ—s which are dysâ—ersed thorowe out the whole Scripture I might shew how Daniell fore-tolde to Baltasar King of Babylon in the midst of hys tryumph as in the hearing of all hys Peeres the destruction which insued vpon him the verie same night after I myght heere alledge how the same Daniel in the first yere of Darius the Median in the beginning of that second Monarchie of Medians and Persians fore-told howe manie Kings should raigne after him in Persia and how the last who was the fourth after him and hys name also Darius should fight against the Grecians be ouercome by a Grecian King which was Alexander and how the Kingdome also of the Grecians should be deuided and torne in peeces after Alexanders death and not passe to his posteritie as Iustine other Heathen writers doe testifie that it was by Antigonus Perdiccas Sâ—leuchus Antiochus Ptolomaeus and other Captaines of Alexander that deuided the same among themselues aboue a hundred yeeres after Darius was dead I might declare also how the same Daniell fore-saw and fore-told the four great Monarchies of the world and described the same as distinctly as if he had lyued in them all and as by experience we finde since to be true I myght alledge the particuler description of the fight betwixt Darius and Alexander sette downe by Daniel vnder the names of the great Ramme the fierce Gote with one horne which Goate himselfe interpreteth it to be meant of a Grecian King that should conquer the Persians And therfore Alexander as Iosephus reporteth comming to Ierusalem about a hundred yeeres after and hearing the Prophecie of Daniell interpreted vnto him by Iaddus the high Priest assured himselfe that he was the man therein signified so after long sacrifice doone to the God of Israel of whom he affirmed that he had appeared vnto him in Macedon and had exhorted him to take thys war in hand and after he had bestowed much honor many benefits vpon the high Priest Inhabitants of Ierusalem he went forward in his war against Darius with great alacritie had y t famous victorie which all the world knoweth A hundred such prophecies more which are as plaine as euident and as distinct as thys I might alledge of Elias Elizeus Samuel Dauid Ezechiel the twelue lesser Prophets and of other which I haue not named And in very truth the whole Scripture is nothing els but a diuine kind of body replenished throughout with the vital spirite of prophecie euery day some prophecie or other is fulfilled though we marke it not and shal be vnto the worlds end And the myracle of this matter is yet more increased if wee consider what manner of people they were for the most part by whom these Prophecies of hydden thinges werâ— vttered to wit not such men is could gather the fore-sight of things by Astronomie or Astrologie that is by contemplation of the starres as some fond Gentiles did pretende though Ptolomie denie that anie such thing can be fore-told but onelie by inspiration from God neyther yet were they so sharpe witted as to attaine to Prophecie by strange imaginations as most vainly Auerroes and his fellowes hold that some men may nor finally were they so delicatly fedde as by â—xact dyet and rules of Alchimie to come to Prophecieâ— as Alchimists dreame that a man may doe that Appolonius Thyanaeus dyd who by stillified meates as they speake came to be stillified himselfe and so by helpe of hys Glasse called Alchimusi to soretel some matters affaires to come Our Prophets I say knew none of these fantasticall deuises beeing for the most part poore simple and vnlearned men as in particuler was recorded that Dauid was a sheepeheard Amos was a keeper of Oxen Yea oftentimes they were Women as Marie the sister of Aaron called in the Scripture by the name of Prophetesse Debora the wife of Lapidoth Hanna the Mother of Samuell Elizabeth the Mother of Iohn Baptist Anna the Daughter of Panuell and finally the most holy and blessed virgine Mary with the daughters of Phillip and manie such other both in the old and new TestameÌ„t who prophecied strangely nor could possibly receiue such fore-knowledge of things to come but onely from the Spirite of the lyuing GOD and by inspiration of the holy Ghost which is a manifest demonstration of the excellencie of Holy-writ and of the certainty contained therein The eyght proofe of Scriptures AND nowe albeit this myght seeme sufficient in the iudgment and conscience of euery reasonable man as the Iew supposeth to proue that the Scriptures be only â—roÌ„ God consequently by them that there is a GOD yet hath he one reason more to confirme theyr sinceriâ—ie which I will alledge in this place there-with make an ende His reason is that although these holy writings which proceede of Gods spirite doe not take theyr testimony or confirmation froÌ„ man yet â—or more euidence of the truth God hath so prouided that al the principall most strange and wonderfull things recounted in scripâ—ure should be reported also and confirmed by Infidels Pagans Gentiles and Heathen Writers themselues albeit in some poynts they dyffer from the Scriptures in the manner of theyr narrâ—tion for that they adioyne superstitions thereunto Which maketh the more for approbation of the things for that heereby it appeareth they tooke not theyr stories direcâ—ly â—rom the Bible but by tradition and most auncient antiquities of theyr owne The Creation of the world FIrst theÌ„ he sheweth that the creation of the World which is the meruaile of all meruailes with the infusion of mans soule from God is â—oth graunted and agreed vpon by all those Heathen Phylosophers that haue beene cited before albeit the particularities be not so sette downe by them as they are in Scriptures and by all other that doe see in reason that of necessitie there must be yeelded som Creator of these things The floode of Noe. NExt to thys the flood of Noe is mencioned by diuers most auncient Heathen Wriâ—ers as by Baerosus Chaldaeus Ieronimus Egyptius Nicholaus Damascenus Abydenus and others according as both Iosephus and Eusebius doe proue And in Bresile and other Countries dyscouered in our age where neuer teachâ—rs were known to be beâ—ore they talke of a certaine drowâ—ing of the World which in tyme past happened and doe say that this was left vnto them by tradition from tyme out of minde by the first inhabitants of those places The long life of the first Fathers OF the long life of the first Patriarches according as the Scripture reporteth it not onely the former Authors but also Manethus that gathered the Historie of the Egiptians Molus Hestiaeus y t wrote the Acts of the Phaenicians Hesiodus Hecataeus Abderida Helanicus Acusilaus and Ephotus do testifie that those first inhabitants of the world
Scriptures do vse this simplicitie of speech and do not admit that kind of painted and artificiall stile which humane writers doe so much couet yet in perswading instructing mouing of affections all other effects which speech or writing can work there is no comparision a thing most wonderfull betweene any other writing in the world and these Wherefore I could alledge many proofes and examples but that it were too-long Let any man reade attentiuely but the first Chapter of the prophecie of Esay and compare it with any one part or parcell of Tullies or Demosthines Orations and see whether the difference of wordes be as great as the difference of motions Let diuers Himnes and holie Psalmes of the Scriptures be conferred with the most patheticall Poems that mans wit hath inuented and see whether there bee any comparison in stirring and siering of affections or no This am I sure that Iosephus the Iâ—w who for glory of his eloquence had his Image of mettall erected by Titus the Emperour in the Market-place of Rome wrote the samâ— story which the Scriptures contaâ—ne and bestowed much labour and humane cunning therein But yet euen in those places where hee endeuoured most to shew his arte as in the Sacrifice of Isaack by his father and in the meeting of Iephte with his onelie daughter which by vowe he was constrayned to put to death the scriptures are able to pierce the hâ—rt and wring out teares of the Reader whom Iosephus will not greatlie mooue with hys rethoricall narration though otherwise verie learned and artificiallie penned Aristaeus that learned Gentile of whom wee haue made mention before who was in speciall fauor with Ptolomie the second great Monarch of Egipt about three hundred yeres before our Sauiour Christ his natiuitie and a chiefe doer in procuring the translation of the Hebrue Bible into the Greeke language reported of his owne knowledge â—o the saide King Ptolomie two strange accidents which had happened in hys time and which he had vnderstood oâ— the parties themselues to whom they had happened The first was of Theopompus an eloquent Historiographer who hauing translated manie things out of the Bible endeuouring to adorne the same with vaine collours of eloquence could not performe his desire but was striken with a suddaine maze and giddinesse in the head and was warned in his sleepe not to proceed any further in that work after that sort for that such manner of style was too base for so high matters as the scriptures contained The other example was of one Theodectes a writer of Tragaedies who told Aristaeus that he once attempted to bring certaine matters out of the Iewes Bible into a Pagan tragaedie and that thereupon he was presentlie striken blind wherewith he beeing astonished and falling to repentance for that he had done desisting from the enterprise as also Theopompus did they were both of them restored againe to their former healthes And thus much did these three Pagans confesse of the authoritie diuinitie and peculier sacred style of our Scriptures ¶ The seuenth proofe of Scriptures BVT now further it insueth in order that after the subiect and phrase we should consider a little the contents of these Scriptures which will perhaps more cleerelie direct vs to the viewe of their Author then any thing els that hetherto hath been said And for our present purpose I will note onelie two speciall things contained in the Bible The first shal be certain high and hidden doctrines which are aboue the reach and capacitie of humaine reason and consequentlie could neuer fall into mans braine to inuent them As for example that all this wonderfull frame of the world was created of nothing whereas Phylosophy saith That of nothing nothing can be made That Angels being created spirits were damned eternallie for their sinnes that Adam by disobedience in Paradise drewe all his posterity into the obligation of that his sinne and that the womans seed should deliuer vs from the same That God is one in substance and three in person that the second of these persons being God should become man and die vpon a crosse for the raunsome of mankind that after him the way to all felicitie and honour should bee by contempt suffering and dishonour These doctrines I say and many more contained in the Bible beeing things aboue mans capacitie to deuise and nothing agreeing with humane reason most euidentlie do declare that God was the Authour and enditer of the Scriptures for that by him onely and from no other these high secret misteries could be reuealed The second thing contained in the Scriptures that could not proceede but from GOD alone are certaine prophecies fore-tellings of things to come Wherein God himselfe prouoketh the Idols of the Gentiles to make experience of their power in these words Declare vnto vâ— what shall ensue heereafter and thereby wee shall know that you are Godâ— indeede Which is to be vnderstood if they could fore-tell particulerly plainly what was to come in things meerelie contingent or depending of mans will they should thereby declare their power to be diuine For albeit these Idols of the Gentilesâ— as Apollo and other that gaue forth Oracles which were nothing els indeed but certaine wicked spirites that tooke vppon them these names did sometimes happen vpon the truth fore-tel things to come as also most Astrologers Soothsaiers and Magitians doe either by â—ore-sight in the starres and other elements or by the assistance of these wicked spirits and deuils yet are the things which they pronosticate eyther natural not contingent so may be foreseene foretold in their causes as raine heate colde winds and the like or els if they be meere accidentall these predictions of theirs are onely coniectures and so most in certain subiect to errors This testifieth Porphirie the great Patron of Paganisme in a speciall book of the answers of gods wherin he sweareth that he hath gathered truely without addition or detraction the Oracles that was most famous before his time wyth the false and vncertaine euent thereof in consideration of vvhich euent he setteth down his iudgement of their power in predictions after this maner The Gods do fore-tell some naturall things to come for that they do obserue the order and coniunction of their naturall causes but of thinges that are coâ—tingent or doe depende of mans will they haue but coniectures onely in that by their subtiltie and celeritie they preuent vs. But yet they oftentimes doe lie and deceiue vs in both kindes for that as naturall things are variable so mans will is much more mutable Thus farre Porphirie of the prophecies of his Gods wherunto agreeth an other Heathen oâ— great credite among the Grecians named Oenomaus who for that he had been much delighted with Oracles and more deceiuedâ— wrote a special Booke in the ende of their falshood and
the true Messias doth sufficiently teach vs that we must not only belieue in his name doctrine but conforme our liues actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first principall foundation whereupon all the rest is to be staied and grounded Yet as in other materiall buildings after the foundation is layde there remaineth the greatest labour time cost cunning and diligence to be bestowed vpoÌ„ the framing furnishing of other parts y t must ensue euen so in thys celestiall edifice or building of our soule hauing laid on the foundation and ground of true beleefe the rest of all our life time labor studies is to be imployed in the perfecting of our lyfe and actions and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues dylligent obseruation of Gods coÌ„mandements without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures or to say we haue fayth looke to be saued as wel as other men then it wil be to purpose to haue a foundation without a building vpon it or a stock or tree y t beareth no fruite Which thing S. Iames speaking of that historical and dead fayth wherby the wicked and the very deuils themselues belieue that there is one GOD expresseth most excellently in thys fit similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life obseruing of Gods commandements not our sauior Christ alone in hys Sermon most earnestly vrged as hath beene sayde but hys fore-runner also S. Iohn the Baptist and his followers the holy Apostles whereof the one continually called vpoÌ„ the people to bring forth fruits meete for repentance the other in all theyr wryting no doubt in all theyr Sermons after matter of doctrine and fayth propounded do proceede to exhortation precepts of Christian lyfe In so much as S. Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenes and security of the people in their times directed theyr writings eyther onely or principally to thys ende euen to perswade and enforce the necessitie of good life conuersation among Christians Yea and that Saint Paule himselfe when he concludeth that a man is iustified by fayth without the works of the Law doth not exclude the workes of charitie as effects and fruites of fayth which followe hym that is already iustified in the sight of God but hee excludeth them as causes of saluation which goe before him that is to be iustified Whereby it appeareth that saint Paul handling the causes of our iustification in the sight of God is not repugnant â—r contrary to S. Iames speaking oâ— the notes and signes whéreby we are iustified that is as the worde is taken els where declared or knowne to be iust or righteous before men The sum is that although good works are not the causes of our saluation yet they are the way as it were the path that leadeth thervnto because by them as by certayne marks we perceiue our selues to haue entered and to haue proceeded in the way of eternal life Yea they are the fruites and effects wherby we testifie and declare both vnto our selues and to others the truth of that fayth which we professe And therefore our Sauiour Christ willeth vs in y e gospel to let our light shine before men that they seeing our good works may take occasion therby to glorifie our heauenly Father And his holy Apostle Saint Iames byddeth those carnall and sensuall Christians that stoode so much vpon the onely name of faith to shew hym theyr fayth by their works that is they should declare testifie vnto men as I haue sayde the fayth which they professed by the fruites thereof To men I say 〈◊〉 cause men which iudge but by 〈◊〉 outwarde appearance onely cannot know the goodnes of a Tree but by the good fruite which it yeeldeth they cannot discerne the inwarde fayth but by the outward workes But as for God that searcheth the secrets of the hart and raynes it needeth not that we should shewe him our fayth by our works nor may we looke for iustification at his hands by the best of them for theÌ„ might we haue wherof to boast but there is no boasting with God therfore no iustifying by works in hys sight Yet notwithstanding the Lord requireth good works at our hands to the end that hymselfe myght be glorified our needie bretheren relieued comforted others gained wonne by our example to the embracing of the same fayth and Religion which we professe our owne fayth exercised and strengthened our calling election made sure confirmed And it is very requisite y t the chyldren of God which are bought with so high a price as with the blood of Iesus shold glorify god both in soule body because they are redeemed both in soule body and not lyue vnto theÌ„selues but vnto him which dyed and rose againe for them This is the end of our election before the foundations of the worlde were layde as the Apostle testifieth Ephes 1 4 euen that we should be holie and blamelesse before hym in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordayned that wee should walke This is the end of our redemption as old Zachary prophecied Luke 1 74 75 that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction wherunto we were subiect we should serue God without feare in holines and righteousnesse before hym all the daies of our lyfe Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as he that hath called vs is holy so must we be holy in all maner of coÌ„uersation And it cannot be that they which are truely iustified that is to say made righteous by a liuely faith in Christ should not also in some measure be sanctified that is made holy by a faithfull lyfe in hym Let not men therfore deceiue theÌ„selues with the onely name shadow of faith without the nature and substaunce thereof Let them not promise vnto themselues euerlasting life because they knowe y e true God and whoÌ„ he hath sent Iesus Christ but let them remember how Christ hys Apostle whom he deerely loued expoundeth that saying when hee wryteth By thys we knowe GOD truly if we keepe his commaundements and whosoeuer sayth that â—e knoweth hym and yet keepeth not his commaundements is a lyar and the trueth is not in hym