¶ The Naturall Phylosopher.

THe Naturall Phylosopher amon [...] the Gentiles, had infinite arg [...]ments, [Page 45] to prooue by creatures, that there was a God, but all hee reduced to three principall & generall heads, which he tearmed Ex Motu, ex Fine, et ex Causa efficiente. That is, argu­ments drawne from the Motions, from the Ends, and from the Cause efficiēt of creatures that we behold; which tearmes y^e examples follow­ing shall make cleere and manifest.

The argument of Motion, The first ar­gument in Naturall phylosophy Arist. lib. 7. et 8. phy. standeth vpon this generall ground in phylo­sophy, that what soeuer is mooued, is mooued of another: Wherin also is ob­serued, that in the motions of crea­tures, there is a subordination the one to the other. As for example; These inferiour bodies vpon earth, are mooued and altered by the ayre & other elements: and the elements are mooued by the influence & mo­tion of the Moone, Sunne, and other heauenly bodyes; these Planets a­gaine are mooued from the hyghest Orbe or Sphere of all, that is called The first moueable: Primum mobile. aboue which wee [...]an go no further among creatures.

Now then asketh the Phylosopher [...]eere, who mooueth this first moue­ [...]ble? for if you say that it moueth it [...]lfe, it is against our former ground, [Page 46] that nothing is mooued in nature but of another. And if you say that some o­ther thing mooueth it, then is the question again, who moueth that o­ther? and so from one to one, vntyll you come to some thing that moo­ueth, and is not moued of an other, and that must needes be God, which is aboue all nature.

Plato lib. 10. de legib.This was the common argument of Plato, and of Aristotle,Arist. lib. 8 pysic. cap. 5. & of al the best philosophers [...] And they thought it a demonstration vnauoydable, & it seemeth they were admonished of this argument by consideration of the Clock,An argu­ment taken from the Clocke. whose hammer when it striketh, sheweth the next wheele wherby it is moued, and that wheele sheweth to another wheele, and so from one to one, vntill you come to him that was the first cause of mo­tion to all the wheeles, that is, to the Clock-maker himselfe.

Aristotle,Arist. lib. de mundo. to King Alexander, v­seth this pretie similitude. That as in a Quiar of singers, when the fore­man hath gyuen the first tune or note, there ensueth presently a sweet harmonie, and consent of all other voyces, both great and small, sharpe & meane: so God in the creation o [...] [Page 47] this world,A simili­tude. hauing giuen once the first push or motion to the highest heauen, called Primum mobile, there ensueth vppon the same, all other motions of heauens, planets, ele­ments [...] and other bodies, in most ad­mirable order, concord, & congrue­tie, for conseruation & gouernment of the whole. And thus is God pro­ued by argument of motion.

The other two arguments of the End, and of the Cause efficient of crea­trues, The second argument of Naturall phylosophy are made euident in a certaine manner, by this that hath beene spo­ken of motion. For seeing by expe­rience, that euery thing brought forth in nature, hath a p [...]culiar end appoynted, whereto it is directed by the self same nature, (as we see y^• bird is directed to build her neast by na­ture, the Foxe to make his den, & so so the like in all other creatures,) the Philosopher asketh here, what thing is that that directeth nature herselfe, seeing each thing must haue some­what to direct it to his end? And no aunswer can be made, but that the Director of Nature, must bee some thing aboue nature, which is GOD himselfe. This argument of the finall End, is most excellently handled, by [Page 48] Phylo Iudaeus,Phylo lib. de opific. mund. in his learned treatise, Of the workmanship of the world.

The third argument of Naturall philosophy.From the Cause efficient, the Phylo­sopher disputeth thus. It is euident by all reason, in respect of the cor­ruptions, alterations, and perpetuall motions of all creatures, that thys world had a beginning, & Vide Plu­tarch de pla­cetis phylos. all excel­lent Phylosophers that euer were [...] haue agreed therupon, except Aristo­tle,Arist. lib. 8. phys. et lib. de Gen. et corrup. Arist. lib. de mund. Et vi­de Ploti. lib. de mundo. who for a time held a fantasy that the worlde had no beginning, but was from all eternitie; albeit at last in his old age, he confessed y^e contrarie, in his Booke to King Alexander.

This then being so, that this world had a beginning, it must needes fol­low also, that it had an efficient Cause. Now thē is the question, who is that efficient Cause that made the world? If you say, that it made it selfe, it is absurde, for how could it haue pow­er to make it selfe, before it self was, and before it had any being at all? If you say, that something within the world, made the world: that is, that some one part of y^e world, made the whole: this is more absurde; for it is, as if a man should say, that the finger (& this before it was a finger, or part of y^e body) did make the whole body

[Page 49]Wherefore we must confesse by force of this argument, that a grea­ter and more excellent thing, than is the whole world put together, or than any part thereof, made the world, and was the Cause e [...]ficient of the frame that wee see; and this can be nothing els but God that is aboue the world. So that heereby we see, how many waies the Naturall Phy­losopher is fraught with arguments, to proue there is a God, and that by reason only, without all light or as­sistance of fayth.

The M [...]taphisique and his argument.

BVT the Metaphisique, or Super­naturall Phylosopher among the Gentiles, as he to whom it appertai­ned most in speciall to handle these high and supernaturall affayres, and many more arguments and demon­strations, to proue and conuince the being of one God.

And first of all he saide,The first ar­gument in Metaphi­sicke. that it could not stand with any possibility in his Science, that Ens finitum, a thing finite, or closed within bounds or limits, (as this world, and euery creature therin is) could be, but from [Page 50] some Maker or Creator. For (saith he) the thing that in it selfe is not in­finite, hath his bounds & limits, and consequently there must bee some thing, that assigned these bounds & limits. And seeing in this world ther is no creature so great, which hath not bounds and limits, we must of necessitie imagine some infinite su­preame Creator or Maker that limi­ted these creatures, euen as we see that the Potter (at his pleasure) gi­ueth boundes and limits to the pot that he frameth.

Thys argument the Metaphisicke confirmeth by a ruled principle in his Science.A Maxime in Meta­phisicke. That euery thing which is by participation, must be reduced & re­ferred to some other thing, that is not by participation, but of it selfe. Arist. lib. 8. metapis. capit. 2. And hee calleth a thing by participation, which is not in the fullest or highest degree of perfection in his kind, but may haue addition made vnto it. As for exmple; water, or any thing els that is heated by fire, is hote by partici­pation, and not of it selfe, for that it may alwaies be hoter, & haue addi­tion of heate made vnto it; but fire is hote of it selfe, and not by partici­pation, for that it hath heate in the [Page 51] highest degree, and in that kinde can receyue no addition, wherefore the heate of all other things, which are hote by participation of fire, are re­duced (concerning theyr heate) to the heate of fire, as to their origin [...]ll.

Now then (saith the Metaphisick) we see by experience, that all the cre­atures and parts of thys worlde, are things by participation onely, for that they are infinite in nature,Howe all creatures are by parti­cipation of GOD. and haue limitatio [...]s in all theyr perfections, and may receiue additions to the same, & consequently, they must of necessitie be referred to some higher cause th [...]t is infinite in perfection, & consisteth of it selfe alone, without participation from others: & thys is God, who being absolute, endlesse, and without all limitation of perfec­tion in himselfe, deriueth from his own incomprehensible infinitnesse, certaine limited natures and perfec­tions to euery creature: which per­fections in creatures, are nothing els but little particles, & participations of the bottomlesse sea of perfections in the Creator, whereunto they are to be referred and reduced, as the beame to the Sunne, and the brooke to the Fountaine.

[Page 52] The second argument in Metaphi­sicke. Multitude. Plato in Parmen.A second argument vseth the Me­taphisicke, grounded vpon certaine rules of vnitie, wherof one principle is, That euery multitude or distinction of things, proceedeth from some vnitie, as from his Fountaine.

This he sheweth by many examples of things in this world. For we see by experience,Primum mobile. that y^e diuers motions or mouing of the lower Spheres or bo­dies celestial, do proceed of the mo­uing of one highest Sphere, & are to be referred to the same, as to theyr Fountaine. Many Riuers are reduced to one well or of-spring: innumera­ble beames to one Sunue: & all the boughes of a tree to one stock.

MICRO­COSMOS.In the body of Man, which for his beauty and variety, is called the lit­tle world: the veynes which are with­out number, haue all one beginning in the Lyuer, the arters, in the heart, the sinnowes, in the brain. And that which is more, the infinite actions of life,The infinite things that proceede from the soule. sence, and reason in man, as generations, corruptions, nourish­ments, disgestions, & alteration; fee­ling, smelling, tasting, seeing, hearing, mouing, speaking, thinking, remem­bring, discoursing, and ten hundred thousand particular actions, opera­tions [Page 53] and motions besides, which are exercised in mans body, vnder these or other such names and ap­pellations: all these (I say) being in­finite in number, most admirable in order, & distinct in euery theyr of­fice and operation, doe receiue not­withstanding theyr beginning from one most simple vnitie, and indiuisi­ble substance, called the soule, which produceth, gouerneth, and directeth them al to so innumerable, different and contrarie functions.

By this concludeth the Metaphy­sicke; that as among the creatures, we finde this most excellent order & connexion of things, vvhereby one bringeth forth many, & euery multi­tude is referred to his vnity [...] so much more in all reason, must the whole frame of creatures contayned in the world, (wherein there are so many millions of multitudes with their v­nities) be referred to one most sim­ple & abstract vnity, that gaue begin­ning to them all, and this is God.

A third argument vseth the Meta­phisick,The third argument in Metaphi­sick. Subor­dination. deriued from the subordina­ [...]iō of creatures in this world; which [...]ubordination is such, & so wonder­ [...]ull, as we see no creature by nature [Page 53] serueth it selfe, but another, and alto­gether doe conspyre in seruing the common. We see the heauens doe moue about cōtinually without cea­sing, & this not to serue thēselues, but inferiour creatures, lesse excellent than thēselues. We see y^e water moy­steneth the ground, the ayre cooleth, openeth, & cherisheth the same, the Sunne heateth and quickeneth it, the Moone & Starres poure foorth their influence, the windes refresh it, and all this not for themselues, but for other. The earth againe, that recey­ueth these seruices, vseth not the same for herselfe, or for her owne cōmoditie, but to bring forth grasse wherewith to feede Cattell, & they feede not for themselues, but to giue nourishment vnto man.

A simili­tude.Now then (sayth the Metaphisick) if a man that stood a farre off vpon [...] Mountain, shold see in a field vnder him, a great, huge, and maine Armi [...] of Souldiours, most excellent wel [...] appointed, each one in order agree­ing with the other, deuided int [...] Rankes, Squadrons, Companies, an [...] Offices; subordinate the one to y^• o [...]ther by degrees, & yet all tēding on way, all theyr faces bent vppon on [Page 55] place, al mouing, marching, and tur­ning together, all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance, without dissention, dis­cord, difference, or clamor; he that should see this (sayth the Metaphi­sicke) as he could not but imagine some Generall high Captaine to be among these Souldiours, whom all obaied, & from whose supreame cō ­maundement & order, this most ex­cellent subordination, agreement, & vnion proceeded, so much more, vppon consideration of the former coherence, consent, and miraculous subordination of creatures among themselues in their operations, must we inferre, that they haue some ge­nerall commaunder ouer them all; by whose supreame dispositiō, each creature hath his charge & peculiar taske appointed, which he must per­forme, for the common and vniuer­sall seruice of the whole.

The fourth reason or argument alledged by the Supernaturall Phy­losopher,The fourth argument in Meta­sick. Proui­dence. is, of the marueilous pro­uidence arte and wisdome, discoue­red in y^e making of euery least crea­ture wythin the vvorlde. For seeing [Page 56] there is nothing so little, nothing so base or contemptible, within the compasse of this heauen that coue­reth vs, but if you consider it, you finde, both arte, order, proportion, beauty, and excellencie in the same: thys cannot proceed of Fortune, as foolish Lucrecius made diuers bookes a­gainst the workman­ship of the world. Lucrecius and some other would haue it, for that Fortune is ca­sualty without order, rule, or certain tie, & therefore needes it must come from the wisedome and prouidence of some omnipotent Creator.

If you take a flye, or a flea, or a leafe from a tree, or any other, the least creature that is extant in the world, and consider the same atten­tiuely: you shall finde more myra­cles, than parts therein: you shall finde such proportion of members, such varietie of collours, such di­stinction of offices, such correspon­dence of instruments, & those so fit, so well framed, so coherent, and so subordinate: as the more yee con­template, the more ye shall maruaile, neyther is there any one thing in the worlde more effectuall, to drawe a man to the loue and admiration of his Creator, than to exercise himself often in this contemplation, for if [Page 57] hys heart be not of stone, this will moue his affection.

VVe read of Galen,Galen. lib. 5. de vsu part. a prophane & very irreligious Phisitian, who as himself confesseth in a certain place, taking vpon him to consider of the parts of mans body; & finding much wisdome in the order, vse, and dispo­sition of the same, sought first to giue the praise & glory therof to na­ture, or to some other cause than to God. But in processe of time, beeing oppressed (as it were) with the excee­ding great wisdome, cunning & pro­uidence, which he discouered in e­uery least parcell & particle of mans body, wherein nothing was redun­dant, nothing defectiue, nothing possible to be added, altered, or bet­ter deuised; he brake forth into these words:Lib. 3. de vsu. par. Compono hic profecto canticum in Creatoris nostri laudem, quod vltra res suas ornare voluit, melius quam vlla arte possent. ‘Heere truely doe I make a song in praise of our Creator, for that of his own accord, it hath plea­sed him to adorne and beautifie his things better, than by any art possi­ble it could be imagined.’

Heereby then doth the Metaphy­sicke gather and conclude most eui­dently, [Page 58] that there is a God, a Crea­tor, a most wise and powerfull artifi­cer, that made all things: such a one, as exceedeth all boundes of nature, & of humaine abilitie. For if all the world should ioyne together, they could not make y^e least creature that we see in this wo [...]ld. He concludeth also, that the for-sight & prouidence of this Creator is infinite, for things to come in all eternitie; and finally, that his wisdome & cogitations are i [...]scrutable. And albeit sometime he reueale vnto vs some part therof, yet often againe we erre therein. For which cause,A wonder­full speech of a Hea­then. a wise Heathen Plato­nick concludeth thus, after long search about these affayres. ‘I will praise God (saith he) in those things I vnderstand, and I will admire him in those things which I vnderstand not. For I see that my selfe oftentimes, do things wherin my seruants are blind & conceiue no reason. As also I haue seene little chyldren,Plotin. lib. de proui. cast into the fire Iewels of great price, and their Fa­thers writings of great learning and wisedome, for that they were not of capacitie to vnderstand the value, & worthines of the thing.’

One argument more wyll I al­ledge [Page 59] of the Metaphisick,The fift ar­gument in Metaphi­sicke. Im­mortalitie of the soule. Plato. lib. 10 de Republ. grounded vpon the immortalitie of mans soul; which immortalitie is proued with one consent of all learned men, (as Plato alledgeth) for that it is a spyrit and immateriall substance, whose nature dependeth not of the state of our mortall body, for so by experi­ence we see daily, that in old men & withered sickly bodies, the minde & soule is more quick, cleere, pregnant, and liuely then it was in youth, whē the body was most lusty.

The same is also prooued by the vnquēchable desire which our mind hath of learning, knowledge, wise­dome, and other such spirituall and immateriall things, wherin her thirst by nature is so great, as it cannot bee satis-fied in this life, neither can the obiects of sence & bodily pleasures, or any other commodity or delight of this materiall world, content or satiate the restlesse desire of this im­material [...]reature.VVhen the desire of our soule shall be satisfied. VVhich is an eui­dent argument to the Phylosolopher, that some other obiect and conten­tation, is prepared for her in another world: and that of such excellencie and supereminent perfection, as it sh [...]ll haue in it all wisdome, all lear­ning, [Page 60] all knowledg, all beautie, & all other causes of loue, ioy, & conten­tation, wherin our soule may rest for euer.

This being so (sayth the Phyloso­pher) that the soule & mind of man is immortall, of necessity it must en­sue, that an immortall Creator sent the same into our bodies, and that to him againe it must returne after her departure from this lyfe heere.Themist. in lib. de ani­ma. This was the true meaning indeede (how soeuer some latter interpreters haue mis-vnderstood the same) of that ancient doctrine of olde Phyloso­phers, which Plutarch alledgeth out of Pythagoras & Plato:Plut. de pla­cit. phylos. affirming, that all particular soules of men, came sent frō one generall & cōmon soule of the whole world, as sparkles from the fire, and beames from the common Sunne: and that after their seperation from theyr bodyes, they shall returne againe to that generall soule, called Anima mundi: The mea­ning of olde Phyloso­phers, tou­ching Ani­ma mundi. the soule of the world (for that it giueth life & being to the world) & so to remaine with that g [...]nerall soule eternally.

This was the doctrine of old Phi­losophers, which seemed indede to haue beene nothing els, (though de­liuered [Page 61] in other speeches) but that which Salomon himselfe affirmeth in playner wordes,Eccle. 12. ‘Et spiritus redibit ad Deum, qui dedit illum: & our soule or spirit shal return to God that gaue it vnto vs.’And this may suffice for a taste of that which the Metaphisicke or Supernaturall Phylosopher can say, for proofe that there is a God.

The Morrall Phylosopher.

THere remayneth yet a third part of humaine wisdome or phylo­sophie, called Morrall, whose reasons & arguments for proofe of this ve­ritie, I haue of purpose referred to the last place, for that they bee more plain and easie than the former, and more siensible to the capacitie of e­uery simple and vnlearned Reader.

For first of all,The first ar­gument of Morral phy­losophy. hee obserueth in the very natural inclination of man, (be his manners otherwise neuer so euill) that there is a certain propenti­on and disposition to confesse some GOD or Deitie; as by example he prooueth in all Nations, were they neuer so fierce or Barbarous, yet al­wayes confessed they some God by [Page 62] nature, though no man did teach or instruct them therin. The same is cō ­firmed by the cōmon vse of all Hea­thens, in Tertullian handleth thys poynt excellently in Apolog. lifting vp theyr eyes and hands to heauen, in any suddain di­stresse that commeth vppon them. Which importeth that nature herself hath ingrafted this feeling, that there is a God. Yea, further he alledgeth, that by experience of all ages, it hath been proued, that Atheists thēselues, that is, such men, as in their health & prosperitie, for more liberty of sin­full life, would striue against the bee­ing of any God; when they came to die, or fal into any great misery, they of all other men, would shew them­selues most fearfull of this God, as Seneca declareth, and as Suetonius sheweth in the example of Caligula [...] Seneca lib. 1. de ira Suet. in Caligu. VVhich is a token, that theyr con­science inforced them to beleeue a God-head.

Nay, Zeno the Phylosopher vvas wont to say,The saying of Zeno, touching the death of Atheists. that it seemed to hym a substantiall proofe of this veritie, to heare an Atheist at his dying day [...] preach God frō a paire of gallowes or rather such place of misery, (wh [...] he asked God & nature forgiuenes) than to heare all the Philosophers i [...] [Page 63] the worlde dispute the poynt; for that at this instant of death and my­serie, it is lyke, that such good fel­lowes doe speake in earnest and so­brietie of spirit, who before in their wantonnes, impugned God, [...]yther of vanitie, ambition, sensuallitie, or dissimulation.

Now then, when the Morral Phy­losopher hath proued by this natu­rall inclination of man, that there is a God, which hath imprinted in vs such a feeling of himselfe, as no con­science can deny him, when it com­meth to speak sincerely: thē steppeth he a degree further, and proueth that this God which is acknowledged, can be but one; for that if hee bee a God,The reason why there can be but one God. he must be infinite, and if he be infinite, he can haue no companion, for that two infinite things cannot stand together, without impeach­ment the one of the others infinitie.

Hee prooueth the same by the cu­ [...]tome of the most Gentiles,Lact. lib. 2. diui. instit. cap. 2. who (as Lactantius well noted in his tyme) whē they swore, or cursed, or praied, or wished any thing hartily, (especi­ [...]lly in affliction, that lighteneth the [...]nderstanding,) theyr fashion was [...]o say, God, and not the Gods.Deus et no [...] Dij. And [Page 64] for the learneder sort of them, how­soeuer they dissembled, and applyed themselues outwardly to the error of the common people, yet in earnest they neuer spake of more thē of one God, as Plato signifieth of himselfe to Dionisius King of Sicilie, in a cer­taine Letter, wherein he gaue him a signe when hee spake in earnest, and when in iest.Plato Epist. 13. ad Dyo­nisi. Hinc discis tu, s [...]ribam ego serio, nec ne: cum serio, ordior Epistola [...] ab vno Deo, cum secus, a pluribus. ‘By this signe shall ye knowe whether I write in earnest or not: For when I write in earnest, I beginne my Letter with one God, and when I write not in earnest, I doe begin my Letter in the name of many Gods.’

Iulian the Apostata, in hys three most scornfull Bookes that he wrot [...] against vs Christians,Cyrillus lib. 2. cont. Iuli. (whom con­temptuously he called Galilaeans) en­deuouring by all his meanes to ad­uance and set foorth the honour o [...] Paganisme,Plotin. En­nea. 1. lib. 8.1 2. et Eu. 6. lib. 4. capit. 12.3.4. alledgeth this Plato for a chiefe pyller and father thereof, an [...] dareth preferre him with our Mo­ses: and yet you see what he testifi­eth of himselfe. And that this wa [...] his perpetuall opinion, three of hi [...] most worthy Schollers, I mean thre [...] [Page 65] of the most learned that euer profes­sed the Platonick sect, Plotinus, Por­phyrius,Porhy. lib. 2. de abst. et lib. de occa. cap. 21. Procl. in theolo. Pla­ton. et lib. de anima. et Daem. 1.31.42.53. and Proclus, all Heathens thēselues, doe testifie & proue in dy­uers parts of theyr workes, assuring, that both they and their master Pla­to, neuer beleeued indeede but onely one God. And as for Socrates that was Platos Master,Socrates. Apuleius, A­legus, et La­erti. in vita Socratis. and pronounced by the Oracle of Apollo, to bee the wisest man in all Greece; the world knoweth that hee was put to death foriesting at the multitude of Gods among the Gentiles.

Aristotle th [...]t ensued after Plato, began y^e sect of Peripateticks,Aristotle & the Peripa­teticks. & was [...] man so much giuen to the search of Nature, as in many things he for­gat the Author of Nature, or at least [...]ise, he treated little & very doubt­ [...]ully therof, yet in his old age, when [...]ee came to write the Booke of the world to K. Alexander (which Book Iustine the Martyr esteemed great­ [...],Iustin. in Apolo. and called it the Epitome of all [...]ristotles true philosophy) he resol­ [...]eth the matter more cleerely,Arist. lib. de mundo. say­ [...]g thus of God, Hee is the Father of [...]ds & men, he is the maker & conser­ [...] all things that be in the world. And [...]ee addeth further in the selfe same [Page 66] place, that the multitude of many Gods,Theo. in me­taph. Alex. Aphrod. lib. de prouiden. was inuented to expresse the power of this one God, by the mul­titude of his ministers: so that hee maketh all Gods to be seruants be­sides onely one. VVhich sentence of theyr Master, Theophrastus and Aphrodiseus, two principal Peripa­tetickes, doe confirme at large.

Zeno & the Stoickes.Zeno the cheefe and [...]ather of the Stoicks was wont to say, (as Aristo­tle reporteth) that, either one God, or no God. Plut. de ora­cul. defect. de [...]ranc. de quest. Plat. Seneca de vi­ta beat. de prouid. in Epist. Which opinion is auerred e­uery where, by Plutarch and Seneca, two most excellent writers, & great admirers of the Stoick seueritie. And before them, by Epictetus, a man of singuler account in that sect, whose words were esteemed Oracles. Di­cendum ante omnia, vnum esse Deum [...] omnia regere, omnibus prouidere. Epict. apud Arianum. Befor [...] all things (saith he) we must affirm [...] that there is one God, and that thi [...] God gouerneth all, and hath proui­dence ouer all.

As for the Academiks,The Acade­mickes. who mad [...] the fourth deuision or sect of Phylo [...]sophers, it is sufficient which I hau [...] mencioned before, that Socrate their founder, was caused to dye fo [...] his opinion in this matter; albeit [...] [Page 67] seem, that such as insued in that sect, whose profession was to dispute and doubt of euery thing, So in this tyme of va­rietie of Sects. came at length, by their much iangling and disputing, to beleeue and hold no­thing. Wherof Cicero himselfe may be an example, who in his Bookes De natura Deorum, followeth so farre the Academicall veine of doubtfull disputing to and fro, about the na­ture of Gods, as hee may seeme (and so did he to dyuers Christians of the Primatiue Church) to be very irre­solute whether there were any God or no.Arnob. cont. gentes. Albeit in the end he make shew to conclude very plainely and peremtorily with the Stoicks.

All the foure sects of Philosophers then,All old Phi­losophers acknow­ledged one GOD. who in theyr times bare the credite of learning & wisdom, made profession of one GOD, when they came to speake as they thought. But if we ascend vp hyer, to the daies be­ [...]ore these sects began, that is, to Py­ [...]hagoras, Vide apud Plutarch de placitis phy­los. Trismeg. in Paemand. et in Asclep. & Archytas Tarentinus, [...]nd before them againe, to Mercuri­ [...] Trismegistus, that was the first pa­ [...]ent of phylosophie to the Egypti­ [...]ns: we shall finde them so resolute [...]nd playn in this poynt, as no Chri­ [...]tian can be more. VVherfore he that [Page 68] desireth to see innumerable exam­ples, as well of these mens sayings, as of other learned Heathens of all a­ges: l [...]t him read but S. Cyrils first Booke against Iulian the Apostata; or Lactantius his first and second books against the Gentiles, and hee shall re­maine satisfied.

The recol­lection of the first ar­gument in Morral phi­losophy.This th [...]n is the Morrall Phyloso­phers first argument: the inclination of al people to beleeue a God-head [...] the instinct of nature to confesse it, the force of mans conscience to fear it, the custome of all Nations to a­dore it. And finally, the consent and agreement of all learned and wyse men, in applying this God head not to many, but to one only, that made this world, and gouerneth the same. Non hominibus, non demonibus, non Dijs ipsis, quos non naturae ratione, sed honoris causa Deos nominamus. Trismeg. in Paeman. cap. 2, 3, 4, 5, 6, &c. We do not attribute the appellation of true God (saith Trismegistus) either vnto men,In Asclep. 1.2.6. &c. or vnto deuils, or vnto the mul­titude of other Gods themselues, for that wee call them Gods, not in re­spect of theyr natures, but for ho­nours sake. That is, we call them Gods to honour them for theyr fa [...]mous acts, and not for that we thin [...] [Page 69] them in nature true Gods. VVhich Cicero confirmeth in these vvords;Cicero hys opinion of the multi­tude of Pa­nyme gods how they were made. The life of man, and common custome hath now receyued, to lift vp to heauen by fame and good will, such men as [...]or theyr benefits are counted excellent. And heere hence it commeth, that Hercules, Castor, Pollux, Aesculapius, and Liber, are nowe become Gods, and heauen al­most is filled with mankinde.

The second argument of Morrall philosophy,The second argument of Morral phi­losophy. is, De vltimo fine, et sum­mo hominis bono: that is, concerning the last end of man, and of his high­est or supreame felicity, wherby the beeing of God is also confirmed. And albeit I haue said somewhat of mans end before: yet that which in this place I am to adde, is more pro­per and peculiar to Morrall phylo­sophy. For as other Sciences may, & doe consider the finall ends, of other [...]reatures, which are dyuers, and yet [...]ll concur for the seruice of man: so [...]his Science of Morrall phylosophy, [...]oth properly consider the final end of man himselfe, calling it, summum [...]onum, his greatest and highest hap­ [...]inesse, where-vnto he was created, [...]nd where-vnto he tendeth in thys [...]fe, and wherin he resteth and repo­seth, [Page 70] without further motion or ap­petite, when he hath obtayned it.

For better vnderstanding wherof, it is to be cōsidered, that euery thing in this worlde, hath some particuler end, together with an apetite & de­sire ingrafted by nature to that end,Euery thing in thys world hath a naturall desire to his end. which desire ceaseth when the end is obtayned. As for example, a Stone hath a naturall appetite to go down­ward into the Centre or middle of the earth, and so resteth in no place (except by violence it be stayed) vn­till it come thether. On the contra­ry, fire, reposeth no where, (except it be restrayned) vntill it mount aboue the ayre to his peculier and naturall place of abode, where, of it self it re­steth. And so in other things that are without sence, there is a certain ap­petite and desire to theyr end, which end being once obtained, that desire and appetite of it selfe reposeth.

In beastes likewise we behold, that they haue a desire to fill their bellies, and to satis-fie theyr other sences, which being satis-fied they remain [...] contented, & desire nothing els, vn [...]till the same appetite of sence vvan [...] his obiect againe.The felicity of beastes. VVherby we per [...]ceiue, that sensuality or cōtentatio [...] [Page 71] of the sences, is the finall end desired of beasts, and theyr very summum bo­num, or supreame felicitie.

But in man, albeit for maintenance of the body, ther be this appetite al­so to satisfie his sences, according to the lower proportion of hys minde, that is called sensatiue, yet according to the higher part of his mind, whose name is reason, or the reasonable part, (which is the only part indeed, that is peculier to man, and distin­guisheth him from vnreasonable beastes,) he hath an appetite of some more high and excellent obiect, then is the contentation of these sences: for that by experience wee see and feele, that oftentimes when the sen­ces be al satisfied, yet is the mind not quyet, which argueth, that sensuali­tie, or sensuall delectation, is not our s [...]mmum bonum, wherein our minde must rest, and enioy her felicitie.

Heereupon haue Phylosophers & wise men fallen to dispute in all a­ [...]es, what should be the finall felicity and summum bonum of mankinde? And Cicero saith,Cic. lib. de si­bonorum & malorum. that this poynt is, [...]do totius phylosophiae, the very hook [...]hynge wherupon all phylosophie [...]geth. For that this beeing once [Page 72] found out, cleere it is, that all other things and actions are to be referred to the obtayning of this end & hap­pines. And therfore about this point there hath been maruellous conten­tion and fight among Phylosophers,The contē ­tion of Phy­losophers a­bout the felicity of man. the Stoickes refuting the Epicures, & Peripatetiques refuting againe the Stoicks: and the Platonickes, (who went neerest the trueth) impugning and refuting both the one and the o­ther: and this dissention went so far foorth, the one part assigning one thing, and the other another, to bee this felicitie or summum bonum, that Marcus Varro, a most learned Ro­maine, gathered two hundred, four­score,Aug. lib. 19. de ciuit. cap. 1 and eyght different opinions (as S. Augustine noteth) about thys matter.

And finally, when all was said and examined, Plato found, that nothing which might be named or imagined in thys life, could be the felicitie or summum bonum of man, for that it could not satis-fie the desire of ou [...] mind. And therfore he pronounceth this generall sentence.The sentēce of Plato in Phaedon. It is impossibl [...] that men should finde their felicitie [...] summum bonum, in thys life, see [...] what way they will: but in the next li [...] [Page 73] without all doubt it must be found. The reason of which sentence and deter­mination was, for that Plato was a­ble to refute any thing, that the other Phylosophers did or could name, to bee our felicitie and fin [...]ll end in this life, were it Riches, Honours, Plea­sures, morrall vertues, or o [...]her like, which each sect did assigne.

As for example,How no­thing in this life can be our felicity. hee prooued that riches could not be our summum bo­num or happinesse, for that they are vncertaine, vndurable, vaine, varia­ble, and things that bring with them more daunger oftentimes & trouble of minde, than pouertie dooth. Ho­nours hee refelled, for that besides theyr vanitie, they depende of the mouth & minds of other men, who are changeable and inconstant. Plea­sures of the body, and voluptuous­nes, for that they are common to vs with beastes, and alwayes haue an­nexed thy r [...]sting, and discontentati­on, when they are past. Morrall ver­tues, for that they consist in a certain perpetual fight & war with our own passions, which neuer giue vs rest or repose in this life. Finally, whether soeuer we turn our selues, or what so euer wee lay our hands vpon in thys [Page 74] life, to make our felicitie or summum bonum, it fayleth vs (saith Plato) ney­ther giueth it any durable contenta­tion to our minde, wherfore this fe­licitie is to be sought and obtayned in the life to come.

Thus farre arriueth Morrall phy­losophie by reason,How farre Morral phy­losophy rea­cheth in de­termining mans feli­citie. to proue, that mans felicitie or final end, cannot be in any thing of this life or world. It proueth also by the same reason, (as in part it hath been touched before) that this felicitie of our minde in the life to come, must be a spirituall and immaterial obiect, for that our mind and soule is a spirite: it must bee im­mortal, for that our soule is immor­tall. But what? goeth yet humaine phylosophy any further? or can Pla­to assigne the particuler point wher­in it standeth? Heare his words and confesse, that not without reason he was called Diuine. Plato in Phaedon. In this it consi­steth (saith he) Vt coniungamur Deo, qui omnis beatitudinis fastigium, meta, finis, That we be ioyned to GOD, who is the top, the butt, and the end of all blessednes. And can a [...]y Chri­stian (think you) say more than this? Yet ha [...]ken what a scholler of hys sayth, for explication of his Masters [Page 75] sentence:Plotin. Enu. 1. lib. 4. cap. 1 Supremus hominis finis, su­premum bonum, id est Deus. The finall end of man wherto he tendeth, is a supreame or soueraigne good thing, and this is God himselfe. By which wordes we see, that these Heathens, by the ende of man could finde out God, which was the second argu­ment propounded in Morrall phy­losophy.

A third argument vseth the Mor­ral Phylosopher,The third argument in Morral phy­losophy, touching re­ward & pu­nishment. for proofe of God, (which shall be the last I will alledge in this place) deduced from conside­ration of good and euill, vice & ver­tue, and especially of the rewarde, which by nature, reason, and equity, is due to the one: as also, of the pu­nishment belonging to the other.

For (saith he) as in all other things, cre [...]tures, and actions of this world, that passe from the Creator, wee see proportion, order, iustice, wisedom, and prouidence obserued; so, much more must we assure our selues, that the same is obserued in the same Creators actions & proceedings to­wards man, that is the cheefe and principall of all other his creatures.

Now then we see & beholde, that all other creatures are directed to [Page 76] theyr ends by nature, and do receiue comfort and contentation so long as they holde that course: and losse, disease, and griefe, as soone as they breake and swarue from the same. Onely man, hath reason giuen him whereby to knowe and iudge of his end; and the holy Scriptures, wher­by he may eyther direct hys vvay to the same by vertue, or run astray by following of wickednes. Wherupon it ensueth, that in all equitie and iu­stice, there must remaine reward for such as doe wel, and follow the right path assigned them to theyr end and felicitie, which is by good life: and punishment for the other that aban­don the same, for pleasure and sensu­alitie.

But we see in this world, (saith the Phylosopher) that most wicked men doe receyue least punishment: and many there be, (as Princes and high Potentates) whose liues & actions, be they neuer so vicious, yet are they aboue the correctiō of mortall men: and many poore men on the contra­ry part, who for theyr vertue, pa [...]i­ence, & honestie, receiue nothing in this lyfe, but enuie, m [...]lyce, con­tempt, reproch, despite, and oppres­sion. [Page 77] See of this matter So­crates in A­polog.VVherfore (saith he) eyther wanteth there prouidence & equitie in the gouernment & disposition of these affaires, which we see not to want in things of lesser moment: or els must there bee a place of punish­ment & rewarde in the life to come,Plato in Cratil. et in Gorgia. et in Phaed. et in lib. 10. de le­gibus. Plu­tarch. de Sera numinis vin­dicta & o­thers. vpon the soules of such as part from hence, and a iust and powerful Iudge to make recompence of these ine­qualities and iniustices permitted in this world. VVhich Iudge can bee none but the Creator himselfe.

And so hetherto haue I declared, how euery particuler Science among the Gentiles, had particuler meanes and wayes to demonstrate God by contemplation of his creatures, and by force of reason, which no man could deny.

Now remayneth it to shew, howe the Iewe or faithfull Israelite, before Christes appearance in the fl [...]sh, was able to confirme thys veritie to a Heathen, which shall be the subiect of the Section following.

¶ The first proofe of Scriptures.

FIrst therefore, the Iew for proofe of his Scriptures, alledgeth the great & wonderfull antiquitie there­of.Antiquitie. For as God (sayth he) was before Idols, and trueth before falshood, so was the Scripture, (which is the Sto­rie of the true God) long before the writings of Panims or Infid [...]ls. Nay, Iosephus lib. 10. con. Appion handleth this at large. further he sheweth, that the most part of things recounted in the Bi­ble, were do one before most of the [Page 81] Panym gods were extant, and that the very last Writers of the Hebrue Cannon, which are Esdras, Aggaeus, Zacharias, and Malachie, (Eusebius assigneth them 570. in Chron. almost sixe hundred yeeres before the com­ming of Christ, when the second Monarchie of Persians began) were before most of the Heathen aunci­ent Historiographers; to wit, before Hellanicus, Herodotus, Pherecides, Thucydides, and Xenophon. And albeit the Gentiles had some Poets before, as Orpheus, Homer, Hesio­dus, and Lycurgus the Law-maker, that lyued a good whyle after: yet the eldest of these, arryued no higher than the daies of K. Salomon, which was fiue hundred yeeres after Moses, the first writer of the Bible. After whose tyme, the most part of Hea­then gods were long vnborne, as Ceres,Euphemerus Missen. in Genealo. Deorum. Vulcan, Mercurie, Apollo, Aesculapius, Castor, Pollux, & Her­cules, as the Gentiles themselues in their Genealogies doe confesse. And as for Abraham, that liued fiue hun­dred yeres before Moses, he was not only elder than these gods, which I haue named, but also than Iupiter, Neptune, Pluto, & such other, who for dignities sake and antiquitie, are [Page 82] called by the Gentiles,Ci [...] de natu­ra Deorum. Dij maiorum Gentium, the gods of great Nations. And yet before Abraham, doe the Scriptures containe the story of two thousand yeeres or there abouts.

So that by this it is euident, that the writing of Heathens, and the multi­tude of theyr gods, are but late Fa­bles in respect of the olde and vene­rable antiquitie of Hebrue Scrip­tures, and consequently the authori­tie of these Scriptures, must in reason be greater than all other writings in the world besides, seeing they were extant before all others, in those first times of simplicitie & sinceritie, and were in part translated into dyuers languages, before the Monarchie of the Persians, that is, before any story of the Gentiles vvas written,Euseb. lib. 9. de praep. Euang. cap. 2.3.4. as Eu­sebius out of many Heathen Au­thors declareth.

¶ The second proofe of Scriptures.

Their man­ner of wry­ting & con­seruing.NExt to the reason of antiquitie, is alledged the manner of writing, authorising, and conseruing these Scriptures, which is such, as greatly confirmeth the certainty of thinges [Page 83] contained therein. For first, what so­euer is sette downe in these writings, was eyther taken immediatly from the mouth of God, as were the pro­phecyes and bookes of the Lawe: or els collected from time to time by generall consent, according as mat­ters & myracles fell out, as were the Bookes of Iudges, the Bookes of Kings and Chronicles, and some o­ther that containe records and Hy­stories of times. Which bookes were not gathered by some one pryuate man, vpon heare-say, or his own i­magination, long after things done, as Heathen Hystories, & other pro­phane records and monuments are; but, they were vvriten by generall agreement, in the selfe same dayes, when things were in sight & know­ledge of all men, and so coulde not be feigned.

Secondly,How Scrip­tures were authorised. when books were writ­ten, they were not admited into the common authoritie of Scriptures, that is, of Gods word or diuine wry­tings, but vpon great deliberation, & most euident proofe of theyr vn­doubted verity. For either the whole Congregation or Sinagogue, who had the approouing heereof, (and a­mong [Page 84] whom commonly were dy­uers Prophets) did knowe most cer­tainly the things and myracles to be true, (as did also the whole people,) that were recorded in these vvri­tings, cōcerning Histories, or els they saw the same confirmed from God, by signes & wonders, as in the books of the Prophets, and of theyr Law-giuer Moses it fell out.

Thirdly, vvhen any thing vvas written and admitted for Scripture, the care of conseruation therof was such,The care of conseruati­on. & the reuerence of Iewes ther­vnto so great: as may easily assure vs, that no corruption or alteration could happē vnto it. For first y^e thing was coppied out into twelue Auten­tical copies, for al the twelue Tribes: and then again in euery Trybe there were so many copies made, as were particuler Synagogues within that Trybe. All was doone by speci­all Notaries, Scribes, Ouer-seers, and Witnesses. The copies after diligent reuiewe taken, were laide vp by the whole congregation, in the Treasure house of the Temple, vnder dyuers locks & keyes, not to be touched, but by men appointed; not to be vsed, but with singuler reuerence To add; [Page 85] diminish, corrupt, or alter, was pre­sent death by the Lawes of the Na­tion. And then howe was it possible (saith the Iewe) that among these writings, eyther falshood shoulde creepe in, or trueth once receiued, could afterward be corrupted?

It is not possible (saith he) in rea­son, and therfore obserueth he ano­ther thing in thys case, which in truth is of very great consideration, to wit, that no other Nation vnder heauen, dyd euer so much esteeme their own writings,The estima­tion that the Iewes had of theyr Scriptures, that they would offer to dye for the same, as the Iews were ready to do, for euery sentence & sillable of their Scriptures. Wher­fore also it did proceede, that in all theyr miseries & afflictions (wherein they were a spectacle to all y^e world) in all theyr flights & banishments, to Egypt, Babylon, Persia, Media, and other corners of the earth, in al their spoyles, assaults, and deuastations at home: they euer yet had special care to conserue these writings, more than theyr owne liues, and so haue kept the same wythout mayme or corruption, more ages together, than all Nations in the world haue done any other Monuments.

¶ The third proofe of Scriptures.

THE thirde perswasion which is vsed by the Iew for the veritie of these Scriptures,The sinceri­tie of the VVriters. is, the cōsideration of the particuler men that vvrote them: who were such, as in no rea­son can be suspected of deceipt or falshood. For as I haue sayd, the sto­ries of the Bible, were written from time to time by publique authoritie, and by the testimonie of al men that saw and knew the things that are re­hearsed. The bookes of the prophe­cies were indited by the Prophets themselues, who were plaine, simple, & sincere men, authorised from God by continual miracles, & yet so scru­pulus & timorus of their owne spee­ches, as they durst say nothing, but onely, The Lord sayth thi [...], the Lord of Hostes commaundeth that &c.

And when they preached & read theyr wrytings in the hearing of all the people, they protested, that it was not mans word, but Gods, and that for such they left it in the publique Treasurie of theyr Nation, vntill by tract of time, the euent and fulfil­ling [Page 87] of theyr prophecies shold proue them true,The liues & deaths of the Pro­phets. (as alwayes it did) and theyr owne both liues & deathes de­clare, that they meant no falshood: subiect to the corruption, pride, va­nity, or ambition of this life (as o­ther prophane and Heathen VVry­ters were) and theyr deathes for the most part offered vp in holy martyr­dom, for defence of that truth which they had preached and written: as appeareth in See Epi­phan. de vitis Propheta. Esay, that was sawed in peeces by King Manasses; in Iere­mie, that was stoned to death by the common people; in Ezechiell, that was slaine by the Captaine of the Iewes at Babilon; in Amos, whose braines were beaten out [...] by Amasias the wicked and Idolatrous priest in Bethell; in Michaeas whose neck was broken by Ioram, sonne to King A­chab; in Zacharias, that was slayne at the Altar, and the like.

And this for the Prophets of the latter times among the Iewes. But now, if we consider the first Prophet of all that wrote among the people,A peculier considera­tion of Mo­ses, first wri­ter in the Bible. I meane Moses, that was not onely a prophet, but also an historiographer, a Law-gyuer, a Captaine, & a Priest, the first that euer reduced that peo­ple [Page 88] to a Common-wealth, and the first that put theyr acts and gestes in writing, or rather the acts and gestes of the almighty God towards them: thys man (I say) if we consider him onely? (I meane the circumstances of his person) the I [...]we thinketh this a sufficient motiue to make any man of reason beleeue what soeuer he hath left writen in the Bible with­out further confirmation.

And first for hys antiquitie, I haue spoken before, and the Heathens doe confesse:Euseb. lib. 9 et 10. de pre. Euan. Ioseph. lib. 1. de con­tent. Appio. et li. 2. anti. and for myracles doone by him, the greatest enemies that euer he had in the world; that is, Appion in his fourth booke a­gainst the Iewes, and Porphyrie in hys fourth booke against Christians doe acknoweledge them; and Por­phyrie adioyneth more for proofe heereof, that he found the same con­firmed by the story of one Saconia­thon a Gentile, who liued (as he af­firmeth) at the same time wyth Mo­ses. But what? all those myracles (say they) were doone by Arte-ma­gick, and not by the power of God, as Moses boasted.

But then asketh them the Iewe, where Moses a sheepeheard,Exo. 3.4.8. could [Page 89] learne so much Magicke, or why could not the Magitians of Pharao, whose study vvas in that profession from theyr infancie, eyther doe the lyke, or at least wise delyuer them­selues from the plagues of Egypt? why did they cry out,The miracu­lous works of Moses. Exo. 14. The finger of God is heere? VVhere did you euer heare of such workes doone by Ma­gick, as Moses did, when he deuided the Red-sea? when he called into his Campe so many Quayles vppon the suddaine,Exo. 16. as sufficed to feede sixe hundred thousand men, besides wo­men and Children? VVhen he made a Rocke to yeeld forth a Fountaine?Numb. 11. when he caused a dewe to fall from heauen,Iosua 5. that nourished hys whole Campe for forty yeeres together?Psalm. 77. VVhen hee caused the ground to o­pen, and swallow down aliue,Numb. 16. three of the richest Noble men of all hys Army, together with their Taberna­cles, and all other bagges & baggage?Ioseph. lib. 4. antiq. cap. 2. & 3. When he caused a fire to come from heauen, and consume fiftie Gentle­men of the former Rebels and Ad­ [...]rents, without hurting any one that stood about them?

These things did Moses, and ma­ [...]y other in the sight of al his Army, [Page 90] that is, in the sight of manie hundred thousand people, amōg which there were diuers his emulators & sworne enemies, as by the storie and Scrip­ture it selfe appeareth, Core, Datha [...], & Abiron, with their faction,Numb. 16. sought in all things to disgrace him,Deut. 11. and to diminish his credite:Psalm. 125. and therefore, if any one point of the miracles had been reproouable, Moses would ne­uer haue durst to put the same in writing, nor would the people haue stood with him; and much lesse haue receiued his writings for diuine, and for Gods own words, (being solici­ted against him by so potent means) had not they knowne al things to be most true therein contained, and had seene his strange myracles, and fami­liaritie with God.

The plaine and sincere proceeding of Moses.But he delt plainely and simply in thys behalfe: he wrote the things of his owne doings, which euery man present did know to be true: and of Gods speeches, & communications to himselfe, he wrote so much as hee was commaunded, whereof both God, and his conscience did beare hym witnesse. Hee caused the whole to be read vnto the people, and laide vp in the sacred Arke and Taberna­cle, [Page 91] as Gods owne writing & coue­nant with that Nation. He caused all the whole Armie to sweare and vow the obseruaunce thereof.Num. 20. and 17. And then drawing towards his death,Deut. 31. he made a most ex [...]ellent Exhortation vnto them, perswading them sincerelie to the seruice of their God; and confes­sing his owne infirmities, and hovv for his offences he was to die before their entrance into the Land of pro­mise. Hee concealed not the offence of his brother Aaron,Exod. 32. of his grand­father Leui,Gen. 49. of his sister Marie,Numb. 12. and other of his kindred,Deut. 14. (as worldlye princes for their honors are wont to doo) neither did hee goe about to bring in gouernment after hys de­cease, anie one of his owne sonnes, (which is greatly to bee obserued) notwithstanding he left behind him goodly gentlemē fit for the roome,Numb. 27. Deut. 3. and himself of power to place them, [...]f hee had endeuoured: but hee left [...]he gouernment to a Straunger, na­ [...]ed Iosua, as God had commaun­ded him.

Al which things (saith the Iew) do [...]rooue sufficiently, that Moses was [...]o man of ambition, or of worldly [...]pirit, but a true seruant of God, and [Page 92] consequently, that he wrought not by Magicke or falshood, but by the onely power of his Lord & Master, and that his writings are true, and of the same authoritie, that in his life & death he affirmed them to be, that is, the vndoubted VVord of Almightie God.

The fourth proofe of Scriptures

THis he confirmeth yet farther by a fourth reason,Consent. which is the con­sent & approbation of al later VVri­ters of the Bible, that ensued after Moses. For as among prophane wri­ters of worldly spirit, it is a common fashion for him that foloweth to re­prehend the former, and to hunt af­t [...]r praise by his auncetors disgrace: so in these VVriters of the Bible, it is a most certaine argument, that all wer guided by one Spirit from God, that in continuance of so many A­ges and thousand yeeres, no one yet euer impugned the other, but alwaies the latter supporting and approuing the former for true, doth bui [...]d ther­upon, as vpon a sure foundation. S [...] the writings of Iosua doo confirm [...] [Page 93] and approue the writings of Moses: and the records of the Iudges do re­uerence and allow the Booke of Io­s [...]a. The storie of the Kings & Chro­nicles, doth refer it selfe to the storie of Iudges. One Prophet confirmeth another. And finally, Christ appro­ [...]eth them all, by the known diuision of the Law, Psalmes, and Prophets, which is a demonstra [...]ion, that all [...]heir spirits agreed in one.

And thus hethertoo hath been de­clared the foure considerations,Foure con­siderations externall. that [...]re externall or without the Bible, to [...]it; the antiquitie an continuaunce of the Scriptures; the maner of their 1 writing & preseruing from corrup­ [...]ion; 2 the sinceritie, vertue, and sim­ [...]licitie 3 of their VVriters; together 4 [...]ith their agreement and coherence none spirit. But now further,Considera­tions inter­nall. (saith he learned Iew) if you will but open [...]e Booke it selfe, and looke into the [...]ext, and that which therein is con­ [...]ined: you shall see Gods ovvne [...]nd, Gods owne charecters, Gods [...]wne sign [...] and seale, and subscripti­ [...] to the paper. You shall see Gods [...]mnipotencie, Gods Spirite, Gods [...]rouidence, no lesse in these Letters [...]f his Booke, than you behelde the [Page 94] same before, in the tables of his cre­atures. Nay, much more (sayth he) for these letters were deuised for de­claration of those Tables, to the end that such as for their blindnes could not see him in his creatures, might learn at least to read him in his scrip­tures.

¶ The fifth proo [...]e of Scriptures.

Their argu­ment, and ende.COnsider then first (saith hee) the subiect or Argument which the Scriptures do handle, together with their scope & ende whereuntoo they doo leuell. You shall find, that th [...] first is nothing els, but the actes and gests of one eternall God, as befor [...] hath been mentioned; & the second nothing els, but the onely glorie an [...] exaltation of the same great God together with the saluation of man­kinde vpon earth. And shal you fin [...] anie writings in the world besides [...] that haue so worthy an argument, o [...] so high an end? Read all the volumes and monuments of the Pagans, turn ouer all their Authors, of what kind [...] name, or profession soeuer; and see vvhat mention they make of the [...] [Page 95] two things [...] I meane, of the honour of God, and the saluation of man? Read their Philosophers,Philoso­phers. & see whe­ther euer they name or pretend these things. Read their Historiographers,Historio­graphers. and marke how manie battailes and victories they attribute vnto God? They will describe to you often the particuler commendation of theyr Captaine, they will defraud no one Souldiour of his praise in the victo­rie, they will attribute much to the wisedome of their Generall, much to his courage, much to his watchful­nes, much to his fortune. They will attribute to the place, to the winde, to the weather, to the shining of the Sun, to the raising of the dust in the enemies eyes, to the flying of some little bird in the ayre, and to a thou­sand such pettie obseruations be­sides; but to God nothing. VVhere­as contrariwise in the Scriptures, it is in euerie battaile recorded, God deli­ [...]ed them into their enemies handes: G [...]d ouer-threwe them: God gaue the [...]ctorie.

Againe, consider the Lawes & law makers among the Gentiles,Heathen Law-ma­kers. as Ly­ [...]gus, Solon, Draco, Numa, and the [...]e, and see whether you finde anie [Page 96] one such Law, or tending to such an end, as this of the Iewes:Deut. 6. Thou shal [...] loue the Lord thy God, with all thy hart, and with all thy soule: and shalt loue thy neighbour as thy selfe.

Prophets & Sooth-say­ers.Consider in all the Sooth-sayers and Diuines among the Gentiles, whether they vsed to say in their pre­dictions, as the prophetes of Israell did, Dominus dixit, the Lord hath spoken it; or els, Ego dico, I do speake it. Compare their versifiers and Po­ets with those of the Scripture,Versifyers & Poets. and see, whether they haue laboured in the praise of men, or of God. And whereas Heathen Poets haue filled vp their Bookes (as also the most part of ours at this day,) with matte [...] of carnall loue: marke where any o [...] them euer brake foorth in [...]o such panges of spiritual chast loue, as ho­lie Dauid did, when he said: I will loue thee my God,Psalm. 17. my strength, my firmament, my refuge, my deliuerer, my helper, my protector, and th [...] horne of my saluation. And again [...] in another verse.The vehe­ment loue of Dauid. Psalm. 72. What haue I desi­red vpon earth besides thee? my fle [...] and hart haue fainted for thee, tho [...] God of my hart, thou God art m [...] part and portion euerlasting?

[Page 97]By all which is euident, that as prophane writings and Wryters, which do treate of men,Prophane writers treat onelie of men. extol men, seeke the grace of men, referre all to the commoditie and good lyking of men, doe proceede of the spyrite of man, and are subiect to those infir­mities of falshood, errour, and vani­tie wherewith m [...]n is entangled in thys life: so the Scriptures, which handle matters aboue the compasse of flesh and blood; that referre al to God, and supernaturall ends, could not proceed of nature or of humane spirit. For th [...]t by nature, the Iewes were men as the Gentiles were, and had their infirmities of fleshe and blood as the other had. And there­fore it must needes be concluded, that these hygh and supernaturall writings among them, proceeded from God, that speciallie directed them, and gaue them light of vnder­standing, aboue all other Nations and people in the world.

¶The sixt proofe of Scripture.

NExt after the argument and ende of the Scriptures, the Iewe wil­leth vs to consider the peculier styleTheir style. [Page 98] and phrase which they vse: for that (saith he) it being different from all manner of writings in the world, & vnimitable to man, it doth discouer the finger of God, by which it was framed. For See S. Au­gustine of this at large. Lib. 12. de ciuit. Dei. wheras humaine wri­ters do labor much in adorning their style, and in reducing their words to number, weight, measure & sound, with addition of many figures, and other ornaments for allurement of the Reader: the Scripture taketh quite another course, and vseth a most meruailous simplicitie,Simplicitie. therby to accomodate it selfe to the capa­citie of the weakest; but yet alwaies carrying with it so great profundity,Profunditie as the best learned in the serch ther­of, shall confesse theyr owne igno­rance. For examples sake, consider but the very [...]irst words of the Bible,Gene. 1. In the beginning, God created heauen and earth: and the earth was emptie and voide: and darkenesse was vpon the face of the deapth: and the Spirit of God was carried vpon the waters: and God said, let light be made, and light was made &c. What can be more plaine and simple then this narrati­on, to instruct the most vnlearned about the beginning and creation o [...] [Page 99] the world? and yet when learned men come to examine euery point thereof, how, and what, and where, and in what maner, & when things were done; it astonisheth them all, to consider the difficulties which they finde, and the depth of so infi­nite inscrutable misteries.

Besides this,The grauity and maiesty of speech in the Scrip­tures. there goeth in the same simplicitie, a strange maiestie, and grauitie of speech, declaring suf­ficientlie, from how great & potent a Prince it proceedeth. For as great Monarches in their Edi [...]ts & procla­matiōs, are wont to speak vnto their subiects, not in figures or rethorical ph [...]ases, but plainlie, breefelie, and peremptorilie to shew their autho­ritie, so the Scriptures, to declare whose Edicts they be, do vse the like manner of phrase and style to all the world, without alluring or flattering any man, & without re [...]pect of Mo­narch, Emperor, King, Prince, or Potentate: Fac hoc & viues:De [...]. 4.16. and 22. do this, and thou shalt liue. Si peccaueris in me, [...]rieris in aeternum: if thou sin against mee, thou shalt die euerlastinglie.

And albeit (as I haue saide) the Scriptures do vse this simplicitie of speech, and do not admit that kind [Page 100] of painted and artificiall stile, which humane writers doe so much couet, yet in perswading, instructing, mo­uing of affections,The force of the scrip­tures in 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?

Flauius Io­sephus de antiq. Iud.This am I sure, that Iosephus the I [...]w, who for glory of his eloquence, had his Image of mettall erected by Titus the Emperour in the Market­place of Rome, wrote the sam [...] story which the Scriptures conta [...]ne, and bestowed much labour and humane [Page 101] cunning therein.See S. Ierom lib. de scrip. Eccle. 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,Gene. 12. Iudg. 11. which by vowe he was constrayned to put to death; the scriptures are able to pierce the h [...]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,Two Mira­cles repor­ted by Ari­staeus. 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,Aristaeus li­bello de trās­lat. Bibli, & apud Euseb. lib. 8. de praep. E [...]ang. cap. 1 reported of his owne knowledge [...]o the saide King Ptolomie, two strange acci­dents which had happened in hys time, and which he had vnderstood o [...] the parties themselues, to whom they had happened. The first was, of Theopompus,Theopom­pus. an eloquent Histori­ographer, who hauing translated manie things out of the Bible, & en­deuouring [Page 102] 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,Theodectes 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 [Page 103] phrase, we should consider a little the contents of these Scriptures,The Con­tents. 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,High 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, [Page 104] 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 pro­phecies in Scriptures do declare theyr Au­thour.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:Esay. 42.23. Declare vnto v [...] what shall ensue heereafter, and thereby wee shall know that you are God [...] 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:Howe the Deuils and other crea­tures may fore-tell things to come. they should thereby declare their power to be diuine.

For albeit these Idols of the Gen­tiles [...] as Apollo, and other that gaue forth Oracles, (which were nothing els indeed, but certaine wicked spi­rites, that tooke vppon them these [Page 105] names) did sometimes happen vpon the truth, & fore-tel things to come, as also most Astrologers, Sooth­saiers, and Magitians doe, either by [...]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,The opini­on of a Hea­then tou­ching the Prophecies of his gods. 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, Porphiry lib. de resp. et Oraculorum. for that they do ob­serue the order and coniunction of their naturall causes: but of thinges that are co [...]tingent, or doe depende of mans [Page 106] 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, o [...] great credite among the Grecians, named Oenomaus,Oenomaus de falsitate ora­cul. et de ar­tificibus ma­leficijs. who for that he had been much delighted with Oracles, and more deceiued [...] wrote a special Booke in the ende, of their falshood and lyes; and yet sheweth, that in many things wherin they deceiued, it was not easie to conuince them of open falshood, for that they would inuolue their aunswers (of purpose) with such obscurities, generalit [...]es, equiuocations, and doubt [...]uln [...]sse, as alwaies they woulde leaue them selues a corner wherein to saue their credites, when the euent shoulde prooue false.Deceitfull Oracles. As for example, when Craesus that famous & rich Monarch of Lydia, consul [...]ed with the Oracle of Apollo, whether he should make warre against the Persians, & therby obtain theyr Empire, or no? Apollo desirous of bloodshed, (as all wic [...]ed [Page 107] spirits are,) gaue his Oracle in these words, for deceyuing of Craesus.Euseb. Lib. 5. de praep. E­uan. cap. 10 If Craesus without feare, shall passe ouer Halys, (this was a Riuer that lay be­tweene him and Persia) he shal bring t [...] confusion a great riche kingdome. Vpon which words, Craesus passed ouer his Armie, in hope to get Per­sia, but soone after he lost Lydia, by euill vnderstanding of this doubtful prophecie.

This then is the imbecilitie of both humane and angelicall power,The circū ­stances of prophecies set down in the Scrip­tures. in pronosticating things to come, which are meere contingent. In which kinde, notwithstanding, see­ing that the Scriptures haue manie, and almost infinite prophecies, fore­told many yeres, (& somtimes ages) before they came to passe, set downe in plaine, particuler, and resolute speech: at such tyme as there w [...]s neyther cause to coniecture them, nor probabilitie that euer they shold be true; deliuered by simple and vn­learned persons, that could fore-see nothing by skill or arte; and yet that all these by theyr euents, haue proo­ued most true, and neuer any one iote in the same haue fayled: this (I say) alone, doth conuince most ap­parently, [Page 108] (all proofes & reasons, and other argumēts laid aside) that these Scriptu [...]es are of God, & of his eter­nall and infallible Spirit. And there­fore of these Prophecies, I wil alledg in this place some few examples.

¶The Prophecie to Abraham for his posteritie.

ABraham the first Father and spe­ciall Patriarch of the Iewes, had manie prophecies and predictions made vnto him, as of hys issue, when he had yet none, nor euer like to haue: of his inheriting the Land of Canaan,Gene. 12.13.15.17.18. &c. and the like. But thys which followeth is wonderful, of his posterities discent into Egypt: of their time of seruitude, and manner of deliuerance thence; the same be­ing fore told, more then foure hun­dred yeeres before it was fulfilled, & at that time, when no likelyhood thereof in the world appeared. The words are these.Gene. 15. Know thou be [...]o [...]e hande, that thy issue shall be a strange [...] in a forraine Land, and they shall sub­iect them to seruitude, and shall afflict them for foure hundred yeeres: but ye [...] [Page 109] I will iudge the Nation vnto whom they haue been slaues, and a [...]ter that, they shall depart thence with great riches. This is the Prophecie, and how ex­actlie it was afterward fulfilled, by the ruine of the Egyptians, and de­liuerance of the Israelites, euen at that time which is heere appointed: not onely the book of Exodus doth declare,Exod. 12. Gala. 3. where the whole storie is laid downe at large, but also the con­sent of Porph. lib. 4. contra Christia. Appion lib. 4 cont. Iud [...]. Heathen writers, as before hath been touched. And it is spe­ciallie to be noted, that this prophe­cie was so common and wel known among all the Iewes, from Abra­hams time down vnto Moses, and so deliuered by tradition from fa­thers vnto their children; as it was the onelie comfort and stay, not onely of all that [...]eople in their ser­uitude of Egypt, but also of Moses & others, that gouerned the people af­terwards, for forty yeres together in the desert, and was the onely mean [...] indeede, whereby to pacifi [...] them in their distresses and miseries: and therefore Moses in euery exhorta­tion almost, maketh mention of this promise and prophecie, as of a thing well known vnto them all, and not [Page 110] deuised or inuented by himselfe or any other.

¶The Prophecie for the gouern­ment of Iuda.

LOng after this, Iacob that was Abrahams Nephewe, beeing in Egypt, and making his Testament, said of his fourth sonne Iuda.Gene. 49. Iuda, thy brother shall praise thee, and the children of thy Father shall boowe vnto thee, &c. The scepter shall not be taken from Iuda, vntill hee come that is to [...]e sent, and he shall be the expectation of Nations. Which latter part of the prophecie, all Hebrues do expound, that it was meant of the comming of Messias, which was fulfilled al­most two thousand yeeres after, at the comming of Christ, as shall be shewed in another speciall Chapter. For at that time,Iosep. de an­tiqu. lib. 14. King Herod a stran­ger, put out quite the line of Iuda, from the gouernment of Iurie. But for the first part, touching Iudaes scepter, it is wonderfull to consider the circumstances of this prophecie.

For first, when it was spoken and vttered by Iacob, there was no pro­babilitie of any scepter at all, to be [Page 112] among the Iewes, for that the Israe­lites, or sonnes of Iacob at that day, were poore, and few in number, and neuer like to be a distinct Nation of themselues, or to depart foorth of Egypt againe. And secondly, if any such thing should come to passe, as they might be a people, and haue a scepter of gouernmēt of their own, yet was it not likelie,Vnlikeli-hoods of this pro­phecie. that Iuda and his posteritie should possesse y^e same, for that he had three elder Brothers, to wit, Ruben, Simeon, and Leui: who in all likeli-hoode were to go before him. And thirdly, when Mo­ses recorded and put in writing thys prophecie, (which was diuers hun­dered yeeres after Iacob had spoken it,) it was much lesse likelie, that euer it should be true, for that Moses then present in gouernment, was of the Tribe of Leui,Exod. 2. and Iosua desig­ned by God for his successor,Iosua. 15. was of the Tribe of Ephraim, and not of Iuda: which maketh greatlie for the certaintie of this recorde. For that it is most apparant, that Moses would neuer haue put such a prophecie in writing, to the disgrace of his owne Tribe, and to the preiudice and offence of Ruben, Simeon, Ephraim, [Page 112] and other Trybes; neyther would they euer haue suffered such a dero­gation, but that it vvas euident to them by tradition, that their Grand-sire Iacob had spoken it, albeit then presently there was no great likely­hood, that euer after it should come to be fulfilled.

And this was for the time of Mo­ses, but yet consider further,1. Regu. 1. and 8. that from Moses to Samuell, (that was last of all the Iudges) there passed foure hundred yeeres more, and yet was there no appearance of fulfil­ling this prophecie in Israel; for that the Tribe of Iuda was not establi­shed in that gouernment. At length they came to haue Kings to rule,2. Reg. 9. and then was there chosen one Saul to that place, not of the Tribe of Iuda, but of Beniamin, and he indued with dyue [...]s chyldren to succeede him. And who would then haue thought, that this prophecie could euer haue beene fulfilled? but yet for that it was Gods word, it must needes take place, and therefore when no man thought thereof, there was a poore Dauid. Sheepeheard chosen out of the Tribe of Iuda,1. Reg. 16. to bee a King, and the regiment & scepter so established [Page 113] in his posteritie, that albeit manie of his descendents offended God more greeuously then euer did Saul, who was put out before:3. Reg. 12 [...] 2. Chro. 11. And al­beit ten Trybes at once brake from Iuda, and neuer returned to obedi­ence againe, but conspired with the Gentiles and other enemies on eue­rie side, to extinguish the said King­dome and regiment of Iuda:The won­derful pro­uidence of God to­wards the house of Iuda. yet for the fulfilling of this prophecie, the gouernment of Iuda held out [...]ill, for more then a thousand and two hundred yeeres together, vntill Herods time, (as I haue alreadie said) which is more then any one familie in the world besides,Euseb. in Chron. can shew for hys nobilitie or continu­ance in gouernment.

The Prophecie for the greatnesse of Ephraim aboue Ma­nasses.

THE same Iacob, when he came to blesse his little Nephewes Ma­nasses and Ephraim, that were Io­sephs Chyldren: though himselfe were now dimme of sight, & could not well discerne them, yet dyd he [Page 114] put his right hand vpon the head of the younger, and his left hand vpon the elder, and that of purpose, as it prooued afterwarde. For when Io­seph their Father misliked the pla­cing of their Grand-fathers hands, and would haue remoued the right hand from Ephraim, and haue pla­ced it vpon the heade of Manasses, that was the elder Brother, Iacob would not suffer him, but answered,G [...]ne. 48. I kn [...]w my sonne, I know, that Manas­ses is the elder: and hee shall be multi­plied in many people, but yet his youn­ger brother shall bee greater then he. Which afterwarde was fulfilled,Iosua, 16. and 17. for that Ephraim was alwaies the grea­ter and stronger Tribe, and in fine, became the head of the Kingdome of Israell,Eccle. 47. or of the ten Trybes,Esay, 7.28. whereof there was no suspition or likelihood,Ierem. 31. when Iacob spake this,Ezech. 37. or when Moses recorded it.H [...]sea, 5. And how then came Iacob to foresee this so many hundred yeeres before?Gene. 49. as also to foresee & foretel the particu­ler places of his childre [...]s habitati­ons in the land of Promise?Iosua, 14. as Zabu­lon at the sea side;Exod. 12. Aser in the fertile pastures;Gala. 3. & other the like that fel out by casting lotts,Acts, 13. after foure hundred [Page 115] yeeres and more. Where-hence had he this (I say) to fore-tell what lots so long after should appoynt, but onely from GOD, who gouerned theyr lots.

The fore-sight of Moises.

THE like may be asked cōcerning Moises,Numb [...] 34, 35, 36. who before his death in the Deser [...], deuided out the Land of Canaan to euery Trybe,Iosua, 15.16.17. euen as though he had beene in possession thereof, & as afterward it fel out by [...]ting of lots, as in the booke of Io­sua appeareth. And coulde any hu­mane wit or science (think you) fore see, what each Tribe should attaine (a [...]ter his death) by drawing of lots?

Again, the same Moises fore-saw and fore-told in publique hearing of al the people, how in times to come, long after his death, the Iewes shold forsake GOD,Deu, 31, 32, and for theyr sinnes be cast into many banishments, and finally be forsaken,Deut, 32, verse, 21. and the Gentiles [...]ceiued in their roome, as indeede it came to passe. And whence (trowe you) could he learne thys, but from God alone?

The Prophecie for the perpetuall de­solation of Iericho.

IN the booke of Iosua, there is a curse layde vpon the place where Iericho stood, & vpon what-soeuer person should goe about to rebuild the same, to wit, That in his eldest sonne hee should lay the foundations, and in his youngest Sonne should he build the gates thereof. Iosua, 6. Which is to say, that before the [...]oundations were layd, and the gates builded, he shold be punis [...] with the death of al his chyldren. Which thing was fulfilled almost fiue hundred yeeres after, in one Hiel, who presumed vnder wic­ked King Achab, to rebuild Iericho againe, and was terrified from the same, by the suddaine death of Abi­ram and Segul his chyldren, as the booke of Kings reporteth,3, Regu, 16, according to the words of the Lord, which he had spoken in the hand of Iosua the Sonn [...] of Nun. And since that time to this, no man, eyther Iew or Gentile, hath taken vpon him to rayse againe the said Citty, albeit the situation be most pleasant, as by relation of sto­ries and Geographers appeareth.

The prophecie for the birth and acts of Ios [...]s.

THE thyrd booke of Kings ma­keth mention,3. Reg. 1 [...]. that when Iero­boam had with-drawne ten Trybes from the obedience of Roboam K. of Iuda: to the end they might ne­uer haue occasion to reunite them­selues again to Iuda, by theyr going to sacrifice in Ierusalem, (as by the Law they were appointed) he buil­ded for thē, a goodly gorgious high Altar in Bethel, and there comman­ded them to doe theyr deuotions. And whē he was one day there pre­sent himselfe, and offering hys in­cense vpon the sayd Altar, and al the people looking on: there came a man of God, (saith the scripture) & stood before the Altar, and cried out [...]loude, and spake these wordes;3. Reg. 13. O [...]ltar, Altar, this saith the Lord, be­ [...]ld, a child shall be borne of the house of Dauid, whose name shall be Iosias, and he shall sacrifice vpon thee, these i [...]latrous Priestes that nowe burne [...]ncumcense vppon thee, and he shall [...]ne the bones of men vpon thee.

[Page 118]Thus spake that man of God in the presence and hearing of all the people, more the [...] three hundred yeeres before Iosias was borne: and it was registred presently, according to the manner of that time (which I haue noted before) & with the same were registred also, y^e miracles which happened about that fact: as that the Altar cleft in two vpon the mans words: & Ieroboam extending out his hand to apprehend him, lost pre­sently the vse and feeling therof, vn­till it was restored again by the sayd holy mans Prayers: who notwith­standing, for that he disobeied Gods commaundement in hys return, and eate with a Prophet of Samaria,Disobedi­ence puni­shed gree­uously in Gods dee­rest. (which was forbidden him,) he was slaine in his way home-warde by a Lyon, and his body was brought back again & buried in Bethel nigh [...] the saide Altar, amongst the Sepul­chers of those idolatrous Priestes of that place, but yet with a superscrip­tion vpon hys Tombe, cont [...]yning his name, and what had happened.

There passed three hundred yere [...] and Iosias was borne,4. Reg. 23. and came to raigne in Iuda, & one day comming to Bethel to ouerthrow the Altar, & [Page 119] to destroy the Sepulchers of those I­dolatrous Priests that had been bu­ried in y^t place: when he began to breake theyr Tombes, he found by chaunce, the Sepulcher of the sayd man of God, with the superscripti­on vpon it. By which superscription and relation of the Cittizens of Be­thel, when he perceiued that it was the Tombe of him that had fore­told hys byrth, his name, & his do­ings, so many hundred yeeres before he was borne: he let the same stand vntouched,Chap, 23, as the fourth booke of Kings doth declare.

Nowe consider, whether among any Nation in the worlde, but onely among the Iewes, there were euer a­ny such prophecie, so certaine, so par­ticuler, so long fore-told before the tyme, and so exactly fulfilled? But yet the holy scriptures are full of the lyke, and time permitteth me onelie to touch some few of the principall.

The prophecie for the destruction of Ierusalem & Babilon.

ESay the Prophet is wonderfull in fore-telling the misteries & acts [Page 120] of the Messias, his natiuitie, his lyfe, and all the particulers that happe­ned in hys passion. In so much, that S. Ierom sayth, he may seeme rather to write a story of deedes past,Hieron. in prol. Galeat [...] then a Prophecie of euents to come. But yet among other things, it is to be noted, that he lyuing in a peaceable and prosperous time in Iuda, when the Iewes were in amitie and great securitie with the Babilonians, hee fore-saw & fore-told the destructi­on of Ierusalem by the sayd Babilo­nians,4, Reg, 20, verse, 17, Esay, 5. and the grieuous captiuity of the Iewes vnder thē; as also the de­struction of Babilon again by Cyrus King of Persia, whose expresse name and greatnes, he published in wry­ting almost two hundred yeeres be­fore he was borne: saying in y^e per­son of God; First, to Ezechias king of Iuda, that reioyced in the friend­shyp he had with Babilon:4. Reg. 20. Behold, the dayes shall come, when all that thou and thy Fathers haue layde vp, shall be carried away to Babilon, and thy chyldren shal [...] be Eunuches in the King of Babilons Pallace. And next, to Babilon, he sayd:Esay, 13, The destruction of Babylon, which Esay the sonne of Amos saw, &c. Howle and cry, for [Page 121] that the day of the Lord is at hande. &c.

The wonderfull prophecie for Cyrus King of Persia.

THirdly vnto Cyrus (not yet born) who was preordained to destroy the same, and to restore the people of Israell from banishment, to re­build the Temple in Ierusalem, hee sayth thus;Esay, 24. I say to Cyrus, thou art my sh [...]epe-heard, and thou shalt ful­fill all my will. I say to Ierusalem, thou shalt be builded againe. I say to the Temple, thou shalt be founded againe. This sayth the Lord to my annointed Cyrus, I will goe before thee, and will [...]umble the glorious people of the earth in thy presence: I will breake theyr brasen gates, Esay, 25. and crush in peces theyr yron barres, for my seruant Iacobs sake haue I called thee by Name, and haue armed thee, whereas thou Thys he sayth, for that Cyrus was an In­fidel. knowest not mee.

Can any thing be more cleerely or miraculously spoken in the world, then to name a Heathen not yet borne, that shold conquer so strong a Monarchie as Babilon was at thys [Page 122] time, and should builde againe the Temple of Ierusalem, which others of his owne Religion had destroyed before him? What cause, what rea­son, wh [...]t likeli-hoode could be of thys? Yet Esay speaketh it so confi­dently, as he sayth,Esay, 13, that he saw it: and he nameth two witnesses there­of, that is, Vrias, and Zacharias, that were not borne in many ye [...]es after, saying:Es [...]y, 8, verse, 2. & I tooke vnto me two faith­full witnesses, Vrias the Priest, and Zacharias the Sonne of Barachias. Whereof the first was a Prophet in Ieremies time, a hundred yeres after Esay,Ierem, 26, verse, 20, and the second liued fourscore yeeres after that againe, in the dayes of Dari [...]s, as by the beginning of his prophecie appeareth:Zach, 1, verse, 1, and yet both (as you see) were d [...]stinctly named by Esay long tyme before.

And whereas thys Booke of Esay was pronounced openly to the peo­ple (as other prophecies we [...]e) and published into manie thousande hands before the captiuity of Baby­lon fell out,Circum­stances of certaine truth. and then carried also with the people, and dyspersed in Chaldea, & other parts of the world, there can be no possible suspition of forgery in thys matter, for al that the [Page 123] world both saw it and read it, many yeres before the thing came to passe: yea, when there was no likeli-hood of any such possibility to come.

The Prophecies and dooings of Ieremie, in the siedge of Ierusalem.

THE same captiuitie & destruc­tion of Ierusalem by the Baby­lonians, was prophecied by Ieremie, a hundred yeeres after Esay, & a lyt­tle before the matter came to passe: yea, while the Babylonians were about the walles of Ierusalem, & be­siedged the same for two yeres toge­ther, Ieremie was within, and tolde euery man, that it was but in vaine to defend the Cittie, for that GOD had nowe deliuered it. And albeit he were accounted a Traytour for so saying, (especially, when by an Ar­mie of Egipt, that came to the ayde of Ierusalem from Pharao, the siedge of the Babylonians was raised for a certaine time,) yet Ieremy continu­ed still in his asseueration, & said to Zedechias the King,Ierem, 37. Thou shalt bee deliuered into the handes of the King [Page 124] of Babylon. Iere, 38, And to the people, Hae dicit Dominus, tradendo tradetur, haec Ciuitas, &c. Thys sayth the Lorde, thys Citty most certainly shal be de­liuered into the hands of the Baby­lonians. And so he continued not­withstanding he were put in prison and whipt, and threatned daily to be hanged: vntill indeed the Citty was taken, and Zedechias eyes puld out, hys chyldren slaine before his face,Iere, 39, 4, Reg, 24, 25, & al other things performed, which Ieremie had prophecied & fore-told them before.

And which was yet more meruai­lous, Ieremy did not onely fore-tell the particulers of thys captiuitie, but also the determinate time, how long it should endure, saying.Ierem, 25, And all this Land of Iurie shall be into wildernes, and astoniednesse: and all this people shall serue the King of Babylon for three-score and tenne yeeres, The yeeres fore-told of the captiui­tie of Babi­lon. & when three-score and tenne yeeres shall be complete, I will visite vppon the King of Babilon, & vpon that Nation saith the Lord, and I will lay the same into eter [...]all desolation. Iere, 24, and 29 But vppon Iud [...] will I cast my pleasant eyes, and will bring them back [...] to this Land again. &c. In which prophecie is contai­ned, [Page 125] first the particuler tyme howe long thys captiuitie should endure. Secondly, the destruction of Baby­lon, and of that Monarchie by the Persians. And thirdly, the returning home of the Iewes againe; which three things to haue been afterward fulfilled,1. Esdr. 1, 2. 2, Esdr. 2. not onely Esdras that liued at that tyme, and was an actor in performance of the last: but all o­ther Heathen writers besides, doe re­cord and testifie.

And thys prophecie of Ieremie, was so famous, and certainly belie­ued amongst all the Iewes, in the time of their captiuity: as when the day of expiration drew neere, Dani­ell writeth thus of himselfe.Dan, 9. In the first yeere of Darius, I Daniell, vnder­stood in the scriptures, the nūber of the seauentie yeeres whereof God spake to Ieremie, that they should be fulfilled, touching the desolation of Ierusalem: & I turned my face to my Lord God, and besought him in fasting & sack­cloth. &c. Neyther onely the Iewes vnderstoode and beleeued thys pro­phecie,Gentiles be­lieued the scripture. but euen Cyrus himselfe, that was a Gentile, gaue ful credite ther­vnto, and the [...]eby was induced to restore the Iewes, as appeareth both [Page 126] by hys own words and Proclamati­ons,1. Esdras, 1. 3. Esdras. 2 sette downe by Esdras that exe­cuted the same: and by hys deedes also, in r [...]storing home the Iewes, & rebuilding theyr Temple at his own great cha [...]ges, as all Historiographers of the Heathen doe confesse.

I might heere alledge infinite o­ther examples, and make no end, if I woulde followe the multitude of Propheci [...]s which are dys [...]ersed tho­rowe out the whole Scripture? I might shew how Daniell fore-tolde to Baltasar King of Babylon,The Pro­phecies of Daniell. Dan. 5, 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,Dan. 11. in the first yere of Da­rius the Median, in the beginning of that second Monarchie of Medians and Persians, fore-told howe manie Beholde, three kings shall yet stand in Persia and the four [...]h shal be rich aboue all the rest. Dan. 11. 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 [Page 127] torne in peeces, after Alexanders death,Iustin. hist. lib. 12. et 13. and not passe to his posteri­tie, as Iustine & other Heathen wri­ters doe testifie that it was, by Anti­gonus, Perdiccas, S [...]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,The foure Monarchies of Assiri­ans, Persiās, Grecians, & Romaines. 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,Dan, 2, Dan, 8, sette downe by Daniel vnder the names of the great Ramme,The fore­telling of great Alex­ander. & 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,Iosep [...] lib. de antiq. Iud. cap. 8, and hearing the Prophecie of Dani­ell interpreted vnto him by Iaddus the high Priest, assured himselfe that he was the man therein signified, & [Page 128] 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.

What ma­ner of per­sons our Prophets were.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 wer [...] vttered, to wit, not such men is could gather the fore-sight of things [Page 129] 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,Ptolo. in lib. de fructu.) ney­ther yet were they so sharpe witted, as to attaine to Prophecie by strange imaginations,Moses Nar­bon in lib. Abubacher et Auam­pare. as most vainly Auer­roes and his fellowes hold that some men may; nor finally, were they so delicatly fedde, as by [...]xact dyet and rules of Alchimie, to come to Pro­phecie [...] as Alchimists dreame that a man may doe, & that Appolonius Thyanaeus dyd,Roger. Baco. lib. de sex scient expe­rimentalib. 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.Amos, 1, Yea, oftentimes they were Wo­men, as Marie the sister of Aaron,Exod, 15, called in the Scripture by the name of Prophetesse.Iudges, 5, Debora the wife of Lapidoth:1. Reg, 2, Hanna the Mother of [Page 130] Samuell, Elizabeth the Mother of Iohn Baptist: Anna the Daughter of Panuell: and finally, the most holy and blessed virgine Mary,Luke, 1, et 2, with the daughters of Phillip,Acts, 21. and manie such other, both in the old and new Testamēt, 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 [...]rō God, & consequently by them, that there is a GOD; yet hath he one reason more to confirme theyr sinceri [...]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) [Page 131] doe not take theyr testimony or confirmation frō man: yet [...]or more euidence of the truth, God hath so prouided, that al the principall, most strange and wonderfull things, re­counted in scrip [...]ure, should be re­ported also, and confirmed by Infi­dels, Pagans, Gentiles, and Heathen Writers themselues;Approbati­on of Hea­then Wry­ters. albeit in some poynts they dyffer from the Scrip­tures, in the manner of theyr narr [...] ­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 direc [...]ly [...]rom the Bible, but by tradition and most auncient antiquities of theyr owne.

The Creation of the world.

FIrst thē he sheweth,Gene, 1, et 2, that the cre­ation of the World, which is the meruaile of all meruailes, with the infusion of mans soule from God, is [...]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,) [Page 132] 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.

Gene, 6, 7, 8NExt to thys, the flood of Noe is mencioned by diuers most aun­cient Heathen Wri [...]ers: as by Baero­sus Chaldaeus,Iosep. li. 1. de antiq. Iud. Ieronimus Egyptius, Nicholaus Damascenus, Abydenus, and others: according as both Iose­phus and Eusebius doe proue.Euseb lib. 9, de praep. E­uan [...] cap. 4. And in Bresile, and other Countries dys­couered in our age, where neuer tea­ch [...]rs were known to be be [...]ore, they talke of a certaine drow [...]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,Gene, 5, 10. and 11. according as the Scrip­ture reporteth it, not onely the for­mer Authors, but also Manethus, [Page 133] 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, liued commonly a thou­sand yeeres a piece; and they alledge the reason thereof to be, both for the multiplication of people, and for bringing all Sciences to perfection, especially Astronomie and Astrolo­gie, which, (as they write) could not be brought to sufficient perfection, by any one man that had lyued lesse then sixe hundred yeeres, in which space, the great yeere (as they call it) runneth about.

Of the Tower of Babilon.

OF the tower of Babilon,Gene. 11. and of the confusion of tongues at the same, Eusebius citeth the testimonies at large, both of Abydenus that ly­ued about King Alexanders time,Euseb. lib, 9 de praep. ca. 4 [...] & of Sibylla, as also the words of He­stiaeus concerning the Land of Sen­naar, wher it was builded. And these Gentiles doe shew by reason, that if [Page 134] there had not beene some such my­racle in the deuision of tongues,Marke thys reason. no doubt but that al tongues being de­riued of one, (as all men are of one Father,) the same tongues woulde haue retained the selfe same roo [...]es and pri [...]ciples, as in all dial [...]ct [...] or deri [...]ation of tongues we see [...]hat it commeth to passe.

But now (say they) in many ton­gues at thys day, we see that there is no lik [...]l [...]-hoode or affin [...]tie [...]mong them, but all different the o [...]e [...]rom the other, and thereby it app [...]ar [...]th, that they were m [...]de di [...]ers [...]nd di­stinct e [...]en from the [...]eg [...]n [...]ing.

Of Abr [...]ham.

Gene, 11, 12.13, 14, &cOF Abraham and his [...]ayres, I haue all [...]dged s [...]me Heathen Writers before, as Berosus, H [...]cat [...] ­us, and Nicholaus Damascenus. But of all other, Alexander Polyhistor alledgeth Eupolemus most at large,Alexan. Po­lihist. lib. de Iudai. hist. of Abrahams being in Egypt, & of his teaching thē Astronomie t [...]ere [...] of his fight and victorie in the be­halfe of Lot: of his entertainment by K. Melchisedech, of his wife and [Page 135] sister Sara, and of other his doings, especially of the sacrifice of his sonne Isaack. To whom also agreeth Melo,Melo lib. de fraudib. Iu­deorum. in hys bookes written against the Iewes, and Artabanus.Arta. in Iu­deorum hist. Gal de simp. Pausan. in Eliae Solin. in Polih. Taci­tus lib. vlt. histor. And of the strange Lake wherinto Sodome and Gomorra were turned by theyr de­struction, called Mare mortuum, the dead Sea, wherin nothing can lyue. Both Galen, Pausanius, Solinus, Tacitus, and Strabo, doe testifie and shew, the particuler wonders therof.

Of Isaacke, Iacob, Ioseph, Iob, &c.

FRom Abraham down to Moises, writeth very particulerly the fore-named Alexander, albeit he mingle sometimes certaine fables, whereby appeareth, that hee tooke hys storie not out of the Bible wholy.Gen, 15, 16.17, 18, &c, And he alledgeth one Leodemus, who as he sayth, lyued with Moises, and wrote the selfe same things that Moises did, so that these writers agree almost in all things touching Isaacke, Iacob, Ioseph, and all their affaires, euen vnto Moises; & with these do con­curre also Theodotus a most aunci­ent [Page 136] Poet, Artabanus and Phylon, Gentiles. Aristaeus in like manner a­bout Aristotles time,Aristae. lib. de Iob. wrote a booke of Iob.

Of Moises.

OF Moises and his acts, not onely the fore-named,Exod, 2, 3, 4, 5, &c. (especially Ar­tabanus in hys Booke of the Iewes) do make mention at large: but ma­nie others also, as namely Eupole­mus, out of whō Polyhistor reciteth very long narrations, of the wonder­ful and stupendious things done by Moises in Egypt, for which he sayth, that in hys time he was worshipped as a God in that Countrey, and cal­led by many Mercurius. And that the Ethiopians learned circumcision of hym, which afterwarde alwayes they retained, and so doe vnto thys day. And as for his miracles done in Egipt, hys leading the people thence by the Redde-sea: hys lyuing with them fortie yeeres in the wildernes: the Heathen Wryters agree in all things with the Scriptures, sauing only, that they recount diuers things to the prayse of Moises, which hee [Page 137] hath not written of himselfe, adding also his description,The descrip­tion of Mo­ses person out of Hea­then Wry­ters. to wit, that hee was a long tale man, with a yellow beard, and long hayre, wherwith al­so accordeth Numenius Pythagori­cus, touching the actes of Moises, whose lyse he sayth that he had read in the auncientest records that were to be had.

The storie of Iosua, the Iudges and the Kings.

BVT the fore-named Eupolemus goeth yet forward, and pursueth the story of Iosua, of the Iudges, of Saul, Dauid, and of Salomon, euen vnto the building of the Temple,Iosep. lib. 8 [...] de antiq. cap. 2. which he describeth at large, with the particuler Letters written about that matter to the King of Tyrus, which Iosephus sayth were in hys dayes kept in the records of the Ty­ [...]ans. And with Eupolemus, agree Polyhistor, and Hecataeus Abderita, that liued and serued in warre with King Alexander the great,The trea­sures hiddē in the Se­pulcher of Dauid. and they make mention among other things, of the inestimable riches of Salo­mon, and of the treasures which he [Page 138] had hyd and buried, (according to the fashion of that tyme) in the Se­pulcher of hys Father Dauid, which to be no fable, (though not menti­oned by the scripture) Iosephus wel prooueth,Iosep. l. 13. de antiq. ca. 16. for that Hir [...]anus y^• high Priest and King of Iurie, beeing be­siedged in Ierusalem by Antiochus, surnamed Pius, not many yeeres be­fore our Sauiour Christ his nati [...]ity, to redeeme himselfe and the Cittie, and to pay for his peace, The same thing at­tēpted He­rode in hys time, as Io­sephus saith lib. 18, anti. opened the sayd Sepulcher of Dauid, and fecht out of one part thereof, three thousande Talents in ready money, which amount to sixe hūdred thou­sand pounds English, if we account the Talents but at the least size, of Talentum H [...]braicum.

The things that ensued after King Salomons dayes.

AND as for the things that ensu­ed after Salomon, as the deuisi­on of the Tribes among themselues, and theyr diuers warres, a [...]flictions, & transmigrations into other Coun­tries, many Heathen Writers doe mention & recorde them, & among [Page 139] other, Herodotus, and Diodorus Si­ [...]ulus. And the fore-said Alexander Polyhistor, talking of the captiuitie of Babilon, sayth, that Ieremie the Prophet, tolde Ioachim hys King,Ierem. 37. what would befall him,4. Reg, 24. & that Na­buchodonoser hearing thereof, was moued thereby to besiedge Ierusalē.

Of the flight of Senacherib from the siedge of Ierusalem,Of Sena­cherib. and how he was killed at his returne home, by hiw owne sonnes in the Temple, ac­cording to the Prophecie of Esay,Esay, 31. and 33, and 36. & story of the booke of Kings, for that he had blasphemed the Lord God of Israell,4. Reg, 9 as Herodotus witnesseth: and that after hys death, he had a statue or Image of mettal erected in his memory, with this inscription in Greeke:Hero. lib. 2. Hee that beholdeth me, let him learne to be godlie. Confer Xe­nophon also in hys seauenth booke De Cyropaedia, and you shal see him agree with Daniell in his narrations of Babylon.Dan. 16

And finally, I wil conclude with Iosephus the learned Iew,Iosep. li. 1, de antiq. Iudai. that wrote immediatly after Christes ascention, & protesteth that the publique wri­tings of the Syrians, Chaldaeans, Phae­nicians, and innumerable hystories [Page 140] of the Graecians, are sufficient to te­stifie the antiquity, truth, authoritie, and certainty of the holy scriptures, if there were no other proofe in the world besides.

The [...]irst Consideration.

AND to begin with the Iewes,The Messi­as promi­sed. no man can deny, but that throughout the whole bodie and course of Scriptures, that is, from the very beginning to the last ende of theyr olde Testament, they had pro­mised vnto them a Messias, which is the very same that we cal Christ, that is to say, a person annointed & sent from God, to be a Sauiour, a Redee­mer, a Pacifier of Gods wrath, a Mediator between God and man, a Satisfier for the sinnes and offences of the whole worlde, a Restorer of our innocencie lost in Paradise, a Maister, an Instructer, a Law-giuer, a Spirituall and eternall King, that should sitte, and rule and raigne in [Page 186] our harts, to conquer the power and tyranny of satan, y^e enemy of man­kinde, who ouer-came our first Pa­rents Adam and Eue, and neuer cea­seth to assaile vs.

The first couenaunt to Adam.

THIS is euident by the first coue­nant of all, that euer GOD dyd make wyth man, when he sayde to Adam our first Father in Paradise,Gene, 2, In what day soeuer thou shalt eate of the Tree that is forbidden, thou shalt die.

Which couenaunt beeing after broken, on the part of our sayd Pro­genitor, he receiued hys iudgement, but yet with a most benigne pro­mise of redemption for the tyme to come: for thus God said to y^e deuill or Serpent that had deceiued hym:Gene, 3. The seede of the Woman shall crushe thy head, and thou shalt lie in waite to hurt his heele. That is, one shall proceede in tyme, of the seede of the Woman, who shall conquer Death and Sinne (that are thy weapons,) and shall not care for thy temptati­ons, but shall treade them vnder hi [...] [Page 187] feete, and thys shall be Christ the Messias of the world.

Thus did not onely the Rabbi Mo­ses Benmai­mon in hun [...] locum. eldest Iewes & Rabbines vnderstand thys place, (what-soeuer the latter haue dreamed, that their Messias should be onely a temporall King,) but al­so the olde Chaldie Paraphrase, (na­med Thargum Hierosolimitanum) expoūdeth it plainly in these words, applyed vnto the deuil that had d [...] ­ceiued Adam:Tharg. Hie­roso. in Gen. cap. 3. They haue a certain and present remedy against thee (O deuill,) for that the time shall come, when they shal tread thee downe with theyr heeles, by the helpe of Messias which shall be theyr King.

To Abraham and Isaacke.

THE same thing is confirmed by the very same promise seauen times repeated and established vnto Abraham, that liued very neere two thousand yeeres after Adam: and again to Isaack his sonne after him, In semine tuo benedicentur omnes gentes terrae. Gene. 12. & 18. and 22. All Nations of the earth shall be blessed in thy seede. Which had beene indeede, but a very small [Page 188] benediction to Abraham, or to the Iewes after him, (y^t neuer saw theyr Messias actually) if hee had beene onely to be a temporall king: And much lesse blessing had it beene to the Gentiles & all other Nations, if this Messias of the Iewes, must haue been a tēporal & worldly Monarch, to destroy & subdue them to the ser­uitude of Iurie, as fondly the latter teachers of that Nation do contend.

Iacobs prophecie of Christ.

THIS yet maketh the Patriarch Iacob more plaine, who prophe­cying at his death of the cōming o [...] Christ, hath these words:Gen, 49, The scep­ter (or gouernment) shall not be ta­ken from the house of Iuda, vntill [...]e­come that is to be sent, and he shall b [...] the expectation of Nations. Which latter words, the fore-named Chal­die Paraphrase, as also great Onke [...]los,Tharg. Hie­roso [...]t On­kelos in hunc locum. (both of singuler authoritie a [...]mong the Iewes,) do interpret thus ‘Donec Christus [...]eu Messias venia [...] &c. Vntil Christ or y^e Messias com [...] (which is the hope and expectatio [...] of all Nations, as wel Gentiles, as [...] [Page 189] vs that are Iewes,) the gouernment shall not cease in the house or Tribe of Iuda.’ By which sentence of scrip­ture, and interpretation of the Iewes themselues, we come to learne, (be­sides the promise of the Messias,) two consequences in this matter, a­gainst y^e Iewes of latter tymes. First, that if their Messias must be y^e hope and expectation as well of the Gen­tiles as of the Iewes:The Messi­as must be a spirituall & not a tem­porall king. then can hee not be a temporall King to destroy the Gentiles, (as y^e latter Iewes wold haue it,) but a spyrituall King, to raigne ouer them, and to bring in subiection theyr spyrituall enemies for thē, (I mean the flesh, the world and the deuil,) as all true Christians doe beleeue. Secondly, if the tempo­ral kingdome of the house of Iuda, (whereof Christ must come,) shall cease and be destroyed at the com­ming of Messias, as the Scripture a­uoucheth: how then can the Iewes expect yet a temporal King for their Messias, as most fondly they doe?

But to leaue this controuersie with the latter Rabbines, and to goe for­warde in declaration of that which we tooke in hand, that is, to shewe how Christ was fore-tolde and pro­mised [Page 190] to the Iewes. It is to be noted, that after the death of Iacob last mentioned, there is little recorded in scripture of the doings of his people, during the space of foure hundred yeres being y^e time of their bondage in Egipt;The traditi­on of the Iewes in Misdrasch Thehilim. but yet y^e tradition of that Natiō teacheth, that as soone as they were deliuered out of Egypt, & were in the Desert towards the Land of Promise, the three sonnes of Chore, called Aser, Eleana, and Abiasaphe, (of whom mention is made in the sixt chapter of Exodus, & other pla­ces) made diuers songs & Psalmes in the praise & expectation of the Mes­sias to come, and that the holy men of that time, did solace themselues with singing the same: & that king Dauid afterward in the second part of his Psalmes,See the ty­tles of these Psalmes heere speci­fied. beginning from the fortie and one, vnto the eyghty and seauen, gathered the most parte of these old songs together, as yet they are to be seene in his Psalter.

Moises Prophecie of Christ.

BVT Moises, who liued with the people, and gouerned thē in the [Page 191] wildernesse, had a cleere reuelation from GOD of thys Messias in these words,Deut. 18 [...] I will raise vp a Prophet to this people from amongst theyr bre­theren, euen as my selfe: and I will put my words in his mouth, & he shall speake vnto them all things which I shall ordaine vnto him: and he that shal refuse to heare the wordes which he shal speake vnto them in my name, I will be reuenged vppon that man. Which words, that they cannot be vnderstoode of any other Prophet that euer lyued after Moises among the Iewes, but onely of CHRIST, it appeareth most manifestly and plainly by the testimony of the ho­lie Ghost, where he sayth,Deut. 34. And there arose not any other Prophet in Israell like vnto Moises. &c,

Dauids Prophecie of Christ.

AFter Moises about four hundred yeeres, ensued Dauid, who for that he was a holy man, & the first King of the house of Iuda, out of whose linage y^e Messias was to com: the particulers of thys misterie, were more aboundantly and manifestlie [Page 192] reuealed vnto him, then vnto any o­ther. And first, for assuraunce that Christ should be borne of his stock and lynage, these are the wordes of GOD vnto hym:Psalm, 88, 2, Reg, 7, 1. Chro, 22. I haue sworne to Dauid my Seruaunt: I will prepare thy seed from eternity, and wil builde vp thy seate to al generations. Which words, albeit the latter Iewes wil ap­ply it to King Salomon, that was Dauids sonne, (and in some sence they may so be, for that King Salo­mon was a figure of Christ to come) yet properly these wordes,3, Reg, 5, 1. Chro. 22. And his kingdome shall stand for euer, and for all eternitie, which are so often re­peated in thys & other places of the Scripture, cannot be verified in Sa­lomon, whose earthly kingdom was rent and torne in peeces straight af­ter hys death by Ieroboam,3, Reg. 12, and not long after, as it were extinguished; but they must needes be vnderstood of an eternall King, which should come of Dauids seede: as must also these other wordes of GOD in the Psalmes:Psal, 2, 45, 47, 67, 72. Thou art my sonne, this day haue I begotten thee, I will giue vnto thee the Gentiles for thine inheritāce.

Which was neuer fulfilled in Sa­lomon, nor in any other temporall [Page 193] King in Iurie after him. And much lesse these words which follow:Psal [...] 71, He shall endure with the sunne, and be­fore the Moone, from generation to generation. There shall ryse vp in his daies peace, vntill the Moone be taken away: he shal raigne from sea to sea, vnto the ends of the world: all kinges shall adore him, and all Nations shall serue him: for that hee shall deliuer the poore man that had no helper: he shall saue theyr soules, and deliuer them from vsurie, & from iniquitie: all Trybes of the earth shall be blessed in him, and all Nations shall magnifie him.

These words of Christes eternall kingdome, of hys enduring to the worlds end: of his vniuersal raigne ouer Iewe and Gentile: of his ado­ration by all Nations: of his deliue­rie of soules from bondage of ini­quitie, and finally, of hys making blessed all trybes of the earth: can­not possibly be applied to any tem­porall King that euer was among the Iewes, or euer shall be vnto the worlds end, but onely Christ.

Ieremies Prophecie of Christ.

THIS promise made vnto Da­uid, for Christ to come of hys seede, is repeated after his death, by many Prophets, and confirmed by GOD, as in Ieremie, where God v­seth these words; Behold, the dayes come on, and I wil rayse vp to Dauid a iust seede, Ierem, 23. and 33. & he shal raigne a king, and shal be wise, and shal doe iudge­ment and iustice vpon earth. And in his dayes shal Iuda be saued, and Isra­ell shall dwell confidently, and this is the Name that men shall call him, OVR IVST GOD. All thys was spoken of Dauids seede, aboue four hundred yeeres after Dauid was bu­ried.

Which proueth manifestly, that the former promises and speeches, were not made to King Dauid for Salomon hys sonne, or for anie o­ther temporal King of Dauids line: but for Christ, who was called so particulerly The son & seede of Da­uid: for that Dauid was the first King of the Trybe of Iuda, and not onely was Christes Progenitor in the [Page 195] flesh, but also did beare hys tipe & figure in many other things.

Ezechiels prophecie of Christ.

FOR which cause likewise in the Prophet Ezechiell (who lyued a­bout the same tyme y^t Ieremie did,) the Messias is called by the name of Dauid himselfe: for thus GOD spake at that time vnto Ezechiel:Ezech. 34. Christ is called Da­ [...]id. I wil saue my flocke, nor shal they be a­ny longer left to the spoyle, &c. I will rayse ouer them, ONE PASTOR, which shall feede them, my seruaunt DAVID, he shal feede them, & he shall be theyr sheepheard, & Prince, and I will be theyr God, & will make with them a couenaunt of peace. &c. In which words, not onely we that are called Christians, but the latter Iewes also themselues, doe confesse in theyr Thalmud, Thal. tract. Sanch. cap. halec. that their Messias is called by the name of Dauid, for that he shall discend of the seede of Dauid; as by reason also it must of necessity be so, for that King Dauid beeing dead four hundred yeres be­fore these wordes were spoken, (as hath beene noted) could not nowe [Page 196] come againe to feede Gods people, or gouerne them himselfe.

The Prophecies of Esay, tou­ching Christ.

ESay the Prophet, who lyued a­bout a hundred yeeres before Ie­remie and Ezechiel, had meruailous fore-knowledge of the Messias, and hys affayres, and describeth him ve­ry particulerly, beginning in thys manner.Esay. 2, In the latter daies, the HIL of Gods house shall be prepared vppon the toppe of Mountaines, and all Nati­ons (or Gentiles) shall flowe vnto him. And many people shall say, come and let vs ascend vnto the HIL of the Lord, and he shall teach vs his waies, and we shall walke in his pathes: hee shall iudge Nations, &c. Which ve­ry words are also repeated in Michae­as the Prophet,Mich, 4, and are applyed there (as also heere) vnto the Messias, and can haue no other meaning, by the iudgement of the Iewes & Hebrues themselues. And Esay dooth prose­cute the same matter afterwardes in dyuers Chapters. As for example, in the fourth, talking of the same Mes­sias, [Page 197] which before he called the HIL of Gods house, he addeth these words.Esay, 4, In that day shal the issue of the Lord, be in magnificence and glory, and the fruite of the earth, in sublimitie and exultation, to all such as shal be saued of Israell. In which words he calleth the Messias, both the issue of GOD, and the fruite of the earth, for that he should be both God and man. And in the ninth Chapter he calleth him by these termes,Esay, 9, Admirable: Coun­seller: God: Strong: Father of the future world: and Prince of peace.

In the eleuenth Chapter, hee de­scribeth him most wonderfully, in these words:Esay, 11, Psal, 71. There shall goe foorth a branch of the stocke of Iesse, (which Iesse was Dauids father,Eccle. 45.) and out of the roote of that branch, there shall mount vp a flower, and the Spirite of the Lord shal rest vpon him: the spi­rite of wisdome & of vnderstanding, the spirit of counsell and fortitude, the spirite of knowledge & pietie: Wonder­ful proper­ties of Christ. he shal not iudge according to the sight of (fleshlie) eyes, nor yet condemne ac­cording to the hearing of (fleshlie) eares: but hee shall iudge poore men in iustice, and shall dispute in equitie for the milde men of the earth. Hee [Page 198] shal strike the earth with the rodde of his mouth, and with the spirite of his lyps shal he sley the wicked man. Iu­stice shall be the girdle of his loynes: and fayth shall bee the bande of hys reynes. &c.

Hetherto are the wordes of the Prophet: wherin truely nothing can be more plaine & euident, then that by the rod or branch of Iesse, is meant the Virgine Marie,Math. 1. who directly dis­cended of the linage of Iesse,Luke. 3. & by the flower ascending frō this branche, Acts. 13. must needes be vnderstoode Christ,Rom, 15. that was borne of her, and had all those excellencies and priuiledges a­boue other men, which Esay in this place assigneth vnto him.

Whose further gr [...]ces yet, & spe­ciall diuine properties,Other pro­perties of Christ. the same Pro­phet expresseth more particulerly in the Chapters following, where hee sayth;Esay, 25. Hee shal for euer ouer-throwe and destroy death: he shall open the eyes of the blynde, and the eares of the deafe: Esay, 35. Esay, 42. hee shall not cry nor contende, nor shal he accept the person of anie man: but in truth shal he bring forth iudgement. He shal not be sorrowfull nor turbulent. &c.

And finally, in the forty & nine [Page 199] Chapter, he alledgeth the wordes of God y^e Father vnto Christ, touching hys commission, in thys sort;Esay, 49, Acts. 13.47. It is too-little that thou be to me a seruant, to rayse vp the trybes of Iacob, and to conuert vnto mee the dregs of Israell. The Com­mission of Christ. Behold, I haue appointed thee also for a light vnto the Gentiles [...] that thou be my saluation vnto the vttermost parts of the earth.

Daniels prophecie of Christ.

AND to conclude thys matter, without alledging more Pro­phecies for the same, (which in truth are infinite throughout the Bible,) Daniell that liued in the end of the captiuity of Babilon, a lyttle before Aggaeus, Zacharias, and Malachias, (who were the last Prophets that e­uer florished among the Iewes, al­most fiue hundred yeeres before the natiuity of Christ:) this Daniel (I say) reporteth of hymselfe, that be­ing in Babilon, and hauing fasted, worne sack-cloth, and prayed long vnto GOD, there came the Angell Gabriell vnto him at the time of the euening sacrifice, & fore-tolde hym, [Page 200] not onely of the deliueraunce of the people of Israell from the captiuitie of Babilon out of hand, for that the seauentie yeeres of their punishment fore-told by Ieremie, were nowe ex­pired, but also he tolde him further, that the time of the vniuersall deli­ueraunce of man-kinde, from the bondage and captiuitie of sin: was now shortned, and that after seuen­tie Hebdomades, (which as shal be shewed after, make vp iust the time that passed from the rebuilding of the Temple of Ierusalem after theyr deliueraunce from Babilon, vnto the byrth of Christ,) there shoulde be borne the Sauiour of the world, and be put to death for the redemption of man-kind.

The Angels wordes are these:Dan, 9. I am come to shew thee, O Daniell, for that thou art a man of good desires. And therefore doe thou marke my speech, and vnderstande this vision. The seauentie Hebdomades are short­ned vpon thy people, & vpon thy holy Cittie: to the end preuarication may be consumed, and sin receiue an ende, to the ende iniquitie may be blotted out, and eternall iustice brought in her place: and to the end visions and [Page 201] prophecies may be fulfilled, and the SAINT OF SAINTS annoyn­ted. Know thou therefore and marke, that from the end of the speech, for re­building of Ierusalem, vnto Christ the CAPTAINE, there shal be hebdo­mades seauen, and hebdomades sixtie two, and after sixty two hebdomades, Christ shall be put to death, and the people which shall denie him, shall not be his people.

I myght passe on further to other Prophets, and make no ende, if I would alledge what might be sayde in thys behalfe; for that the whole Scripture runneth all to thys one poynt:The Butte of all Scrip­ture. to fore-tell and manifest Christ, by signes, figures, parables and prophecies: and for thys cause was it principally written. But that which is already spoken, shall bee sufficient for our first consideration, whereby is seene, that among the Iewes from age to age, Christ was prophecied and fore-told, together with the eternitie of his kingdome, that should be spirituall.

The second Consideration.

That Christ should be both God and man.NOwe followeth there a seconde consideration of the qualitie of Christes person, of no lesse impor­tance then the former, and wherein the latter Iewes doe more dyscent from vs: & that is, of the God-head of the Messias promised. I say the latter Iewes or Rabbines, are diffe­rent herein frō vs, as also they are in many other poynts & articles, wher­in theyr auncestors (that were no Christians) did fully agree. Euen as all Heretiques are wont to doe,The cu­stome of Heretiques. that first breake in one poynt, & then in another, from the true Catholique fayth of Christ, to followe mens traditions; and so doe run on from one to one, making themselues in al things as dislike as they can, for ha­tred of that vnitie, whereunto theyr pride wil not suffer them to return. So is it in the generation of thys re­probate people, who first agreed with vs in all, or most poynts, tou­ching Christ to come, and denyed onely the fulfilling or applycation thereof in Iesus our Sauiour, but af­terward, [Page 203] their vngracious of-spring, being not able to stand in that issue against vs, deuised a newe plea, and be tooke themselues to a far higher degree of impietie, affirming that we attribute many thinges vnto Ie­sus, that were not fore-tolde of the Messias to come; & among other, that he should be GOD, and the sonne of God, and the second per­son in Trinitie. &c.

But heerein (no doubt) these ob­stinate and gracelesse men, do shew themselues both ignoraunt of theyr own scriptures, & disagreeing from the writings of theyr owne fore-fa­thers. For as for scriptures, it is eui­dent by all, or most of the Prophets alledged before, that Christ (or the Messias) must be GOD, & the son of God,That Christ must be both God and man. indued with mans nature; that is, both God and man. So in Genesis,Gene. 3. where he is called the seede of the Woman, it is apparent that he shal be man; and in the same place, when he is promised to crush the de­uil and to breake his head: The first proofe. who can doe thys but onely God? Likewise, when he is called Germen Iehouae, Esay [...] 4, the seede of our Lorde God, hys God-head is signified, as is his man-head, [Page 204] also, when in the same place hee is named the fruite of the earth. Esay, 9. Who can interprete these speeches;Psalm 71, That, his kingdom shalbe euerlasting. That, he shall endure vntill the Moone be ta­ken away, and after. Psal. 109. That, God be­ga [...]e him before Lucifer was created. Esay, 53. That,Psal. 96. no man can tell or recount his generation. Hebru, 1. That, all Nations and Angels must adore him. Psal, 110 That, hee must sitte at the right hand of God. And many other such speeches pro­nounced directly and expresly of the Messias, who (I say) can vnderstand or interprete them, but of God, see­ing that in man they cannot be veri­fied? And as for the last of these te­stimonies, cōcerning Christes sitting at hys Fathers right hand: three of our Euangelists doe report,Math, 2, Luke, 20. that Ie­sus did blancke diuers of the learne­dest Pharisies, with alledging onelie these words of Dauid, The Iehoua in Hebrue. Psalm, 110. Lorde said to my Lord, sit at my right hand, vntill I put thine enemies as thy foot­stoole. For (saide Iesus) if Christ be Dauids sonne,Rab. Ionath. lib, collect. et Misdr. Te­hillim. in Psal. 2. v. 7, how did Dauid call him hys Lord? signifying heereby, that albeit the Messias was to be Da­uids sonne, according to his man-head: yet was he to be Dauids Lord [Page 205] according to his God-head. And so doe both Rabbi Ionathan, and the publique Commentaries of the He­brues, interprete thys place.

Micheas is plaine;The second proofe. Mich [...] [...]. And thou Beth­leem, out of thee shall proceede a RV­LER in Israell, and his going foorth is frō the beginning, & from the dayes of eternitie. Thys cannot be vnder­stood of any mortall man, that euer was or shall be. But yet Esay goeth further, when he sayth:Esay, 9. A litle child is borne vnto vs, & a young sonne is giuen vnto vs, and his principality is vpon his owne shoulder, and his name shall be GOD, the Father of the fu­ture world ( So it is in the Hebrue [...] or of eternitie:) the Prince of peace. &c.

In which words we see that Christ is called GOD. But if the Iewe doe cauill heere,An obiecti­on aunswe­red. and say, that El or Elo­him the Hebrue words, which wee interprete God in thys place, may sometime be applyed to a creature, as in Exodus,Exod. 10. once El signifieth an Angel, and Elohim at other tymes is applyed to Iudges: then mark thys discourse of Dauid touching y^e Mes­sias, to whom he sayth:Psalm, 45. Thou art beautifull in forme aboue the children of men: grace is spred in thy lyps, and [Page 206] therefore hath God blessed thee for e­uer. &c. Thy seate O God, is for euer and euer: the rod (or Scepter) of thy kingdom, is the rod of direction, thou hast loued iustice and hated iniquity, therefore God, thy God hath annoin­ted thee with oyle of ioy aboue thy partners. Heere the Messias is called God twice by the same worde Elo­him, as God his Father is: and ther­fore as the word signifieth true God in the one, so must it also in the o­ther.

The thyrd proofe.But to remoue all ground of this refuge touching El or Elohim, that are names of GOD, which may be communicated sometimes, and vp­pon some occasions to creatures: most apparant it is, that the name IEHOVA,Christ is called Iehoua. which is called Teta­grammaton, & which is so peculier to GOD alone, as neuer it may be communicated to any other, thys name (I say) which is of such reue­rence among the Iewes, as they dare not pronounce it, but in place there­of doe reade Adonai, that signifieth Lord, is euery where almost in scrip­ture, attributed to Christ, See Esay cap. 18. ver. 7. and cap. 28. ver. 5. namelie where the Latine Interpreter hath translated Lord: as for example, in [Page 207] two diuers places of Ieremie, after the long description of the Messias, which before I haue recited, he con­cludeth thus;Ierem, 23, Hoc est nomen quod vocabunt eum, Iehoua iustus noster: Iere, 33. thys is the name which they shal cal him, OVR IVST IEHOVA, or as the Hebrue hath word for word, Iehoua our iustice. And so doe the auncient Hebrue expositors confesse vpon thys place of Ieremy, namely, Rabbi Abba,Rab. Abba coment in Thren. v. 16 Misd. Theh. in Psal. 20. ver. 1. who asketh the que­stion what Messias shall be called? and then he aunswereth out of thys last place, He shall be called the eter­nal Iehoua. The like doth Misdrasch gather vpon the first verse of the 20. Psalme. And Rabbi Moses Hadar­san, expounding a place of the Pro­phet Sophonie, Chapter 3. verse 9. concludeth thus:Rab. Moses Hadars. in Gene. ca. 41 [...] In this place Ieho­ua signifieth nothing els but the Mes­sias.

Whereby appeareth, that as well in scripture, as also in the opinion of old Hebrue expositors, the Messias was to be true God and man. And I myght alledge many other testi­monies of auncient Rabbines, if it were not too long: especially, if I would enter among the kind of ex­positors, [Page 208] whom they call Cabalists,Two sorts of Hebrue expositers, Cabalists & Thalmu­dists. (who are more auncient, and lesse brutish then are the other sort, which are termed Thalmudists,) I should finde many cleere and manifest de­clarations against the Iewes doctrine and errour of latter tymes. And a­mong other, (for example onelie of Cabalisticall expositions) I refer the Reader to the discourse of Rabbi Hacadosch (which in Hebrue signi­fieth the holy Rabbine, & liued not long after Christ) vppon the wordes of Ieremie before recited: in which, for that he findeth the Messias to be called Iehoua, which word in the He­brue is compounded of the three Letters,Ierem. 23. Iod, Vau, and He twyse re­peated: thys Doctor maketh thys discourse by arte Cabalist, in thys manner.

‘Euen as (saith hee) the Letter He in Iehoua, is compounded of two o­ther Letters, named Daleth & Vau, (as appeareth by their forme) so shal the Messias,Rab. Haca­dosch in E­say. cap. 9. (that is signified by this word Iehoua,) bee made of two na­tures, the one diuine, and the other humane.A Cabali­sticall dis­course. And as in Iehoua, there is twise He, and consequently two Da­leths, & two Vaus contained there­in: [Page 209] so are there two byrthes, filiati­ons, or chyld-hoods in Messias, the one, whereby he shall be the sonne of GOD, and the other whereby he shal be the sonne of a Virgin, which Esay calleth the Prophetesse. Esay, 8. And as in Iehoua, the Letter He is twise put, and yet both Hes doe make in effect but one Letter: so in Messias there shall be two distinct natures, and yet shall they make but one Christ.’

Thus playeth this Cabalist vpon the Letters of Iehoua, (according to the manner of theyr diuinitie,) and draweth great misteries (as yee see) from Letters ends. In which kinde of reasoning, albeit we put no groūd of strength at all: yet is it sufficient to shew, that among y^e elder Iewes, it was knowne and confessed doc­trine, that Christ shoulde be both God and man, & haue two natures conioyned distinctly in one person, which is the same that we Christi­ans doe affirme.

Nay, I will adde further,The fourth proofe. (& thys is greatly to be obserued,) that the selfe same auncient Iewes, (as some also of the latter) doe hold, & proue by Scripture, that Christ shal be,Christ cal­led the Son of GOD. (for alwaies they speake of the Messias to [Page 210] come) the very sonne of GOD. Et verbum Dei incarnatum, & the word of God incarnate, or made fleshe. And for the first, that shall bee the sonne of God, they proue it out of diuers places alledged by me before: as for example, out of Genesis,Gene, 49. whe [...] the Latine text hath: The scepter of Iuda shall not be taken away, vntill he come that is to be sent. Rab. Dauid Kimhi. in li. radicum. The Hebrue hath, vntill Silo come, which Silo, Rabbi Kimhi proueth by a long dis­course, to signifie so much as Filius eius, hys sonne, that is, the sonne of GOD. The same they proue by the place of Esay,Esay. 4. where the Messias is called Germen Iehouae, the seede or sonne of Iehoua. Which the Chal­die Paraphrase termeth,Tharg. in hun [...] locum. the Messias of Iehoua. They proue the same also out of diuers Psalmes, where Christ is called plainly the sonne of GOD, as where it is sayd:Psal, 49. He shal say vnto me, thou art my Father. &c. I will put him, mine eldest sonne, more high­er then al the Kings of the earth, &c. Iehoua said vnto me, thou art my son, this day haue I begotten thee, &c. Psalm. [...]. Kisse the This is according to the He­brue text. son ye Kings & Iudges of the earth, and happy are al they they place theyr hope in him. Which last [Page 211] words can no way be vnderstood of the sonne of any man, for that it is written, Cursed is the man that put­teth his trust in man. Ierem, 17 [...] Wherefore Rabbi Ionathan, Rabbi Selemoth, Aben Ezar, and others, do conclude by these and other places which they alledge, that the Messias must be the very Sonne of GOD.

And for the second poynt,The fist proofe. they goe yet further, affirming this sonne to be Verbum Patris, the worde of God the Father. Which the foresaid Ionathan in his Chaldy Paraphrase, doth expresse in many translations: as for example; where Esay saith, Is­raell shall be saued in Iehoua with e­ternall saluation, (which Iehoua sig­nifieth Christ, as al men do cōfes [...]e) Ionathan In the Chaldie Paraphrase. Hosea, 1, turneth it thus: Israell shall be saued by Gods word. So a­gaine, where God sayth by Hosea, I will saue the house of Iuda by Iehoua theyr God: (which is by Christ,) Io­nathan translateth it thus: I wyll saue Iuda by the word of theyr God. In lyke manner where Dauid wry­teth,Psalm. 110. Iehoua sayd to my Lord, sitte at my right hand, &c. Ionathan ex­presseth it thus: Iehoua sayde vnto his worde, sitte at my right hand. So [Page 212] Rabbi Isaack Arama,Rab. Isaack. com. in cap. 47. Gen. writing vpon Genesis, expoundeth this verse of the Psalme:Psalm, 106. verse 20. he sent his word and healed them, &c. to be meant of Messias, that shal be Gods word. And Rabbi Simeon the chiefe of all the Caba­listes, vpon these words of Iob, Rab. Simeon Ben. Iahai. com. in cap. 10, Gene. Iob, 19, I shall see GOD in my flesh: gathereth, that the word of God shal take flesh in a womans wombe. So that thys doctrine was nothing strange a­mong the auncient Rabbines.

For further confirmation where­of, (seeing the matter is of so great importance) consider what is recor­ded in a Treatise called Zoar,Rab. Simeon in Zoar. of high authoritie among the Iewes, where Rabbi Simeon that was last before alledged, citeth a place out of olde Rabbi Ibda, vppon these wordes in Deuteronomie,Deut, 6. Iehoua our Lorde is one Iehoua, which words the sayde auncient Rabbi Ibda,The blessed Trinitie, prooued by an auncient Rabbine. interpreteth in thys manner: ‘by the first Iehoua in thys sentence, (being the incōmuni­ble name of God,) is signified, sayth he, GOD the Father, Prince of all things. By the next words our Lorde is signified GOD the sonne, that i [...] fountaine of all Sciences. And b [...] the second Iehoua, in the same sen [...]tence, [Page 213] is signified GOD the holie Ghost, proceeding of thē both. To all which there is added the worde (One) to signify that these three are inuincible. But this secrete shall not be reuealed vntill the comming of Messias. Hetherto are the words of Rabbi Ibda, reported in Zoar by Rabbi Simeon, where also the said Rabbi Simeon interpreteth these words of Esay, Holy, Holy, Holy, Lord God of Sabaoth, in this manner. Esay by repeating three times holy, sayth he, doth as much, as if he had sayd, Holy Father, holy Son, & holy Spi­rite: which three Holies, doe make but one only Lord God of Sabaoth.’

Finally,The sixt proofe. I will conclude thys con­trouersie betweene the latter Iewes and vs, with the authoritie of lear­ned Philo, who lyued in the verie same time with Christ, and was sent Embassadour twise to Rome, in the behalfe of his Nation in Alexandria;Phil. li. 2. le­gat Ruff. lib. 1. hist. 1, 6. Euseb. in Chron. that is, first in the 15. yeere of Tybe­rius the Emperour, which was three yeeres before Christes passion, and the very same yeere wherein he was baptised by S. Iohn: and the second time about eyght yeres after, to wit, in the first yere of the raigne of Ca­ligula. [Page 214] Thys man, that was the lear­nedest that euer wrote among the Iewes, (after y^e writers of holy scrip­tures ceased) made a speciall Booke of the banishment of hys Countri­men, where hee hath thys discourse ensuing.

‘Philo. lib. de exulibus.What tyme may be appointed, (saith he) for the returne home of vs banished Iewes, it is hard to deter­mine. For by tradition we haue, that we must expect the death of an high Priest. But of those some die quick­lie, and some liue longer. But I am of opinion, that this high Priest shal be the very word of GOD [...] which shall be voyde of all sinne, both vo­luntarie and inuoluntarie: whose Father shall be GOD, & this word shall be that Fathers wisedome, by which all things in thys world were created. His head shal be annointed with oyle, and hys kingdome shall florish, and shyne for euer.’

Thys wrote Phylo at that tyme, when he little imagined, y^t the same high Priest, whom he so much ex­pected, and the same word of God, whose kingdome he describeth, was now already come into the worlde. And this shall suffise for our second [Page 215] consideration, what maner of Mes­sias the Iewes did expect.

The third Consideration.

NOw in the third place commeth to be considered, what authori­tie and power the Messias shoulde haue at hys appearance vpon earth, and whether he should change and abrogate the Law of Moses,Whether christ shold change the Lawe of Moses. or no? Wherein there is no lesse controuer­sie between vs and the latter Iewes, then in the former point of his diui­nitie. For we hold with Saint Paule,Gal [...] 3, & 4 [...] that the Lawe of Moses was gyuen vnto the Iewes but for a time,Hebru. 7. to en­tertaine the people withall, and by the outward signes and ceremonies which it had,1, Cor, 20. (whereof y^e most pa [...]t, or a [...]l, prefigured Christ to come:) to be their Schoole-maister and leader to the tyme of fayth, wherein it should be abrogated, & a far more perfect law se [...]te downe by Christ in place thereof.

This we prooue first,The Lawe of Moses imperfect. Hebru. 7. for that the Lawe of Moses was an imperfect Law, bringing nothing to perfecti­on, as S. Paule well noteth; It was [Page 216] as S. Peter saith,Acts, 15, a burdensome law, which the Iewes thēselues were not able to beare, for the multitude of ceremonies therein contayned. It was a carnall and seruile Law, con­sisting most in the external. It was a Law of terror and feare,Gala, 3. more then of loue and liberty of the spirite. It was a Lawe (as I sayd before,) of signes & figures for things to come, & consequently to cease, whē those things which it prefigured shoulde come to be present. It was a Lawe, peculier and proper to the Iewes on­ly,Deut, 15, without respect of all the rest of the world:Deut, 13, and 14, Leu, 5, 25, Exod, 23, Deut, 27, and the exercise thereof, was allowed onely in the Countrey of Iurie; and that which is more, it was not permitted but in one place onely of that Countrey, that is, in Ierusalem, whether euery man was bound to repayre three times a yere, to wit, at the Pasqua, at the Pente­coste, & at the feast of Tabernacles: & in that place alone to make theyr sacrifices, and in no other Countrey or place besides.

Now then reasoneth the learned Diuine,Good rea­sons. if thys Lawe of Moses were for the Iewes, and Iurie onely, howe could it serue for y^e tyme of the Mes­sias, [Page 217] who was to be King as well of the Gentiles as of the Iewes:Psal, 2, 21. and to rule all people in the worlde,Esay, 2, 11, that shoulde belieue in hym vnder one Law. If the exercise of this law were allowable onely, and law [...]ull in Ie­rusalem: how could it possiblie be fulfilled by Christians, that are dys­persed ouer all the world? as for ex­ample, howe could they repayre to Ierusalem thrise euery yeere? howe should euery woman that shoulde dwell in England or India,Leuit, 12, Exod, 13, Num, 8, repayre to Ierusalem for her purification af­ter euery chyld-byrth, as by the law of Moses she was commaunded?

Most euident is it then, which we sayd before, that thys Law was gy­uen but to endure for a time. And to vse S. Paules owne words, it was but Introductio melioris spei, Hebr. 7, an in­troduction to a better hope. It was but an entertainement to that peo­ple, (which by theyr beeing among the Egiptians, were prone to Idola­trie) vntill Christ should come and ordaine a perfect Lawe.The newe Lawe of Christ, and the perfecti­ons therof. That is, a Law of spirit & internall affection: a Law of loue and libertie: a Lawe that should be common to al men: serue for al Countries, times, places, [Page 218] and persons: a Law that should be written in the bowels of our harts: a Law that should be tollerable, ea­sie, sweet, plaine, light, breefe, and flexible, as wel to the poore as to the rich, a Lawe (to conclude) y^t shold consist in charitie.

Thys signified Moses, when hee sayde to his people, after he had de­liuered the former Law vnto them:Deut, 18, The Lorde shall rayse vnto you a Pro­phet of your owne Nation, and from among your owne bretheren, as my selfe: him shall you heare. As though he had sayd, you shall heare me vn­till he come, that must be a Law-giuer as my selfe, but yet of a more perfect Law: and therefore more to be heard and obeyed. And then he addeth, whosoeuer shall refuse to hear the words of this Prophet, I my selfe will reuenge it sayth the Lord God. Which words cannot be verified in any other Prophet after Moses vntill Christ: for that of those Prophets the Scripture sayth,Deut 34, There arose no Prophet like vnto Moses in Israell.

Which is to be vnderstood, that they had no authoritie to be Law-makers, as Moses had, but were all bound to the obseruation of y^t Law [Page 219] onely which Moses left, vntil Christ came, whom Moses heere calleth A Prophet as himselfe: that is, a Law-maker, and exhorteth all men to heare and obey hym.

Thys yet is made more plaine by the Prophecie of Esay, who sayth: Out of Sion shall come a Law, and the word of God out of Ierusalem, Esay, 2, which cannot be vnderstood of Moses law,A new law proph [...]cied. that had been published eight hun­dred yeeres before thys was spoken, and that from the Mount Sinai, & not from Sion. But Christes Lawe began from Sion and Ierusalem, & from thence was spredde into al the world. Which the same Esay fore­saw, when talking of the comming of the Messias, he sayth:Esay, 1 [...] In that day there shall be an Altar to God, in the midst of the Land of Egipt. And the title of the Lord at the end therof. &c And God shall be known to the Egipti­ans at that day, and they shal honour him with sacrifices and oblations.

Which words could not be verifi­ed in the old Law of Moses, for that by that Lawe, the Egiptians coulde haue neyther Altar nor Sacrifice, but at Christes comming it was fulfilled when y^e Egiptians were made Chri­stians, [Page 220] & enioyed both the Altars & Sacrifices that Christians doe vse.

The same thing was fore-told by GOD in Malachie, where he sayth to the Iewes and of the Iewish Sa­crifices. I haue no pleasure in you, neither wil I receiue oblations at your hands. Mala, 1. For that from the vprising of the sunne, vnto the going down there­of, my name is great among the Gen­tiles, The repro­bation of the old Law with a pro­mise of a new. and they doe sacrifice vnto me e­uery where, and doe offer vnto my name a pure oblation, saith the Lorde God of Hostes. In which words wee see first, a reprobation of the Iewish sacrifice, & consequently of the law of Moses, which dependeth princi­pally of that Sacrifice. Secondly, we see, that among the Gentiles, there should be a pure maner of sacrifice, more gratefull vnto God then the other was, & such, as myght be per­formed in euery place of the world, and not to be tyed to one place on­lie, as the Moisaicall Law and sacri­fice was. And finally, I wil conclude thys whole matter, with the expresse words of God himselfe, concerning the ceremonies and precepts of the old Law;Ezech, 20, Dedi eis praecepta non bo­na, & iudicia in quibus non viuent. [Page 221] I gaue vnto them precepts that were not good, and iudgements wherein they shall not lyue. That is, they were not good to continue perpetu­ally, nor shall they lyue in them for euer, but vntill the tyme by mee ap­pointed: of which time he determi­neth more particulerly by Ieremie the Prophet in these words;Ieremie. 3, Behold, the daies shal come, and I will make a newe Couenaunt or Testament with the house of Israell and Iuda: A new Te­stament promised. not ac­cording to that Couenaunt which I made with your Fathers, when I brought them forth of the Land of E­gipt. Where you see, that at the com­ming of Christ into thys world, (for of hym and hys byrth, he talketh at large in thys chapter) there shall be a newe Testament, contayning a different Law from that of the olde Testament, which was gyuen to the Iewes at theyr going forth of Egipt.

Thus much then hetherto hath been shewed, that Christ in all ages was fore-told & promised:The sum of that which hath been said. that he should be God, and that his autho­ritie should be to change the Lawe of Moses, that was giuen but for a tyme, and to establish a newe Lawe and Couenaunt, and a newe Testa­ment [Page 222] of hys owne, that shoulde en­dure and continue for euer.

The fourth Consideration.

All particu­lers foretold of Christ.AND albeit these things be verie wonderfull, and sufficient to e­stablish any mans beleefe in the worlde, when he shal see them ful­filled, (which shal be the argument of my second Section,) yet resteth not the Scripture heere, but passeth further, and fore-telleth euery parti­culer acte, accident and circum­staunce, that shal fall out of impor­tance about the Messias at his com­ming, incarnation, byrth, lyfe, death, and resurrection. As for example, at what particuler time and season he should appeare. Gene, 49. verse, 10, That he shoulde be borne of a Vir­gine.Math, 1, Esay, 7, ver. 14. That the pl [...]ce of his birth should be the Towne of Bethleem [...] Luke, 2, Michae. 5, verse, 1. That at at hys byrth all the Infants round a­bout Bethleem should be slaine for his sake.Math, 2, Ierem. 31, verse, 15. That the Kings of the East should come and adore him,Math, 2, & offer Gold and other gyfts vnto him. Psal. 71. ve. 10. That [Page 223] he should be presented by hys Mo­ther in the Temple of Ierusalem.Luke, 2, Mala. 3, ver, 1. That he should flee into Egypt, & be recalled thence a­gaine. Ose. 11, ver, 2, Esay, 19, verse, 1. That Iohn Baptist shold goe before hym, & cry in the Desert. Esay, 40. ver, 3, Mala, 3. ver. 1.

After thys, that he should begyn his owne preaching with all humili­tie, quietnesse, and clemencie of spi­rite.Math, 5. Esay, 42, verse, 2. That he shold doe strange miracles,Mat, 4. et 8, Marke, 8. and heale all diseases. Esay, 29, verse, 8, and 35. ver. 5. and 61. ver. 1. That he shoulde die for the sinnes of all the worlde. Esay, 53, Dan, 9. Math, 27, That he should be betrayed by his own Disciple. Psal. 40, ver, 10. and 54, ver. 14, and 108, verse, 8. Math, 16, and 27. That he should be sold for thirty peeces of siluer. Zach, 11, ver. 12. That with those thirtie peeces, there should be bought afterward a Field of pot-shardes. Ierem, 30. Mat. 21.7 [...] That he should ride into Ierusalem vpon an Asse before hys passion. Zach, 9, verse, 9. Mat, 26, 67 That the Iewes shold beate and buffet his face, and defile the same with spetting vpon him. Esay, 50. verse, 6. That they should whip, rent and teare his body before they [Page 224] put hym to death. Esay, 53, ve. 2. Psa. 37. verse, 18. Luke, 22, That they should put him to death among thieues & ma­lefactors. Esay, 53, ver. 12. That they should giue him vineger to drinke,Math, 27, deuide his apparrel, and cast lots for hys vpper garment. Psal, 68, ver, 22, and 21, verse, 19. Math, 28, That he shoulde rise againe from death the third day. Psalm. 15. verse 19. Ose, 6, ve. 3. That he should ascend to heauen,Luke, 24, and sit at the right hand of God his Father for euer.Acts, 7. Psal, 67, verse, 19, & 109. verse. 1.

All these particularities, and a nūber more, were reuealed in scrip­ture touching the Messias, some four thousand yeres, some two thousand, and some one thousand, & the last of all, aboue foure hundred yeeres before Christ was borne. Which if we lay together, and doe consider withall, how exactly they were ful­filled afterwarde, in the person of Christ, as in the next Section shall be declared: if we adde also to this, that we haue receiued these Prophe­cies and predictions from a Nation that most of all other doth hate vs, and that the same are to be seene & read in theyr Bibles, euen worde for [Page 225] word as they are in ours; if you hold in memorie also, what inuincible proofes are alledged before in the se­cond chapter, for the infallible truth and certainty of those Hebrue scrip­tures: you shall find, that hardly a­ny thing can be imagined for mani­festation of a truth before it com to passe, which God hath not obser­ued in fore-shewing the Messias.

The fift Consideration.

AND all these considerations are touching the Iewes. There re­mayneth some-what to be sayde of the Gentiles;Manifesta­tion of Christ to the Gen­tiles. who albeit they were to receiue their principal knowledge in thys affayre from the Iewish Na­tion, to whom the Messias was first and principally promised, and from whom the Gentiles had to expect, both theyr Sauiour and hys Apo­stles, as also the Scriptures for testi­monie and witnesse of them both, and finally, al theyr certaine know­ledge and sounde vnderstanding in the misteries of Christ: yet had they also among themselues, some kinde of notice and fore-warning in thys [Page 226] matter, which beeing ioyned with that which I haue sette down before of the Iewes, and examined at the light of Gods diuine Prophecies be­fore alledged, it wil make very much for confirmation of our Christian veritie. And therefore thys last con­sideration, shal be of the foreknow­ledge of Gentiles in thys behalfe.

For better vnderstanding wherof, it is to be noted, y^t besides all know­ledge of y^e Messias, that diuers Gen­tiles might haue by the Hebru [...] scrip­tures, which (as Chap, 2. I haue shewed be­fore) were in the Greeke language, diuers ages before Christ was [...]orne, or by the instruction or conuersati­on of the Iewes, with whom many Pagans dyd lyue familiarlie: there remained three waies peculier to the Gentiles,Three parti­culer waies wherby the Gentiles might heare of Christ. wherby they receiued some vnderstanding and fore-warning of this great mistery. The first was, by tradition and writing of theyr aun­cestours. The second by prophecies of theyr owne. The third, by admo­nishment of their Idoles & Oracles, especially when the time of Chris [...]es appearaunce drew neere.

The first way.And for the first way, it is euident, that as the Iewes receiued diuers [Page 227] things by succession from their fore­fathers, & they againe from Moses, and Moses from the Patriarches, Ia­cob, Isaack, & Abraham, (who was the first man frō whom that whole Nation proceeded, and in whom they were distinguished from all o­ther people in the world:) so had the Gentiles & other Nations,Tradition of learning among Iewes and Gentiles. theyr succession also of doctrine and mo­numents, euen from the beginning, albeit the lower they went, the more corrupt they were, and more obscu­red in diuine knowledge, by theyr exercise in Idolatry. So we knowe, that the Romains had their learning from the Graecians: the Graecians from the Egyptians: and the Egyp­tians from the Chaldaeans, who were the first people that receiued instruc­tion in diuine matters from Adam, Methusalem, Noe, and others of those first auncient Fathers.

Now then it is to be considered,Eusebius in Chron. that by consent of Writers, there were three famous men that lyued together in those auncient times, to wit, A [...]raham,Abraham. (who descending from HEBER, was the Father and beginner of the Iewes or Hebrues,) and with him Iob,Iob. and one Zoroa­stres,Zoroastres. [Page 228] that were not of that linage of HEBER, but as we call them for distinctions sake, eyther Heathens or Gentiles, albeit that difference was not then in vre. And of Iob, wee know by y^e testimony of his booke, that he was a most holy & vertuous man. Of Zoroastres, we know one­lie, that he was greatly learned, and left testimonies thereof vnto his po­steritie.

Thys Zoroastres lyuing in Abra­hams tyme, might (by account of Scripture) see or speake with Noe. For Abraham was borne three-score yeeres before Noe deceassed. And Noe was borne aboue fiue hundred yeeres before Met [...]usalē died, which Methusalem had liued two hundred and fortie yeeres with our first Fa­ther Ad [...]m, and had enioyed con­uersation both with God & Angels. And thereby (no doubt) could tell many high and secrete misteries, e­specially touching Christ, in whom all hys hope for redemption of hys posterity did consist. Which miste­rie and hidden knowledge, it is not vnlike, but that Abraham, Iob, Zo­roastres & others, who lyued at that time with them, might receiue at the [Page 229] third hand, by Noe, and his children, I meane The Iewes haue a tra­dition, that Abraham serued Sem 15. yeeres in chaldaea. Sem, Cham, and Iaphet, who had liued before the flood, and had seene Methusalem, which Me­thusalem lyued (as I said before,) so many yeeres with Adam.

Heere-hence it is, that in the wry­tings of Zoroastres which are extant See Clem. Alex. lib, 1, strom. et O­rig [...] lib [...] 6. cō ­tra Celsum. et Procl. lib. 2, et 3, in Par. Plato, or recorded by other Authors in his name, there be found very plaine speeches of the Son of GOD, whom he calleth, Secundam mentem, the second minde. And much more is to be seene in y^e writings of Hermes Trismegistus, (who liued after in E­gipt, and receiued his learning from thys Zoroastres:Trismegi­stus.) that these fyrst Heathen Philosophers had manifest vnderstanding of this second person in Trinitie, whom Hermes calleth,Mercu. Her. in Paemand. cap, 1, et de incepi. The first begotten Sonne of God: his onely sonne: his deere, eternall, im­mutable, and incorruptible Sonne: whose sacred Name is ineffable, those are hys words. And after him againe among the Graecians,Graecians. were Orphe­us, Hesiodus and others, that vttered the like speeches of the son of God: as also the Platonists, whose wordes and sentences were too-long to re­peate in this place. But he that will [Page 230] see them gathered together at large, let hym reade eyther Origen against Celsus the Heathen, or els S. Cyrill in his first booke against Iulian the Apostata. And thys shall suffise for thys first way, whereby the Gentiles had vnderstanding of Christ.

The pro­phecies tou­ching christ among the Gentiles.For the second thing which I mē ­tioned, is to be vnderstoode, that a­mong the Gentiles there were cer­tayne Prophetesses, or women Pro­phets, called Sibyllae, which in the Greek tongue (as Lactantius gathe­reth) may signifie so much, as either Counselle [...]s to God, or Reuealers of Gods councell. Lact. li. 1. di­ui. inst. ca. 6. And these women, be­ing indued, (as it seemeth) with a certaine spirit of prophecie, did vtter from tyme to tyme, (though in such termes as most Gentiles vnderstoode them not,) most wonderful particu­larities of Christ to come, agreeing (as it were) wholy with the Prophets of Israell, or rather setting downe many thinges in more plaine & eui­dent speech then dyd the other:Of the Si­byls. the one of them beginning her Greeke meeter in these very words. Knowe thy God, which is the sonne of God. &c. Lact. lib. 4, inst. cap. 6. An other of them maketh a whole discourse of Christ in Greeke [Page 231] verses called Accrostichi, for that the beginning of euery verse, is by some Letter appointed in order, foorth of some one sentence that runneth tho­row the whole. As for example, the sentence that passed through the be­ginning of those verses which nowe we talke of, was this, S. Aug [...]. translateth al the verses lib, 18, de ciuit. Dei. cap, 23. Iesus, Christ, Sonne of God, Sauiour, Crosse. And there were so many verses in y^e whole discourse, as there are Letters in this [...]entence. The totall argument be­ing, of the incarnation, life, death, glory, & iudgement of the sonne of God. And y^e last two verses of al the meeter, are thus, He that hath beene heere described, by our Accrostick ver­ses: is an immortall Sauiour, and a King that must suffer for our sinnes.

And for that these Prophecies of the Sibyls are of meruailous impor­tance to confirme the verity of our Christian Religion,The Greeke verses of the Sibyls, of what im­portance & authority. and are alledged often for that purpose, by the most graue & learned Fathers of the Pri­matiue Church: as for example, by Iustinus the Martyr, in his Apologie for Christians; by Origen against Celsus; by Arnobius and his schol­ler Lactantius against the Gentiles; by S. Cyrill, against Iulian the Apo­stata; [Page 232] by S. Augustine in his booke De ciuitate De [...]: by Eusebius, and Constantine the Emperor & other; I wil say some-what in thys place, for the authoritie & credite of these verses, least any man perhaps might imagine, (as some Gentiles in olde time would seeme to doe) that they were deuised and inuented by Chri­stians. And the most of my proofes shall be out of a learned See this Oration in Euseb. lib. 4, cap, 32, de vita Const. at the end. Oration, written in Latine by the foresayde Emperour, to a Counsel of Prelates in hys dayes: wherein he endeuou­reth to shew, the vndoubted autho­ritie of these Sibyl prophecies, which he esteemed so much (after dilligent search made for theyr credite & sin­cerity) as they seeme to haue beene a great cause of his constant zeale and feruour in Christianity.

The first proofe, for credite of the Sibyls verses.

Varro lib. de rebus diui. ad C. Caesa­rem pont. max.FYrst then hee sheweth, that these predictions of the Sibyls, coulde not be deuised or fained by Christi­ans, or made after the time of Chri­stes natiuity, for that Marcus Varro, [Page 233] a most learned Romaine, who liued almost a hundred yeeres before Christ, maketh mention at large of the Sibyls, (who in number he saith were tenne) and of their writings, Countries and ages, as also of the writers & Authors, that before hys time had left memory of them. And both hee and Fenestella,Fenest. cap. de 15, viris. (an other Heathen) doe affirme, that the wry­tings of these Sibyls, were gathered by the Romaines from all partes of the worlde, (where they myght be heard of,) & layd vp with diligence and great reuerence in the Capitole, vnder the charge and custody of the High Priest and other Officers, in such sorte, as no man might see or reade them, but onely certaine Ma­gistrates, called the Fiftine, & much lesse might any man come to falsifie or corrupt them.

The second proofe.

SEcondly he sheweth, that Sibylla Erithraea, who made the former Accrostike verses of Christ, testifieth of herselfe, that she liued about sixe hundred yeeres after the floode of [Page 234] Noe, & her Countriman Apollido­rus Erithraeus and Varro doe report, that she liued before y^e war of Troy, and prophecied to the Graecians that went to that war, that Troy should be destroied.Lact. lib, 1, inst. cap. 6. Which was more thē a 1000. yeres before Christ was borne.

Cicero.Cicero also, that was slaine more forty yeeres before Christes natiuity, translated into Latine, the former Accrostike verses,See Cicero of these Accro­stike verses of Sibylla, lib. 2. de di­uinatione. as Constantine af­firmeth, which translation was to be seene in his workes, when Con­stantine wrote this Oration: so that by no meanes they could be deuised or brought in by Christians.

The thyrd proofe.

THirdly he sheweth, that the same Cicero, in diuers places of hys works, besides the mention of these Accrostike verses, insinuateth also an other Prophecie of Sibylla, tou­ching a King that should ryse ouer all the world, where-with himselfe and the Romans were greatly trou­bled: and therefore in one place, af­ter a long inuectiue against hys ene­mie Anthonie, that would seeme to giue credite to that Prophecie, or ra­ther [Page 235] as Cicero dooth vrge against him, would haue had the same ful­filled in Iulius Caesar, he concludeth thus;Cicero, lib. 2. de diui. paulo post medium. Let vs deale with the Prelates of our Religion, to alledge any one thing rather out of the booke of Sibilla, then a King, whom neither the Gods nor yet men, can suffer hereafter to be in Rome.

The like prophecie of Sibylla tou­ching a King, Cicero, lib. 1. Epist. fam. Epist. 1.2.3.4.5.6. is insinuated by the same Cicero, in his first Booke of Epistles to Lentulus: to wit, that when the See lib. 2. Oracul. Sib. Romaines shoulde re­store a King in Egypt by force, then shoulde ensue the vniuersall King, that should be Lord ouer Romaines and all other. Which Prophecie bee­ing much vrged by Cato the Tri­bune, Epist. 5. against the restoring of Hee was Father to Cleopatra. Ptolomeus Aulates late King of Egypt, that for his euill gouernment was expulsed by his subiects, y^e mat­ter was thought of such weight by all the Romaine Senate,The feare which the Romans had of the vniuersall King pro­phecied by Sibylla. (I mean the sequel of this Prophecie) that wher­as otherwise for many respects, they were greatly inclined to haue resto­red the said Ptolomie: yet in regard of thys Religion, (as they called it,) they changed theyr mindes. But what? could they alter by thys the [Page 236] determination of God? No truelie, for soone after, King Ptolomie per­ceiuing the Senators mindes to bee altered, fled secretlie from Rome to one Gabinius, that was Gouernour of Syria,Dion. li. 39. histor. and for fiue Millions of Gold that he promised him, he was by the force of Gabinius restored: and not long after was Christ born, according to the meaning of the Si­byll Prophecie.

¶The fourth proofe.

FOurthly, the said Emperor Con­stantine prooueth the authoritie of these Sibyls verses, for that Augu­stus Caesar, before our Sauior Christ was borne, had such regard of them, that he laid them vp in more straigh­ter order then before, (according as Suetonius a Heathen,Suet. tranq. cap. 3. de vita Aug. in his life re­porteth) vnder the Alter of Apollo, in the hyll Palatine: where no man might haue the sight of them but by speciall licence; which licence Con­stantine prooueth that Virgill the Poet had,The Pro­phecies of Sibylla al­ledged by Virgill. for that hee was in high fauour with Augustus. And there­fore in a certaine Eglogue or com­position of Verses, that he made in [Page 237] praise of a yong child named Salo­ninus, newlie borne to Asinius Pol­lio, Augustus great friend, (or as o­ther take it) of Marcellus a little boy, that was Nephew to Augustus by his sister Octauia, or rather of them both, for adulation of Augustus, he applieth (I say) to one or both of the young Infants, the whole prophecie, which he had reade in the verses of Sibylla, touching the birth of Christ, and of the peace, grace, and golden world y^t shold come with him. Vpon which subiect he beginneth thus.

That is,‘now is come the last age prophecied by Sibilla, called Cumaea, now commeth to bee fulfilled the great ordinance and prouidence of GOD, appointed from the begin­ning of the world, (these were Si­bylles words,) now commeth the Virgine, and the first golden daies of Saturnus shall returne againe.’

Thus much translated Virgill out of Sibylla, touching the eternall de­termination [Page 238] of God, for Christes comming into this world: as also of his Mother the Virgine: and of the in [...]inite blessings that should ap­peare with him. Now ensueth in the same Poet, what Sibylla had said for Christes actuall natiuitie.

‘Now a new progenie or of-spring is sent downe from Heauen: the deerelie beloued issue or child of the Gods.’ And note heere, that Sibylla saith plainlie, Chara Dei soboles, the deerely beloued Sonne of God, and not of Gods; but that Virgil would follow the style of his tyme. And thirdly, hee setteth downe out of Sibylla, the effect and cause of this sonne of Gods natiuitie, in this sort.

That is,‘thou being our leader or Captaine: the remnant of our sinnes shall be made voide, or taken away, and shall deliuer the world for euer from feare for the same.’

These are Virgils words translated [Page 239] (as I said) out of Sibylla. And now consider you in reason, whether these Prophecies might be applied (as Virgill applied them) to those poore children in Rome, or no, who died soone after this flatterie of Vir­gill, without dooing good, either to themselues, or to others? Albeit (perhaps) in this point, the Poet be to be excused, in that he beeing not able to imagine what the Sibyl shold meane, made his aduantage thereof, in applying the same to the best plea­sing of Augustus.

These then are the proofes, which Constantine vsed for the credite and authoritie of the Sibyll verses. And of Sibylla Erithraea in particuler, that made the Accrostike Verses before mentioned, of Christes death and Passion, hee concludeth in these words;Constantines opinion of the spirit of Si­bylla Ery­thraea: orat. ad caetum. Sanct. ca. 18 These are the things that fell from Heauen, into the mind of this Vir­gine to [...]ore-tell. For which cause I am induced to account her for blessed, whom our Sauiour did vouchsafe to chuse for a Prophet, to denounce vnto the world, his holie prouidence towardes vs. And we may consider in this whole dis­course of Constantine, for authori­tie of these verses. First, that he vseth [Page 240] 1 onely the testimonie of such Wri­ters, as liued before Christ was born, or Christians once thought vpon. 2 Secondly, that he vseth these proofes to no meaner audience, then to a Councell and congregation of lear­ned 3 men. Thirdly, that he vvas an Emperour which vsed them, that is, one that had meanes to see and exa­mine the originall Copies in the 4 Romaine Treasurie. Fourthly, for that he had great learned men about him, who were skilfull, and would be dilligent in the search of such an antiquitie of importance: especially Lactantius,Lactantius. that was Master to hys sonne Crispus, and who most of a­nie Author, reciteth and confirmeth the said Sibyls verses: and Eusebius Caesariensis, that wrote the Ecclesia­sticall historie, and See Euseb. lib. 4. cap. 32. de vita Con­stant. howe this Oration was first written in Latine and translated into Greeke. recorded this Oration of Constantine therin. And finallie, we may consider, that Con­stantine was the first publique Chri­stian Emperour, and lyued within three hundred yeeres after Christ, when the recordes of the Romaines were yet whole to be seene. He was a religious, wise, and graue Emperor, and therefore would neuer haue be­stowed so much labour, to confirme [Page 241] such a thing, at such a time, to such an audience, had not the matter ben of singuler importance. And thus much of the second point, touching Prophets among the Gentiles.

¶Of the conf [...]ssion of Oracles, con­cerning Christes comming.

THere remaineth onelie a word or two to be spoken of the thirde: which is, of the confession of deuils and Oracles, concerning the com­ming of Christ; especiallie when the time of his appearance drew neere, and that they began to fore-tell his power and vertue. Wherein as I might alledge diuers examples, re­corded by the Gentiles themselues: so for that I haue been some-what long in the former points, and shall haue occasion to say more of thys matter in another place heereafter, I will touch onelie heere two Oracles of Apollo concerning this matter.

The one whereof, was to a Priest of his owne, that demaunded hym of true Religion, and of GOD: to whom he aunswered thus in Greek.The first Oracle. O thou vnhappie Priest, why doost thou aske me of GOD, that is the father of [Page 242] all things: and of this most renowmed Kings deere and onelie sonne, and of the spirit that containeth all. &c. Alas, that spirit will enforce me shortlie, to leaue this habitation and place of Oracles. Suidas in Thulis, et Porphy. et Plut. de ora.

The other Oracles was to Augu­stus Caesar,The second Oracle. euen about the verie time that Christ was readie to appeare in flesh. For wheras the said Emperour now drawing into age, wold needes goe to Delphos,Suidas in vi­ta August. Niceph. lib. 1 hist. cap. 17. and there learne of Apollo, who shoulde raigne after him, and what should become of things when he was dead, to which demaunde, Apollo for a great space would make no aunswere, notwith­standing, Augustus had been verie liberall, in making the great Sacri­fice called Hecatombe. But in the end, when the Emperour began to ite­rate his Sacrifice againe, and to be instant for an aunswer: Apollo (as it were) inforced, vttered these strange words vnto him. An Hebrue childe, that ruleth ouer the blessed Gods, com­maundeth me to leaue this habitation, and out of hande to get mee to Hell. But yet doe you depart in silence from our Altars.

Thus much was Apollo inforced to vtter of his owne miserie, and of [Page 243] the comming of the Hebrue boy, that should put him to banishment. But yet the deceitfull spirit, to hold still his credite, would not haue the matter reuealed to many. Where­vpon, Augustus falling into a great musing with himselfe, what thys aunswer might import: returned to Rome, and builded there an Altar in the Capitole, with this Latine in­scription (as Nicephorus affirmeth,) Ara primogeniti Dei: Niceph. lib. 1 hist. cap. 17. The Altar of Gods first begotten Sonne.

Thus then haue I declared, howe that the comming of Gods son into the worlde,The con­clusion of this first Section. was fore-tolde both to Iewe and Gentile, by all meanes that possibly in reason might be deuised; that is, by Prophecies, signes, figures, ceremonies, tradition, and by the confession of deuils themselues. Not onelie that his comming was fore-tolde, but also, why, and for what cause he was for to come, that is, to be the onely Sauiour of the worlde: to die for the sinnes of all men: to ordaine a newe Law, and more per­fect Common-wealth. How also he was to come to wit, in mans fl [...]sh, in likenes of sinne, in pouertie, and humilitie. The time likewise of his [Page 244] appearance was prefigured, together with the manner of his byrth, lyfe, actions, death, resurrection, and as­cention. And finally, nothing can be more desired for the foreknowledge of any one thing to come, then was deliuered & vttered concerning the Messias, before that euer Christ or Christians vvere talked of in the world.The argu­ment of the two Secti­ons follow­ing. Now then remaineth it to consider and examine, whether these particularities, fore-told so long ago of the Messias to come, do agree in Christ, whom we acknowledge for the true Messias. And this shall be the subiect or argument of all the rest of our speech in this Chapter.

¶The first consideration.

FOR the first then, concerning the time,The time appointed. which is the principall and heade of all the rest it is to bee noted, that by consent of all Wri­ters, both Pagan, Iewish, and Chri­stian, IESVS, (whom we beleeue and confesse to be true CHRIST) was borne the twentie fiue day of December, in the ende of the fortie and one yeere of the raigne of the Emperour Augustus Caesar, vvhich was fifteene yeeres before his raigne ended. Also in the beginning of the thirty-three yeere of Herods raigne in Iurie, which was foure yeeres and more before his death. And from the beginning of the world, as See Euseb. in Chron. some account, foure thousand, one hun­dred, [Page 249] and ninetie-nine. And as o­thers doe account, foure thousand, foure-score and nine: for that in this point, betweene the Hebrues and the Graecians, there is a difference of some little more then an hundred yeeres, concerning their reckoning.

The state of the world at Christes natiuitie,The general state of the world at Christes comming. was this. The three Mo­narchies of the Assirians, Persians, and Graecians were past ouer, and ended: and the Romaines were en­tered into the fourth, that was grea­ter then any of the rest, according to the Prophecie of Daniell,Daniel, 2. fiue hun­dred yeeres before Octauius Caesar, surnamed Augustus,Suet. tran. et Aurel. victo. et alij in vita August. after fiue ciuill warres by himselfe waged, and after infinite broyles & bloodshed in the world, raigned peaceably alone for many yeeres together: and in token of an vniuersall peace ouer all the earth, he caused the Temple gates of Ianus to be shutte, according to the custome of the Romans in such ca­ses: albeit this had happened but twice before, from the building of Rome vnto that time. And the verie same day that Christ vvas borne in Iurie, Augustus commaunded in Rome (Oros, lib. 6. hist. cap. 22.as afterward was obserued) [Page 250] that no man should call him Lord, thereby to signifie the free libertie, rest, [...]oy, and securitie, wherein all men were after so long miseries, which by continuall warres the vvorld had sustained.

The first proofe.By this we gather first, that thys time of Christes birth, agreed ex­actlie vvith the Prophecie so long before set downe in Daniell, (who liued in the first Monarchie,The Ro­maine Mo­narchie. Daniell, 2.) that after his time there should be three Monarchies more, and the last big­gest of all: at whose appearing the Messias should come, and builde vp Gods kingdome throughout the whole vvorld.

The second proofe.Secondly, wee see that fulfilled, vvhich Esay the Prophet, aboue an hundred yeeres before Daniell, fore­tolde that at the comming of Christ, people should sit in the beautie in peace. The peace of all the world. Esay, 32. And againe, there should bee no ende of peace. And yet further, hee shall be Prince of peace. And K. Dauid long before him againe:Psalm, 71. In his daies there shall arise iustice and aboundance of peace. Which thing, though especi­allie it be to be vnderstood, of the internal peace & tranquillitie of our mindes and soules: yet considering [Page 251] that external peace also was necessa­rie for a time, for the quiet planting and publishing of Christes Gospell, and seeing that y^e same was brought to passe most miraculously vpon the suddain, when in reason men might least expect the same, for the infinite warres wherein the world a little be­fore had been: and by reason of the Romaine Monarchie so freshly esta­blished, (which in their beginnings are wont to be troublesome:) thys peace (I say) can not bee but a great argument, that this was the proper time of the Messias his comming. And thus much for the state of the world in generall.

And now for the particuler state of Iurie at Iesus natiuity,The third proofe. thus it was, according as Iosephus the Iew (who was borne within fiue yeeres after Christes passion) describeth y^e same.The Scepter of Iuda. One Herod a stranger, whose Father called His grand­father was a Sextane in Apollos tē ­ple, and his father was brought vp among theeues in Idumaea. Antipater, came out of Idu­maea, was risen to acquaintance and fauour with the Romans, partlie by his said Fathers meanes, who was, (as Iosephus words are) a well moni­ed man, industrious, and factious, and partlie by hys owne diligence and ambition, beeing of himselfe both [Page 252] wittie, beautifull, and of excellent rare qualities. By which commenda­tions,Euseb. lib. 1. cap. 6. ex A­phricano. Ioseph. lib. 14 antiq. cap. 2. he came at length to marrie the daughter of Hyrcanus King of Iurie, that was descended lineally of the house of Dauid, and Tribe of Iuda. And by this marriage, obtay­ned of his Father in law to bee Go­uernour of the Prouince of Galilie vnder him. But Hircanus afterwards falling into the hands of the Par­thyans, that carried him into Par­thya: Herod ran away to Rome,The first ry­sing of He­rod Ascolo­nita. and there by the special helpe and fauour of Anthonie, that ruled in company together with Octauius, he obtained to be created King of Iurie, without any title or interest in the world. For that not onely his said Father in law Hyrcanus was yet aliue in Parthya, but also his yonger brother Aristo­bulus, and three of his sonnes, na­med Antigonus, Alexander, and Aristobulus, and diuers other of the blood royall in Iurie.

Herod then, hauing procured by these meanes to be King of Iurie: procured first to haue in his handes the fore-said King Hyrcanus,Ioseph. lib. 15 anti. ca. 9.11 and so put him to death: he also brought to the same ende, his younger brother [Page 253] Aristobulus, and his three sons like­wise. He put to death also his owne wife Mariamnes,The most horrible murders committed by Herod. that was K. Hyrca­nus daughter, as also Alexandra her Mother: and soone after two of his owne sonnes, which he had by the said Mariamnes, for that they were of the blood royall of Iuda. And a little after that again,Lib. 17. c. 10. he put to death his thirde sonne named Antipater. He caused also to bee slaine at one time, fortie of the cheefest noble men of the Trybe of Iuda.Lib. 15. ca. 1. Phylo lib. de tempore. And as Phylo the Iew writeth (that liued at the same time with him) he put to death all the Sanhedrin, that is, the seauentie and two Senatours of the Trybe of Iuda, that ruled the people. Hee killed the chiefe of the Sect of the Pharisies.Ioseph. lib. 14. cap. 2. He burned the Gene­alogies of all the Kings and Princes of the house of Iuda: and caused one Nicholaus Damascenus an Histo­riographer that was his seruant, to drawe out a Petidegree for him and his lyne, as though he had discended from the auncient Kings of Iuda.

Hee translated the High priest­hood,A patterne of an am­bicious Ti­rant. and solde it to strangers. And finallie, he so rased, dispersed, and mangled the house of Iuda: as no [Page 254] one iote of gouernment, dignitie, or principalitie remained therein. And when he had done all this, then was IESVS of the same house and lyne of Iuda, borne in Bethleem, the pro­per Cittie of Dauid, which Dauid was the founder and first Author of Regalitie in Iuda.

The Pro­phecie of Iacob tou­ching the Scepter of Iuda. Gene. 49.Now then, consider the prophe­cie of Iacob, concerning the parti­culer time of Christes appearance, almost two thousand yeeres before these things fell out. Come hether my chyldren, (said he) that I may tell you the things which are to happen in the latter dayes &c. The Scepter shall not be taken from Iuda, vntill he come who is to be sent: and he shall be the expecta­tion of Nations. Which prophecie, that it was fulfilled novv at Christes natiuitie, vvhen Herod h [...]d extin­guished all gouernment in Iuda, no man can denie, that will acknow­ledge the things set downe before, which are recorded by Writers both of that time, and of the Iewish Na­tion and Religion themselues.

That the Scepter ne­uer failed in Iuda vntill Herod cameAnd that it neuer vvas fulfilled from Dauids daies, (who began the gouernment of the house of Iuda) vntill this time, appeareth plainly by [Page 255] all Histories and Recordes both di­uine and prophane. For that from Dauid,1. Reg. 16. (who was the first King) vn­to Zedechias that vvas the last, and died in the captiuitie of Babilon,4. Reg. 29. Ierem. 37. the Scripture sheweth how all the Kings descended from the house of Iuda. And during the time of their capti­uitie in Babilon,Thal. in tra. Sanh. ca. Di­nei. Manmo­noth. (which was seauen­tie yeeres) the Iewes were alwaies permitted to chuse themselues a Go­uernour of the house of Iuda, whom they called RESCHGALVTA.

And after their deliuerie from Ba­bilon,Rab. Moyses Egip. in prae. Maimonim. Esd. lib. 1. ca. 1.2.3. Zorobabel was their Captain of the same Tribe: and so others af­ter him, vntill you come to the Mac­chabees,Mac. lib. 1. cap. 2.3. who were both Captaines and Priestes: for that they were by the Mothers side, of the Tribe of Iuda, and by the Fathers side, of the Tribe of Leui, as Rabbi Kimhi hol­deth.Rab. Kimhi. com. in Agg. Iosep. lib. 13. & 14 antiq. And from these men down to Hircanus and Aristobulus whom Herod slewe, there continued stil the same lyne, as Iosephus declareth. So that by this Prophecie it is euident, that Iesus was borne at the proper time appointed for the Messias, whē there was neither King nor Cap­tain, nor High Priest, nor Counseller, [Page 256] nor any one Gouernour of the house and Trybe of Iuda, left in Iurie.

The fourth proofe.An other Prophecie there is, no lesse euident then the former, where­in it is affirmed, that the Messias shold come before the second Tem­ple of Ierusalem,The destru­ction of the seconde Temple. (that was builded by Zorobabel after the Iewes were returned from their captiuity in Ba­bilon) should be destroyed by the Romaines. For better vnderstanding whereof, it is to be noted, that the Temple of Ierusalem was builded twice;3. Reg. 6. et 7 first by Salomon, which la­sted about foure hundred and fortie two yeeres,2. Chron. 3. and then it was burned and destroied by Nabuchodonozer King of Babilon.Euseb. in Chron. Clem. lib. 1. strom. Wherefore about seauentie yeeres after, it was builded againe by Zorobabel,4. Reg. 25. who reduced the Iewes from Babilon,1. Esd. 1.3.4. and so it continued, vntil it was destroyed the second time by Tytus, son to Vespa­sian the Romaine Emperour, about fortie & sixe yeres after our Sauiour Christ his ascention. At what time it had lasted from Zorobabel almost sixe hundred yeeres: and from Salo­mon, aboue a thousand.

And in the time of the seconde building, the people of Israell were [Page 257] poore, and much afflicted in respect of their late banishment,1. Esdras 5. and 6. (though much assisted to this worke by the liberalitie and munificencie of Da­rius King of Babilon:) so was the building and workmanship of thys second Temple,The buil­ding of the seconde Temple lesse gorge­ous then the first. 1. Esdras, 5. nothing compara­ble, for excellencie to the first, which was builded by Salomon, when the Iewes were in the flower of their glorie and riches. This testifieth Aggaeus the Prophet, vvho was one of the builders, and he testifieth the same to Zorobabel, and to the rest of those that were with him, by Gods owne appointment, in these words.Aggae. 2. The woord of God was made to Aggaeus the Prophet. Tell Zorobabel the sonne of Salathiel Captaine of Iu­da, and Iesus the sonne of Iosedec high Priest, and the rest of the people. Who is there left of you, that saw this Temple in his first glorie, (before our transmi­gration,) and what say you to this, which now we see? is it not in our eyes as though it were not at all? That is, is it not as though it were a thing of nothing, in comparison of y^e former Temple, which Salomon builded.

Thus saith Aggaeus by Gods com­mission, of the materiall building of [Page 258] the seconde Temple. And yet to comfort the Iewes with all, he was commaunded presently in the same Chapter to say thus; Comfort thy selfe Zorobabell, and comfort thy selfe Iesu thou sonne of Iosedec high Priest, and comfort your selues all yee people of the earth, saith the Lord God of Hostes: Aggae. 2. do yee the thinges which I couenanted with you, when yee came foorth of the Land of Egipt, and feare not, for that my Spirit shall bee among you. Thus saith the Lord God of Hostes This he said for that the three Monarchies ensued, wherein there was continuall warre and bloodshed. a little time yet remaineth, when I will mooue both heauen and earth, both Sea and Land, with all Countries in the world. And then shall come the DESIRED OF AL NATIONS: And I will fill his house (or Temple) with glorie [...] saith the Lord GOD of Hostes. Siluer is mine, and Gold is myne, sayth the Lord GOD of Hostes: great shall bee the glorie of this last house or Temple, more then of the first, saith the Lord GOD of Hostes. Hetherto are the words of God by Aggaeus, and the often repetition, o [...] the Lord GOD of Hostes, is to signifie the certaintie and great weight of the matter promi­sed. Now consider then, that wher­as God had said immediatly before, [Page 259] that thys seconde Temple was no­thing in respect of y^e first, for pompe and riches of the material building, which the old men in the booke of Esdras doe testifie by their weeping [...] (when they saw this second, and re­membred the first) yet now GOD sayth,1. Esdras, 3. that Gold & Siluer is his owne, (as though he made no account of the aboundance thereof in the for­mer Temple, or of the want of the same in thys) and that notwithstan­ding the pouerty of the second buil­ding, yet, shall it be filled and reple­nished with glorie, and that in such sorte, as it shall far passe in glory the former: and that shall be, (as both heere is expressed, and other where most plainly,) by the comming of our Sauiour Thys was fulfilled whē christ was perso­nally, and taught in the Tem­ple. Christ into the second Temple,Luk. 1, 2, 19. which shall be a greater dignitie,Math, 21, 26, &c. then any dignitie what so­euer was found in the first building of Salomons Temple.

Concerning which poynt,Preroga­tiues of the first Tem­ple. it is to be considered, y^t the learned Iewes, besides the materiall dyfference of building before mentioned, doe note fiue things of great importance to haue been wanting in the second Temple,Rab. Samuel tract. Sanh. in Thalm. which were in the first. To [Page 260] wit, The fire sent from Heauen to burne the Holocaustes;Hieroso. Ra. Aba. in lib. deorum. The glorie of GOD (or Angels) appearing a­mong 1 the Images of Cherubines 2 that stood in the Temple; The ma­nifest 3 inspiration of Gods Spirit vp­pon Prophets, (for that Prophecie 4 fayled in the second Temple;) The 5 presence of the Arke; and last of all Vrim and Thumim. All which great wants and differences, notwithstan­ding, God sayth as you see, that the glory of this second Temple, shall be much greater then the first, by the comming of Christ into the same. Which thing, Malachie that lyued at the same tyme when the seconde Temple was in building, confir­meth more expresly in these words.Mala, 3, Behold, I send my Thys christ inter­preted of S. Iohn Bap­tist. Mat. 11, Angel, & he shall prepare the way before my face. And straight after, shall come to this Tem­ple, the Lord or Ruler, whom ye seeke & the MESSENGER OF THE TESTAMENT whom you desire. Behold, he commeth sayth the Lord of hostes, and who can imagine the day of hys comming? or who can stande or abide to see him? for he shall be as a purging fire. &c.

By all which is made euident, tha [...] [Page 261] Christ must come & appeare in the second Temple before it be destroy­ed, (as Iesus did) and therefore hee cannot be now to come, seeing the sayde Temple was destroyed aboue one thousande and fiue hundred yeeres past by the Romaines, as hath beene sayd. Which destruction and finall desolation, was prophecied by Daniell, to ensue soone after the byrth and passion of Christ in these words.Dan, 9. After sixtie and two hebdoma­des, Christ shall be slaine: and a peo­ple with their Captaine to come, shall destroy the Cittie, The second Temple to be destroy­ed presently after Chri­stes passion. and the Sanctuary, and the ende thereof shall be vastitie or spoyle. And after the warre ended, there shall ensue the appointed desola­tion. Which prophecy to haue fallen out litterally about 40. yeres after Ie­sus was put to death, whē Ierusalem was destroied & the Temple ouer­throwne by Titus,Iosep. de. bel. Iudaico. li. 6. the story of Iose­phus y^t learned Iew, who was Cap­taine against Tytus in that war, doth mani [...]estly and at large declare.

And for that we haue made men­tion heere of Daniels prophecy con­cerning the particuler time of Chri­stes comming,The fift proofe. The 72. Hebdo­mades. and of his death, which confirmeth the purpose we [Page 262] treate of so perspicuously, as nothing can be said more euident, it shal not be amisse to examine the same be­fore we passe any further. For bet­ter conceiuing whereof, it is to bee vnderstoode, that thys Greeke word Hebdomada, (signifying seuen) doth som-time import a weeke or seauen dayes,Two kindes of weekes. according to our common vse, and then it is called in scripture Hebdomada dierū, a weeke of daies, as in Daniell the tenth chapter, and the second verse; where the Prophet saith of himselfe, that he did mourne three weekes of dayes. But at other times, it signifieth the space of sea­uen yeeres, and is called in scripture Hebdomada annorum, a weeke of yeeres. As in Leuiticus where it is sayd;Leu. 25. vide etiam ca [...] 23 et ali. passim Thou shalt number vnto thee seauen weekes of yeeres, that is seauen times seauen, which make fortie and nine yeeres.

Now then it is certaine, that Da­niell in the Prophecie before alled­ged, where hee assigneth sixty-two weekes to y^e time of Christes death, could not meane weekes of daies, fo [...] that hee appoynteth onely seauen weekes, to the rebuilding of the Cit [...]tie of Ierusalem, of the Temple, an [...] [Page 263] of the wals about; which were not ended but in forty and nine yeeres after, as m [...]y be gathered by the Bookes of Esdr [...]s:Lib. 1. et 2. which forty nine weekes, do make iust seauen weekes of yeeres. And ther [...]ore it is certaine, that such Hebdomades of yeeres, are meant heere by Daniell in all the prophecie.

First then, whē the Angel came to comfort him, and to open vnto him secrets for the time to come, he sayd these words;Dan. 9. Marke my speech, and vnderstand the vision. The seauentie Hebdomades or weekes are shortened, (or hastened) vpon thy people, & vp­pon thy holy Citty: to the end all pre­uarication and sinne may take an end, and iniquity be blotted out, & euerla­sting iustice be brought in place ther­of: to the end that visions & prophe­cies may be fulfilled, and the HOLY OF HOLIES may be annointed. Ierem, 25, et 29. In which words, it seemeth that the Angel did allude by naming s [...]auen­tie,Why the Angel na­med seuen­tie and two Hebdoma­des in thys place [...] vnto the seauentie yeeres of cap­tiuitie, prophecied by Ieremie, after which ended, the people should be deliuered [...]rom their temporall bon­dage in Babylon. And therfore Da­niell nowe being in that place, and [Page 264] perceiuing the same tyme to be ex­pired, prayed to God with great in­stance, to fulfill his promise made by Ieremie. Whereto the Angell aun­swered, that it should be done. And as after the expiration of 70. yeeres, God was now to deliuer them from the bodily captiuity of Babilon: so was hee also a [...]ter seauentie Hebdo­mades more, to deliuer them from bondage of sinne & pre [...]arication, and that by the annointed MES­SIAS, which is indeed the Holy of all Hol [...]es.

This (I say) may be the reason of naming seauentie Hebdomades, thereby to allude to the number of the se [...]uentie yeeres of that Babilo­nicall seruitude. For that immedi [...]t­ly a [...]ter, the Angell appoynteth the whole exact nūber to be three-score and nyne Hebdomades, that is, sea­uen to the building of the Cit [...]y and Temple, and sixtie-two from that to y^• death of Christ, in these words.Dan. 9, Know [...]hou and marke, that from the end o [...] this speech, to the time that Ie­rusalē shal be builded, The exact number of we [...]kes frō the buil­ding of the second Tē ­ple to the death of Ch [...]ist. 62. and vnto Christ the Captaine, there shal be Hebdoma­des seauen, and Hebdomades sixtie-two: and the streetes & wals (of Ie­rusalem) [Page 265] shal be builded again, though with much difficultie of the times: & after sixtie and two Hebdomad [...]s, Christ shall be slaine. And the people that shall denie him, shall not be his [...] &c. And then vnto consumation and end, shall perseuer desol [...]tion.

Now then, if we put these yee [...]es together, which are here mencioned by Dani [...]ll:The accoūt of Daniels weekes. that is, fi [...]st the seauen Hebdomades, whi [...]h make fortie and nine yeeres, and then the three­score and two, from the restaurati­on of Ierusalem, which make foure hundred, thirty and foure more, we shall finde the whole number to be foure hundred, and eyghtie-three yeeres. Which being begunne from the first yeere of Cyrus, as some wil, (for y^t he first determined the Iewes reduction,) or from the second yere of Darius, as others will, (for that hee confirmed and put the same in execution,) or from the twenty ye [...]e of the said Darius, for that then, hee made a new Edict in the fauour of Nehemias, and sent him into Iurie, euery way they wil end in the raigne of Herod and Augustus, vnder whō Christ was borne, or in the r [...]igne of Tyberius Caesar, vnder whom he [Page 266] suffered. And by no interpretation in the world, can it be auoided, but that this time appointed by Daniel, is now out, aboue one thousand and fiue hundred yeeres past, whyle yet the Temple stoode, and was not put to desolation. And therefore of ne­cessity, Christ must be come about that time, and neuer more heerafter to be looked for.

The sixt proofe.The traditions and obseruations of the olde Iewes themselues, doe meruailously confirme thys beleefe of ours, for that they all dyd run to thys one poynt,The tradi­tions of Rabbines. that about the tyme of Augustus his raigne, (wherein Ie­sus was borne) the Messias shoulde appeare. It is often repeated in the Thalmud,Thal. tract. Sand cap. [...]elec. et alibi that one Elyas left thys tradition, that the world should en­dure sixe thousande yeeres; that is, two thousand before the Lawe of Moses, two thousand vnder the same Lawe, and two thousand after that, vnder the Messias. Which last two thousande yeeres, by all computati­on, could not begin much from the byrth of Iesus. And the Rabbines a great while agone, complained in theyr Thalmud,Thal. in tra. Auodazara. that there seemed to them in those dayes, seauen [Page 267] hundred and fourteene yeeres past, since Christ by the Scriptures shold haue appeared: and therefore they doe meruaile why God so long de­ferreth the same.

An other obseruation they haue vpon the words of Esay,Esay, 9. An obser­uation of the Caba­listes. Paruulus natus est nobis, a little chyld is borne vnto vs. In which wordes, for that they finde the Hebrue Letter Mem, to be shut in the midst of a worde, (which is strange in that tongue, for that Mem is wont to be open in the midst of words, and shut onely in the end,) they gather many secretes.Thal in lib. Sabbat. et in tract. Sanh [...]. And among other, that seeing Mem signifieth sixe hundred yeres, so long it should be after Esay, vntil the time of Christ. Which account of theirs falleth out so iust,Esay, 7, that if you reckon the yeeres from Achaz King of Iu­da, in whose tyme Esay spake these wordes,Math, 2. vntil the time of King He­rod vnder whom Christ was borne, you shall perceiue the nūber to fayle in little or nothing.

A much lyke obseruation hath Rabbi Moses,The obser­uation of Rabbi Mo­ses. the son of Maimon, (whom the Iewes doe holde in ex­treame great reuerence, calling hym the Doctor of iustice,) in his Epistle [Page 268] to hys Countrimen of Affrica,Rab. Moses Ben. Mai­mon. ep. ad Iudeos Afri, con­cerning the time of Christes appea­raunce, which hee thinketh to be past according to the Scriptures, a­boue a thousand yeeres in his daies, (he lyued about the yeere of Christ, one thousand, one hundred & for­tie,) but that God deferreth his ma­nifestation for theyr sinnes.

Rab. Iosue Ben. Leui, in Thal tract. Sanhed. cap. helec.To which purpose also, appertai­neth the Narration of one Elias, as Rabbi Iosue reporteth it in y^e Thal­mud, y^t the Messias was to be borne indeede, according to the Scripture, before the destruction of the second Temple; for that Esay saith of the Sinagogue,Esay, 66, Before she was with child shee brought foorth: and before the griefe of trauaile came, she was deli­uered of a man child. That is, sayth hee, before the Sinagogue was af­flicted and put to desolation by the Romaines, she brought foorth the Messias. But yet (sayth he) this Mes­sias for our sinnes, dooth hyde him­selfe for a time in the Sea,Christ hy­deth him­selfe in the Sea [...] and o­ther desert places, vntill we be wor­thy of his comming. To the lyke ef­fect is the obseruation of the Thal­mud it selfe,The obser­uation of the Thal­mud. and of diuers Rabbines therin, concerning the wicked man­ners [Page 269] of men that should be at Chri­stes appearance vppon earth, of whō they doe pronounce these wordes:Thal. tract. Sanhed. cap. helec. Rab. Iohanan. Rab. Iuda. Rab. Neho­ras. &c. The wise men in Israell shall be ex­tinguished: the learning of our Scribes and Pharisies shall be putrified: the schooles of Diuinitie shal be stewes at that time. Which thing Iosephus that lyued in the same age with our Sauiour Christ,Iosep lib. 20, anti. ca. 6. et 8 [...] et lib. 6, de bel. Iud. 15, et li. 7. cap. 9. affirmeth to be ful­filled in the tyme of Herode: in so much, that if the Romaines had not destroyed thē, without doubt, sayth he, eyther the earth would haue o­pened and swallowed them downe, or els fire from heauen would haue consumed them.

All then runneth to this end,The seuēth proofe. both by Scripture, tradition, obseruation, and instinct of God himsel [...]e:Foreboding. that about Herods time the true Messias should be borne. And heereof came that common and publique fame that is recorded by Tacitus Suetoni­us, and Iosephus,Tacit. li. 12, Sueton. in vita Vesp. Iosep. de bello Iudai. lib, 7, cap. 12, (which was also written in open sight, vpon the chie­fest Tower of the Citty of Ierusalē) that out of Iurie should rise [...] A ge­nerall Lord of the vniuersall worlde. Which Prophecie, as the Romaines eyther contemned, or turned ano­ther [Page 270] way, applying the same after­ward to the Emperour Vespasian, so the Iewes vnderstood it of their Mes­si [...]s, and Herode feared the matter greatly; and for that was so watch­full to extinguish the line of Dauid as hath beene already shewed.

Heereof also it did proceede, that the Magi,The eyght proo [...]e. or Wise men of the East, attended so diligently about y^t time, to expect the starre that Balaam had promised at the comming of thys King. Heere-hence also it was, that the whole people of Iurie,The gene­ral expecta­tion of the people. remained so attent at thys time, more then e­uer be [...]ore or since, in expecting the Messias. Whereupon, so soone as e­uer they hearde of I. Baptist in the Deserte,Iohn, 1, they ran vnto him, asking if he were Christ? As afterward also they flocked to Iesus, demaunding; Art thou he which is to come, or do we expect another? Which wordes im­port the great expectation wherein that people remained in those dayes. Neither wanted that expectation in the chiefe Gouernors themselues, as may appeare by that sp [...]ech of theirs to Iesus;Iohn, 10. How long wilt thou kill vs, (with thys expectation?) if thou be Christ, tell vs plainlie.

[Page 271]Of which fame, expectation,Diuers false Christes did rise in Iurie. and greedie desire of the people, diuers deceiuers tooke occasion to cal thē ­selues the Messias in those daies, and the people followed them presently:Acts, 5. which thing had not happened in any age before.Iosep. lib. 17, ca. 8. et li. 18 ca. 1. et 2. et lib. 20. cap. 2, & 6. And among other, there is named one Iudas Gauloni­tes, or Galilaeus (as S. Luke calleth hym,) and another Iudas the sonne of Ezechias, both of them very wic­ked and licentious fellowes One al­so called A tonges, a sheepheard, and two other, named Theudas, & Egip­tus, most notable deceiuers. And a­boue all, there was one Barcozbam,Thal. tract. San. ca, helec Rab. Moses, Ben Maim. in Sententijs (who as the Thalmud affirmeth) for thirty yeeres together was receiued for the Messias, by the Rabbines themselues, vntill at last they slewe him, for that he was not able to de­liuer them from the Romaines.

Which facility in the people whē Herod sawe: hee caused Nicholaus Damascenus (as I noted before) to deuise a petidegree for him,Nicol. Da­mascenus. Iosep. lib. 14. antiq. cap. 2. from the auncientest Kinges of Iuda, and so he, as well as other, tooke vpon him to be the Messias, whom diuers car­nall Iewes, that expected the Messias to be a magnificent King, as Herod [Page 272] was, would seeme to beleeue, and di­vulgate abroade, and thereof in the Gospell, they are thought to haue beene called Herodiani, that is, He­rodians or followers of Herod,Math, 22, who came to tempt Christ,Mar, 3, 12, with the Scribes and Pharisies.

Wherefore to conclude at length, this weighty poynt of the tyme of Christes appearing;The cōclu­sion of thys fi [...]st consi­deration of the tyme. seeing that a­bout y^e birth of Iesus vnder Herods raigne, there concurred so manie signes and arguments together: as the generall peace of the Romaine Empyre; the defection of the lyne and regiment of Iuda; the open de­cay of the second Temple; the iust calculation of Daniels Hebdoma­des; the attestation of Oracles; the obseruation of Rabbines; the pub­lique fame & expectation of all the Iewes: together with the palpable experience of more then fif [...]eene hundred yeeres past, since Iesus ap­peared, wherein we see the Iewish people in vaine doe expect another Messias, they being dispersed ouer all the world, without Temple, law, Sacrifice, Prophet, or promise for their redemption, (which neuer hap­pened vnto thē til after Iesus death, [Page 274] for that in all other theyr banish­ments, captiuities, and afflictions, they had some Prophecie, consola­tion, or promise for theyr deliuerie.) These things all (I say) considered and put together, we may most vn­doubtedly and assuredly conclude, that Iesus was borne at the iust time appointed, and fore-told by the spi­rite of GOD; and consequentlie, that he only was the true Messias & Sauior of the world, which yet shall better appeare, by examination of other things that are to follow.

The second Consideration.

NOw in the second consideration there come to be weighed these poynts following;Christ hys byrth. the lyne & stock of Iesus; his manner of conception; the place of hys byrth; his circumci­sion & name; hys adoration by the Magi; his presentation in the Tem­ple; and hys flight to Egypt.

For hys line and stock,Iesus lyne. there was neuer man denied or doubted, but [...]hat Iesus was directly of the Trybe of Iuda, and descended linially by hys Mother of the peculier house of Dauid, (3, Reg, 7, Psalm, 80, according as it was fore­tolde [Page 274] that the Messias should doe,Esay, 11, Math, 1, Luke, 3,) which is prooued most cleerely by the two Genealogies & petidegrees, sette downe by S. Matthewe and S. Luke, of the blessed Virgins whole discent, from Dauid to Ioseph, that was of the same Tribe and kindred with her. And it is confirmed by theyr repayring to Bethleem, (when Proclamation was made by C [...]reni­us in Of thys matter wri­teth Iosep. lib. 18. cap. 1. antiq. Augustus name, that euerie person should repaire to the heade Cittie of theyr Trybe and family, to be cessed for theyr Tribute,) seeing that Bethleem was the proper Cittie onely of them that were of the house and line of Dauid: for that K. Da­uid was borne therein.1. Regu. 17 [...] 2 Reg, 2, And finally, it is euident by that the Scribes and Pharisies, who obiected matters of much lesse importance then thys a­gainst Iesus,Math, 13. (as that he was a Car­penters sonne,Luke, 6. therby to debase him for hys pouerty,) yet neuer obiected they against him, that he was not of the house of Dauid, which they would neuer haue omitted, if they might haue doone it with any co­lour: for that it wold haue weighed more against him then all the rest: and would in one word haue dys­patched [Page 275] the whole controuersie Nay I adde further, that it remaineth re­gistred in the Iewes Thalmud it self,Thal. tract. San. ca. Nig­mar had. that Iesus of Nazareth Crucified, was of the blood royal from Zorobabel of the ho [...]se of Dauid.

For the maner of his conception,The maner of his con­ception. Luke, 1, and of the Message or annunciation made vnto hys Mother by the An­gel, albeit it depend principally, vp­pon the relation and credite of the Virgine herselfe, who onely was pri­uie thereunto: and [...]ppon the testi­monie of Ioseph, to whom it was re­ [...]ealed by the same Angel afterward; yet, he that shall consider the circū ­stances of the thing it selfe: as first, the simplicity of both the reporters, then, howe that it is not vnlikeli [...], that Ioseph beeing iust (as he is de­scribed) woulde haue concealed a thing so much against himselfe,Math, 1, & against the Law, if he had not some way beene assured of the truth.

Thirdly,Augus. lib. 4 [...] de Trin. ca. 5 et lib. cont. Iudaeos ca. 5, Chrisost. in cap. 1, Luc. the innocent age of the blessed Virgine, (who was not past fourteene yeeres olde at that tyme, as S. Augustine and other auncient Fathers doe prooue by manifest ar­guments) All these things I say, do make it improbable, that she would [Page 276] inuent such a matter of herselfe. And finally, the strange prophecy which she vttered in her Canticle of Mag­nificat, and which we see nowe ful­filled, (albeit at that tyme very vn­likely,) to wit, That all generations should call her blessed. These circum­stances, he that shal consider them, cannot but see that the matter must needes be true.

The maner of Iesus na­tiuitie.And as for the kind and manner of hys natiuity: most mani [...]est it is by scripture, that the Messias was ap­pointed to be borne of a Virgine, for so sayth Esay plainlie: Behold, a vir­gine shal conc [...]iue, and bring foorth a Sonne. Esay, 7, And Esay appointeth thys to King Achaz for a wonderfull and strange signe from GOD, which he could not haue doone in reason, if the Hebrue word in y^t place, might haue signified a young woman on­lie, (as some latter Rabbines will af­firme) for y^t it is no signe or strange thing, but very common and ordi­nary for young women to conceiue and bring forth children. Wherfore the Septu [...]gent doe very well trans­late it in Greeke,Parthenos. by the proper name of Virgine, and so did also the elder Iewes vnderstand it,Rab. Simeon Ben. Iohai. in capit. 2, Gene. as Rabbi Sime­on [Page 277] well noteth. And Rabbi Moses Hadarsan, of singuler credite wyth the Iewes, vpon these words of the Psalmes:Rab. Moses Hadar. in Psal, 14, verse. 12. Truth shall bud foorth of the earth, &c. sayth thus: heere Rabbi Ioden noteth, that it is not sayd, Truth shal be ingendered of the earth, but, Truth shall bud foorth, To signifie thereby, that the Messi­as, (who is meant by the worde Truth) shal not be begotten (as o­ther men are) in carnall copulation. Thus farre Rabbi Moses: who in another place, that is, vppon the twenty and fiue Chapter of Gene­sis, alledgeth Rabbi Berachias to be of the same opinion; and to prooue it out of the hūdred & nine Psalme and fourth verse.

The same is prooued also, in the plain words of the Prophet Ieremie:Ierem, 31, God hath created a newe thing vppon earth: a woman shal inuiron (or in­close) a man. That is, she shall in­close him in her wombe, and bring hym forth after a newe and strange maner, without generation of man. And finally, Rabbi Hacadosch pro­ueth by Cabala out of many places of Scripture,Ra. Hac. qu. 3. in Ea. c. 9. not onely that the Mo­ther of the Messias shalbe a Virgine, [Page 278] but also that her name shall be Ma­rie.Betu. in lib. de car. Sibyl. All the tenne Sibyls in like man­ner, (according as Betulius setteth out theyr Prophecies) doe make spe­ciall mention of the Mother of [...]he Messias, that she should be a most pure and holy Virgine; so that thys matter was reuealed very cleerely, both to Iewe and Gentile before it came to passe. And Clemens Alex­andrinus writeth,Clem. in recog. that Simon Ma­gus, to the end he might not seeme inferiour to Iesus in thys poynt, fay­ned, that he was also borne of a Vir­gine, as Iesus was.

That Bethleem where Christ was borne,The place appointed for y^e byrth of the Mes­sias. was the peculier pla [...]e preor­dained by God for the byrth of the Messias: the Prophet Michaeas fore­told plainly, when he vttered dyuers ages before Christ was incar [...]ate, these wordes;Mich, 5, And thou Bethleem Ephrata, art but a little one (in re­spect of thousands in Iuda:) and yet shall there come foorth of thee, one that shall be the RVLER of Israell: and his comming forth is from the be­ginning, and from THE DAIES OF ETERNITIE. By which words is plainly expressed, that albeit Bethleem were but a lyttle poore [Page 279] Towne, (as indeede it was, in com­parison of many other in Iuda:) yet therein should be borne temporally that Gouernour of Israel, whose di­uine byrth, was before the worldes foundation, and from all eternitie. And so doe interprete thys place, both Ionathan Ben vziell the great Author of the Chaldie Paraphrase, (who dyed twenty-eyght yeeres be­fore our Sauiour Christ was borne,) and also Rab. Selomoth and Haca­dosch, in theyr Commentaries vpon thys place of Michaeas.

The same thing fore-tolde Dauid of Ephrata, or Bethleem, (for both names doe signifie one thing, as ap­peareth by the former place of Mi­chaeas and Gene, 35. and 48. 1. Cron, 2. Psalm, 131, others,) when talking of the Messias, & beeing desirous to knowe where he should be borne, sayth; I will not goe into the taberna­cle of my house, nor into my bed: nor will I giue mine eyes sleepe, or rest to the temples of my head: vntil I finde out the place that is appointed for my Lord: the tabernacle (or house) for the God of Iacob. And then, the my­sterie beeing reuealed vnto him: he sayth presently; Beholde, wee haue heard of it (nowe) in Ephrata (or [Page 280] Bethleem) we haue founde it out in the fieldes of This he said for that in Dauids time Beth­leem stoode nigh vnto woods. Math, 2, woode. And to shewe how he reuerenced y^e place for that cause, he addeth immediatly; Wee will adore in the place where his feete haue stoode. Whereby he fore-pro­phecieth, not onely the adoration vsed after in that place vnto Iesus by the Magi, or three kings of the East, but also of all other adoration vsed in the same place in the memorie of Iesus, by other deuout Christians vntill thys day; for which cause O­rigen sayth,Orig. cont. Cels. that the place of Bethle­em, was most famous and renow­ned in hys dayes.

The Angels singing.For the Angels appearing to the Sheepe-heards, in the nyght of the Natiuity, there can be no more said, but the credite, honestie, and simpli­citie of them that reported it: and likely it is, they woulde neuer fayne a thing, that might haue been refu­ted by testimony of the sheepheards themselues, if it had been false.

Of the Name of IESVS, giuen to hym in hys circumcision:The name of IESVS. it was to be s [...]ene sette down in a booke, that how soeuer it were not scripture, yet was it extant in the worlde before Christ was borne I mean the second [Page 281] Booke of Esdras, which hath these wordes in the person of GOD the Father.2. Esdr, 7, Behold, the time shall come, when the signes shall appeare that I haue tolde, &c. And my son IESVS shal be reuealed, with those who are with him. And after those yeeres my sonne CHRIST shall die: and the earth shall render those that sleepe therein.

Rabbi Hacados [...]h also prooueth by arte Cabalist,Ra. Hac [...]. in Esay, 9, Gene, 49, Psal, 71, and 95. out of many pla­ces and textes of Scripture, that the Messias name at his comming, shall be IESVS. And among other, hee addeth this reason: that as y^e name of him who first brought the Iewes out of bondage into the Lande of Promise,Note thys reason. was Iesus, or Iosue, (which is all one) so must his name be Iesus, that shall the seconde time delyuer them frō the bondage wherein they are, and restore them to theyr olde and auncient possession of Iurie: which is the chiefe benefit they ex­pect by the Messias.

Finally, it is not probable, that the Virgine Mary should fayne thys name of herselfe, for that among the Iewes there were many other names of more honour and estimation at [Page 282] that time; as Abraham, Isaack, Ia­cob, Moses, and Dauid. And there­fore if she wold haue feigned anie: it is like she would haue taken one of them, as soone as this, which had not been the name of any great Pa­triarch.

The com­ming of the three kings.There followeth the comming of the three Magi or wisemen frō the East: of whom Cypr. ser. de Bapt. et idem Yert. lib. 3. cont. Marcion. in hillar. lib. 4. de Trin. Iosua, 12. Cyprians wordes are these: It is an old tradition of the Church, that the Magi of the East, were Kings, or rather little Lords of particuler places. Which is to be vn­derstoode, such little Kings as Iosua slew thirty in one battaile. And it is to be noted, that S. Matthew ma­keth mention of the comming of these Kinges to Ierusalem, as of a knowne & publique matter, where­of all Ierusalem and Iurie were able to beare him witnesse. For he talketh of theyr often comming to Ierusa­lem, and of the inqui [...]y for the new borne King: of their speech & con­ference had with Herod: as also of Herods consultation with y^e Scribes and Pharisies about the place of the Messias birth. And finally, he shew­eth the most pittiful murder that en­sued, of almost 14. Thou­sand as saith the Lyturgie of the Ae­thiopians, et Calend. Grecorum. infinite infants, in [Page 283] all the circuite of Bethleem for thys matter. Which could not be a thing vnknown to all Iurie, & much lesse fained by the holy Euangelist Saint Mathew; for that he shoulde haue giuen his aduersaries the greatest ad­uantage in the world; if he had be­gun his Gospell, with so notorious and open an vntruth, which might haue been refuted by infinite per­sons that were yet aliue.

Epiphanius is of opinion,Epiph. hae­rit. 51. that the three Kinges arriued in Ierusalem, two yeeres after Christes Natiuitie, for that Herod slewe all the infants of that age.Amō. Alex. in Harm. Niceph. lib. 1, cap. 13. But other holde more probablie, that the starre appeared vnto them, two yeeres before Chri­stes natiuity, so that they came to Bethleem the thirteenth day after Christes byrth, according as the Church doth celebrate the Epipha­nie. Saint Basile thinketh that they were learned men,Basil ser. in nati. Dom. and myght by theyr learning and Arte Magicke, (wherein those Countrimen at that tyme were very skilful,) vnderstande and feele, that the power of theyr Heathen Gods, was greatly dimini­shed and broken. They might also be stirred vp with that cōmon brute, [Page 284] and generall prophecie, spred ouer all the East in those dayes, as both Su [...]tonius and Iosephus do recorde. That out of Iurie should come an vni­uersall King ouer all the worlde. Suet. in Ves. cap. 4. Iosep. lib. 7. de bel. c. [...].12. Num. 24. By these meanes (I say) and by the pro­phecie of Balaam, lest among them from Mos [...]s time, (for he was a Gen­tile) whereby was signified, that a starre should rise and declare a great and mighty King in Israell; they might be induced at the sight of this starre, to take so long a iourney as they dyd towards Iurie.

Prophecies of things that should fall out in Bethleem. Num, 24, Psal, 71.Thys starre (as I haue sayd) was fore-told by Balaam a Heathen pro­phet, aboue one thousand and fiue hundred yeeres before it appeared. And after Balaam againe, it was pro­phecied by Dauid, that Kings of A­rabia, Saba, and other Easterne Countries should come and adore Christ, and offer both golde and o­ther gyfts vnto him. The murder al­so of those infants of Bethleem, was presignified by Ieremie, in the wee­ping of Rachell for the slaughter o [...] her children:Ierem, 31, Gene. 35. which Rachel was bu­ried in Bethleem, and for that cause those Infants were called her chyl [...]drē, albeit she were dead aboue tw [...] [Page 285] thousande yeeres before they were slaine, and aboue one thousand and fiue hundred yeeres before Ieremie wrote thys prophecie.

Amongst which infants, Herode also for more assuraunce,Philo lib. de temp, slewe an infant of his own. For that (as Phy­lo noteth) he was discended by hys Mothers side of the lyne of Iuda. Which crueltie comming to Augu­stus eares, he sayd,Macro. lib. 2 Saturnal. cap. 4. Augustus speech of Herod. (as Macrobius re­porteth) that he had rather bee He­rods swine then hys sonne, for that he being a Iewe, was forbidden by his religion to kil his swine, though not ashamed to kill his sonne.

The same starre wherof we spake, is mentioned by dyuers Heathen Wryters:Plin. lib. 2. capit. 25. Heathen te­stimonies for the star which gui­ded y^e Wise­men. as by Plinie, vnder the name of a Comete, (for so they ter­med all extraordinary starres) which appeared in the latter end of Augu­stus dayes, & were far different from all other that euer appeared. And therefore contrary to the nature of those kind of starres, it was adiudged by the whole Colledge of Soothsai­ers, to pretend vniuersall good vnto the earth; and for that cause had an Image of mettall erected to it in Rome, and (as Plinies wordes are) [Page 286] Is Cometa vnus, tota orbe colitur, that onely Comete, is worshypped tho­row out the whole world.

Orig. cont. Celsum.Origine also, writeth of one Chae­remon a Stoike, that was much mo­ued with the consideration of thys Starre, and for that after the appea­rance therof, he perceiued the power of hys Gods decayed: tooke a iour­ney into Iurie, (in companie of o­ther Astronomers) to informe him­selfe further of the matter. Wherun­to Chalcidius a Platonicke doth ad, that the Chaldaean Astronomers did gather by contēplation of this star,Chalcid a­pud Marsil. Ficin tract. de stella Magi. that some God discended from hea­uen to the benefit of mankind. And finally, the Sibyls talking of the cō ­ming of Christ, affirmed plainlie: Rutilans eum Sydus monstrabit:Sibyl. Samia apud Betul. a blazing starre shal declare his com­ming. Which prophecie, Virgil the Poet hauing read in Augustus tyme, and soone hauing seene y^e same ful­filled: applyed it (as I haue shewed before of all the rest.) to the flatte­ring of Caesar, and therfore he sayth in the place before alledged.

‘Behold the star of Caesar, (descen­ded [Page 287] of Venus) hath now appeared.’ Which starre indeede, was the starre of Caesars Lord and Maister.

After fortie daies past ouer, Saint Luke reporteth,Luke, 12. how Iesus by hys Mother was presented in the Tem­ple of Ierusalem:The presen­tation of Iesus in Ie­rusalem. and therewithall, recounteth two strange thinges th [...]t h [...]ppened at the same time; to wit, that two graue and reuerende per­sons, Simeon, surnamed Iust, and Anna the Prophetesse: both of sin­guler sanctitie amongst the Iewes, comming into the Temple at the same time when Iesus was there in hys Mothers armes: tooke notice of hym, and acknowledged him pub­liquely for the Messias and Sauiour of the world Fore-telling also by the Spyrite of prophecie, dyuers particu­ler things y^t were to ensue, both to Christ and Christians, & especially to hys Mother the blessed Virgine.

Which things being published at that time, and confirmed afterwards by the euent, doe well declare, that thys narration of S. Luke could not be forged; as doe also the number of particuler circumstaunces sette downe about the tyme, place, and persons, most notoriously knowne [Page 288] to all Ierusalem. For, as for Anna,Anna the Prophe­tesse. she had lyued from her youth vntill four-score yeeres of age in the Tem­ple, and thereby was knowne to the most part of Iurie. And as for Sime­on,Simeon. he was the Scholler of the most famous Hillel, & condisciple to Io­nathan maker of the Chaldie Para­phrase,Thal. tract. pitkei. A­ [...]outh. of whom I spake before, and the Iewes Thalmud con [...]esseth, that by the death of these two men, (e­specially of Simeon) fayled the spy­rite of the great Sinagogue,Thal. tract. Ioma. cap. Tereph. Be­calp [...]. called Sanhedrin: which after the captiui­tie of Babilon vntill Herods tyme, supplied (in a sort) the spirit of pro­phecie, that was expresly in Israell before the sayd captiuitie.

Christes flight into Egypt. Luke, 2.Of Christes flight into Egypt for feare of Herod, S. Luke wel noteth, that it was prophecied by Ose [...] long before:Osea, 11, that God would call his sonne out of Egipt. And the Prophet Esay describeth the same very particulerly when he sayth:Esay, 19. Behold, our Lord Ie­houa shal ascend vp, (or ryde) vppon a lyght cloude: (which was his f [...]esh or humanitie) and shall goe down in­to Egipt, and all the Idoles of Egipt shall shake at his presence.

Which latter poynt, Eusebius [Page 289] sheweth that it was fulfilled most e­ [...]idently in the sight of al the world,Euseb. lib. 6 dem cap. 20, [...]t lib. 9, cap. 2, 3, 4. for that no Nation came to Christi­an Religion with so great celeritie or fer [...]our, as dyd the Egiptians, who threw downe theyr Idols before a­nie other heathen Nations. And as they had beene the first in Idolatr [...]e to other Countryes: so were they the first,The bene­fite that E­gipt recei­ued by Christes flight vnto it. by Christes comming vnto them, that afterward gaue example of true returne to theyr Creator. It followeth in Esay: And I wil giue vppe Egipt into the handes of cruell Lordes: and a Potent King shall take dominion ouer them. Which was ful­filled about the verie time wherein Christ was to come. For that then, after many spoyles and cruelties ex­ercised vpon Egypt by the Romaine Lords & Princes, as Pompey, Cae­sar, Anthony and others: in the end Cleopatra theyr Queene, that was the last of all the bloode and lyne of the P [...]olomies, was enforced to sley herselfe: and so Augustus the Em­perour tooke possession of al Egipt, and subiected it as a Prouince to the Romaine Empire.

But consider you, how Esay con­cludeth y^e matter, a [...]ter all these tem­porall [Page 290] afflictions threatned against Egypt, and confesse, that such ad­uersitie, is no signe of Gods dys-fa­uour to thē who receiue it. For thus sayth God after all his cominations, In that day, there shall be an Aultar of Iehoua in the midst of Egypt: they shall cry to God in their tribulation, and he shall send them a Sauiour, &c. Blessing shall be in the midst of that Lande, to whom the Lord GOD of Hostes hath giuen his benediction, say­ing: Blessed is my people of Egipt. And heere we make an ende of our second Consideration.

The third Consideration.

The life & actions of IESVS.NOw in the third place there cō ­meth to be considered, (accor­ding to our former diuision) the life, conuersation, doctrine, & myracles of IESVS. And first, touching things doone by him after hys com­ming out of Egypt, which might be about the sixt or seauenth yere of hys age, vntill hys baptisme by S. Iohn, which was the thirtith, there is lyt­tle recorded,Iust. in Trip. Chris. in Ioh. Aug. li. 4, de Trin. cap. 5. eyther in prophane, or Ecclesiasticall wryters. For that as S. Iustine, S. Chrisostome, S [...] Augu­stine [Page 291] & others do write, he bestowed that time in the cōmon exercise and labours of mans lyfe: thereby to shewe hymselfe true man, and gyue demonstration how much he hated and detested idlenes.

Of S. Iohn Baptist.

OF Saint Iohn Baptist, all Hebrue Wryters of that tyme doe make mention, with exceeding praise and admiration of hys holinesse: especi­ally Iosephus that lyued immediatly after Christes daies, sayth: he was,Iosep. lib. 18, antiq. cap. 7 Vir optimus: Iudaeos excitans ad vir­tutum studia. A most excellent man, styrring vp the Iewes to the exercise of vertue. He addeth also, that partlie for feare of the great concourse of people which flocked vnto him, and partly by the solicitation of Herodi­as, concubine and brothers wife to Herode Antipas, the great Herods sonne, for whose cause he had tur­ned off hys owne wife, daughter to Areta King of the Arabians [...] hee was apprehended and imprysoned in the Castle of Acherun, and ther­in soone after put to death. Which murder, Iosephus esteemed to be [Page 292] the cause of all the misery which in­sued afterward to Herode and hys whole familie.

Of thys man it was written by Malachie the Prophet: Beholde, I send my messenger (or Angel) before me, Mala, 3. and he shall prepare the way be­fore my face: and presently shal come to his Temple, the RVLER whom ye seeke, & the MESSENGER OF THE TESTAMENT whom yee desire. Which prophecie was fulfil­led most euidently, vppon the prea­ching of S. Iohn,S. Iohns be­hauiour to­wardes Christ [...] when Christ came vnto him, and albeit S. Iohn had ne­uer seene him before, yet he a [...]know­ledged hym for the Messias, in the presence of infinite people, and hys acknowledgement was confirmed by the visible descending of a Doue and voice from heauen,Math, 3, Marke, 1. Luke, 3. in the sight and hearing of all the people pre­sent, according as three of our E­uangelists doe report. Which they would neuer haue presumed to do: had not the matter beene most eui­dent, and without all compasse of deniall or contradiction.

And truely, no one thing in all thys story of Iesus lyfe, dooth more establish the certaintie of his beeing [Page 293] the true Messias: then that S. Iohn Baptist, whose wisedome, learning, vertue and rare sanctitie is confessed and recorded by the writings of all our aduersaries, shold ref [...]se the ho­nor of the Messias offered vnto him selfe, and lay it vpon Iesus: as also, should direct those disciples that de­pended vpon him, to the onely fol­lowing & embracing of Iesus doc­trine. Which is most euidently pro­ued that he dyd [...], for that so many followers and Disciples as himselfe had, not one appeared euer after, that was not a Christian.

The preaching & doctrine of Iesus.

WHen Iesus was baptised, he be­gan to preache, and hys whole doctrine was directed to the mani­festation of hys Fathers wyll, and a­mendement of mans life. It tendeth all to this one ground and principle. Thou shalt loue the Lord thy GOD with al thy soule: Deut, 6. and thy neighbour as thy selfe. Math, 2. It was plaine, easie, per­spicuous, & euident, though it trea­ted of most high mysteries.Heathen doctrine [...] It had neither pompe nor pride of rethori­call wordes, nor flattering of mans [Page 294] wickednes, as the doctrine of manie Phylosophers had. Neither consisted it, of vnprofitable externall ceremo­nies,Iewish Ce­remonies. as the latter obseruations of the Iewish Law did, nor was it fraught with carnalitie and spyrite of thys world, as the Turkish Alcoran,Turkish Alcoran. and other sectaries doctrine is. But al was simplicitie; all was spyrite; all was truth; all was honestie; all was hu­mility; all was charitie.

It tooke away or disanulled no one perfect or spiritual point of Mo­ses Lawe,The com­parison of Christes Law with that of Mo­ses. Math, 5. but rather reuiued, inter­preted, fulfilled, and made perfect the same. For wheras that comman­ded externall obseruaunce, thys ad­deth also internal obedience. Wher­as that said, loue your friendes, thys adioyneth, loue also your enemies. Whereas that commaunded wee should not kyll, thys further com­mandeth to speake no angry words. Whereas that prohibited to commit actuall adultery: thys also forbyd­deth to couet in mind. Wheras that sayde, take no interest or vsury of a Iew that is thy Countriman: thys sayth, take it of no man what soe­uer [...] Whereas that accounted euerie Iew onely to be thy neighbour, this [Page 295] teacheth [...]uerie person lyuing to be thy brother. Whereas that taught thee to offer vp a Calfe, a Sheepe, or an Oxe for thy sinnes: thys instruc­teth thee, to offer vp a contrite hart, by fayth in the bloode of him that dyed for all, with a firme & resolute purpose of amendement of life. And finally,The effect of Christes doctrine. this doctrine tendeth wholy to the true, sincere, and perfect ser­uice of GOD thy Lorde, that made and redeemed thee, to the exaltation of his holy name, power, goodnesse, & glory: to the depression of mans pryde by dyscouering his misery, to the contempt of this world & vaine pompe thereof; to the mortification and subduing of our sensuall appe­tite: to the true loue and vnfeyned charitie of our neighbour: to the styrring vp of our spirit to celestiall cogitations; to peace of conscience; tranquility of minde; purity of bo­die; consolation of our soule. And in one word, to reduce mankinde a­gaine to a certaine estate of innocen­cie, simplicitie, & Angelical sancti­tie vppon earth, wyth hys eye fixed onely in the eternall inheritaunce of Gods kingdome in heauen.

Thys was the doctrine deliuered [Page 296] by Iesus: which is the same that the Prophets of God fore-tolde shoulde be deliuered by the Messias.

The life & conuersation of Iesus.

AND as for hys life & conuersa­tion, by y^e testimonie of his grea­test aduersaries, it was more admira­ble then his doctrine, his lyfe beeing a most liuely Table, wherin the per­fection of all hys doctrine was ex­pressed. A man of such grauitie, as neuer in hys lyfe hee was noted to laugh, of such humilitie, as beeing the sonne of GOD, he scarce vsed in thys worlde the d [...]gnity of a ser­uant, of such swee [...]e and milde be­hauiour, as all the iniuries of hys e­nemies, neuer wrested frō him one angry word. Finally, he was such a one, as he was described by Esay, so many ages before he was borne, in these words;Esay, 42, He shal not cry nor con­tend, nor shal any man heare his voice in the streete: he shal not crush a bro­ken reede, nor tread out a little [...]laxe that [...]ieth smoking on the ground &c. And another Prophet not long after him, brake foorth into thys speech, vpon cōsideration of the behauiour [Page 297] that should be in the Messias:Zach, 9. Re­ioyce thou daughter of Sion: tryumph thou daughter of Ierusalem: for be­hold thy King shal come vnto thee, thy iust Sauior: he is poore and humble. &c. And as the Prophets did foretel the vertue & sanctitie of the Messi­as, so the deuils thēselues could not but con [...]esse the same to haue beene fulfilled in the person of Iesus; as is most euident by the testimonie of Porphiry, a professed enemie of the Christian name. Who after conside­ration of diuers Oracles vttered by hys Idols, touching Iesus, he brea­keth forth into this cōfession.Porph. lib, de laud. Phylo [...] It is ex­ceeding wonderful, what testimonie the Gods do giue of the singuler pietie & sanctitie of Iesus: for which they auouch him rewarded with immorta­litie: but yet these Christians are de­ceiued in calling him GOD. Thus much writeth Porphirie. And last of all Iosephus the Iew, that was borne immediatly after Iesus, writeth of him thus.Iosep. lib. 18, antiq. cap. 7. There was at this time one Iesus, a wise man, if it be lawfull to call him a man: a worker of most wonderful miracles, & a Maister & teacher of all such men, as willinglie were content to imbrace the truth.

Of Iesus myracles.

BY which testimony of Io [...]ephus, we see mention also of Iesus my­racles, which is the next thing wher­of we are to consider. And as Iose­phus in this place, (beeing a Iewe) beareth witnesse that Iesus perfor­med many strange myracles: so most apparently, and according to the interpretation of Iosephus in this place, were the same miracles fore­told by the Prophets of GOD, that they should be done by y^e true Mes­sias. So Esay in his thirty-fiue chap­ter, describeth at large, how the Mes­sias at hys comming,Predictions of the Mes­sias myra­cles. shall declare hys commission, by giuing sight to the blinde, hearing to y^e deafe, speech to the dumbe, and agilitie of bodie to the lame and cripple. And that which is more; God reuealed thys poynt very particulerly to the Gen­tiles by the Sibyls, among whom, one of them wrote thus of Christ to come, as Lactantius recordeth:Lact. lib. 4, diu [...]na. In­ [...]tit. cap. 15 He shall doe al by his onely word, he shall cure all infirmities: he shall raise the dead: he shall make the lame to run and skip: the deafe shall heare: the [Page 299] blinde shall see: and the dumbe shall speake. In fiue loues & two fishes, fiue thousand persons shall be satisfied, and the fragments shal fill twelue baskets, to the hope of many. He shal cōmaund the windes, and walke vpon the furi­ous sea, with his feete of peace.

And after diuers other Greek ver­ses to thys purpose, shee concludeth in these words;Thal. tract. Beracoth, et Merma­thas. Coli [...]. Men shall say, that I am a mad and lying Prophetesse, but when all these thinges shall come to passe, then remember mee: for then shall no man say more, that I was a lyar, but rather the Prophet of the great God.

To these predictions of Prophets in Iurie and among the Gentiles, do agree the Doctors of the Iewes thē ­selues, in many places of their Thal­mud: to wit, that the Messias shall be most wonderful in working my­racles. And in theyr publique Com­mentary vpon Ecclesiastes, they haue these words.Misdrach, coheleth, ca. 1, All the former miracles of Prophets or Saints shal be nothing to the myracles of the Messias, when he commeth. And thus much of the fore-telling of Christes miracles. But now for the fulfilling thereof in Ie­ [...]us; that is, howe these predictions [Page 300] were performed in the stupendious workes and actions of our Sauiour Christ, there is no difficultie. For that besides the former testimony of Iosephus, (which were sufficient in thys case) the Iewes themselues doe graunt and record Iesus miracles,The confes­sion of Ie­sus myra [...]les by hys ene­mies. in dyuers places of Treatises of theyr Thalmud; yea, they make mention of many wonderful thinges that Ie­sus did, which are not written by our Euangelists. The same doth Maho­met in his Alcoran,Tha. in tract Auodaza­ra Misdr. Coheleth Alcoran A­zoar. 14, 11, 13. affirming Ie­sus the sonne of Mary, to haue beene a great Prophet, & to haue wrought hys myracles, by the onely power & Spyrite of God; and that himselfe was sent to confirme Iesus doctrine, sauing onely in the poynt of hys God-head: wherein he sayth, that Iesus went too-farre, & had a check for the same at Gods hand when he returned to heauen.

Thus much do these enemies con­fesse of Iesus miracles. Which, as it is much, comming from such witnes­ses: so if they would either deny or dissemble the same, they myght be prooued against them by most eui­dent reasons: especially in tvvo poynts, wherin there can be no pro­bability [Page 301] of any deniall.

The first is, the calling and retay­ning of hys Apostles,The calling of the Apo­stles. Iosep. lib. 18, antiq. cap 4 and other followers, (whereof Iosephus also in the place before alledged, maketh mention, as of a great miracle) who were of dyuers callings, states, con­ditions, trades, and occupations in the world. And yet al, vpon the sud­daine, left both father, mother, wife, children, & other temporal respects, & followed him, who had nothing to giue or promise thē in this world. A man, that neuer spake them faire, or vttered doctrine that was not re­pugnant to the sensuality of this life, as may appeare by theyr owne wry­tinges and testimonies of hym. A man, that was accounted by the b [...]tter sort, as then it might seeme: that is, by the Wise and learned of that Countrey, and especially disly­ked by them that were in gouern­m [...]nt, as a dangerous and trouble­some man to the state. One that had neyther freendes in the worlde to beare hym out, nor a house to put hys head in.A great mi­racle. And yet notwithstan­ding all thys, that worldly men and women, and some such also as were great sinners, & loose lyuers before, [Page 302] should leaue all their worldly hope, stay, and condition, to follow such a man, with so great inconueniences, losses, dangers [...] & disfauours as they did; and should continue with him in all his afflictions, and be content to die & loose their lyues rather then forsake him, or abandon his seruice; thys (I say) is such a miracle, as neuer in the world fel out the like, & must needes be graunted by the enemie, to be supernaturall.

The miraculous facts of Iesus.

THE second poynt is, of externall things and facts done by Iesus, aboue all power of humane abili­tie, in the sight and knowledge of all the Iewes, which facts were pub­lished by our Euangelists, and espe­cially by S. Matthew, in the Hebrue tongue, while yet the persons were aliue vpon whō they were wrought, or infinite other that might be wit­nesses thereof. As for example, the raysing of Lazarus in Bethania, that was a Village but a myle or two di­stant from Ierusalem:Iohn, 11. at vvhose death and buriall, (beeing a Gen­tleman) many Scribes and Pharisies [Page 303] must needes be present, (according to the Iewish custome at that tyme, as is reported by Iosephus) and they saw him both deceas [...]ed,Iosep. lib. 17. antiq. ca. 11. interred, & the funerall feast obserued for hym, as also raised againe from death by Iesus, after four dayes of his buriall. With whom they did both eate and drink, and conuerse after his returne to lyfe, and euery day might behold him walking vp and downe open­lie in the streetes of Ierusalem. Thys storie (I say) how could it be feig­ned.

So in like manner,Math, 9. Marke, 5, the raysing of the Archisinagogues Daughter, whose name is affirmed to be Iai­ [...]us, with dyuers other circumstances that doe make the thing most noto­rious. The raysing of the widdowes sonne,Luke, 7. before the gate of the Cittie Naim, in the presence of all the peo­ple that bare the sayde corpes, and stoode about it. The healing of the Cripple in Ierusalem,Iohn, 5, that had lyen thirty and eyght yeeres lame, at the Pooles side or Bath called Probati­ [...]a, which miracle was done also in [...]he sight of infinite people. The ca­ [...]ting out of a Legion of deuils,Math, 8. Marke, 5, from [...] man that for many yeres together [Page 304] was known to lyue possessed in the Mountaines, which deuils by pecu­liar lycence, obtained of Iesus to en­ter into a heard of swyne, & so pre­sently carried two thousand of them away into the sea, & drowned thē. Whereupon the whole Country a­bout of the people called Gerasines, beeing striken with extreame feare vpon sight of the fact,Math, 14. besought Ie­sus most humbly to depart [...]rom their borders.Luke, 9, The feeding & filling of fiue thousand men, besides wo­men and chyldren, wyth fiue Barley loues and two fishes only. The tur­ning of water into wine, at a marri­age at Cana, in the presence of all the Guestes. The healing of him by a word only,Luke, 14, that had an incurable dropsie, and thys at the Table of a principall Pharisie, and in the sight of all that sate at dynner with hym.

Thys (I say) & diuers other such myracles, which were doone in the presence and sight of so infinite a number of people, and recorded by our Euangelists, at such times when many desired to discredite the same [...] and might haue done easily by ma­ny witnesses and authorities, if any one part thereof had beene subiec [...] [Page 305] to calumniation: cannot in reason or probability be doubted of. And there [...]ore I must conclude,The con­clusion of thys Consi­deration. that see­ing these things are aboue al power of humane nature, and coulde not be done, but by the finger and ver­tue of the liuing God himselfe, con­sidering also that it is impossible, that God should assist or gyue testi­monie vnto any falsehoode, it must needes ensue, that all was true and sincere which Iesus affirmed: and consequently, seeing he affirmed himsel [...]e to be the sonne of God, and the true and onely Messias, it must needes folow by these miracles, that he was so indeede; which is the ground of that speech of hys to the faithlesse Pharisies,Iohn, 10. If you will not beleeue my words, beleeue my deedes. And thus much of Iesus lyfe, doc­trine, conuersation, & miracles.

The fourth Consideration.

THere remaineth now onely, the fourth and last consideration of thys Section, which is, the passion,The passiō and resur­rection. resurrection, and ascention of Iesus. And about hys passion there is little or no controuersie: for that all hys [Page 306] enemies doe agree and graunt, that he was betrayed by hys owne Disci­ple; apprehended, afflicted, and de­liuer [...]d vp by the Iewes, and finallie put to death vppon a Crosse by the Gentiles. The testimony of Iosephus may serue for all herein, whose wor­des are these;Iosep. lib, 18. antiq. cap. 4 That the principall Iewes of his Countrey, hauing accused and deliuered ouer Iesus to Pilate, (that was Gouernour of Iurie for the Romaine Emperor) he adiudged him to the Crosse. The same doe other Iewes and Gentiles record, and in thys they take great offence & scan­dale, that we should attribute diui­nitie vnto a man that had suffered death vpon the Crosse.

But if we shew that this was the eternall preordination and appoint­ment of GOD, for sauing of man­kinde: and that the same was fore­told both to Iew and Gentile from the beginning: and so vnderstoode also by the Iewish Doctors them­selues of elder times: then euery rea­sonable man (I trow) will remaine satisfied, and preferre Gods diuine wisedome before mans follie.

Christes ascending to Ierusalem to receiue his passion.

FIrst then consider, that when Christ had ended his preaching, and wrought so many miracles as seemed sufficient to hys eternal wis­dome, and when the time was come preordained for his passion, (wherof he told publiquely his Disciples be­fore,) hee went vp to Ierusalem of purpose to receiue hys death: and made a solemne entry into that Cit­tie vpon an Asse, which was pro­phecied of him many yeeres before;Math, 21. Reioyce daughter of Sion. Behold thy IVST KING and SAVIOVR,Zach, 9, shall come vnto thee vpon an Asse.

And after hys abode some dayes in that place, hee was betrayed and sold by his owne Disciple,Math, 10, and 16. as Dauid before hande in many places had fore-told shold come to passe.Psalm, 40 [...] 54, & 108. Then folowed his apprehension, & most seruile abusage by the Iewes, wherof it was fore-prophecied in his person by Esay;Esay, 50. I gaue my body to thē that beate it, and my cheekes to them that buffeted the same. I did not turne my [Page 308] selfe away from them that reproched me: nor yet from them that dyd spet in my face.

The barbarus abusage of Iesus, fore­tolde by prophecie.

AFter thys barbarous intreatie by the Iewes, they deliuered hym o­uer to Pilate a Gentile, & neuer cea­sed to solicite and pursue theyr vn­quenchable hatred against him, vn­till they saw him on y^e Crosse, where also he was vsed in the highest de­gree of spightfull dealing. Whereof likewise the Prophet Dauid made mention long before, in the person of the Messias, when he sayd;Psalm, 21, They pearsed my hands and feete: they de­uided among them my apparrell, and vpon my (vpper.) garment they did cast lo [...]s. And againe of another cru­elty hee complaineth, saying; They gaue mee gaule to eate, and in my thirst they refreshed me with Vineger.

Christes death plainly fore-tolde.

AND finally, that Christ should die for the sinnes of mankind, i [...] [Page 309] a common principle, both prefigu­red and fore-told throughout all the old Scripture. Prefigured by the Sa­crifice of Isaack:Gene, 21, 22 by the raysing vp of the brasen Serpent,Numb, 21. and by all o­ther sacrifices that were in the Law. Fore-tolde, not onely by the Scrip­tures before alledged, but also most plainly by Daniell,Dan. 9 [...] who was told by an Angell, that a [...]ter a certaine tyme by him there appointed: ‘Vngetur Sanctus Sanctorū, the Saint of Saints shal be annointed, et occidetur Chri­stus, and thys annointed Saint or Christ shal be put to death.’Zacha­rie also about the same tyme, dooth not onely fore-tell his death, but al­so the kind thereof, and from what people he should receiue the same: for thus hee saith in the person of Christ himselfe.Zach, 12. The inhabitants of Ierusalem at that day, shal looke vpon me, whom they haue crucified.

The wonderful predictions of Christes passion, set down by Esay.

BVT if yee will reade the whole story of Christes passion, sette down at large sixe hundred yeres be­fore it fell out, I refer you to a narra­tion [Page 310] of Esay, who to signifie the strangenesse of the case, beginneth with the Praeface. Esay, 57, Who wil giue cre­dite to that we shal report. &c. And thē a little after he goeth on in these words. Christes de­formity vp­pon the Crosse. He shall mount vp as a twig frō a dry earth. He hath no forme or beautie vpon him. We beheld him, & there was no count [...]naunce in him, we saw him the most contemptible & de­spised man in the world. A man full of paines, and experienced in infirmitie. His countenaunce was obscure & dis­picable, and we made no account of him.Christ ap­pointed to die for our sinnes. Truly he tooke vpon himselfe our greefes, and did beare our paines. We accounted him as a Leaper, and as a man striken and punished by GOD. But he was wounded for our iniqui­ties, and crushed in peeces for our wic­kednes. The discipline (or correction) of our peace lyeth vpon him: and by his woundes we are made whole. We haue all erred, and gone astray lyke sheep, euery man after his own waies, and God hath layd vpon him the ini­quity of vs al. He was offered vp for v [...] because he wold so, he shal be led to hi [...] slaughter as a sheepe: & as a Lamb he shal be silent before his shearers.

For the sinnes of my people haue [Page 311] striken him, saith God. He hath doone no iniquitie, neyther was there deceit found in his mouth. Yet would the lord crush him in infirmitie.

But if he shall giue his lyfe for sin:The increase of Christes kingdome after his re­surrection. then shal he see a long seede (or gene­ration) & the wil of the Lord shal be directed in his hand. And for so much, as his soule hath sustained labour: it shall see and be filled. And this MY IVST SERVANT, That is in making himselfe known, or reuealing the know­ledge of him selfe to the world. in his know­ledge shall iu [...]tifie many, and beare theyr iniquities. And I will allot vnto him very many people, and hee shall deuide the spoiles of the stoute, for that he hath deliuered his soule vnto death and was accounted among the wic­ked, & prayed [...]or his trespassours.

The particulers of Christes passion, fore-told by Sibylla.

THus particulerly (as we see) was the death & Passion of our Sa­uiour Christ, fore-told by the Pro­phets of Israel, to that Nation. Now heare ye the Prophecie of Sibylla, if ye please, wherein she fore-shewed the same to the Gentiles; These are her owne words, set downe by Lac­tantius. [Page 312] He shall appeare miserable, ignominius and deformed,Lactan, li. 4 diuin. instit, ca. 16, et 18, to the ende he may giue hope vnto the miserable. Afterwarde hee shall come into the handes of most wicked and faithlesse men: they shal buffet him with their sacriligious fistes, and shall spet vppon him, with their vncleane mouthes. He shall yeelde his innocent backe to the whyp, and shal say nothing while hee receiueth the stripes, to the end he may speake to those that are dead. He shall beare a crowne of thornes, and they shal giue him Gaule to eate, & Vine­ger to drinke. And this shall be the hospitalitie he shall find among them. What thing can be more plainly de­scribed then thys?

The consent of Rabbines.

NEyther doe the auncient Rab­bines and Teachers among the Iewes discent from this.Thal. tract. Sanh. ca. he­lec. Misdr. Ruth. Rab. Iosep. in lib. Siph Rab. Iacob et R. Hanina in cap. helec. For that in theyr Thalmud, that was gathered aboue one thousand and two hun­dred yeres agone, the plaine senten­ces of diuers are sette downe: that theyr Messias at hys comming shall be put to death. And as for Rabbi Ionathan, the Author of the Chal­die [Page 313] Paraphrase, who died a little be­fore our Sauiour Christ was borne, he applyeth the whole narration of the Prophet Esay before recited,Esay, 53. (as needes he must) to the murther of the Messias by the Iewes. Whereup­pon Rabbi Simeon, that lyued the next age after hym, wryteth these words folowing;Rab, Simeon Ben. [...]ehai. lib. de spe. Woe be to the men of Israell, for that they shall sley the Messias. God shal send his son in mans flesh to wash them, and they shal mur­der him.

Whereto agreeth Rabbi Hadar­ [...]an and others,Rab. Had. in Dan. and doe prooue fur­ther, out of the fore-alledged Pro­phecie of Daniell, Chapter 9, verse 27. that after the Messias shall haue preached halfe seauen yeres, he shall be slaine. For that Daniel sayth:Dan. 9. In halfe of seauen yeres, the Hoste and Sacrifice shall cease. Vppon which wordes they comment thus: Three yeeres and a halfe shall the presence of God in flesh, cry and preach vpon the Mount Oliue [...], and then shall hee be slaine. Which words the Iewes or­dinary Misdrasch Tehel [...]m. Commentarie vppon the Psalmes, doe interprete to be meant of Christes preaching three yeres & an halfe before his passion. Which [Page 314] disagreeth very little or nothing frō the account of vs Christians, and of our Euangelists.

Of the miracles that fell out in Chri­stes death and passion.

THus see we by all that hetherto hath beene sayde, that the verie particulers of Christes whole death and p [...]ssion, were fore-tolde most plainly both to Iew & Gentile, and acknowledged also by the auncient Doctors of the Iewish Nation, be­fore the effectuation therof came to passe. And Sibylla adde [...]h further two particul [...]r miracles, that should fall out in the sayd Passion of the Messias, to wit;Lact. lib. 4. diuin. Inst. capit. 19, That the veile of the Iewes Temple should breake in two: and that at midday, there should be darknes for three houres ouer all the worlde. Which thing to haue beene fulfilled at the death of Iesus, not onely S. Matthew doth assure vs in hys Gospell:Math, 27. but also Eusebius af­firmeth that hee had read the same word for worde, recorded in dyuers Heathen Wryters. And amongst o­ther, he citeth one Phlegon an exact Chronicler, that reporteth the same [Page 315] in the fourth yeere of the two hun­dred and two Olimpiad,Eusebius in Chron. An. Domi. 32, Phleg. Tral­lian. 11.14. Chro. An. 4 Olim. 202. which a­greeth iust with the eyghteene yeere of Tyberius hys raigne, which was the yeere wherein our Sauior Christ suffered. And he goeth so nigh, as to name the very houres of the day, as our Euangelists doe. See Orig, cont. Cels li. 6. et Suid. in verbo Iesus et Tert. in Apolg. Dioni Are. in Epist. Aesculus an old Astronomer, doth confirme the same, and prooueth moreouer, by the situation & cons [...]itution of the Sunne and Moone at that time, that no Eclipse could then be naturallie. Which thing in lyke manner, Dyo­nisius Areopagita did obserue in the very day of Christes passion, beeing at that time but twenty & fiue yeres olde, and yet well studied in Astro­nomie, as himselfe testifieth. And finally, Lucianus a learned Priest of Antioche,Lucian praes. apud Euseb. was accustomed to pro­uoke the Gentiles to theyr owne Commentaries & stories, for recorde and testimonie of those things.

Of Iesus Resurrection.

THere ensueth now, f [...]r ending & confirmation of all that hath beene sayd and prooued before, to adde a word or two of Iesus Resur­rection. [Page 316] Which poynt, as of all o­ther it is of most importaunce: so was it exactly fore-told both to Iew and Gentile, and promised by Christ himselfe in all his speeches while he was vppon earth. And among the Iewes, it was assured by all the Pro­phecies before recited, which do pro­mise so great aboundance of glorie, ioy, & tryumph to Christes Church after his Passion. Which neuer pos­sibly could be fulfilled, vnlesse hee had risen from death againe. And therefore the sayd Resurrection was prefigured in Ionas,Ionas, 2, together with the time of his abode in the Sepul­cher. It was also expresly fore-shew­ed by Dauid, affirming;Psalm, 16. That God would not suffer his holy one to see cor­ruption. And after him againe, more plainly by the Prophet O [...]e;Osea, 6. He shall quicken vs againe after two dayes, in the thyrd day he shall rayse vs, & wee shal liue in his sight. And to the Gen­tiles, Sibylla left written not far frō the same time:Lactan. li. 4 inst. di. c. 19, He shall ende the ne­cessity of death by three dayes sleepe: and then returning frō death to lyght againe, he shall be the first that shall shew the beginning of Resurrection to his chosen: for that by conquering [Page 317] death, he shall bring vs lyfe.

Thus much was promised by prophets before christes appearance. And Iesus to comfort his disciples & followers,Mat, 12, 16, Marke, 8, 9, Luke, 11, 18. reiterated hys promise a­gaine of himselfe in many speeches, albeit many times his meaning was not perceiued.Iohn, 2. Which promise of returne from death, if it had beene made for some long time to come, (as Mahomet promised his Sarasins after eyght hundred yeeres to reuisite them again,Maho. in Alcor. Azo­ar, 17.) albeit the performance were neuer meant: yet might the falshood lurk in the length of tyme. But Iesus assuring all men that hee would rise again within three daies, it cannot be imagined, but that he sincerely purposed to fulfil hys pro­mise, for that otherwise the fraude must haue beene discouered. Nowe then let vs consider what manner of performance Iesus made heereof.

The appearings which Iesus made after his Resurrection.

AND first the persons most inter­essed in the matter, as they whose totall hope, stay, refuge, and felicitie depended heereof, I meane hys ap­palled [Page 318] dysmaied, and afflicted Dis­ciples, do recount twelue sundry ap­parisions, which Iesus made vnto them in flesh, after his Resurrection. The first was, to Mary Magdalen a­part,Math, 16, when she with Solome and o­ther women, went and remained with oyntments about the Sepul­cher. The second was, to all the wo­men together, as they returned home-wards,Math, 28, who also were permit­ted to embrace his feete. The thyrde was to Simon Peter alone.1, Corin. 15, The fourth, to the two Disciples in theyr iourney to Emaus.Luke, 24, The fift was, to all the Apostles, and other Disciples together when the dores were shut.Iohn, 20, The sixt, was to the same companie againe,1, Cor, 15, Iohn, 20, after eight dayes when Tho­mas was with them, at what tyme also he did both eate & drinke, and suffered his body also to be handled among them. The seauenth was to S. Peter and Saint Iohn,Iohn, 21, with fyue other disciples, when they were a fi­shing at what time also he vouch­safed to eate with them. The eyght was to eleuen Disciples at one time,Math, 28, vpon the Mount Thabor in Galiley. The ninth was,1. Corin, 15, to more thē 5. hun­dred bretheren at one time, as Saint [Page 319] Paule testifieth. The tenth was to S. Iames,Ibidem. as the same Apostle recor­deth. The eleuenth was to al his A­postles disciples & friends together,Acts, 1, vpon the Mount Oliuet by Ierusa­lem, when in their presence he ascen­ded vp to heauen. The twelfth and last, was after his ascention,1. Cor. 15. vnto S. Paule, as himselfe beareth witnesse.

All these apparitions are recorded in Scripture, as made by Iesus after hys Resurrection, to such as by hys e­ternall wisedome, were preordained to be witnesses of so glorious a spec­tacle. To whom (as S. Luke affir­meth,Acts, 1,) He shewed himselfe aliue by many arguments, for the space of for­tie dayes together, and reasoned with them of the kingdome of his Father. And why any man should mistrust the testimonie of those men which saw him, conuersed with him, eate with hym, dranke with him, tou­ched him, and heard him speake, & whose entire estate and welfare, de­pended wholy of the certainty heer­of; I see no reason. For what com­fort had it beene or consolation to these men, to haue deuised of them­selues these former apparitions?

What encouragement might they [Page 320] haue taken, in those doleful tymes of desolation and affliction, to haue had among them the dead bodie of him,Circūstan­ces that cō ­firme the true resur­rection of IESVS. on whose onely lyfe, theyr vni­uersall hope and confidence depen­ded? The Scribes and Pharisies, be­ing astonished with the suddaine newes of hys rysing againe, confir­med vnto them by their own Soul­diours that saw it, founde no other way to resist the fame thereof, but onely by saying, (as all their posteri­tie doe vnto this day) that hys Dis­ciples came by night, and stole away his body while the souldiours were a sleepe. But what likeli-hoode or possibilitie can there be in thys? for first, it is e [...]ident to all the worlde, that his Apostles themselues, (who were the heads of all the rest) were so dismaied, discomforted, and de­iected at that time, as they durst not once goe out of the doore, for which cause onely those seely women, who for theyr sexe esteemed themselues more free from violence, presumed alone to visite the Sepulcher, which no one man durst doe for feare of the Souldiours: vntill by those wo­men they were enformed, that the fore-sayd band of Souldiours were [Page 321] terrified & put to flight by Christes Resurrection.

And then how was it likely,Great im­probabili­ties. that men so much amazed & ouercome with feare, shold aduenture to steale away a dead body from a Guard of Souldiours that kept it? or if theyr hearts had serued them to aduenture so great a daunger: what hope or probabilitie had there beene of suc­cesse? especially, considering the said body lay in a newe Sepulcher of stone, shut vp, locked, and fast sea­led by the Magistrate?

Howe was it possible (I say) that hys Disciples should come thether? breake vp the Monument? take ou [...] his body? and carry the same away, neuer after to be seene or founde, without espial of some one amongst so many that attended there? Or if thys were possible, (as in reason it is not) yet what profite, what pleasure, what comfort coulde they receyue heerby? We see that the Apostles & Disciples of his, who were so aban­doned of life & hart in his passion: after two dayes onely they were so changed, as life and death can be no more contrary.

For whereas before they kept [Page 322] home in all feare, and durst appeare no where, except among theyr own priuate freendes:The great change in Iesus Disci­ples by hys resurrection nowe they came forth into the streetes and common places, and auouched with al alacri­tie, and irresistable constancie, euen in the faces & hea [...]ing of their grea­test enemies, that Iesus was risen frō death to lyfe; that they had seene him, and enioyed his presence. And that for testimonie and confirmati­on heereof, they were most readie to spend their liues. And could all thys (trow you) proceed onely of a dead body, which they had gotten by stealth into theyr possession? wold not rather the presence and sight of such a body, so torne, mangled, and deformed, as Iesus body was, both vpon the Cros [...]e and before: haue rather dysmayed them more, then haue gyuen him any comfort? Yes truely [...] And therefore Pilate the Go­uernour,The exami­nation of the matter by Pilate. considering these circum­staunces, and that it was vnlikelie, that eyther the body shold be stolne away without priuity of the Souldi­ours, or if it had been, that it should yeeld such life, hart, consol [...]tion, and courage to the ste [...]lers: beganne to giue eare more diligently to y^e mat­ter; [Page 323] and calling vnto him the Soul­diers that kept y^e watch, vnderstood by them the whole truth of the ac­cident, to wit, that in their sight & presence, Iesus was risen out of hys Sepulcher to lyfe, and that at hys ry­sing, there was so dreadful an earth­quake, with trembling and opening of Sepulchers rounde about; such skryches, cryes, and commotion of all Elements: as they durst not a­bide longer, but ranne and tolde the Iewish Magistrates thereof, who be­ing grea [...]ly discontented (as it see­med) with the aduertisement, gaue them money to say, that whyle they were sleeping, the body was stolne away from them by hys Disciples [...]

All thys wrote Pilate presently to hys Lord Tyberius,Pilats Let­ters to Ty­berius, and his pro [...]ee­ding there­vppon. who was then Emperour of Rome. And he sent withall, the particuler examinations & confessions of diuers others, that had seene and spoken wyth such as were rysen from death at that tyme, and had appeared to many of their acquaintance in Ierusalem, assuring them also of the Resurrection of Ie­sus. Which information, when Ty­berius the Emperor had considered, he was greatly moued therwith, and [Page 324] proposed to the Senate, that Iesus myght be admitted among the rest of the Romaine Gods: offering hys owne consent, with the priuiledge of hys supreame royall suffrage [...]o that de [...]ree. But y^e Senate in no wi [...]e would agree thereunto. Wherupon, Tyberius beeing offended, gaue ly­cence to all men to beleeue in [...]esus that would: and forbid vpon paine of death, that any Officer or o [...]her, should molest or trouble such, as bare good affection, zeale [...] or reue­rence to that name. Thus much te­stifieth Tertullian against the Gen­tiles,Tertul. in Apolog. pro Christ. of hys owne knowledge, who lyuing in Rome a learned man, and pleader of causes, dyuers yeeres be­fore he was a Christian, (which was about one hundred and foure-score yeeres after our Sauiour Chr [...]st hys ascention,) had great ability by rea­son of the honour of his familie, learning, and place wherein hee ly­ued, to see and know the Recordes of the Romains. And the same doth affirme also Egisippus,Egesip. lib. 1. hist. Euseb. lib. 4, cap. 21, Ruff. li. 1, cap. 22. another aun­cient W [...]yter, of no lesse authoritie then Tertullian, before whom he li­ued.

Neither onely diuers Gentiles had [Page 325] thys opinion of Iesus Resurrection againe from death,The opini­on of y^e wi­ser sort of Iewes, tou­ching Iesu [...] resurrection at that time. but also sundry Iewes of great credite and wisedom, at that tyme were enforced to be­lieue it: notwithstanding it plea­sed not God to gyue them so much grace as to become Christians.

Thys appeareth plainelie by the learned Iosephus, who wryting his storie not aboue fortie yeeres after Christes passion, tooke occasion to speake of Iesus and of his Disciples. And after he had shewed howe hee was crucified by Pilate, at y^e instance of the Iewes, and that for all thys, his Disciples ceased not to loue him sti [...]l: he adioyneth for [...]h-with these words;Iosep. lib. 14, antiq. ca. 4, Id [...]irco illis tertio die vita re­sumpta, denuo apparuit. That is,‘for thys loue of hys Disciples, he appea­red vnto them againe the third day, whē he had resumed life vnto him.’ Which expresse, plaine [...] & resolute words, we may in reason take, no [...] as the confession onely of Iosephus, but as the common iudgement, o­pinion and sentence, of all the dys­creete and sober men of that tyme, layde downe and recorded by thys Historiographer. In whose dayes there were yet many Christians a­liue, [Page 326] that had seene & spoken with Iesus after his Resurrection; & infi­nite Iewes, that had heard the same protested by theyr Fathers, brethe­ren, kins-folkes and freendes, who had beene themselues eye witnesses thereof.

Of Iesus ascention.

AND thus hauing declared and proued the Resurrection of our Sauiour Iesus, both how it was fore­shewed, as also fulfilled: there re­maineth nothing more of necessitie to be sayd in thys Section. For that whosoeuer seeth & acknowledgeth, that Iesus beeing dead, could rayse himselfe againe to lyfe, wil easily be­leeue also, that he was able likewise to ascend vp to heauen. Whereof notwithstanding,Acts, 1, S. Luke alledgeth one hundred and twenty witnesses at the least, in whose presence he a­scended from the top of the Mount Oliuet, after forty dayes space, which hee had spent with them from the tyme of hys resurrection.

Hee alledgeth also the appearing of two Angels among al the people [Page 327] for testimonie thereof.Likeli­hoods of truth. He nameth the day and place, when, and where it happened. He recounteth the very words that Iesus spake at his ascenti­on.

He telleth the manner howe hee ascended, and how a Clowde came downe, and receiued hym into it out of theyr sight. He declareth what the multitude dyd, whether they went, and in what place they remai­ned after theyr departure thence.

And finally, he setteth downe so many particulers, as it had been the easiest matter in the world, for hys enemies to haue refuted his narrati­on, if all had not beene true. Ney­ther was there anie to receiue more domage by the falsehoode thereof, then himselfe, and those of his pro­fession, if the matter had beene feigned.

Wherefore to conclude at length thys treatise of the byrth,The con­clusion of this seconde Section. lyfe, doc­trine, actions, death, resurrection, and ascention of Iesus: seeing no­thing hath happened in the same, which was not fore-tolde by y^e Pro­phets of GOD: nor any thing fore­shewed by the same Prophets con­cerning the Messias, which was not [Page 328] fulfilled most exactly, within the compasse and course of Iesus abode vpon earth: we may most certainly assure our selues, that as GOD can neyther fore-tell an vntruth, nor yeeld testimony to the same, so can it not be, but that these things which wee haue shewed to haue beene so manifestly fore-prophecied, and so euidently accōplished, must needes assure vs, y^e Iesus was the true Messi­as. Which thing shal yet more par­ticulerly appeare, by that which en­sued by his power and vertue, after his ascention: which shall bee the argument of the next Section which followeth.

The first Consideration.

NOw then for the first, it is to be considered,Christes Church. that as IESVS de­parture out of thys world from the Mount Oliuet, S. Luke reporteth, that all the multitude of his follow­ers, which there had beheld hys as­cention into heauen, returned backe together into the Citty of Ierusalē, and there remained in one house to­gether, continuing in prayer and ex­pectation what should become of them, The whole Citty was bent a­gainst them: themselues were pore and simple people: and dyuers of them women: Lands or reuenewes they had none to maintaine them: nor freendes in Court to gyue them conntenannce against theyr ene­mies. [Page 331] The name of Iesus was most odious: and whoso [...]uer did fauour him, was counted an enemie to the state. There wanted not (perhaps) among them, who considering the great multitude,The state of christes first Church. woulde imagine with themselues what should be­come of them: where they shoulde find to maintaine & sustaine them, what should be the end of that [...]ee­ble Congregation? For abroad they durst not goe, for feare of persecuti­on; & continue long together they might not, for want of necessaries. Besides that, euery houre they ex­pected to be molested and drawne forth by Catch-poles and other Of­ficers. And albeit in these distresses, the fresh memorie of Iesus, and his sweet promises made vnto them at his departure: as also the delectable presence of his blessed Mother, and her often exhortations and encou­ragements vnto them, dyd comfort them generally as may be supposed: yet, to hym that by humaine reason should ponder and weigh theyr pre­sent state & condition, it could not chuse but seeme hard, and no waies durable.

But beholde vpon the suddaine, [Page 332] when they had continued nowe ten dayes together, and might by al pro­bability find themselues in very high degree of temporall distresses, Iesus performed hys promise of sending them a Comforter, which was the holy Ghost.The com­ming of the holy Ghost, and what comfort he brought with him. Acts, 2. By whose comming, besides the internall ioy and incredi­ble alacritie & exultation of minde, they receiued also fortitude and au­dacity, to goe forth into the worlde. They receiued the gyft of tongues, enabling them to concourse & deale with all sorts of people. They recey­ued wisedome and learning, with most wonderfull illumination in highest misterie, wherby to preach, to teach, & conuince their aduersa­ries. They receiued the gyft of Pro­phecie to fore-tell things to come, together with the power of working signes and myracles, whereby the whole world remained astonied.

And for a taste or earnest pennie of that which should ensue, concer [...]ning the infinite increase of that lit­tle Congregation: they sawe thre [...] thousand of theyr aduersaries con [...]uerted to them in one day, by a Se [...]mon of S. Peter.

Which increase went on so fa [...] [Page 333] for the time that ensued: that with­in forty yeeres a [...]ter, the Gentiles themselues confessed, that the bran­ches of thys Congregation, were spredde ouer all the world, and be­gan to put in feare the very Romane Emperors themselues.Suet. in vita Nero. Co [...]n. Ta [...]it. lib. 5. hist. Whereof not long after, a man that was as learned as euer was any, conuerted from Pa­ganisme to Christianitie, beareth re­cord in his de [...]ence to an Emperour and his Officers, who according to the nature of persecutors, accounted Christians for Traytors & enemies to his state and dignity. Which vul­gare obiection, this fore-sayde lear­ned man refuteth in these words.

‘If we were enemies to your estate,Tertul in a­pol. ad gen. you myght well seeke newe Citties and Countries whereof to beare go­uernment; for that you shold haue in your Empire more enemies then Cittizens. We haue filled you Cit­ties, your Townes, your Prouinces, your Ilands, your Castles, your For­tresses, your Tents, your Campes, your Courts, your Palaces, your Se­nats, and your Market places. Onely we haue left your Idolatrous Tem­ples vnto your selues: all other pla­ [...]es are full of Christians. If we were [Page 334] enemies, what daungerous warres might we make against you, (albeit our number were farre lesse,) who esteeme so little of our liues, as to of­fer our selues daily to be slaine at your hands? Thys then is your sa­fetie in very deed, not your persecu­ting of vs, but that we are honest, patient, and obedient; and that it is more lawfull in Christian Religion, to be killed, then to kill.’

By which words of Tertullian, in this first beginning and infancie (as it were) of Christian Religion,The won­derful quick increase of Christes Church. (for he liued in y^e second age after Christ) we see how this little flock & king­dom of IESVS was increased, not­withstanding all the resistance and violence of the worlde against it [...] Which appeareth by the same Ter [...]tullian, to haue beene such:In Prefa. Apolog. & was euen at that tyme when hee wrote those words (the fourth persecution being then in most furie,) as all the malefactors of the worlde together had not so much rigour shewed a [...]gainst them: as had the most inno [...]cent Christian that liued, for confe [...]sing onely that name and Religion [...]

This then declared most apparen [...]ly, that it could not proceede but [...] [Page 335] some diuine power and supernatu­rall assistaunce, that in so shorte a space, amidst the contradiction and oppositions of so many aduersaries, among the whyppes, swordes, and tortures, of so great, potent, and vio­lent persecutions, this poore, simple, and feeble Congregation shoulde pearse through, and augment it selfe so strongly. Especially if we consider the outward meanes of this incre [...]se,The increase of Christi­ans against nature. wherein there was nothing to allure or content mans nature: nothing gorgius, nothing delectable, nothing to please or entertaine sensualitie.

We reade of an Emperour, that taking in hand to cōquer the world, made thys Proclamation for win­ning men vnto hys partie.Plut. in A­poth. Prisc. regum. The Procla­mation of Cyrus, Mo­narch of Media. ‘Who so­euer wil come and be my seruaunt: if he be a foote-man, I will make hym a horse-man; if he be a horse-man, I will make hym ride wyth Coches; if he be a Farmour, I will make him a Gentleman, if he pos­sesse a cottage, I wil giue him a Vil­lage; if he haue a Village, I will gyue him a Citty; if he be a Lord of a Citty, I will make him Prince of a Region or Countrey. And as for gold, I wil poure it forth vnto them [Page 336] by heapes and weight, and not by number.’

Thys was the Proclamation and Edict of Cyrus to hys followers, ve­ry glorious (as we see) in pompe of words and ostentation of style. Let vs now compare the Proclamation of Iesus,Iesus Pro­clamation. whose enterance and Prae­face was: Paenitentiā agite, Repent yee. And then it followeth:Math, 3, In hoc mundo pressuram habebitis: Iohn. 16, in thys world you shall receyue affliction. And then after againe; They shall whyp and murder you. Math, 10. And yet fur­ther: You shal be hatefull in the sight of all men for my sake. Then is there adioyned [...] He that loueth his life, shall lose his soule. Luke, 9. After that ensueth, Hee that will follow mee, must beare his Crosse. And finally, the conclusion is;Luke, 14, He that commeth to me and doth not hate his Father, his Mother, his wife, his chyldren, his bretheren, his sisters and his owne lyfe for my sake, he is not worthy to be my seruaunt.

Thys was the entertainment pro­posed by Iesus, to such as wold come & serue vnder hys Banner; with ex­presse prostestation, y^t hymselfe was sent into the worlde,Math, 5, not to bring peace, rest, & ease to flesh & blood, [Page 337] but rather to be the cause of sword, fire, trybulation, combate, and en­mitie. And yet with these colde of­fers, presented to the world by pore, abiect, and most contemptible Of­ficers; and by this doctrine, so crosse and opposite to mans nature, incly­nation, and sensual appetite, he gay­ned more harts vnto him, within the space of forty yeeres, as hath beene sayde, then euer did Monarch in the world possesse louing Subiects, by what-soeuer temporall allurement they dyd or might propose. Which argueth most euidently, the omni­potent puissaunce of hym, that con­trary to mans reason, could bring to passe so miraculous a conquest.

The second Consideration.

THere followeth in order, the con­sideration of Christes Apos [...]les:Of Christes Apostles. which in some respect, may be sayde more strange & wonderful then the former, in that they beeing both rude, simple, and vnlearned men, (and for the most part of the baser sort,) should be chosen & assigned to so great a worke, as was the con­uersion of all Countries & Nations, [Page 338] and to stande in combate with the power, learning and wisedome of all the world. Neither only had they to contend and fight against they [...] enemies, but also to direct, gouerne, and menage all those, who shoulde be adioyned to theyr Maisters king­dom [...] To which charge they seemed so vntoward and insufficient, in all that tyme wherein they lyued with him heere vppon earth: as by theyr questions and demaunds made vn­to him a little before his passion, they might appeare to haue learned very little, in three whole yeeres con­ue [...]sa [...]ion & instruction: and in ve­rie deede, to be incapable of so high mysteries and [...]unctions.

Yet notwi [...]hstanding, these men, who of themselues were weake and impotent, after strength and confir­mation receiued by y^e descending of Gods holy Spirit into them, became so perfect, able, and most excellent men, as they brought the whole world in admiration of them. Not onely by the most exquisite perfecti­on of theyr doctrine, (wherein on a suddaine, without study, they excel­led, and conuinced the greatest Phy­losophers then lyuing,) but also, and [Page 339] that especially, by the rare & stupen­dious myracles which they wrought in the sight of al men. The contem­placion whereof,Acts, 2, as S. Luke repor­teth, droue the beholders, not onelie into great meruaile, but also into feare and exceeding terrour.

And for example, he recounteth the restoring of a lame man at y^e Tem­ple gate of Ierusalem,The Apo­stl [...]s mira­cles. which had been a Cripple for the space of forty yeeres and more, and thys myracle was doone and testified in the pre­sence and knowledge of all the Cit­tie. He recordeth also the dreadfull death of Annanias and Saphira, by the onely speech and voyce of S. Pe­ter:Acts. 3, as in lyke manner, the healing of infinite sicke people, by the pre­sence and shadowe of the same A­postle. He reporteth also the most wonderful deliueraunce of the sayd Saint Peter,Acts. 5, out of the hands & pry­son of Herod by the Angel of God. The varietie of languages, which all the Apostles spake. The visible des­cending of the holy Ghost vppon al such, on whom the sayde Apostles dyd but lay theyr hands.1. Cor, 15, 2, Cor, 12, Acts, 9, 22, and 26, The mira­culous conuersion of S. Paule, by Christes appearing vnto him in the [Page 340] way, when he went to persecute. Of which myracle, S. Paul himself pro­testeth in euery place afterward, and once especially, in an open audience and iudgement, before K. Agrippa, and Festus Gouernour of Iurie.

These miracles & many moe are recorded by S. Luke, whereof some part were seene by hymselfe, and the rest most euident to all the worlde, as doone in publique before infinite witnesses. Neyther is it possible they could be [...]ayned,The mira­cl [...]s repor­ted of the Apostles, could not be fayned. for that (as in the like I haue before noted) it had been most easie to haue refelled them, & thereby to haue discredited y^e whole pro [...]eedinges of Christian Religion in theyr first beginnings. As for ex­ample; if the miracle of Saint Pe­ter, beeing deliuered foorth of the hands & pryson of Herod Agrippa, had any way beene to be touched with falshood, howe many would there haue beene of Herodes Offi­cers, Courtiers, seruants & friendes, that for defence of their Princes ho­nour, (so deeply tainted by this nar­ration of Saint Luke, published not long after the thing was done) how many (I say) woulde haue offered themselues to refute and disgrace the [Page 341] writer heereof, hauing so pregnant meanes by publique recorde to doe the same; So again, wheras the same S. Luke reporteth of his own know­ledge, that in a Citty of Macedonie, named Philippi,Act, [...]6. Saint Paule and Si­las after many myracles doone, were whypped and put in pryson, with a dilligent guarde in the lowest prison of all: theyr feete lo [...]ked fast in the stockes of Tymber, & that at myd­nyght, when Paule and Silas began to pray, the whole pryson was sha­ken, and all the doores throwne o­pen, as also the gyues, not onely of those two, but of all the other pry­soners vpon a suddain burst in sun­der: and that thereupon, not onely the Iaylor cast hymselfe at the feete of S. Paule, but the Magistrates al­so, (who the day before had caused them to be whipt,) came and asked them pardon, and humbly intrea [...]ed them to depart out of theyr Cittie. This story (I say) if it had been false, there needed no more for confutati­on therof, but onely to haue exami­ned y^e whole citty of Philippi, which could haue testified the contrary.

And yet among so many aduer­saries, and eager impugners of Chri­stian [Page 342] Religion, as Gods enemy styr­red vp in the Primatiue Church, of all sorts and sects of people: no one euer appeared, that durst attempt to take in hande,None euer durst im­pugne the miracles of the Apo­stles, but by calumnia­tion. the particuler impro­uing of these or y^e like miracles, but rather confessing the facts, sought alwaies to discredite them by other sinister calumniations: namely and commonly, that they were wrought by the deceits and sleightes of Arte-Magick.

Thus sayde the Iewes of the myracles of Iesus,Math, 12. and so said Iulian the Apostata, of the wonderfull strange things doone by Saint Peter and S. Paule;Apud Cyril. lib, 1, cont. Iulian. affirming thē to haue beene the most expert in Magicke, of any that euer liued:Augu, lib, de [...]era Relig. and that Christ wrote a speciall booke of that pro­fession, and dedicated the same to Peter and Paule: whereas notwith­standing it is most euident, that Paule was a persecutor diuers yeeres after Christes departure.

Euseb. lib. cont. Hiero.One Hierocles also wrote a booke, wherein he fayned Appolonius Ty­anaeus to haue done the lyke myra­cles by Magick, which Christ & hys Apostles did by diuine power. And finally, it is a generall opinion, that [Page 343] both Nero and Iulian, gaue them­selues so extreamely to the studie of that vaine Science, as no men euer did the lyke; vpon emulation onlie of the miracles doone in Rome by Peter and Paule when Nero lyued, and by other Saints and Disciples in the tyme of Iulian.

But what was the ende? Plinie that was a Pagan,Plin. lib. 30. Nat. Hist. cap. 1. wryteth thus of Nero; that as no man euer labou­red more then he in that Science, so no man euer left a more certaine te­stimonie of the meruailous excee­ding vanitie thereof. The like in ef­fect wryteth Zosimus of Iulian,Zosimus in vita Iulian. al­beit himselfe a malicious Heathen. And if it were not written, yet theyr seuerall extraordinarie calamities, & most miserable deathes, which by al their Magick they could not fore­see, dooth sufficiently testifie y^e same vnto vs; especially the last wordes of Iulian,Niceph. lib. 10. c. 35. hist. Vicisti Galilaee, vicisti. Thou hast wonne (ô Galilaean) thou hast gotten the victory. Acknowledging thereby, as wel the truth of Christes myracles and of hys followers, as al­so the vanitie, folly, and madnes of his owne endeuours.

Thus then went forward Chri­stes [Page 344] Apostles,The suc­cesse of the Apostles. and preached him eue­rie where throughout the worlde; Domino cooperante & sermonem cō ­firmante, sequentibus signis: Marke, 16, that is, (as S, Marke affirmeth) the Lorde Iesus working with them, and con­firming their preaching by signes & myracles. In respect of which be­nigne assistance of Iesus in theyr ac­tions, S. Luke sayth further:Acts, 14, They dealt most confidently in the Lorde: his worde of grace giuing testimonie vnto their doings, and shewing foorth signes & most prodigious wonders by theyr hands. No persecution, no ter­rour, no threates of enemies, no dyf­ficultie, or danger that might occur, could stay them frō their course of setting forth Christes name & glo­rie. And they were so assured of the truth,The assu­rance of the Apostles. by the inwarde illuminations which they had, and by this certaine testimony of Gods fauour and assi­stance in dooing myracles: as one of them wryteth thus;1. Iohn, 1, That which we haue hearde, which we haue seene with our eyes, which we haue behelde, which our hands haue handled of the word of lyfe: that we doe testifie and announce vnto you. And another who had S. Paule. been a grieuous persecu­tor, [Page 345] and was conuerted without any conference with any Christian in the world; sayd,Rom, 8, of Iesus that was deade and risen again, that neither tribula­tion, nor distresse, nor famine, nor beggery, nor danger, nor persecution, nor dint of sword, could daunt hym from the seruice of such a Maister. And in another place he sayth, that he esteemed al things of this world, wherein a man might glory, to be as very dounge and detriments, in respect of the eminent knowledge,Phil. 3. (that is hys word) of hys Lord Iesus Christ. In which very name he tooke so exceeding great delight: as in a fewe Epistles which he left written, he is obserued to haue vsed this sen­tence, Dominus noster Iesus Christus, aboue two hundred times.

Neyther indured thys in these A­postles for a time onely,The ioyfull ending of the Apo­stles. but al theyr lyues, which as they spent the same with alacritie in the seruice of Iesus, so in the end they gaue vp the same most cheerefully,2, Tim, 4, 1, Thes, 2, to what-so-euer death presented it selfe, for confir­mation and sealing of theyr former doctrine; neuer so ful of confidence, courage, and consolation, as at that houre, nor neuer so boldly denoun­cing [Page 346] theyr Maister, or talking so ioy­fully of rewards, Crownes and king­doms, as at the very last instant and vp-shot of theyr worldly combat.

This then declareth most mani­festly, that the actions of these men, proceeded not of humane spirit, nor could be performed by the power of man, but by the diuine force and su­pernatural assistance of theyr Lord and God, whom they confessed,

The third Consideration.

AND thus much in breuitie of Christes Apostles.Of the E­uangelists. There ensue next hys Euangelistes: that is, such men as haue le [...]t vnto vs written, his byrth, life, doctrine, & death. Wher­in it is to be noted, that Iesus being God, tooke a different way from the custome of man, in deliuering vnto vs his Lawes and precepts. For that men, who haue beene Law-makers vnto the worlde, knewe no surer way of publishing theyr Lawe, and procuring authority to the same, thē to write thē with their own handes, and in theyr life tyme to establishe theyr promulgation. So Lycurgus, Solon, and others among the Grae­cians, [Page 347] Numa to the Romaines, Ma­homet to the Sarasines: and dyuers other in lyke manner. But Iesus to shew hys diuine power in directing the penne and style of his Euange­lists, wold not leaue any thing writ­ten by himselfe,Iesus left nothing written by himselfe. but passed frō thys world in simplicity and silence, with out any further shew or ostentation of hys owne doings: meaning not­withstāding by his eternal wisdome, that the prophecy of Ezechiel shold be fulfilled,Ezech, 1, which fore-signified the beeing of his foure irrefragable wit­nesses, which day & night without rest, should preach, extoll, and mag­nifie theyr Lord and Maister to the worlds end.

Foure then were fore-prophecied,The diffe­rent quali­ties and cir­cumstances of the foure Euangelists. and foure as we see by Gods proui­dence, were prouided to fulfill the same prophecie. The first & last are two Apostles, that wrote as they had seene. The two middle are two dis­ciples, who registred thinges as they had vnderstood by conference wyth the Apostles. The first Gospell was written by an Apostle, to giue lyght & open the way to al the rest. And the last in lyke manner was written by an Apostle, to giue authority and [Page] confirmation to all the former. The first was written in the Hebrewe or Iewish tongue, for that Iesus actions were doone in that countrey, to the end that thereby, eyther the whole Nation might belieue them, or the obstinate impugne them. The other three were wrytten in the publique tongues of all other Nations, that is in the Greeke & Romaine langua­ges, if it be true (See Ar­macan. lib. 9 de quest. which dyuers holde) that S. Markes Gospell was first wrytten in Latine.

They wrote their stories in diuers countries, each one remaining farre distant from another,Circumstā ­ces of truth in our E­uangelists. and yet agreed they all (as we see) most exactly, in the very same narration. They wrote in dyuers tymes, the one after the o­ther, and yet the latter dyd neyther correct nor reprehende any thing in the former. They published they [...] stories, when infinite were aliue that knewe the factes, and many more that desired to impugne them. They sette down in most of their particu­ler narrations, the tyme, the day, the houre, the place, the Village, the house, the persons, the men, the wo­men, and other the lyke. Which cir­cumstaunces, the more they are in [Page 349] number, the more easie to be refuted if they were not true. Neyther dyd they in Iurie, write of things doone in India, but in the same countrey it selfe, in Townes and Citties that were publiquely knowne, in Betha­nia and Bethsaida, Villages hard by Ierusalem: in the Suburbes & hyls about the cittie, in such a streete, at such a Gate, in such a porche of the Temple, at such a fish-poole, which al people in Ierusalem did euery day behold.

They published theyr writing in theyr owne lyfe tyme,The publi­shing of our Gos­pels. and preached in word, so much as in writing they had recorded. They permitted the same to the iudgement and exami­nation of all Christes church, espe­cially of the Apostles, who were a­ble to dis [...]erne euery least thing ther­in contained. So S. Marke set foorth hys Gospell,Hier. in ca­talog scrip. Eccles. by the instruction and approbation of S. Peter, as also dyd S. Luke by the authority of S. Paul. They altered not theyr writings af­terward, as other authors are wont in theyr latter editions, nor euer cor­rected they one iote of that which they had first sette downe. And that which neuer happened in any other [Page 350] wrytings in the world besides, nor e­uer Prince or Monarch was able to bring to passe, for c [...]edite of hys E­dicts or sanctions: they gaue theyr lyues for de [...]ence and iustifying of that which they had written.

The maner of style in our Euan­gelists.Theyr manner of wryting, is sin­cere and simple, without all Arte, amplification, or rethoricall exhor­tation. They flatter none, no not Ie­sus hymselfe, whō they most adore, nor in confessing hym to be theyr God and Creator [...] doe they conceale his infirmities of flesh,Math, 21, Marke, 2. in that he was man: as hys hunger and thyrst: his beeing weary:Iohn, 7. howe he wept: hys passions of feare, and the lyke.Luke, 19. So lykewise in the Apostles that were the Gouernours, Superiours, and heads of the rest: do these Euange­lists dyssemble, hyde, or passe ouer no such things as were de [...]ects, and might seeme to worldly eyes to turn to theyr dyscredites. As for example, how Christ rebuked them for theyr dulnes in vnd [...]rstanding:Marke, 15. howe af­ter long instruction,Iohn, 10, 11, and 20, they proposed notwithstanding, very rude and im­pertinent questions vnto hym; how Thomas would not beleeue the at­testation of hys fellowes: howe S. [Page 351] Iohn and S. Iames, the sons of Ze­bedee, ambiciously solicited to haue the preheminence of sitting neerest to Christ in hys glory: which latter clause, beeing sette downe cleerelie by S. Marke,Marke, 10, whyle yet S. Iohn the Apostle was lyuing, the same was neuer denyed, nor taken ill by the sayd Apostle, neyther was S. Marks Gospel any thing the lesse approued by hym, albeit he lyued longest, and wrote last of al the rest.

Nay, which is more, and greatly (no doubt) to be obserued;A speciall poynt to be obserued in our Euan­gelists. these E­uangelists were so sincere and religi­ous in theyr narrations, as they no­ted especially the imperfections of themselues, & of such other as they principally respected. So S. Mathew nameth hymselfe Mathew the Pub­lican. Math, 10. And so S. Marke,Marke, 14. beeing Pe­ters Disciple, recordeth particulerlie how S. Peter thry [...]e denyed his Lord and Maister. S. Luke that was Schol­ler and dependent of S. Paule,Acts, 15. ma­keth mention alone of the differen­ces between Paule & Barnabas, and in the story of S. Stephens death, af­ter al hys narration ended, he addeth a clause that in humane iudgement might haue beene left out, to wit, [Page 352] Saulus erat cōsentiens neci eius, Acts, 17, Saule was consenting & culpable of Ste­phens death. Whereby we may per­ceiue most perspicuously, that as these men were plaine, sincere, and simple, and farre from presuming to deuise any thing of themselues, so were they religious, and had scruple to passe ouer, or leaue out any thing of the truth in fauor of themselues, or of any other whatsoeuer.

These mens wrytings then, were published & receiued for vndoub­ted truth, by all that lyued in the ve­ry same age, and were priuie to the particulers therein contained. They were coppyed abroade into infinite mens hands, and so conserued wyth all care and reuerence, as holy & di­uine Scripture. They were reade in churches throughout all countries and Nations: expounded preached and taught by all Pastours, & com­mentaries made vpon them by holie Fathers [...]rom time to tyme. So that do doubt can be made,No doubt but that we haue y^e true writings of our Euan­gelists. but that we haue the very same wrytings incor­rupt as the Authors left them: for that it was impossible for any ene­mie to corrupt so many copies ouer the world, without dyscouery & re­sistance. [Page 353] And the same very text, wordes, and sentences, which from age to age the learned Fathers doe alledge out of these Scriptures, wee find them now, as they had them at that tyme. As for example, S. Iohn that liued longest of all the Apostles and Euangelists, had among other Schollers and Auditors, Papias, Ig­natius, and Policarpus, all which a­gree of the foure Gospels and other writings left vnto vs in the new Te­stament, affirming S. Iohn to haue approued the same. These mē were Maisters againe to Iustinius Martyr, Irenaeus and other, whose wrytings remain vnto vs. And if they dyd not, yet theyr sayinges and iudgements touching the Scriptures, are recorded vnto vs by Eusebius and other Fa­thers of the next age after,Euseb. lib, 5. hist. cap. 15. & so frō hand to hande vntill our dayes. So that of thys there can be no more doubt, then whether Rome, Con­stantinople, Ierusalem, and other such renowned citties, knowne to all the world at this day, be the verie same whereof Authors haue treated so much in auncient tymes.

The fourth Consideration.

AND thus much of Christes E­uangelists, for whose more cre­dite, and for confirmation of things by thē recorded: his diuine proui­dence preordained, that infinite wit­nesses (whom we cal MartyrsOf Martyrs.) shold offer vp their blood in the Primatiue Church and after. Whereas for no other doctrine, profession, or Reli­gion in the world, the lyke was euer heard of; albeit among the Iewes in the tyme of the Machabees,Maca. lib. 1. and 2. and at some other times also, whē that Na­tion for theyr sinnes were afflicted by Heathen Princes, some few were tyrannized and iniuriously put to death; yet commonly, and for the most part, this was rather of barba­rous cruelty in the Pagans for theyr resistaunce, then directly for hatred of Iewish Religion. And for the number there is no doubt, but that more Christians were put to death within two monethes for theyr be­leefe thorow out the worlde, then were of Iewes for two thousande yeres before Christes cōming: which is vndoubtedly a matter very won­derfull, [Page 355] considering that the Iewish Religion impugned no lesse the Pa­gan Idolatry, then doth the doctrine of the Christians. But this came to passe that Christes words might be fulfilled, who sayde; I come no [...] [...]o bring peace, but the sworde. [...] And a [...]gaine, I send you [...]oorth as sheepe a­mong wolues. That is to say, to bee torne and harried, and your bloode to be deuoured.

In which extreame and most in­credible sufferings of christiās, three poynts are worthy of great conside­ration.Poynts [...]o be conside­red in our Martyrs. The first, what infinite mul­titudes of al estates, conditions, sexe, qualities, and age, dyd suffer dailie, for testimony of thys truth. The se­cond, what intollerable and vnaccu­stomed See the narration of Phil [...]as, By­shop in Af­frica, touch­ing thys poynt, alled­ged by Euse. lib. 8, hist. c. 11, & 12. torments, not hearde of in the world before, were deuised by Tyrants for afflicting thys kinde of people. The thyrd, what inuincible courage and vnspeakeable alacritie, the Christians shewed, in bearing out these afflictions, which the ene­mies themselues could not attribute, but to some diuine power & super­naturall assistance.

And for thys latter poynt of com­fort in their sufferings, I wil alledge [Page 356] onely thys Testimonie of Tertullian against the Gentiles, who obiected, that wicked men suffered also as wel as Christians; [...]he singu­ [...]er alacritie of Christi­ans in theyr sufferings. whereto this learned Doctor made answer in these words. ‘Trueth it is, y^t many men are prone to ill, and doe suffer for the same: but yet dare they not defend their e­uill to be good,Tertul. in Apol. cap. 1. as Christians doe theyr cause. For that euery euil thing by nature, dooth bring with it ey­ther feare or shame: and therefore we see, that malefactors, albeit they loue euil, yet wold they not appeare so to the worlde, but desire rather to lye in couert. They tremble when they are taken, and when they are accused, they denie all, & doe scarce often-times confesse theyr dooings vpon torments. And finally, when they are condemned, they lament mone, and doe impute theyr harde fortune, to destiny, or to the Planets [...] But the Christian, what dooth hee lyke to thys? is there any man asha­med? or doth any man repent him whē he is taken, except it be for that he was not takē rather? if he be no­ted by the enemy for a Christian, he glorieth in the same; if he be accu­sed, hee defendeth not himselfe; if [Page 357] he be asked the question, he confes­seth it willingly; if hee be condem­ned, he yeeldeth thanks. What euill is there then in the Christian cause, which lacketh the natural sequell of euill? I meane feare, shame, tergi­uersation, repentance, sorrowe, and deploration? What euill (I say) can thys be deemed, whose guiltinesse is ioy? whose accusation is desire? whose punishment is happinesse?’

Hetherto are the words of learned Tertullian, who was an eye witnesse of that he wrote,Iesus assi­stan [...] to his Martyrs. and had no small part in the cause of those that suf­fered, being himselfe in y^t place and state, as daily he might expect to tast of the same affliction. To which combat, how ready he was [...] may ap­peare by diuers places of thys hys A­pologie, wherein he vttereth (besides his zeale and feruour) a most confi­dent securitie, and certaine assurance of Iesus assistance, by that which he had seene performed to infinite o­ther, in their greatest distresses, from the same Lord before. So that no­thing doth more acertaine vs of the diuine power and omnipotencie of IESVS, then the fortitude inuisi­ble, which aboue all humaine rea­son, [Page 358] force, and nature, hee imparted to hys Martyrs.

The fift Consideration.

AFter which consideration, there commeth to be weighed, the fift poynt before mentioned, which is, of the same power and omnipoten­cie of Iesus, declared and exercised vppon the Spyrits infernall.The sub­iection of Spyrits. Which thing, partly may appeare by the O­racles alledged in the end of the for­mer Section, (wherein those spyrits fore-tolde, that an Hebrew chylde shold be borne, to the vtter subuer­sion and ruine of theyr tyrannicall dominion,) & much more at large the same might be declared, by o­ther answers & Oracles vttered after Christes natiuity, & registred in the Monuments euen of the Heathens themselues. Wherof he that desireth to see more ample mention (especi­ally out of Porphyrie who then was lyuing,) let hym reade Eusebius sixt Booke, De preparatione Euangelica, where he shal finde store, & name­ly, that Apollo many tymes exclai­med [...] Hei mihi, congemiscite: Hei mihi: hei mihi: Oraculorum defecit [Page 359] me claritas. ‘Woe vnto m [...]e, lament ye with me; woe vnto me, woe vnto me, for that the honour of Oracles hath now forsaken me.’ Which cō ­plaints & lamentations, are nothing els but a plaine confession that Iesus was he, of whom a Prophet sayd di­uers ages before:Soph, 2, ‘Attenuabit omnes Deos terrae: he shall weare out and bring to beggery, all the Gods or I­dols of the earth.’ This confessed al­so the wicked Spyrits themselues, whē at Christes appearing in Iurie, they came vnto hym dyuers tymes, and besought hym, not to afflict or torment them, nor commaund thē, presently to return vnto hell, but ra­ther to permit them some little time of entertainement in the Sea, or Mountaines, or among heardes of Swyne, or the lyke. Which confes­sion they made in the sight of all the world, and declared the same after­wards by theyr facts and deedes.

For presently vpon Iesus death, & vpon the preaching of his name & Gospel throughout the worlde,Of the my­raculous ceasing of Oracles at Christes ap­pearing. the Oracles which before were aboun­dant in euery Prouince and Coun­trey, were put to silence. Whereof I might alledge the testimony of very [Page 360] many Gentiles themselues, as that of Iuuenall.Iuuenall.

Saty. 6.All Oracles at Delphos doe now cease, &c.

That also of another Poet:

That is, the Gods by whom thys Empyre stood, are all departed from theyr Temples, & haue abandoned theyr Altars and place of habitation. Strabo hath also these expresse wor­des.Strab lib. Geograph. The Oracle of Delphos at this day is to be seene in extreame beggery & mendicitie.

Plutar. de defectu Ora­culo.And finally, Plutarch that lyued within one hundred yeeres after Christ, made a speciall Booke to search out the causes, why the Ora­cles of the Gods were ceassed in hys tyme. And after much turning and winding many waies, resolued vpon two principall points, or causes ther­of.Two insuf­ficient cau­ses. The first, for that in hys tyme, there was more store of Wise-men then before, whose aunswers might stand in steede of Oracles; and the [Page 361] other, that peraduenture the spyrites which were accustomed to yeeld O­racles, were by length of tyme growne olde and dead. Both which reasons, in the verie common sence of all men, must needes be false, and by Plutarch himselfe, cannot stande with probability. For first, in hys Bookes which he wrote of the lyues of auncient famous men, he confes­seth, that in such kind of wisedome as he most esteemed, they had not their equals among their posteritie. Secondly, in hys Treatise of Phylo­sophy, he passeth it for a grounde, that spirits not depending of mate­riall bodies, cannot die, or wexe old, and therefore of necessitie he must conclude, that some other cause is to be yeelded of the ceassing of these Oracles, which cannot be but the presence and commaundement of some higher power, according to the saying of S. Iohn,1. Iohn. 3. To this ende appeared the sonne of God, that hee might dissolue (or ouerthrowe) the workes of the deuill.

Neyther dyd Iesus thys alone in hys own pers [...]n, but gaue also pow­er and authority to his Disciples & followers to doe the lyke, according [Page 362] to their commission in S. Mathewes Gospell:Math, 10 [...] Super omnia Daemonia et spiritus immundos, &c. You shall haue authoritie ouer al deuils & vn­cleane spyrits. Which commission, how they afterward put it in execu­tion, the whole worlde yeeldeth suf­ficent testimonie. And for examples sake onely, I wil alledge in this place an offer or challenge, made for the tryall or proofe thereof, by Tertul­lian to the Heathen Magistrates and persecutors of hys time, his wordes are these [...]

‘Tert. in A­pol. ad gen.Let there be brought heere in pre­sence before your trybunall seates, som person, who is certainly known to b [...] possessed with a wicked spirit, and let that spirit [...]e comma [...]n [...]ed by a Christian to s [...]eak and he shall as truly con [...]esse himselfe to be a de­ [...]il [...] as [...] other tymes to you,A mo [...]t cō fide [...]t o [...]fer, made [...]y Ter [...]u [...]l [...]an. he will falsel [...] say he is a God. Aga [...]ne, at [...] let there be bro [...]ght foorth one of these (your Priestes or Prophets) that will seeme to be pos­sessed with a diuine spirit, I mean of those that speake gasping, &c. (in whom you imagine your Gods to talke,) and except that spyrite also, (commaunded by vs) doe confesse [Page 363] himselfe to be a deuill, (being afraid indeede to lye vnto a Christian) doe you shedde the bloode of the Chri­stians in that very place, &c. None will lye to theyr owne shame, but rather for honour or aduantage, yet those spyrits will not say to vs, that Christ was a Magitian, as you doe, nor that he was of the common cō ­dition of men. They wil not say, he was stolne out of the Sepulcher, but they will confesse, that hee was the vertue, wisedome, & word of God; that he is in heauen, & that he shall come againe to be our Iudge, &c. Neither will these deuils in our pre­sence, deny thēselues to be vncleane spyrits, and damned for theyr wic­kednes, & that they expect his most horrible iudgement, professing also, that they doe feare Christ in GOD, and God in CHRIST, and that they are made subiect vnto hys Ser­uants.’

Hetherto are the words of Tertul­lian, contayning (as I haue sayde) a most confident challenge, and that vpon the lyues & blood of al Chri­stians, to make tryall of theyr power in controling those spirits, which the Romaines & other Gentiles adored [Page 364] as theyr Gods. Which offer, seeing it was made and exhibited to the per­secuters themselues, then lyuing in Rome, wel may we be assured, that the enemy would neuer haue omit­ted so notorious an aduantage, if by former experience he had not beene perswaded, that the ioyning heerein would haue turned and redounded to hys owne confusion.

The won­derful au­thorite of christians ouer spyrits.And this puissant authority of Ie­sus imparted to Christians, extended it selfe so farre forth, that not onely theyr words and commandements, but euen their very presence did shut the mouthes and driue into feare the myserable Spyrites. So Lactantius sheweth,Lact. li. 2. di inst. cap. 16, that in hys dayes, among many other examples of thys thing, a seely Seruing-man that was a chri­stian, following hys Maister into a certaine Temple of Idols, the Gods cryed out, that nothing coulde be well done, as long as that Christian was in presence. The like recordeth Eusebius of Dioclesian the Empe­rour, who going to Apollo for an Oracle, receiued aunswer, That the iust men were the cause that he could say nothing. Euse. li. 5, de praep. Euan. Which iust men, Apol­los Priestes interpreted, to be meant [Page 365] ironically of Christians: and there­vppon Dyoclesian began hys most fearce and cruell persecution in Eu­sebius dayes. Sozomenus also wry­teth,Sozom. lib, 3. hist. cap. 18. that Iulian an Apostata, ende­uouring with many sacrifices & cō ­iurations, to draw an aunswer from Apollo Daphnaeus, in a famous place called Daphne, in the suburbes of Antioch: vnderstood at last by the Oracle, that the bones of S. Ba­bylas the Martyr, that lay neere to the place, were the impediment why that God coulde not speake. And thereupon, Iulian caused the same body presently to be remooued. And finally, heereof it proceeded, that in all sacrifices, coniurations, & other mysteries of the Gentiles, there was brought in that phrase recorded by scoffing Lucian,Lucian in Alex. Exeant Christiani, let Christians depart; for that while they were present, nothing could be well accomplished.

To conclude, the Pagan Porphy­rie,Porph. lib. 1. cont. Christ. apud Euseb. li. 5. ca. 1. de praep. Eua [...] that of all other most earnestlie endeuoured to impugne & disgrace vs Christians, and to holde vp the honour of hys enfeebled Idoles, yet discoursing of the great plague that raigned most furiously in the Cittie [Page 366] of Messina, in Cicilie wher he dwelt, yeeldeth this reason, why Aesculapi­us the God of Phisicke (much ado­red in y^t place) was not able to helpe them.A meruai­lous confes­sion of Por­phyrie. It is no meruaile (sayth he) if this Citty so many yeeres bee vexed with the plague, seeing that both Aes­culapius and all other Gods be nowe departed from it, by the comming of Christians. For since that men haue begun to worship this Iesus, wee could neuer obtaine any profit by our Gods.

Thus much confessed this Patrone of Paganisme, concerning the maine that hys Gods had receiued by Iesus ho [...]our. Which albeit he spake with a m [...]li [...]ious minde, to bring Christi­ans in hatred and persecution there­by, yet is the confession notable, and confirmeth that story which Plu­tarch in his fore-named booke doth report; that in the latter yeres of the raigne of the Emperour Tyberius,A prety sto­rie of Plu­tarch. a strange voyce, and exceeding horri­ble clamor, with hidious cryes, skry­ches, and howlings, were hearde by many in the Grae [...]ian sea, complai­ning that the great GOD Pan was nowe departed. And thys Plutarch (that was a Gentile) affirmeth to haue beene alledged and approued,Plut. de de­ [...]ectu. oracu. [Page 367] before the Emperour Tyberius, who meruailed greatly thereat, and could not by all his Diuines and Sooth­sayers, whom he called to that con­sultation, gather out any reasonable meaning of this wonderful accidēt. But we Christians, comparing the time wherin it happened, vnto the time of Iesus death and passion, and finding the same fully to agree, may more then probably perswade our selues, that by the death of theyr great God Pan, (which signifieth al) was imported y^e vtter ouerthrow of al wicked spirits & Idols vpon earth.

The sixt Consideration.

AND thus hath the Deitie of Ie­sus beene declared and approo­ued by hys omnipotent power, in subduing infernall enemies.The punish­ment of e­nemies. Nowe resteth it for vs to make manifest the same, by hys lyke power and diuine iustice, shewed vpon diuers of his e­nemies heere on earth; whose grea­test punishment, albeit for the most part, he reserueth for y^e life to come, yet sometimes for manifestation of hys omnipotencie, (as especially it was behoue [...]ul in those first daies of [Page 368] hys appearaunce in the worlde) hee chasteneth them also, euen heere on earth in the eye and sight of al men. So wee reade of the most infamous and myserable death of Herode the first,Herod As­colonita. surnamed Ascolonita, who af­ter hys persecution of Christ in hys infancie,Iosep. lib [...] 17. antiq. ca. 10. et lib. 1. de bell. Iudai. cap. 21, & the slaughter of the in­fants in Bethleem for hys sake: was wearied out by a lothsome lyfe, in feare and horrour of hys owne wife and children: whom after he had most cruelly murthered, was enfor­ced also by desperation, through hys vnspeakeable griefes, vexations, and torments, to offer his owne hande to hys owne destruction, if he had not been staied by his friends that stood about hym.

Archelaus.After hym, Archelaus his eldest Sonne, that was a terrour to Iesus at hys returne from Egypt, fell also by Gods iustice into meruailous cala­mities. For first, beeing left a King by hys Father,Iosep. lib, 17, antiq. ca. 15 lib. 2. de bel. Iuda. cap. 6, Augustus would not allow or ratifie that succession, but of a King made him a Tetrarch, as­signing vnto hym onely the fourth part of that dominion which his fa­ther had before. And then againe after nine yeeres space, tooke that a­way [Page 369] in lyke manner, with the grea­test dishonour he could deuise, sea­zing vpon all hys treasure and riches by the way of confiscation, and con­demning hys person to perpetuall banishment, wherein hee died most myserably in Vienna in Fraunce.

Not long after thys, the seconde sonne of Herod the first, named He­rod Antipas,Herod An­tipas. Tetrarch of Galilie, who put S. Iohn Baptist to death, & scorned Iesus before his passion, (whereat both himselfe and Herodi­as hys Concubine was present,) was deposed also by Caius the Emperor,Iosep. lib. 18. antiq. cap. 9 lib. 2, de bel. cap. 8, (beeing accused by Agrippa his nee­rest kinseman) and most contume­liously sent in exile, first to Lyons in Fraunce, and after that, to the most deserte and inhabitable places in Spayne, where hee with Herodias wandred vp and down in extreame calamity so long as they lyued, and finally ended theyr daies abandoned of all men. In which misery also it is recorded, that the dauncing daugh­ter of Herodias,Herodias daughter. who had in her io­lity demaunded Iohn Baptists head, beeing on a certaine time enforced to passe ouer a frosen Riuer,Niceph. li. 1 capit, 20. suddain­ly the Ise brake, and she in her fall, [Page 370] had her heade cutte off by the same Ise, without hurting the rest of her body, to the great admiration of all the lookers on.

The lyke euent had another of Herods family, named Herod Agrip­pa,Herod A­grippa. the accuser of the fore-named Herode the Tetrarch; who in hys great glory & tryumph, hauing put to death S. Iames, the brother of S. Iohn Euangelist, and imprisoned S. Peter, was soone after in a publique assembly of Princes and Nobles at Caesaria, striken from heauen with a most horrible disease, whereby hys body putrified,Acts, 12. and was eaten with vermine, as both S. Luke recordeth, and Iosephus affirmeth.Iosep. lib. 19. antiq. cap. 7 And the same Iosephus, with no small mer­uaile in himselfe, declareth: that at the very same time when hee wrote hys story,Lib. 18, ca. 7 (which was about three­score and ten yeeres after the death of Herod the first) the whole proge­nie and of-spring, kindred & fami­lie of the said Herod, (which he saith was exceeding great,The stock of Herod soone ex­tinguished. by reason hee had many wiues together, with ma­ny chyldren, brothers and sisters, be­sides Nephewes & kins-folke) w [...]re all extinguished in most miserable [Page 371] sort, and gaue a testimony (sayth Io­sephus) to the worlde, of the most vaine confidence, that men doe put in humaine felicitie.

And as the punishments lighted openly vpon Iesus professed enemies in Iurie:The punish­mēts of the Romans. so escaped not all the Ro­maines their chastisement; I meane such, as especially had their hands in persecution of him, or of his follow­ers after hym [...] For first, of Pontius Pilate that ga [...]e sentence of death,Pilate. a­gainst him, we read, that after great disgrace rec [...]i [...]ed in [...]urie,Eutrop. lib, 7, hist. hee was sent home into Italie, an [...] there by mani [...]est dysfauours shewed vnto hym by the Em [...]erour hys Maister,Euseb. lib [...] 2, cap, 7, hist, fell int [...] s [...]ch des [...]era [...]ion [...] as he slew himself [...] with hi [...] [...]wne h [...]nds.

A [...] secondly o [...] the very Empe­rou [...]s themsel [...]es, w [...]o liued [...]rom Ty [...]i [...]s (v [...]der whom [...]esus suffe­red [...] vnto Constantine the great, vn­der whom Christian Religion tooke dominion ouer the worlde, (which contayned the space of three hun­dred yeres) very few or none escaped the manifest scourges of Gods dreadfull iustice, shewed vpon thē at the knitting vp of their daies. For exam­ples sake, Tyberius, that permitted [Page 372] Christians to lyue freely,Tertul. in Apolog. and made a Lawe against theyr molestation, (as before hath beene shewed) dyed peaceably in hys bed. But Caligula that followed him,Caligula [...] for his contempt shewed against all diuine power, in making hymselfe a God, was soone after murthered by the consent of his deerest freendes.

Nero also, who first of all other began persecution against the chri­stians,Nero. within fewe Monethes after he had put S. Peter and S. Paule to death in Rome, hauing murthered in lyke manner hys owne Mother, Brother, Wyfe, and Maister, was vpon the suddaine, from hys glori­ous estate and Maiestie, throwne down into such horrible distresse & confusion in the sight of all men, as beeing condemned by the Senate, to haue [...]ys head thrust into a Pyllary, and there most ignominiously to be whypped to death, was constrayned (for auoyding the execution of that terrible sentence) to massacre hym­selfe with hys own handes, by the assistance of such as were deerest vn­to hym.

The lyke may be shewed in the tragicall endes of Galba, Otho, Vi­tellius, [Page 373] Domitian, Commodus, Per­tinax,Many Em­perors that dyed myse­rably. Iulian, Marcinus, Antoninus, Alexander, Decius, Gallus, Voluti­anus, Aemilianus, Valerianus, Gali­enus, Caius, Carinus, Maximianus, Maxentius, Lucinius and others.

Whose miserable deathes,Euagr. Sco­last. lib. 3. hist. cap. 41, a noble man & Counseller, (wel neere one thousand yeeres past) dyd gather a­gainst Zosimus a Heathen Wryter, to shew thereby the powerful hand of Iesus vppon his enemies: adding furthermore, that since the tyme of Constantine, (whiles Emperors haue been christians) few or no such ex­amples can be shewed, except it be vpon Iulian the Apostata, Valens the Arian heretique, or some other of lyke detestable & notorious wic­kednes. And thus much of particu­ler men chastised by Iesus.

But if we desire to haue a ful ex­ample of hys iustice vppon a whole Nation together,The chas­tisement of Ierusalem, and of the Iewish peo­ple. let vs cōsider what befell Ierusalem and the people of Iurie, for theyr barbarous crueltie practised vpon hym, in hys death & passion. And truly, if we belieue Io­sephus and Phylo the Iewish Histo­riographers, (who lyued either with Christ, or immediatly after him,) it [Page 374] can hardly be expressed by y^e tongue or penne of man, what insufferable calamities and miseries, were inflic­ted to that people (presently vppon the ascention of IESVS) by Pylate theyr Gouernour, vnder Tyberius the Emperour; and then againe by Petronius vnder Caligula,Iosep. lib. 19. antiq. lib. 2, et 3, de bell, [...]udai. Philo in Flacco et lib. 2. de leg. Cornel. Tac. lib. 12, and after that, by Cumanus, vnder Claudius, and lastly by Festus and Albinus vn­der Nero. Through whose cruelties, that Nation was enforced finally to rebell, and take Armes against the Romaine Empyre, which was the cause of theyr vtter ruine and extir­pation by Tytus and Vespasian. At what tyme besides the ouerthrow of theyr Citty, burning of theyr Tem­ple, and other infinite dys [...]resses, which Iosephus an eye-witnes pro­testeth, that no speech or discourse humane can declare.

The same Auth [...]ur lykewise re­cord [...]th, eleuen hundred thousande persons to haue been slaine, & four­score and se [...]uen teene thousand ta­ken alyue, who were eyther put to death afterwarde in publique try­umphes, or sold openly for bond- [...]aues into all parts of the world.

And in thys vniuersall calamitie [Page 375] of the Iewish Nation,H [...]w Christ his death was [...]uni­shed with like circum­stances vpō the Iewes. b [...]g the most notorious and grie [...]ous, [...] euer happened to peo [...]l [...] [...]r Na [...]on before or after [...]he, (for the Romans neuer practised the like vpon others) it is si [...]gularly to be obserued, that in the same time and place, in which they had put Iesus to death before: that is [...] in the feast of the Paschall, whē theyr whole Nation was assem­bled at Ierusalem, from all partes, Prouinces, and Countries of the earth: they receyued this their most pittifull subuertion, and that by the hands of the Romaine Caesar, to whom by publique cry, they had ap­pealed from Iesus, but a litle before.

Yea, further it is obserued and noted, that as they apprehended Ie­ [...]us, and made the entrance to hys passion vppon the Mount Oliuet,Iosep. lib. 5. de bel [...] ca. 8, so Tytus (as Iosephus wryteth) vppon the same Mount planted hys first siege for their finall destruction.

And as they ledde Iesus from Cai­phas to Pilate, afflicting him in their presence:Capit. 27, so nowe were they them­selues ledde vp & downe from Iohn [...]o Symon, (two Tyrants that had v­ [...]urped dominion within the Citty,) and were scourged and torm [...]nted [Page 376] before the trybunal seates. Again, as they had caused Iesus to be scoffed, beaten, and villainously intreated by the Souldiours in Pilats Pallace: so were now theyr own principall Ru­lers and Noble men, (as Iosephus writeth) most scornfully abused, bea­ten, and crucified by the same Soul­diers. Which latter poynt of crucify­ing, or villainous putting to death vpon the Crosse, was begun to be practised by the Romaines vpon the Iewish Gentrie, immediatly after Christes death, and not before. And nowe atthys tyme of the war, Iose­phus affirmeth, that in some one day, [...]yue h [...]ndred of hys Nation were taken and put to thys oppro­brius kinde of punishment; in so much, that for the great multitude he sayth:Lib, 5, de bel. capit. 28. ‘Nec locus sufficeret Cruci­bus, nec Cruces corporibus: that is, neyther the place was sufficient to contayne so many crosses as the Ro­maines sette vp, nor the crosses suf­ficient to sustaine so many bodies as they murthered by that torment.’

Thys dreadfull and vnspeakable misery,A meruai­lous proui­dence of God, for de­liuering the Christians that were in Ierusalem at the time of destruc­tion. fel vpō the Iewes about for­tie yeeres after Christes ascention, when they had shewed themselues [Page 377] most obstinate & obdurate against hys doctrine, deliuered vnto them, not only by himselfe, but also by hys Disciples; of which Disciples they had now slayne S. Stephen & Saint Iames, and had driuen into banish­ment both S. Peter and S. Paul, and other that had preached vnto them.

To which latter two Apostles, (I meane S. Peter & S. Paule) our Sa­uiour christ appeared a little before theyr martyrdoms in Rome, as Lac­tantius wryteth, and shewed that within three or foure yeeres after their deathes, he was to take reuenge vpon theyr Nation, by the vtter de­struction of Ierusalem and of that generation.Lib. 4. diui. instit. ca. 21. Which secrete aduise, the sayd Lactantius affirmeth, that Peter and Paule reuealed to other christians in Iurie;Euseb. lib. 3. hist. cap. 5. Nicep. cap, 3 wherby it came to passe, (as Eusebius also and other Authors doe mention) that all the Christians lyuing in Ierusalem, de­parted thence, not long before the siedge began, to a certayne Towne named Pella, beyond Iordan, which was assigned them for that purpose by Iesus himselfe, for that it beeing in the dominion of Agrippa, who stood with the Romaines, it remai­ned [Page 378] in peace & sa [...]ty, while all Iurie besides was brought to desolation.

Thys then wa [...] the prouidence of God for y^e puni [...]hment of the Iewes at that tyme.The Iewish miseries af­ter the de­struction of Ierusalem. And euer after, theyr estate declined from worse to worse, and theyr miseries daily multiplyed throughout the world. Whereof hee that wil see a very lamentable narra­tion, let him read but the last booke onely of Iosephus hystory De bello Iudaico, wherein is reported besides other things, that after the war was ended, and all the publique slaugh­ter ceassed, Tytus sent three-score thousand Iewes, as a present to hys Father to Rome, there to be put to death in dyuers & sundry manners. Others hee applyed to be specta [...]les for pastime to the Romaines y^t were present with him; wherof Iosephus sayth, that he sawe with his owne eyes, two thousande and fiue hun­dred murthered and consumed in one day, by fight & combat among themselues, and with wilde beastes at the Emperours appointment.I [...]sep. lib. 7, de bello cap. 20, et 21. O­thers were assigned in Antioche & other great Citties, to serue for fa­gots in theyr famous bond-fires at [...]ymes of tryumph. Others were sold [Page 379] to be bond-slaues, others condem­ned to dyg and hewe stones [...]or [...]uer. And thys was the end of th [...]t warre and desolation.

A [...]ter thys againe vnder Traiane the Emperour, there was so infini [...]e a number of Iewes slaine,The finall desol [...]tion of the Iew­ish Nation. and made away by Marcus Turbo in Affrica, and Lucius Quintus in the East, (as all Histories agree) that it is impos [...]i­ble to expresse the multitude. But yet more wonderfull it is, which the same Historians report: that in the eyghteene yeere of Adrian the Em­perour,Oros. li. 7 [...] ca. 13. Ariston. pellaeus in hist. Euse. li, 4, capit. 8. Niceph. lib. 3. cap. 24. one Iulius Seuerus beeing sent to extinguish all the remnant of the Iewish generation: destroyed in smal time nine-tie & eyght Townes and Villages within that Countrey, and slew fiue hundred & four-score thousand of that blood and Nation in one day: at which tyme also, he beate downe the Cittie of Ierusalem in such sorte, as he left not one stone standing vpon another of their aun­cient buildinges: but caused some part thereof to be reedified againe, and inhabited onely by Gentiles. He changed the name of the Citty, and called it The Em­perours name was Aelius A­drianus. AELIA, after the Empe­rours name. He droue all the pro­genie [Page 380] and of-spring of the Iewes foorth of all those Countries, with a perpetual Law confirmed by y^e Em­perour, y^t they should neuer returne: no, nor so much as looke backe frō any high or eminent place to that Country againe. And thys was done to the Iewish Nation by the Ro­maine Emperours for accomplish­ing that demaund, which their prin­cipal Elders had made not long be­fore to Pilate the Romaine Magi­strate, concerning Iesus most iniu­rious death, crying out with one cō ­sent & voice, to wit, Let his blood be vppon vs and vpon our posteritie. Math, 25.

The seauenth Consideration.

AND heerein also, I meane in the most wonderful,The fulfil­ling of Iesus prophecies. and notorious chastisement, or rather reprobation of the Iewish people, which of all the worlde was Gods peculier be­fore, is sette out vnto vs, as it were in a Glasse, the seauenth and last poynt, which wee mention in the beginning of this Section: to wit, the fulfilling of such speeches and prophecies, as Iesus vttered when he was vppon the earth; as namely at [Page 381] one tyme, after a long & vehement commination made to the Scribes and Pharisies and principall men of that Nation, (in which he repeateth eyght seuerall tym [...]s that dreadfull threat woe,) he concludeth finally, that all the iust bloode, iniuriously shedde from the first Martyr Abel,Math, 23. should be reuenged very shortly vp­on that generation. And in the same place, he menaceth the populus Ci [...] ­tie of Ierusalem, that it shoulde be made desert.Luke, 21. And in another place hee assureth them, that one stone should not be left standing thereof vpon another. And y [...]t further hee pronounceth vppon the same Cittie these words;Luke, 1 [...] The dayes shal com vp­pon thee, and thine enemies shal enui­ron thee with a wall, and shall besiege thee: they shal straighten thee on e­uery side, and shall beate thee to the ground, & thy children in thee. Iesus spee­ches of Ie­rusalem. And yet more particulerly, he fore-telleth the very signes wherby his Disciples shoulde perceiue when the time in­deede was come, vsing thys speech vnto them.Luke, 21 [...] When you shall see Ieru­salem besieged with an Armie: then know ye that her desolation is at hand; for that these are the daies of reuenge, [Page 382] to the end all may be fulfilled which is written. Great distresse shal fal vpon this earth, and vengeance vppon this people. They shall be slaine by d [...]t of the sword, & shalbe led as slaues into al Countries. And Ierusalē shalbe tro­den vnder feete by the Gentiles, vntill the time of Nations be accomplished.

Thys fore-tolde Iesus of the mise­rie that was to fall vpon Ierusalem,The circū ­staunce of the tyme, when Iesus spake hys words, and when they were writ­ten. and vppon that people (by the Ro­maines and other Gentiles,) when the Iewes seemed to be in most se­curitie, and greatest amitie with the Romaines, (as also they were when the same things were written,) and consequentlie at y^t tyme, they might seeme in al humaine reason, to haue lesse cause then euer before to mys­doubt such calamities. And yet how certaine & assured fore-knowledge, (& as it were most sensible feeling) Iesus had of these miseries, he decla­red, not onely by these expresse words, and by their euent: but also by those pittiful teares he shed vpon sight & consideration of Ierusalem,Luke, 19, and by the lamentable speech he v­sed to the women of y^t Cittie, who wept for hym at his passio [...], perswa­ding them to weepe rather for themselues [Page 383] and for theyr chyldren,Luke, 23, (in re­spect of the miseries to follow) then for him. Which words & predicti­ons of Iesus, together with sundry o­ther his speeches, fore-shewing so particulerly y^e imminent calamities of y^• Nation, (& that as I haue sayd, at such tyme, when in humane dys­course there could be no probabilitie thereof,) when a certaine Heathen Chronicler and Mathematique, na­med Phlegon,Phle. Thral, lib. annal. about a hūdred yeres after Christes departure, had dilli­gently considered, hauing seene the same also in hys daies most exactlie fulfilled, (for he was seruaunt to A­drianus the Emperour, by whose commandement as it hath been said before [...] the finall subuersion of that Iewish Natiō was brought to passe) thys Phlegon (I say) though a Pa­gan,The testi­mony of a Heathen, for the ful­filling of Christes prophecies. yet vpon consideration of these euents, and others that he sawe, (as the extreame persecution of Christi­ans fore-told by Christ and the like) he pronounced, that neuer any man foretold things so certainly to come, or that so precisely were accomply­shed, as were the predictions & pro­phecies of Iesus. And [...]hys testimo­nie of Phlegon, was alledged and vr­ged [Page 384] for Christians, against one Cel­sus a Heathen Philosopher and Epi­cure, by the famous learned Origen; euen the very next age after it was written by the Authour:Orig. lib. 2, con. Cels. sub initium. so that of the truth of thys allegation, there can be no doubt or question at all.

Other prophecies of Iesus, fulfilled to his Disciples.

AND nowe albeit these predicti­ons and prophecies, concerning the punishment and reprobation of the Iewes, fulfilled so euidently in the sight of all the world, might be a sufficient demonstration, of Iesus fore-knowledge in affaires to come, yet are there many other things be­sides fore-shewed by him, which fel out as exactly as these dyd, notwith­standing that by no learning, Ma­thematicall reason, humane con­iecture, they were or might be fore­seene. And as for example, the fore­telling of hys owne death, the man­ner, tyme, and place thereof: as also the person that should betray him, together with hys irrepentant ende. The flight, feare, & scandale of hys Disciples, albeit they had promised [Page 385] and protested the cōtrary. The three seueral denials of Peter. The parti­culer tyme of his own resurrection, and ascention. The sending of the holy Ghost, & many other the lyke predictions, prophecies and promi­ses, which to hys Apostles, Disci­ples and followers that heard them vttered, & left them written before they fell out, and sawe them after­ward accomplished: and who by the falshood thereof, shoulde haue receiued greatest domage of al other men, if they had not been true; to these men (I say) they were most e­uident proofes of Iesus diuine pre­science in matters that should ensue.

Prophecies fulfilled in the sight of Gentiles.

BVT yet for that an Infidel, (with whom onely I suppose my selfe to deale in thys place) may in these and the like things, finde (perhaps) some matter of cauilation, and say, that these prophecies of Iesus were recorded by our Euangelists, after the particularities therein propheci­ed were effectuated and not before; and consequently, that they might [Page 386] be sorged; I will alledge certaine o­ther euents, both fore-told and regi­stred before they came to passe, and divulged by publique wrytings in the face of all the world, when there was small semblance that euer the same should take effect. Such were the particuler foretellings of y^e kinde and maner of S. Peters death, whiles he lyued. The peculier and different manner of S. Iohn the Euangelists ending, from the rest of the Apo­stles. The fore-s [...]ewing and descri­bing to hys Disciples, the most ex­treame and cruell persecutions, that should ensue vnto Christians for his sake [...] (a thing at that tyme not pro­bable in reason, for that the Romans permitted the exercise of all kinds of Religions;) and that notwithstan­ding all these pressures and intolle­rable afflictions, his faithful follow­ers should not shrinke, but hold out and daily increase in zeale, fortitude, and number, and finally should at­chiue the vict [...]ry and conquest o [...] al the world: a thing much more vn­likely at that day, and so far passing all humaine probability, as no capa­citie, reason, or conceite of man, might reach or attaine the foresight [Page 387] thereof. And with thys will we con­clude our thyrd and last part of the generall diuision sette downe in the beginning, concerning the grounds and proofes of Christian Religion.

The Prophecies.

FIrst, that it was impossible that so many things should be fore­tolde so precisely, with so many par­ticularities, in so many ages, by so [Page 389] different persons of al sanctity, with so great concorde, consent, and vni­tie, and that so long before hande, but by the Spyrit of God alone, that onely hath the fore-knowledge of future euents.

The fulfilling.

SEcondly, that it could not possi­bly be, that so many thinges, so difficult and strange, with all theyr particularities and circumstaunces, should be so exactly & precisely [...]ul­filled, but in hym alone, of whom they were truely meant.

Gods assistance.

THirdly, that it can no wayes bee imagined, that GOD would e­uer haue concurred with Iesus doo­ings, or assisted him, aboue al course of nature, with so aboundant my­racles, as the Gentiles doe confesse that he wrought, if he had beene a seducer, or taken vppon him to sette forth a false doctrine.

Iesus doctrine.

FOurthly, if Iesus had intended to deceiue and seduce the world, he would neuer haue proposed a doc­trine so difficult and repugnant to al sensualitie, but rather would haue taught things pleasant and gratefull to mans voluptuous delight, as Ma­homet did after him. Neither could the nature of man, haue euer effec­tuously embraced such a [...]steritie, without the assistance of some di­uine and supernaturall power.

Iesus manner of teaching.

FIf [...]ly, for that Iesus beeing poore­ly borne and vnlettered, as by hys aduersaries confession doth appeare, and that in such an age and tyme, when all worldly learning was in most florishing estate: he could ne­u [...]r possibly, but by diuine power, haue attayned to such exquisite knowledge in al kind of learning [...] as to be able to decide all doubtes and controuersies of Phylosophers before hym, as he dyd, laying downe more plainly, distinctly, & perspicuouslly, [Page 391] the pyth of all humane and diuine learning, within the compasse of three yeeres teaching, (and that to auditors of so great simplicity) then dyd all the Sages of the worlde vnto that day: insomuch that euen then, the most vnlearned Christian at that time, could say more in certainty of trueth, concerning the knowledge of God, the creation of the worlde, the end of man, the rewarde of ver­tue, the punishment of vice, the im­mortalitie and rest of our soules af­ter thys life, and in other such high poyn [...]s and mysteries of true phylo­sophy, then coulde the most famous and learned of all the Gentiles, that had for so many ages before, beaten theyr braynes in contention about the same.

Iesus lyfe and manner of proceeding,

SIxtlie, if Iesus had not meant plainly and sincerely in al his do­ings, according as he professed: he would neuer haue taken so seuere a course of lyfe to himselfe, neyther would he haue refused all temporall dignities and adua [...]ncements as he [Page 392] did: he wold neuer haue chosen to die so opprobriously in the sight of all men, or made election of Apo­stles and Disciples so poore and con­temptible in the world: nor if hee had, would euer worldly men haue folowed him in so great multitudes, with so great feruour, zeale, cōstan­cie, and perseuerance vnto death.

The beginners & first publishers of Christian Religion.

SEuenthly, we see that the first be­ginners and founders of Christi­an religion left by Iesus, were a mul­titude of simple and vnskilfull per­sons, vnapt to deceiue or deuise any thing of themselues. They beganne against all probability of mans rea­son: they went forward against the streame and strength of the world: they continued and increased abou [...] humaine possibilitie: they perseue­red in torments and afflictions in­sufferable: they wrought myracles aboue the reach and compasse of mans ability: they ouerthrewe Ido­latry that then possessed the worlde, and confounded all powers infernal by the onely name & vertue of their [Page 393] Maister. They saw the prophecies of Iesus fulfilled, & all hys diuine spee­ches and predictions come to passe. They sawe the punishment of theyr enemies & chiefe impugners, to fall vpon them in their dayes. They saw euery day whole Prouinces, Coun­tries, and Kingdomes conuerted to their saith. And finally, the whole Romaine Empire & world besides, to subiect it selfe to the lawe, obedi­ence, and Gospel of theyr Maister.

The present state of the Iewes,

LAstly, among all other reasons and arguments, this may be one most manifest vnto vs: that wheras by many testimonies and expresse prophecies of the old Testament, it is affirmed, that the people of Isra­ell should abandon, persecute, and put to death, the true Messias at hys cōming, as before hath beene shew­ed; and for that fact, should it selfe be abandoned of God, and brought to ruine and dispersion ouer all the world: (wherein according to the words of Ose,Osea, 3. They shall sitte for a long time, without a King, without Prince, without sacrifice, without Al­tar, [Page 394] without Ephode, or Images, and after this again, the chyldren of Isra­ell shall returne, and seeke theyr God, in the last daies.) We see in this age the same particularities fulfilled in that Nation, and so haue continued nowe for these 15. hundred yeeres: that is, we see the Iewish people af­flicted aboue al Nations of y^e world: dispersed in seruility throughout all corners of the earth: without dyg­nitie or reputation: without King, Prince, or common-wealth of them­selues, prohibited by all Princes, both Christian and other, to make theyr sacrifice where they inhabite; depriued of all meanes to attaine to good knowledge in good litterature, whereby daily they fall into more grosse ignoraunce, and absurdities against cōmon reason, in theyr lat­ter doctrine: thē dyd the most bar­barous Infidels that euer were, ha­uing lost all sence and feeling in spy­rituall affayres; all knowledge and vnderstanding in celestiall thinges for the life to come: hauing among them no Prophet, no graue teacher, no man directed by Gods holy Spy­rite; and finally, as men forlorne & filled wyth all kynd of myserie, doe [Page 395] both by theyr inwarde and externall calamities, preach, denounce, and testifie to the world, that Iesus whō they crucified, was the onely true Messias and Sauiour of man-kinde, and that hys bloode, (as they them­selues required) lyeth heauily vppon theyr generation for euer.

The conclusion of the Chapter, with an admo [...]ishment.

WHerfore to conclude this whole dyscourse and treatise of the proofes and euidences of our Chri­stian Religion: seeing that by so manifold & inuincible demonstra­tions, it hath beene declared & layd before our eyes, that Iesus is the on­ly true Sauiour & Redeemer of the world: and consequently, that hys seruice and Religion, is the only way and mean to please Almighty God, and to attaine euerlasting happines: there remayneth now to be conside­red, that the same Iesus, which by so many Prophets was promised to to be a Sauiour, was also foretold by the selfe same Prophets, y^t he should be a Iudge,Iesus shall be also a Iudge. and examiner of all our actions. Which latter poynt, no one [Page 396] Prophet that hath fore-shewed hys comming, hath omitted seriously to inculcate vnto vs. No not the Sibyls thēselues, who in euery place where they describe the most gracious cō ­ming of the Virgins sonne, doe also annexe thereunto hys dreadfull ap­pearance at the day of Iudgement, especially, in those famous Acrostick verses, whereof there hath beene so much mention before; the whole discourse vpon y^e words Iesus Christ the sonne of God, Sauiour & Crosse, Apud Euse. lib. 4, in vita Const. infi. contayneth nothing els, but a large and ample description of hys most terrible comming in fire and flame, and conflagration of the worlde at that dreadfull day, to take account of all mens words, actions, and co­gitations.

To which description of these Pa­gan Prophets, is consonant the whole tenor and context of the olde Bible,1, Reg, 2, Psalm, 95, Esay, 2, 13, 26, 27, 30. foreshewing euery where, the dreadful maiestie, terrour, and seue­ritie of the Messias at that day. The newe Testament also, which ten­deth to comfort and solace man­kinde,Ierem, 30, Dan, 7, Soph, 1, Mala, 4. and hath the name o [...] Euan­gile, in respect of the ioyfull newes which it brought to the worlde, o­mitteth [Page 397] not to put vs continually in minde of this poynt.Math, 12.13 16, 14.25, Marke [...] 13. And to y^• ende both Christ himselfe, amidst all hys sweet & comfortable speeches wyth hys Disciples,Luke, 17, Rom, 2, 14. dyd admonish them often of thys last day,1, Cor, 15, 2, Cor, 5. and hys Apo­stles, Euangelists, and Disciples after hym, repeated, itterated,1. Thes. 4, 5 [...] 2, Thes, 1, 1, Titus [...] 2, 2, Peter, 3. and vrged thys important consideration, in all theyr words and wrytings.

Wherefore, as by the name and cogitation of a Sauior,Hebr, 9. we are great­ly styrred vp to ioy,Iude, 4. alacritie, confi­dence and consolation,Reue, 1, so by thys admonishment of Gods Saints, and by the testimony of our Lord & Sa­uiour Iesus Christ himselfe, that hee is to be our Iudge, and seuere exami­ner of all the minutes & moments of our lyfe: we are to conceiue iust feare and dreade, of thys hys second comming.

An illation vpon the premisses, with an exhortation.

AND as by y^e whole former trea­tise, we haue beene instructed, that the onely way to saluation, is by the true profession of Christian Re­ligion: so by thys account that shal [Page 398] be demaunded at our handes at the last day, by the Authour and first in­stitutor of thys Religion; wee are taught, that vnlesse we be true Chri­stians indeede, & doe performe such duties as this Law and Religion pre­scribeth vnto vs, so farre off shall we be frō receiuing any benefite by the name, as our iudgement shall bee more greeuous, and our finall cala­mitie more intollerable. For which cause, I would in sincere charity, ex­hort euery man that by the former discourse hath receiued any light, & is thorowly confirmed in his iudge­ment concerning the manifest and vndoubted truth of thys Christian Religion: to employ hys whole stu­die & indeuours for the attainment of the fruite and benefite thereof, which is by beeing a true and fayth­full Christi [...]n; for that our Sauiour Christ hymselfe fore-signified; that many shoulde take the name w [...]th­out benefit or commodity of theyr profession.

And to the ende each man may the better knowe or coniecture of himselfe, whether he be in the right way or no, & whether he performe indeede the true duety belonging to [Page 399] a faythful Christian, I haue thought conuenient to adioyne this Chapter next following of tha [...] matter, and therin to declare y^e particuler poynts belonging to that profession. Which beeing knowne, and thorowly con­sidered, it shall be easie for euery one that is not ouer partiall, or wil­fully bent to deceiue himselfe, to dis­cerne cleerely of hys own estate, and of the course and way that hee hol­deth.

Thys (I say) is a high poynt of wisedome for all men to doe whyle they haue time; least at the last day, we hauing passed ouer the whole course of our liues in the bare name onely of Christianitie, without the substance and true knowledge ther­of: doe find our selues in the num­ber of those most miserable and vn­for [...]unate people, who shal cry lord, Lorde, and receiue no comfort by that confession.