THE second part of the Book of Christian exercise, appertaining to RESOLUTION.  
Or a Christian directory, guiding all men to their salvation.  
Written by the former Author. R. P.  
PSAL. 62. ver. 4. One thing have I requested at God's hands, & that will I demand still: which is, to dwell in his house all the days of my life: to the end I may know and do his will.  
AT LONDON, Printed by john Charlwoode and Simon Waterson. Anno. 1590.   

TO THE RIGHT HONOURABLE Sir Thomas Heneage, Knight: vice to her excellent Majesty, Treasurer of her royal Chamber, and one of her highness most honourable privy Council: All happiness in this life, and in the life to come heartily wished.   

To the Christian Reader, health.  
GEntle Reader, not many years since, a book was published of Christian exercise, appertaining to Resolution: written by a jesuit beyond the Seas, yet an Englishman, named Ma. Robert Parsons, which Book, Ma. Edm. Bunney having diligently perused, committed to the public view of all indifferent judgements: as glad that so good matter proceeded from such infected people, and that good might arise thereby to the benefit of others. Since the manifestation of that book, the first Author thereof, named Ma. Parsons, hath enlarged the same Book, with a second part and new additions, wherein he hath concluded and finished his whole intent of the Resolution, and that upon some special causes, as himself setteth down. For having enlarged divers points, which before he omitted, and coming to the reasons of this new supply, in his preface he saith in this manner.  
Being admonished by the writings of divers, that since the publishing of my first book, it hath been misliked in two principal points. First, that I speak so much of good works, and so little of faith. Secondly, that I talked so largely of God's justice, and so briefly of his mercy. Beside, conceiving by the information of many, that divers persons, having a desire in themselves to read the former Book, but yet being weak and fearful to be touched so near in conscience, as they imagined that book did: durst never intermeddle therewith, being informed there was nothing in the same wherewith to entertain themselves, but only such vehement matter of persuasion, as would greatly trouble and afflict them. For remedy of which inconveniency, I have framed this second part of that work, and therein inserted divers Chapters and discourses of matters more plausible, and of themselves more indifferent: wherewith the Reader may solace his mind, at such times as he findeth the same not willing, to feel the spur of more earnest motion to perfection.  
Hereupon grew the cause of his framing this second Book, which performeth what you have read in his own writing. And considering how divers were desirous to have this latter part, because they had thoroughly read the other: after passage the perusing of sundry learned men, who have thought it as worthy to be seen as the first, it is (gentle Reader) presented to thy view, read it indifferently, and judge thereof as thou findest occasion.   

A necessary Table, guiding the Reader to every Chapter in this Book, as also to every particular argument handled in each Chapter.  

The first Chapter. Of the manifold perils that ensue to the world by inconsideration: and how necessary it is for every man to enter into cogitation of his own estate.  

The several matters handled in this Chapter.  THE charitable proceeding of GOD by his Prophets, in foretelling men of their wickedness, and revealing the causes thereof. 
Page. 1.  The danger of inconsideration, declared in two special causes. 
page. 2.  The complaint of the Prophet jeremy, for inconsideration. 
page. 4.  The mystery and sealed secret of inconsideration. 
page. 5.  Lack of consideration, cause of eternal destruction: a point that fools will not consider. 
page. 7.  Inconsideration, the cause of so much sin at this day. 
page. 8.  Wilful malice, obstinate corruption in the vanities of this life, and idle negligence: three special causes of inconsideration. 
10, 11, 12.  How we must stand upon our watch: that consideration is the only door to our watch: with the many commodities and effects thereof. 
14,15,16.  That all virtues are stirred up and quickened by consideration. 
17.  How holy men exercised themselves in consideration: namely the three first patriarchs. Moses, josua, King David, king Solomon, and king Ezechias: as also what fruit holy job gathered by consideration: and two principal effects ensuing thereon. 
18. 19 20.  The importance of consideration briefly described. 
page, 22.    

The second Chapter. That there is a God, which rewardeth good and evil: against all the Atheists of old, and of our time. With the proofs alleged for the same, both by jew and Gentile.  
The matters handled in this Chapter, are divided into four Sections.  

The first Section.  If there be a God, he is a just rewarder. 
31.  The works of the world declare the workman. 
31.  How the miracles of heaven do teach to know GOD. 
33.  In what manner the earth teacheth us there is a God. 
34.  How the Sea doth wonderfully show there is a God. 
35.  The parts of man in body and soul, do amply declare God. 
36.   

The second Section.  How the Heathen proved there was a God by their Philosophy. 
38.  The three arguments of the natural Philosopher, Ex motu, ex fine, & Ex causa efficient. 
39,40,41,42.  The four arguments of the Metaphysic or supernatural Philosopher. The first, ens finitum. 
44.  The second, that every multitude or distinction of things, proceedeth from some unity as from his fountain. 
46.  The third, subordination of creatures in this world. 
47.  The fourth, providence in making the very lest creature in the world. 
49.  The fift, immortality of the soul of man. 
52.  And the meaning of old Philosophers touching Anima mundi. 
53.   

The three Arguments of the Moral Philosopher.  1. How in the natural inclination of man, there is a disposition to confess some God or Deity. 
54.  The reason why there can be but one God. 
56.  All old Philosophers acknowledged one God. 
59  Cicero his opinion of the Panime Gods, how they were made. 
60.  2. The second argument of Moral Philosophy, de ultimo fine, et summo hominis bono. 
61  Every thing in this world hath a natural desire to his end. 
61.  The contention of Philosophers about the felicity of man. 
63.  How nothing in this life can be our felicity. 
page. 64.  How far Moral Philosophy teacheth, in determining man's felicity. 
65.  3. The third argument, touching reward and punishment. 
66.   

The third Section.  How the jews were able to prove God. 
68  Their first proof of Scripture, is antiquity. 
70.  The manner of writing, authorizing, and conserving the Scriptures, the second proof. 
72.  Consideration of the particular men that wrote them, and their sincerity: the third proof. 
75.  Consent and approbation of all later writers of the Bible, that ensued after Moses: the fourth proof. 
page, 81.  The subject handled in the Scriptures, with the end whereto thy level: the fift proof. 
82.  The peculiar style and phrase which they vse● the sixth proof. 
85.  The contents of the Scriptures: the seventh proof. 
90.  The circumstances of prophecies set down in the Scriptures. 
page. 94.   
1. The prophecy to Abraham for his posterity. 
95.  2. The prophecy for the government of juda 
96.  3. The prophecy for the greatness of Ephraim above Manasses. 
99  4. The foresight of Moses. 
101.  5. The prophecy for the perpetual desolation of jericho. 
101.  6. The prophecy for the birth and acts of King josias. 
page, 102.  7. The prophecy for the destruction of jerusalem and Babylon. 
105.  8. The wonderful prophecy for Cyrus' King of Persia. 
106.  9 The prophecies and doings of jeremy in the siege of jerusalem. 
108.   
Approbation of Heathen Writers: the eight proof. 
114  1. The creation of the world. 
115  2. The flood of Noe. 
115.  3. The long life of the first fathers. 
116.  4. Of the Tower of Babylon. 
117.  5. Of Abraham and his affairs. 
117  6. Of Isaac, jacob, joseph, job, etc. 
118.  7. Of Moses and his acts. 
119.  8. The story of josua, the judges, & the kings. 
120  9 The things that ensued after King salomon's days. 
121.   

The fourth Section.  The conclusion of the Chapter, with the application. 
page, 122,  No excuse can avail of the ignorance of God. 
page, 123,  The application to ourselves of the premises. 
page, 125.    

The third Chapter. Of the final end and cause why man was created by God, and placed in this world. And of the obligation he hath thereby, to attend to the affair for which he came hither.  

The matters handled in this Chapter.  How man was made to serve God, & therefore cannot be free, or at his own appointment. 
128,  Man shall be accountant of every idle word he uttereth. 
129,  Profitable demands and considerations for a man to think upon. 
130,  How a man may take a scantling of his own estate with God: by following the right course for which he was sent, and shunning the wrong and dangerous course. 
132,  The reason why so few are saved. 
133,  A perfect example of a good conversion. 
134,  The complaint of worldlings in the end of their life. 
page, 138  A comparison expressing our grief in the end for running a wrong course. 
page, 140  The misery of a soul that hath gone awry, at the last day. 
140  Two rare examples of human felicity, in Herode the first, and Agrippa, with their several, strange, and wonderful ends, 
142, 143, 144,  Error in our course of life, is not pardoned. 
146,  A rare chance that happened to Balthasar king of Babylon. 
page, 148,  If God examine straightly the actions of Infidels, much more will he do of careless Christians. 
148,  The dangerous and most dreadful division from God, our Saviour, and the Communion of Saints. 
page, 149.    

The fourth Chapter. That the service which God requireth of man in this present life, is Religion: with the particular confirmations of Christian Religion, above all other in the world.  

What special points are handled in this Chapter, and first for the foremost part.  An answer to the demand, what service God requireth of us, concerning religion, piety, and observance, with their differences. 
151,152,  The internal and external acts and operations of Religion. 
page, 152  No way left to obtain this service, but the light and instruction of Christian Religion. 
153,  How men in old time were saved without Christian Religion. 
154,  The difference between our belief and the old Fathers. 
155,  divers testimonies from GOD, of the things that we believe. 
 The principal heads of this Chapter, divided into three parts, and handled in four Sections. 

1. The things that passed before the nativity & incarnation of Christ. 
160.  2. The things done and verified from that time, until his ascension. 
160.  3. Such events as happened for confirmation of his Deity, after his departure. 
page, 160,     

The first Section.  How Christ was foretold both to jew & Gentile, declared in four considerations. 
161.  The first consideration, touching the Messiah promised. 
161 
The first covenant to Adam in Paradise. 
162,  The same promise to Abraham and Isaac. 
163,  jacobs' prophecy of the coming of Christ. 
164,  Moses prophecy of Christ, living in the wilderness with the people, etc. 
page, 166,  David's prophecy of Christ, four hundred years after. 
page, 167,  jeremies' prophecy of Christ, four hundred years after David. 
page, 169,  Ezechiels' prophecy of Christ, wherein he is called by the name of David. 
170  The prophecies of Esay, touching Christ, with his wonderful properties. 
171, 172,  daniel's prophecy of Christ, in the end of Babylon's captivity. 
page, 173,    The second Consideration: that Christ should be both God and man, six ways proved. 
page, 176, 
1. That he should crush the devil, and break his head. 
page, 177,  2. That he should be a Ruler in Israel, and his name God. 
page, 178,  3. That he should be called jehova, with the interpretation of the Rabbins. 
179,  4. That he should be called the very Son of God. 
page, 182,  5. That he should be the word of the father. 
183,  6. Learned Philo his discourse for the return home of the banished jews. 
page, 185,    The third consideration: whether Christ should change the law of Moses or no. 
187, 
Moses Law was an imperfect Law, bringing nothing to perfection. 
page, 187,  The new Law of Christ, and the perfections thereof. 
page, 189,  The reprobation of the old Law, with a promise of a new. 
191,    The fourth consideration: wherein all particulars are foretold of Christ, for his incarnation, birth, life, death, and resurrection. 
193, 194,  The fift consideration: touching manifestation of Christ to the Gentiles. 
195,  Three particular ways, whereby the Gentiles might hear of Christ. 
page, 197,  Prophecies touching Christ, among the Gentiles by the Sibyls. 
200,  Of what importance & authority, the Greek verses of the Sibyls were. 
page, 201,  Four several proofs for credit of the Sibyls verses. 
202, 203, 205,  Of the confession of Oracles, concerning Christ's coming. 
page, 209, 210,   

The second Section.  How the former predections were fulfilled in our Saviour Christ, at his being upon earth. 
212,  The first consideration: of the appointed time for Christ's birth. 
215, 
1. proof. The general state of the world at Christ's nativity: the three Monarchies of the Assyrians, Persians, & Grecians being ended, and the Romans' entered into the fourth. 
page, 216,  2. proof. The peace of all the world at his coming. 
page, 217,  3. proof. The Sceptre of juda, & most horrible murders committed by Herod. 
218, 219,  The prophecy of jacob touching the Sceptre of juda. 
page, 221,  That the Sceptre never failed in juda, until Herod's time. 
page, 221,  4. proof. The destruction of the second Temple. 
page, 222,  The building of the second Temple, less gorgeous than the first. 
page, 223  Five special prerogatives of the first Temple. 
page, 225,  The second Temple to be destroyed, presently after Christ's passion. 
226,  5. proof. The seaventie-two Hebdomades prophesied by Daniel. 
page, 227,  Why the Angel named seventy Hebdomades in this place. 
228,  The exact number of weeks, from the building of the second Temple, to the death of Christ, sixtietwo. 
229,  6. proof. The traditions and observations of the old jews themselves. 
page, 230,  Christ hideth himself in the Sea. 
233,  7. proof. That out of jury should rise a general Lord of the universal world. 
233.  8. proof. The general expectation of the people. 
page, 234,    The second Consideration: concerning the birth of Christ, etc. 
page, 237, 
jesus line and stock, directly of the Tribe of juda, and lineally by his mother of the peculiar house of David. 
page, 237,  The manner of his conception, and the message made by the Angel, etc. 
238,  jesus nativity, and in what manner. 
page, 239,  The place appointed for the birth of the Messiah. 
page, 241,  The singing of the Angels, and of the name of jesus. 
page, 243,  The coming of the three Magis, or wise men of the East. 
page, 244  Prophecies of things that should fall out in Bethleem. 
246.  Heathen testimonies for the star which guided the wise men. 
247,  The presentation of jesus in jerusalem. 
248,  Christ's flight into Egypt for fear of Herode. 
page, 249,  The benefit that Egypt received, by Christ's flight unto it. 
page, 250,    The third consideration, showing the life, conversation, doctrine, and miracles of jesus. 
page, 251. 
Saint john Baptist the Messenger of the Testament. 
page, 252  The order of jesus preaching & doctrine. 
253,  The comparison of Christ's Law with that of Moses. 
page, 254,  The meaning & effect of Christ's doctrine. 
255  The life & conversation of jesus, testified by his greatest adversaries. 
page, 256,  Of jesus miracles: and of the predictions of the Messiah his miracles. 
257,  The confession of jesus miracles, by his very enemies. 
page, 259  The calling of his Apostles and other followers. 
page, 260,  external miracles done by jesus, above all power of humane capacity. 
page, 261,    The fourth consideration: delivering the passion, resurrection and ascension of jesus. 
page, 264, 
Christ's ascending to jerusalem to receive his passion. 
265.  His barbarous abusage foretold by prophecy, as also his death most plainly. 
266,  The wonderful prediction of his passion, set down by the Prophet Esay, etc. 
267,  The particulars of his passion, foretold by Sibylla. 
268,  Of the miracles that fell out in his death and passion. 
page, 269,  His resurrection exactly foretold both to jew and Gentile. 
271  The appearings which jesus made after his resurrection. 
page, 273.  Circumstances confirming the true resurrection of jesus. 
275.  The great change in his Disciples by his Resurrection. 
276,  The examination of the matter by Pilate. 
277  Pilat's Letters to Tiberius, and his proceeding thereupon. 
278.  The opinion of the wiser sort of jews, touching jesus resurrection in that tyme. 
279,  Likelihoodes of truth, concerning jesus ascension. 
page, 280.     

The third Section.  How jesus proved his Deity after his departure to heaven. 
282.  The first consideration: declaring the sustentation, protection, increase, and continuation of Christ's little Church & kingdom, that himself first planted, and left upon earth. 
page, 283, 
The state of Christ's first Church in persecution. 
284,  The coming of the holy Ghost, and what comforts he brought with him. 
285,  The wonderful quick increase of Christ his Church. 
287.  The increase of Christians against nature. 
288.    The second consideration: concerning the Apostles of Christ. 
290. 
The miracles reported of the Apostles could not be feigned, neither durst any impugn their miracles, but by calumniation. 
292, 293.  The success of the Apostles. 
295,  The assurance and joyful ending of the Apostles. 
296.    The third consideration: treating of the Evangelists. 
297. 
The different qualities and circumstances of the four Evangelists. 
298.  Circumstances of truth in the Evangelists. 
299,  The publishing of the Gospels: and the manner of style used by the Evangelists. 
300.  A special point to be observed in the Evangelists. 
301.  No doubt but we have the true writings of the Evangelists. 
page, 303.    The fourth consideration: of Martyrs, that by their blood should confirm this doctrine. 
page, 304 
Three points to be considered in our Martyrs, and the singular alacrity of Christians in their sufferings. 
page, 305.  jesus assistance to his Martyrs. 
page, 306,    The fift consideration: concerning the subjection of the infernal spirits. 
307 
Of the miraculous ceasing of Oracles, at Christ's appearing. 
309,  The wonderful authority of Christians over spirits. 
page, 312,    The sixth consideration: of the punishment of Christ's enemies here on earth. 
315, 
Herod Ascolonita: Archelaus: Herode Antipas: Herodias daughter: Herode Agrippa: and the stock of Herode soon extinguished. 
316,317,  The punishment of the Romans'. 
318,  The chastisement of jerusalem, & of the jewish people. 
320,  With what circumstances Christ's death was punished upon the jews. 
321,  A marvelous providence of GOD, for delivering the Christians that were in jerusalem, at the time of the destruction thereof. 
323.  The jewish misery after the destruction of jerusalem. 
page, 324.  The final desolation of the jewish Nation. 
325.    The seventh consideration; the fulfilling of such speeches and prophecies, as jesus uttered on earth. 
page, 326. 
The circumstances of the time when jesus spoke his words, and when they were written. 
328.  The testimony of a Heathen, for the fulfilling of Christ's prophecies. 
329.  Other prophecies of jesus, fulfilled to his Disciples. 
329,  Prophecies fulfilled in the sight of Gentiles. 
331.     

The fourth Section.  The sum of the three former Sections, with eight demonstrative reasons for better satisfaction. 
332. 333. 334. 335. 336. 337.  The conclusion of the Chapter, with an admonishment. 
338.  An illation upon the premises, with an exhortation. 
340.    

The fift Chapter. How a man may judge or discern of himself, whether he be a true Christian or not: with a declaration of the two parts belonging to that profession: which are, belief and life.  

The matters handled in this Chapter.  The first part, concerning our belief, how to examine the truth thereof. 
page, 345.  The matters of faith and belief, easy among Christians. 
page. 346.  The direct holy way of Christians under the Gospel. 
page, 347.  No heresy finally prevailed against the Scriptures. 
page, 352.  The spiritual sword, wherewith our Saviour Christ prevailed against Satan, the head Lord and master of all heretics. 
353.  What the diligent reading of the Scriptures leadeth us unto, forsaking the by paths of men's inventions, and traditions. 
355.  A description of the form, force, and nature of faith. 
356.  The fullness of faith, containeth in it three especial things 
358.  That which is meat to the flesh, that is faith to the soul. 
359.  A conclusion of this first part, according to Saint Jerome. 
360.  The second part of this Chapter, concerning life and manners. 
362.  Two causes of heresy, according to the opinion of the holy Fathers, of Christ's primitive Church. 
363.  The doings of Precismatiques, in handling the Scriptures. 
363.  The observation of S. Cyprian, concerning the original causes of heretics. 
364.  Many causes of evil life, as erring in belief. 
364.  The effect of Christ's most excellent Sermon on the Mountain. 
365.  A similitude touching faith and works. 
367.  The sum of faith and works, according to james. 
page. 369.  What we promise in our Baptism. 
373.    

The sixth Chapter. Of the only impediment, which is wont to let sinners from resolution: which is, the mistrust and diffidence in God's mercy, through the multitude and grievousness of their offences.  
Despair an ordinary temptation to the greatest sinners. 
page. 377.  The shipwreck of souls overladen with sin. 
378.  The woeful misery of desperation. 
page. 379  The thing wherein GOD most delighteth, is mercy. 
380.  A marvelous example of GOD'S Clemency. 
page. 381.  another example of God's wonderful mercy. 
382.  judgement and justice, to be used in true repentance: that is, judgement upon ourselves, and justice towards others. 
383.  The division of this Chapter, into four especial parts. 
384.  The first part touching the love that God beareth towards man. 
384. 
The first cause why God loveth us: for that he is our Creator, and we are his own works. 
385.  Every man is given by nature to love his own. 
386.  The confidence of job, in that GOD made him. 
386.  The assured hope David had, in that he was God's wormanshippe. 
387,  The second reason of assurance of God's love, for that he is our Father, 
388.  What a Father God is. 
390.  Christ's most comfortable embassage. 
390.  How greatly the respect of a Father moveth God. 
391.  The Father's liberal heart to the prodigal son. 
392.  What the name of Father doth import. 
393.  The third argument of God's love: the giving of his Son for us. 
394.  The conclusion of this point made by Saint Paul. 
395.    The second part: how God expresseth his love towards sinners. 
396. 
Two rare points of clemency in God. 
397.  God that is offended, seeketh atonement with us. 
398.  God's wooing of jerusalem: his protestation: his cunctation: his chiding: his fair speech: his complaint: his kind speech: his conference: his sweet conclusion. 
398. 399. 400.  A consideration, upon the former treaty of God with jerusalem. 
400.  God's tender love to jerusalen, when he was to destroy it. 
401.  A pitiful complaint used by God, for the wilfulness of his people. 
402.  The wonderful proceeding of God with jerusalem. 
403.  The obstinacy of the jewish nation 
404.  Epithetons given by God to the people of Israel. 
404.  A wonderful poin includedt in God's promise to a sinner. 
405.  What joy there is made at a sinner's conversion. 
405.    The third part: what assurance GOD giveth to them that repent. 
406. 
The promises of GOD to sinners that repent. 
407.  Four universalities, in God's promises to sinners. 
409.  Three especial points of great comfort. 
409.  How God hath performed his promises, to sinners that have repent. 
410.  Never sinner repent, that was not pardoned. 
411.  The rejection of Cain, and Esau. 
412.  The infinite sins of the jewish people, and their infinite pardons, received at gods hands. 
412.  The examples of Manasses and the Ninivites 
413.  A speech of GOD, to be heedfully considered. 
415.  Examples of mercies in the new Testament. 
page. 416.  The wonderful clemency of jesus our Saviour. 
417.  Great and many causes of assured hope in Christ. 
418.     
The fourth part: being the application of all that hath been said before. 
420.  Saint Paul's exhortation to confidence. 
420.  An excellent discourse, and exhortation of Saint Chrisostome. 
421.  The speech of the devil to a soul laden with sin. 
422,  Saint Chrisostomes' counsel, against the devils temptation. 
423  No time to late to repent. 
424.  An exhortation and admonition of Saint Augustine. 
425.  A similitude of the body, to express the misery of the soul by multiplying sin. 
426.  Godly men's words ought to move us greatly. 
427.  A notable ciscourse of S. Augustine, touching our conversion. 
428.  Hell was not made for man, but for the Devilll. 
429.  In this life repentance is available, but not after. 
429.   
FINIS.    

OF THE MANIFOLD PERILS THAT ENSVE TO THE WORLD by inconsideration.  
And how necessary it is for every man to enter into cogitation of his own estate.  

CHAP. I.  
THE Prophets and Saints of GOD, 
The charitable proceeding of GOD by his Prophets.  who from time to time have been sent by his merciful providence, to advertise and warn sinners of their perilous estate & condition for sin; have not only foretold them of their wickedness and imminent dangers for the same, but also have revealed the causes thereof, whereby they might the easier provide remedy for the inconveniences to come.  
Such is the charitable proceed of our most merciful Lord with the children of men. And among other causes, none is more general or more often alleged, than the lack of consideration, 
The danger of inconsideration.  by which, as by a common snare & deceit of our adversary, most men fall into sin, and are holden also perpetually in the same, to their final destruction and eternal perdition. So Esay the Prophet, speaking of the careless nobility and gentry of jury, that gave themselves to banqueting and disport, without consideration of their duties towards God; repeateth often the threat of woe against them, and then putteth down the cause in these words: 
Esay. 5.  The lute, and harp, and tymprel, and shawm, & good wine, aboundeth in your banquets, but the works of God you respect not, nor have you consideration of his doings. And then ensueth: 
The sensual life of the jewish gentry.  Therefore hath hell enlarged his soul, & opened his mouth without all measure or limitation, and the stout, and high, and glorious of this people shall descend into it.  
Hear are two causes as (ye see) & two effects linked together, of these jews damnation, the one depending of the other. For as good cheer and sensuality brought these men to inconsideration of God's works and proceed towards sinners: so inconsideration brought them to the mouth and pits brim of hell. I say, that inconsideration of God's works towards sinners, brought them to this peril, for that it followeth in the very same place: And the Lord of hosts shall be exalted in judgement, and our holy God shall be sanctified in justice: as if he had said, that albeit you will not consider now God's judgements and justice, amidst the heat and pleasure of your feastings: yet shall he by excercising the same upon you hereafter, be known, exalted, and sanctified throughout the world. The like discourse maketh God himself by the same Prophet, to the daughter of Babylon, and by her, to every sinful and sensual soul figured by that name. 
Esay. 47.  Come down (saith he) and sit in the dust thou daughter of Babylon: 
The daughter of Babylon, forgetteth her end.  thou hast said, I shall be a Lady for ever, and hast not put upon thy heart the things thou shouldest, nor hast thou had remembrance of thy last end etc. Now therefore hearken thou delicate (daughter) which dwellest so confidently: there shall come upon thee an evil, whereof thou shalt not know the offspring, and a calamity shall rush upon thee, from which thou shalt not be able to deliver thee. A misery shall overtake thee upon the sudden, which thou shalt not know, etc.  
Holy jeremy, after he had weighed with himself what miseries for sin the Prophets Esay, Amos, Osee, joel, Abdias, Micheas, Nahum, Sophonias, and himself, (all which Prophets lived within the compass of one hundred years) had foretold to be imminent upon the world: not only to Samaria and the ten tribes of Israel, 
4. Regum. 15. et 17.  which were now already carried into banishment to the furthest parts of the East: but also to the states & Countries that most flourished at that time, (as by name to Babylon, Egypt, Damascus, Tyrus, Sidon, Moab, and finally to jerusalem and judea itself, which he foresaw should soon after most pitifully be destroyed,) when he saw also by long experience, that neither his words, nor the words and cries of the other forenamed Prophets, 
The complaint of jeremy for inconsideration.  could any thing move the hearts of wicked men: he broke forth into this most lamentable complaint; 
jeremy. 12.  Desolatione desolata est omnis terra, quia nullus est qui recogitet cord. The whole earth falleth into extreme ruin and desolation, for that there is no man which considereth deeply in his heart.  
This complaint made good jeremy in his days for compassion of his people, that ran miserably to perdition for want of consideration. And the same complaint with much more reason, may every good Christian make at this time, for the infinite souls of such as perish daily by inconsideration. Whereby, as by a general and remediless enchantment, many thousand souls are brought a sleep, and do find themselves within the gates of hell, before they mysdoubt any such inconvenience, being led through the vale of this present life as it were blindfolded, with the veil of careless negligence (like beasts to the slaughter house) & never permitted to see their own danger, until it be too late to remedy the same.  
Propterea captiws ductus est populus meus, quia non habuit scientiam, 
Esay, 5.  saith GOD by the mouth of Esay. Therefore, and for this cause, is my people led away captive in all bondage and slavery to perdition, for that they have no knowledge, no understanding of their own estate, no foresight of the times to come, no consideration of their danger. herehence floweth all the misery of my people, and yet this is a mystery that all men will not know.  
Will you see what a mystery and sealed secret this is? hearken then how one describeth the same, 
The mystery of inconsideration.  and with what circumstances. Furthermore (saith he) a certain hidden word was spoken unto me, 
job. 4.  and mine ear, as it were by stealth, received the veins of his whispering: it was in the horror of a vision by night, when dead sleep is wont to possess men. Fear came upon me and trembling, and all my bones were extremely terrified. At length a spirit passed by, in my presence, whereat the hairs of my flesh stood up in horror. There stood before me one whose face I knew not. His image was before mine eyes, and I heard his voice as the sound of a soft air.  
Hitherto is described in what manner and order this secret was revealed: but now what said this vision or spirit (think you) at the last? truly, he made a short discourse, to prove by the fall of the Angels for their sin, 
job. 4.  that much more, qui habitant domos luteas, et terrenum habent fundamentum, consumentur velut atinea, et de mane usque ad vesperam succidentur. 
A collection to be noted.  They who dwell in houses of mortar, (as all men do, whose bodies are of flesh) and they which have their foundation of earth, (as most folk of this world have, that put their confidence in things of this life,) they must all consume by little and little, as the cloth doth by the moth, and at length they must upon the sudden, (within less space perhaps then is from morning to night) be cut down and dispatched when they think least of it.  
And to show that herein standeth a point of high secrecy (I mean to consider & ponder well this discourse) he maketh his conclusion in these words immediately following; et quia nullus intelligit, in aeternum peribunt.  
And for that few or none of these men before mentioned, who have such earthly foundations, do understand this point aright, 
Lack of consideration, cause of eternal destruction.  (I mean of their sudden death, & cutting off from this world) therefore must they perish eternally, and this is a secret which few men will believe. Vir insipiens non cognoscet, (saith David) et stultus non intelliget haec: 
Psalm. 91. A point that fools will not consider.  an unadvised man will not learn these things, nor will a fool understand them: but what things? it ensueth in the same place: how wonderful the works of God, & how deep his cogitations are about sinners, who spring up as grass (and flourish in this world) ut intereant in seculum seculi, to the end they may perish for ever and ever.  
The Prophet Daniel had many visions, and strange revelations of great & high mysteries: but one amongst all other (and this the least) of the most dreadful judgements of God upon sinners in the end of the world. The vision was by the great river Tigris: 
Daniel. 10.  where, as divers Angels were attending about the banks: so upon the water itself stood one in the likeness of a man, of exceeding dreadful majesty; his apparel being only linen, through which his body shined like precious stone: 
A most terrible vision of Daniel, wherein he saw Christ.  his eyes like burning lamps: his face like flashing lightning: his arms & legs like brass inflamed, and his voice as the shout of a whole multitude of people that should speak together.  
This was Christ by all interpretation, at whose terrible presence when Daniel fell down dead, he was erected again by an Angel, and made strong to abide the vision, and so having heard & seen the most wonderful things that in his book he recounteth, he was bold to ask a question or two, for better understanding thereof, and his first question was, 
Daniel. 12.  how long it should be, ere these wonderful things took their end? whereunto the man upon the water answered, by stretching out both his brazen arms to heaven, and swearing strangely by him that lived for ever and ever; that it should be a time, and times, and half a time. Which answer, Daniel not understanding, began to question further, but he was cut of with this dispatch: 
A secret.  Go thy way. Daniel, for these speeches are shut up & sealed until the time preordained. And yet for his further instruction, it was added in the same place; 
Daniel. 12.  Impie agent impii, nec intelligent: wicked men will always do wickedly, 
Wilful ignorance.  and will not understand these mysteries, albeit we should never so much expound them.  
Whereby, as by all the rest that hitherto hath been alleged, is made apparent, that inconsideration, negligence, careless ignorance, and lack of understanding in our own estates, and in God's judgements & proceed with iniquity and sin, hath been a bane, & a common perdition of reckless men from time to time.  
And if we will turn our eyes to this our age, 
The cause of so much sin at this day.  much more shall we see the same to be true. For what is the cause (think you) why at this day we have so many of those people, whom holy job doth call abominable, that drink up iniquity as beasts do water, 
job. 15.  that, commit all sin, all injustice, all turpitude, without remorse or scruple of conscience? what is the cause of this (I say) but lack of consideration, lack of understanding, lack of knowledge? For as Christ said to jerusalem touching her destruction, 
Luke. 19  si cognovisses et tu, etc. If thou also (o sinful soul) didst know, what hangeth over thy head for this careless life of thine: if thou (daughter of Babylon) wouldst remember and ponder in thy heart, what shallbe the end of thy delights, thou wouldst not live so pleasantly as thou dost, 
Luke. 9  Nunc autem abscondita sunt ab occulis tuis. But now (saith Christ) these things are hidden from thine eyes.  
Not, but that thou mayst have known them if thou wouldst, but for that thou art one of them, who say to God, 
Voluntary inconsideration.  scientiam viarum tuarum nolumus, we will not have understanding of thy ways; one of them, 
job. 21.  qui sunt rebelles lumini, that are rebellious against the light, & illumination of God's grace, one of them, 
job. 23.  qui nolunt intelligere ut bene agant: that will not understand to do well. And finally, one of them, 
Proverb. 28.  qui declinant aures ne audiant legem, that turn away their ears to the end they may not hear God's law; 
Ibidem.  quorum oratio est execrabilis, whose not only life, but also prayer is execrable and detestable in the sight of their maker.  
Truly, nothing in reason can be less tolerable in the presence of God's majesty, then whereas he hath published a law unto us with so great charge to bear it in mind, to ponder in heart, 
Deu. 6. et 11. josua. 1. Psalm. 118.  to study & meditate upon it both day & night, at home & abroad, at our uprising & our down lying, to make it our cogitation, our discourse, our talk, our exercise, our rumination, 
Eccle. 6. et 22.  and our delight; that we should notwithstanding contemn the same, as to make it no part of our thought but rather to flee the knowledge thereof, as we see most men of the world do, for not troubling their consciences.  
But the holy Ghost hath laid down the reason hereof long ago in these words: 
Eccle. 17. The first cause why men fly consideration.  Cum sit timida nequitia testimonium condemnationis. For that wickedness in itself is always fearful, it giveth witness against itself of damnation, whensoever it thinketh of the Law of God, or of honesty. So Felix the Governor of jury, when S. Paul began to talk of justice, chastity, and Gods judgements before him: 
Acts. 24.  he was wonderfully afeard, and said to Paul, that he should departed for that time, and that he would call for him afterward, when occasion should require. But he never did, and what was the cause? for that (as josephus testifieth) he was a wicked man, 
joseph. li. 20. antiq. cap. 5.  and Drusilla his fair Lady that was with him at Saint Paul's speech, was not his true Wife, but taken by allurement and violence from another, and therefore it offended than both to hear preaching of chastity.  
This then is one principal cause, why men of this world will not enter into consideration of their own estate, and of God's commandments, lest they should read and see their own faults, and bear witness against themselves of their own condemnation. Whereunto the Scripture annexeth another cause, not far unlike to this, 
The second cause why men fly consideration.  which is, that worldly men do so drown themselves in the cares and cogitations of this life, as they leave in their minds no place to think upon God's affairs, which are the business of their own souls. This expresseth jeremy the Prophet most effectually, 
jeremy. 7.  when having made his complaint, that notwithstanding his preaching & crying in the Temple gate, for long time together, where all the people passed by him and heard him; yet no man (saith he) would enter into consideration, or say with himself, what have I done? and reason: 
jeremy. 8.  Omnes enim conversi sunt ad cursum suum, quasi equus impetu vadens ad praelium. All men are set upon their own courses and ways, and do run in the same with as great vehemency and fierce obstination, as a furious armed horse, when he heareth the Trumpet in the beginning of a battle. By which comparison, the holy Ghost expresseth very lively, the irrecoverable state of a settled worldly man, that followeth greedily his own designments in the negotiation of earth.  
These are two of the chief causes of inconsideration, I mean wilful malice, & obstinate corruption in the vanities of this life. And yet mentioneth the Scripture, a third sort also of inconsiderate men, 
The third cause of inconsideration.  who neither of direct malice, nor yet of great occupation in worldly affairs, do neglect consideration, but rather of a certain lightness & idle negligence, for that they will not trouble their heads with any thing but disport and recreation, of whom it is written: 
Wisdom. 15.  aestimanerunt lusum esse vitam nostram. They esteem this life of ours to be but a play-game. And in another place of the same men: 
Ecclesi. ●.  Ita securi viwnt quasi justorum facta habeant. They live as securely & confidently without care and cogitation, as if they had the good works of just men to stand for them. But as the holy Ghost pronounceth in the same place; hoc vanissimum, this is vanity and folly in the highest degree.  
For as in things of this life, he were but a foolish Merchant, 
A comparison.  that for quietness sake would never look into his account Book, whether he were behind hand or before: and as that Shyppe-maister were greatly to be laughed at, that for avoiding of care, would sit down and make good cheer, and let the ship go whether she would: so much more in the business of our soul, it is madness and folly, to fly consideration for eschewing of trouble, seeing in the end this negligence must needs turn upon us more trouble & and irremediable calamity.  
For as jeremy saith to all such men, 
jerem. 30.23.  in novissimo die intelligitis ea, in the end of your days, you shall not choose but know, and see and understand these things, which now for delicacy you will not take the pains to think of. But when shall this be trow you? he telleth plainly in the same place: 
In the end evil men shall understand, whether they will or no.  when the fury of our Lord shall come forth as a whirlwind, and shall rush and rest upon your heads as a tempest: then shall you know and understand these things.  

The example of the Babylonians.  It seemeth that the Babylonians were a people very faulty in this point of consideration (as all wealthy people are) not only by that which before hath been touched of the daughter of Babylon, that would not consider her ending days; but also, for that not long before the most terrible destruction of that great City by the Medes & Persians, God cried unto her in these words, 
Esay, 21.  My dearly beloved Babylon, put aside the table and stand upon thy watch: rise up you Princes from eating & drinking: take your Targets in your hands; go, and set a watchman upon the walls, & whatsoever he seeth, let him tell you.  
And then was there a watchman set upon the walls, and a Lion to denounce with open mouth, whatsoever danger he saw coming towards them. And GOD taught the Prophet to cry in this sort to their Sentinel or watchman; Custos quid de nocte? custos quid de nocte? Thou watchman, what seest thou coming towards thee by night? what espiest thou (o Sentinel) drawing on us in the darkness?  
By all which circumstance, what else is insinuated, but that God would have us stand upon our watch, 
We must stand upon our watch.  for that his judgements are to come upon the world by night, 
Luke. 12.  when men least think thereof? they are to come as a thief at midnight, as also in another place we are admonished: and therefore happy is the man that shall be found watchful. But now the door and sole entrance into this watch, 
Consideration the only door to our watch.  whereof the security of our eternal life dependeth, can be nothing else but consideration, for that where no consideration is, there can be no watch, nor foresight, nor knowledge of our estate; and consequently no hope of salvation, as holy S. Bernard holdeth; 
Bern. lib. 1. de consid.  which thing caused that blessed man to write five whole Books of consideration to Eugenius.  
Consideration is the thing that bringeth us to know GOD and ourselves. And touching God, it layeth before us his Majesty, his mercy, his judgements, his commandments, his promises, his threatenings, his proceeding with other men before us, whereby we may gather, what we also in time must expect at his hands.  
And for ourselves, 
The many commodities of consideration.  consideration the key that openeth the door to the closet of our heart, where all our books of account do lie: it is the looking glass, or rather the very eye of our soul, whereby she taketh the view of herself, & looketh into all her whole estate; into her riches, her debts, her duties, her negligences, her good gifts, her defects, her safety, her danger, her way she walketh in, her course she followeth, her pace she holdeth, and finally the place & end whereunto she draweth. And without this consideration she runneth on headlong into a thousand brakes and briars, stumbling at every step into some one inconvenience or other, and continually in peril of some great & deadly mischief.  
And wonderful (truly) it is, that in all other business of this life, men can see and confess, that nothing may be begun, prosecuted, or well ended without consideration, & yet in this great affair, of winning heaven, or falling into hell, few think consideration greatly necessary to be used.  
I might stand here to show the infinite other effects and commodities of consideration, 
Effects of consideration.  as that it is the watch or alarm bell, that stirreth up and awaketh all the powers of our mind: the match or tinder, that conceiveth and nourisheth the fire of devotion: the bellows that enkindeleth and inflameth the same, the spur that pricketh forward to all virtuous, zealous, and heroical acts; and the thing indeed, that giveth both light, life, and motion to our soul.  
Our faith is confirmed and increased by consideration of God's works and miracles; our hope by consideration of his promises, & of the true performance thereof to all them that ever trusted in him: 
How all virtues are stirred up and quickened by consideration.  our charity or love to God, by consideration of his benefits and innumerable deserts towards us: our humility by consideration of his greatness & of our own infirmity: our courage and fortitude, by contemplation of his assistance in all causes for his honour: our contempt of the world by consideration of the joys of heaven eternal: and so all other virtues both moral and divine, do take their heat, quickening, and vital spirit from consideration.  
By the exercise of consideration and meditation, holy David saith, 
Psalm. 38.  that he felt a burning fire to flame within his breast; that is, the fire of zeal, the fire of fervour in Religion, the fire of devotion, the fire of love towards God and his neighbour. And in anoplace he saith, 
Psalm. 76.  that by the same exercise he swept and purged his own spirit: which is to be understood, from the dust of this world, from the dregs of sin, from the contamination and coinquination of humane creatures, for that consideration indeed, is the very fan that severeth and driveth away the chaff from the corn.  
For which cause we shall never read of any holy man from the beginning of the world, neither before Christ nor after, who used not much & familiarly this most blessed exercise of consideration & pondering. 
The exercise of holy men touching consideration.  And for the first three patriarchs, it shall be sufficient to remember the custom of young Isaac recorded in Genesis. Which was to go forth towards night into the fields, 
Genesis. 24. The first three patriarchs.  ad meditandum, that is, to meditate, consider and ponder, upon the works, judgements, and commandments of God. And this he did being yet but a child and unmarried, (far different from the custom of young Gentlemen now adays, who frequent the fields to follow their vanities:) and as little Isaac could not have this custom but from his Father Abraham, so (no doubt) but he taught the same to his son jacob, & jacob again to his posterity.  

Moses and josua.  And as for Moses and his successor josua, it may easily be imagined how they used this exercise, by the most earnest exhortations, which they made thereof to others, in their speech and writings. 
Deu. 6. et 11.  The good kings of juda also, notwithstanding their many great temporal affairs, 
josua 1.  do testify of themselves concerning this exercise; as David almost every where, 
K. David.  that the commandments of God were his daily meditation, not only by day, and that tota die all the day, 
Psal 38. 62. and 118.  et per singulos dies, every day, & in matutino, in the morning, et septies in die, seven times a day: but also he insinnuateth this custom by night: 
Psalm. 76.  meditatus sum nocte cum cord meo, I do meditate by night in my heart upon thy commandments o Lord; signifying here by, both his watchfulness by night, when other men were a sleep, and the hearty care that he had of this exercise which we esteem so little.  
Solomon also King David's son, so long as he lived in the grace and favour of God, 
K. Solomon.  observed this exercise of his Father, and exhorteth other men, 
Eccle. 6.  to have continual & daily cogitation in this affair. Which if himself had continued still, it is likely he had never fallen from God by women as he did. The good King Ezechias, 
K. Ezechias.  is reported to have meditated like a Dove, that is, in silence & solitariness with himself alone, which is the true way of profitable meditation. 
Esay. 58.  Esay testifieth of his own watching by night in this exercise, 
Esay. 26.  and how he did the same with his spirit alone, in the very bowels of his heart.  
Holy job maketh mention, not only of his manner of considering, 
The consideration that job used, and the fruits thereof.  but what also he considered, and what effect he found in himself by the same. First he considered (as I said) the ways, footsteps, and commandments of GOD, & then his dreadful power: to wit, how no man was able to avert or turn away his cogitation, but that his soul did what it pleased, & by this (saith he) considerans eum timore solicitor: 
job. cap. 23.  I am made solicitous or watchful with fear: when I do consider him. In which words he insinuateth two most excellent effects of consideration; 
Two effects of consideration.  First, the fear of God, of which it is written, salutis thesaurus timor Domini, 
Esay. 32.  the fear of God is the treasure of salvation; and the second, that by this fear he was made solicitous, watchful, and diligent in God's service, of which the Prophet Micheas saith thus. 
Miche. 6.  I will tell thee (O man) what is good, & what our Lord requireth at thy hands: to wit, to do judgement and love mercy, and to walk solicitous and watchful with thy God.  
But thou o holy and blessed man job, did this exercise of consideration, 
A consideration upon the doings of job. job. cap. 9  bring forth in thee so great fear and terror of God? and so careful watchfulness for observing his commandments? now I see well the cause why thou writest of thyself: that thou didst doubt and fear all thy works and actions, were they never so circumspect. But what shall we say now adays (most happy Saint) who do not doubt so much as our own dissolute, careless, and immoderate actions, who feel no terror of God at all, nor do use any one jot of watchfulness in observing his commandments? truly, this proceedeth of nothing else but of inconsideration: it proceedeth of lack of knowledge both of God and of ourselves. For (doubtless) if we know either of these two things aright, (as indeed neither of them can be well understood without the other) it could not be, but that many of us would change our wrong courses.  
O merciful Lord, what sinful man in the world would live as he doth, if he knew either thee or himself as he should do? I mean, if he considered what thou art: and what thou hast been to other that lived and continued in sin as he doth? Not without great cause, cried so often and earnestly to thee, that holy Doctor of thy Church, for obtaining of these two points at thy hands: 
Augustin, in lib. confess.  ut cognoscam te, ut cognoscam me: that I may know thee, and that I may know myself, saith he, that is, that I may consider, & feel the true knowledge hereof, for many men do know, but with little commodity.  
We know and believe in gross the mysteries of our faith, 
Knowledge & belief in gross.  that there is a God which rewardeth good and evil, that he is terrible in his counsels upon the sons of men: that there is a hell for sinners, a heaven for good livers, a most dreadful day of judgement to come, a straight account to be demanded, & the like. All this we know and believe in general, as merchandise wrapped up together in a bundle. But for that we unfold not these things, nor rest upon them in particular: for that we let them not down into our hearts, nor do ruminate on them with leisure and attention: for that we chew them not well in mind by deep consideration, nor do digest them in heart, by the heat of meditation: they remain with us as a sword in his scabbard, and do help us as little unto good life, 
A similitude.  (for which they were revealed) as a preservative in our pocket never applied, can help our health. We bear the general knowledge of these mysteries locked up in our breasts, as sealed bags of treasure that we never told nor opened: and consequently, we have neither feeling, sense, or motion thereby, even as a man may carry fire about him in a flint stone without heat, and perfumes in a pommander without smell, except the one be beaten, and the other chafed.  

The importance of consideration.  All standeth then (good Reader) in this one point, for direction of ourselves in this life, & for reaping benefit by the mysteries of our faith and Religion; that we allot ourselves time to meditate, ponder, and consider what these things do teach us. For as the sick man, that had most excellent remedies and precious potions set before him, could expect no profit or ease thereby, if he only did look upon them, or smelled them, or took them into his mouth alone, or should cast them forth of his stomach again, before they were settled, or had time to work their operation: even so is it in this case of ours. And therefore with great reason said Saint Paul to Timothy, after he had taught him a long lesson, 
1. Tim. 4.  Haec meditare, meditate, consider, and ponder upon these things which I have showed you, as if in other speeches he had said: all that hitherto I have told you, or written for your instruction, and all that ever you have heard or learned beside, will avail you nothing for your salvation, except you meditate and ponder upon the same, and do suck out the juice thereof, by often consideration.  
Wherefore to conclude this chapter, 
The conclusion of the Chapter.  my dear and well-beloved brother, for that consideration is so precious and profitable, so needful and necessary a thing as hath been declared; I thought it convenient in this first front and entrance of my Book, to place the mention and diligent recommendation thereof, as a thing most requisite for all that ensueth. For without consideration, neither this that I have said already, nor any thing else that shall or may be said hereafter, can yield thee profit, as by most lamentable experience we see daily in the world, where many millions of men pass over their whole age without taking profit of so many good Books, 
The misery of the world.  so many preachings, so many virtuous examples, so many terrible chastisements of GOD upon sinners; which every where they see before their face. But yet for that they will not, or have not leisure, or dare not, or have no grace to enter into consideration thereof: they pass over all, as sick men do pills, diverting as much as they may, both their eyes & cogitations, from all such matters as are ungrateful unto them.  

jeremy. 30. and 23.  But as good jeremy saith, the time will come, when they shall be enforced to see & know, and consider these things, when perhaps it will be too late to reap any comfort or consolation thereby. Wherefore (dear brother) that which perforce thou must do in time to come) and that perchance to thy greater damnation, (I mean to enter into consideration of thine own estate) do that now willingly to thy comfort and consolation, for preparing the way to thy salvation. Prevent the day and redeem the time, 
Ephesians. 5.  according to S. Paul's wise counsel: run not headlong with the world to perdition: stay some time as holy jeremy admonisheth thee, and say to thyself, 
jeremy. 7.  what do I? whether do I go? what course hold I? what shall be my end? Take some time from thy pleasures, & from the company of thy pleasant friends, to do this, although it be with loss of some pastime and recreation: for I assure thee, it will recompense itself in the end, and make thee merry when thy laughing friends shall weep.  
The effect of all the considerations that ensue, is, rightly to know GOD, 
The effect of all the chapters following.  for by knowing him, we shall know ourselves, and all things else which are necessray for us to know: and without knowing him, all knowledge in the world is vanity, and mere folly. 
john. 17.  Haec est vita aeterna (saith Christ to his Father) ut te cognoscant solum Deum verum: et quem misisti jesum Christum. This is life everlasting, that men know thee which art only true God, and jesus Christ whom thou hast sent.  
God's nature and essence we cannot know in this life; but the only mean to know God in this world, 
The way to know GOD in this life.  is, to know his Majesty, to know his mercy, to know his justice, to know his judgements; to know his hatred to sin, his favour to the good, his benefits, and promises to all: his grace, his threats, his ways, his commandments, his dealings towards other men before us; all which things the considerations following do set before our eyes, and consequently they do teach us to know God aright. Read then therefore (dear brother) with attention, and remember the words that God useth to us all; 
Psalm. 45.  vacate & videte quoniam ego sum Deus. Take leisure, and consider that I am a God. It must not be done in haste, nor (as the fashion is) for curiosity only, to read three or four leaves in one place, and so in another: but it must be done with such serious attention, as appertaineth to so great a business, which (in truth) is the weightiest that possible under heaven may be taken in hand. It is the business whereof Christ meant especially, when he said, 
Luke. 10.  unum est necessarium, one only thing is necessary. For that all other things in this world, are but trifles to this, and this alone of itself, of more importance than they all.   

THAT THERE IS A GOD, WHICH REWARDETH GOOD AND evil, against all Atheists of old, and of our tyme.  
With the proofs alleged for the same, both by jew and Gentile.  
CHAP. II.  
IT is a thing both common and ordinary in sciences & arts, 
A common custom in sciences to suppose principles.  when they are learned or delivered by other, to suppose divers points & principles, and to pass them over without proof, as either known before to the learner, or else so manifest, easy, and evident of themselves, as they need no other proof, but only declaration.  
So when we take in hand to instruct a man in chivalry, 
An example in chivalry.  or feats of arms, we do suppose that he knoweth before (were he never so rude,) what a man, what a horse, what armour, what fight meaneth: as also that war is lawful and expedient in divers causes; that Princes of the world may wage the same; that soldiers have to live in order and discipline under their regiment; and that Kings for this cause do hold their Generals, Lieutenants, Colonels, Captains, and other like officers, in their bands, garrisons, camps, and armies.  

In handicrafts.  In manual arts and occupations likewise, it is evident, that divers things must be presupposed to be foreknown by the learner, as in husbandry or agriculture; in building, in painting, and other such exercises, when a man is to be taught or instructed, it were not convenient for the teacher, to stand upon every point or matter that appertaineth to the same, but must leave & pass over many things as apparent of themselves, or easily to be discerned of every learner by nature, sense, reason, or common experience.  

In liberal sciences.  But yet in liberal sciences and professions of learning, is this more apparent, where not only such common and vulgar points are to be presumed, without proof or discourse; 
Grounds to be granted in sciences.  but also certain propositions are to be granted in the beginning, as grounds whereupon to build all the rest that ensueth. So the Logician (for example) will have you yield ere he enter with you; 
In Logic.  that contradictory propositions cannot be together either false or true, neither, that one thing may be affirmed and denied of another in one and the self same respect and time.  
The Moral Philosopher will have you grant at the beginning, 
In Moral philosophy.  that there is both good and evil in men's actions: and that the one is to be followed, and the other refused. The Natural Philosopher will have you confess, 
In Natural philosophy.  that all physical bodies which depend of nature, have motion in themselves, and are subject to alterations, and what soever is moved, is moved of another. The Mathematique at his first entrance, 
In the Mathematics.  will demand your assent, that every whole, is bigger than his parts: as also, the Metaphysique or supernatural Philosopher, 
The metaphysic.  that nothing can be and not be, at one time. And so other such like principles and common grounds, in these and all other sciences are to be demanded, granted, and agreed upon at the beginning, for the better pursuit & establishment of that which hath to follow, being things in themselves (as you see) either by nature, common sense, or experience, most clear and manifest.  
And is not this also in Divinity (trow you) and in the affairs that we have now in 
In Divinity.  hand? yes truly, if we believe S. Paul● who writeth thus to the Hebrues: 
Hebrues. 11.  Cred●● oportet accedentem ad Deum, quia est, et inqu●rentibus se remunerator sit. He that is in coming towards God, must believe that then is a GOD, and that he is a rewarder of suc● as seek him. Behold here two principles wherein a man must be resolved before he● can seek or draw near unto God. 
Two principles in Divinity.  The one that there is a GOD: and the other, that th● same God is just, to reward every man according to his deserts.  
Which two principles or general ground are so evident indeed of their own natures and so engraffed by Gods own hand, into the mind and understanding of every particular man, at his nativity, (according to the saying of the Prophet: the light of thy countenance is sealed upon us O Lord, 
Psalm. 4. ) that were not the times we live in, tootoo wicked, & the shameless induration of sinners intolerable: we should not need to stand upon the proof of these points, for confirmation of our cause that we now entreat, of resolution; but rather supposing and assuring ourselves, that no reasonable creature living could doubt of these principles; should pursue only the consideration of other things that might stir up our wills to performance of our duties towards this God that hath created us, and remaineth to pay our reward at the end.  
But for so much as iniquity hath so advanced herself at this day in the hearts of many, 
The cause of this Chapter.  as not only to contemn and offend their maker, but also to deny him, for patronage of their evil life, and for extinguishing the worm of their own afflicted and most miserable consciences: I am enforced before all other things, to discover this fond and foul error of theirs, and to remove also this refuge of desperate iniquity, by showing the invincible verity of these two principles, the one depending of the other, in such sort, as the first being proved, the second hath of necessity to follow. For if once it be manifest, that there is a GOD, 
If there be a God, he is a just rewarder.  which hath care and providence of all those, whom he hath created and governeth; then must it ensue by force of all consequence, that he is also to reward the same men according to their good living, and deserts of this life.  
first then to prove this principle, that there is a GOD: I need use no other argument or reason in the world, but only to refer each man to his own 
* See Lactantius at large, in his book of the workmanship of the world.  sense, in beholding the world, whereof every part and portion is a most clear glass, representing God unto us, or rather a fair Table, 
The works of the world do declare the workman.  wherein God hath drawn and imprinted himself, in so manifest characters and legible Letters: as the simplest man living, may read and understand the same.  
In respect here of said the wise man so long ago. That vain and foolish were all those, who considering the works that are seen in this world, could not thereby rise to understand the workman. And he giveth this reason, 
Sapiens. 3.  a magnitudine enim spec●●● creaturae, cognoscibiliter poterit Creator horus videri. For that by the greatness of beauty in the creature, may the Creator thereof be seen and known. Which Saint Paul confirmeth, when he saith: 
Romans. 1.  that the invisible things of God, may be seen and known by the visible creatures of this world. Which is to be understood in this sense, that as a prisoner in a dungeon, may easily by a little beam that shineth in at a chynck, conceive there is a Sun, from whence that beam descendeth: and as a travailer in the wilderness that falleth upon some channel or brook, may ascend by the same to the well or Fountain: even so he, that beholdeth & considereth the wonderful works of this world, may thereby conceive also, the wonderful Artificer or workman that made them.  

A similitude.  If a man should pass by sea into some foreign, strange, or savage Country, where nothing else but birds and beasts do appear: yet if he should espy some exquisite building, or other work of art and reason in the place, he would presently assure himself, that some men dwelled or had been in that Country, for that such things could not be done by beasts or unreasonable creatures: even so in the view and consideration of this world.  
If we cast our eyes upon the heavens, 
The heavens teach God.  we remain astonished, with the miracles that we behold: but who made them? we see the skies of exceeding great highness: dystinguished with colours, and beauty most admirable; adorned with stars & Planets innumerable, and these so qualified with their divers, different, and unequal motions, as albeit they never move or go together, yet do they never give let or hindrance the one to the other, nor change their course out of order or season.  
Quis enarrabit caelorum rationem, & concentum caeli, quis dormire faciet? 
job. 28.  Who is able to declare the reason of these heavens, or who can make cease or sleep, the uniform course of their motions, saith GOD to job? As who would say, that because no man or mortal creature can do this; therefore may we imagine of what power and perfection their maker is. Which K. David had done when he pronounced, caeli enarrant gloriam Dei, & opera manuum eius, annunciat firmamentum: the heavens declare the glory of God, and the firmament doth preach the works of his hands unto us.  
If we pull down our eyes from heaven to earth, 
The earth teacheth us God.  we behold the same of an infinite bigness, distinguished with hills and dales, woods and pastures, covered with all variety of grass, herbs, flowers, and leaves; moistened with Rivers, as a body with veins, inhabited by creatures of innumerable kinds and qualities; enriched with inestimable and endless treasures: and yet itself standing, or hanging rather with all his weight and poised, in the midst of the air, as a little ball without prop or pillar. At which devise and most wonderful miracle, God himself, as it were, glorying, said unto job. 
job. cap. 38.  Where wert thou, when I laid the foundations of the earth? Tell me if thou have understanding, who measured it out, or drew his line upon the same? Whereupon are fastened the pillars of his foundation, or who laid the first corner stone thereof?  

The sea showeth God.  If we look neither up nor down, but cast our countenance only aside, we espy the Sea on each hand of us, that environeth round about the land. A vast creature, that containeth more wonders than man's tongue can express. A bottomless gulf, that with out running over, receiveth all Rivers which perpetually do flow. A restless fight and turmoil of waters, that never repose neither day or night. A dreadful, raging, and furious element, that swelleth and roareth, and threateneth the land, as though it would devour it all at once. And albeit in situation it be higher than the earth, 
Arist. lib. de mirabilibus.  as the Philosopher showeth, and do make assaults daily towards the same with most terrible cries, and waves mounted even to the sky; yet when it draweth near to the land, and to his appointed borders: it stayeth upon the sudden, though nothing be there to let it, and is enforced to recoil back again, murmuring as it were, for that it is not permitted to pass any further.  
Of which restraint, God asketh job this question. 
job. 38.  Who hath shut up the Sea with gates, when he breaketh forth in rage as from his mothers, womb? Whereunto no man being able to give answer, God answereth himself in these words. I have limited him with my bounds, and I have set him both a door and a bar, and have said unto him, hitherto shalt thou come, and shalt not pass further: here shalt thou break thy swelling waves.  
This in sum, is of things without us. But if we should leave these, and enter to seek God within ourselves, 
The things in man declare God.  whether we consider our bodies or our souls, or any one part thereof, we shall find so many strange things, or rather so many seas of miracles and wonders, that preach and teach their maker unto us; as we shall not only perceive & see God most evidently, 
jamblicus de Mist. cap. 1.  but rather (as a certain old Heathen hath written) we shall feel & handle him in his works. Which kind of speech also S. Paul himself doubteth not to use, affirming that God hath given space to every man in this life to seek him, si forte attractent eum aut inveniant, 
Acts. cap. 17.  if perhaps they would handle him, or find him out. Which manner of words do signify, that by consideration of God's creatures, and especially of the wonders in man himself, we may come to see and perceive the Creator so clearly, that in a sort we may be said to feel & handle him. So jointly do all things concur to the manifestation of their maker: so manifestly and effectually do they teach, demonstrate, and paint out God unto us; nothing being so little, that declareth not his greatness: nothing so great, which acknowledgeth not his sovereignty: nothing so low, that leadeth us not up to behold his Majesty: nothing so high, that descendeth not to teach us this verity.  
It were a labour without end, to go about in this place to allege what might be be said in the proof of this principle, that there is a GOD: seeing there was never yet learned man in the world, either Gentile or other, that acknowledged and confirmed not the same, being driven thereunto by the manifest evidence of the truth itself.  
If you object against me Diagoras, Protagoras, Theodorus Cyrenensis, Bion Borysthines, Epicurus, 
Old Atheists.  and some few others, that were open Atheists & denied God: 
Laertius. lib. 2. et 4. de vit. phylos.  I answer, that some of these were utterly unlearned, and rather sensual beasts then reasonable men; and consequently might deny any thing, according to the saying of holy David: the fool said in his heart, there is no God. 
Psalm. 13. and 52.  Others that had some smack of learning, rather jested at the falsehood of their own Panisme idols, than denied the being of one true God.  
But the most part of these men indeed, and such others as in old time were accounted Atheists; denied not GOD so much in words, as in life and facts; such as S. Paul called Atheists in his days, 
Romans. 1. Phillip. 3.  that obeyed their bellies, and followed their pleasures in sin and sensuality: not vouchsafing to think of God in this life, (such was the Epicure, and many other are at this day of his profession) but yet, 
Lactant. lib. 3. institutio.  (as Lactantius well noteth) when the same men came to be sober, and speak of judgement (as at their death, or other time of distress and misery,) they were as ready to confess GOD, as any other whatsoever.  
But for learned men, and people of discretion, sobriety, and judgement, there was never yet any (were he jew or Gentile) that doubted in this verity, but had means of probations to confirm the same, as more particularly in the rest of this Chapter shall be declared.  

How the Heathen proved there was a God. SECT. 2.  
AMong the Gentiles or Heathen people, those men were always of most credit and estimation, that professed the love of wisdom, & for that respect were termed Philosophers. 
Philosophers.  Who being divided into divers sorts & sects, had four principal sciences, whereof they made profession, each one of these having other lower sciences comprehended under it.  

Four principal sciences.  The first of these four, is called Natural philosophy; the second, Moral; the third, Supernatural, or Metaphysic; the fourth, Mathematique. And for the first three, they have each one their proper means and peculiar proofs, whereby to convince, that there is a God. The fourth, which is the Mathematique, 
The Mathematique proveth not God.  for that it hath no consideration at all, of the efficient or final cause of things, (under which two respects and consideration only God may be known & declared to men in this world:) therefore this science hath no proper mean peculiar to itself, for proving this verity, as the other sciences have; but receiveth the same as borrowed of the former.  

THE NATURAL PHILOSOPHER.  
THE Natural Philosopher among the Gentiles, had infinite arguments to prove by the creatures that there was a God, but all he reduced to three principal and general heads, which he termed ex Motu, ex Fine, & ex Causa efficient. That is, arguments drawn from the Motions, from the Ends, and from the Cause efficient of creatures that we behold; which terms, the examples following shall make clear and manifest.  
The argument of Motion, standeth upon this general ground in philosophy, 
The first argument in Natural philosophy.  that what soever is moved, is moved of another. 
Aristo. lib. 7. et 8. phy.  Wherein also is observed, that in the motions of creatures, there is a subordination the one to the other. As for example; these inferior bodies upon earth, are moved and altered by the air and other elements: and the elements are moved by the influence and motion of the Moon, Sun, and other heavenly bodies; these Planets again are moved from the highest Orb or Sphere of all, 
Primum mobile.  that is called the first movable, above which we can go no further among creatures.  
Now then asketh the Philosopher here, who moveth this first movable? for if you say that it moveth itself, it is against our former ground, that nothing is moved in nature, but of another. And if you say, that some other thing moveth it; then is the question again, who moveth that other? and so from one to one, until you come to some thing that moveth, and is not moved of an other, and that must be God, which is above all nature.  


Plato. lib. 10. de legib.  
Aristo. lib. 8. phys. cap. 5.   This was the common argument of Plato, and of Aristotle, and of all the best Philosophers. And they thought it a demonstration unavoidable, and it seemeth they were admonished of this argument by consideraon of the clock, 
An argument taken from the Clock.  whose hammer when it striketh, showeth the next wheel whereby it is moved: and that wheel showeth to another wheel; and so from one to one, until you come to him that was the first cause of motion to all the wheels, that is, to the Clock-maker himself.  
Aristotle, to King Alexander, useth this pretty similitude. 
Arist. libro. de mundo.  That as in a Quyar of singers, when the foreman hath given the first tune or note, there ensueth presently a sweet harmony, and consent of all other voices, both great and small, sharp and mean: so God in the creation of this world, 
A similitude.  having given once the first push or motion to the highest heaven, called Primum mobile, there ensueth upon the same, all other motions of heavens, planets, elements, & other bodies, in most admirable order, concord, and congruetie, for conservation and government of the whole. And thus is GOD proved by the argument of motion.  
The other two arguments of the End, and of the Cause efficient of creatures, 
The second argument of Natural philosophy.  are made evident in a certain manner by this that hath been spoken of motion. For seeing by experience, that every thing brought forth in nature, hath a peculiar end appointed, whereto it is directed by the self same nature, (as we see the bird is directed to build her nest by nature, the Fox to make his den, and so the like in all other creatures:) the Philosopher asketh here, what thing is that, which directeth nature herself, seeing each thing must have somewhat to direct it to his end? And no answer can be made, but that the Director of Nature, must be some thing above nature, which is God himself. This argument of the final End, is most excellently handled, by Philo judeus, 
Phylo. lib. de ●pificio mundi.  in his learned treatise of the workmanship of the world.  

The third argument of Natural philosophy.  From the Cause efficient, the Philosopher disputeth thus. It is evident by all reason, in respect of the corruptions, alterations, & perpetual motions of all creatures, that this world had a beginning; and 
* 
vide Plutarch de placitis Phylos.  
Arist. lib. 8. phys. et lib. de Gen. et corrup.  
Arist. lib. de mundo. et vide Plotin. lib. de mundo.   all excellent Philosophers that ever were, have agreed thereupon, except Aristotle for a time, who held a fantasy, that the world had no beginning; but was from all eternity, albeit at last in his old age, he confessed the contraries in his book to King Alexander.  
This then being so, that this world had a beginning, it must needs follow also, that it had an efficient Cause. Now then is the question, who is that Efficient cause that made the world? if you say, that it made itself, it is absurd; for how could it have power to make itself, before itself was, & before it had any being at all? If you say that some thing within the world, made the world: that is, that some one part of the world, made the whole: this is more absurd; for it is, as if a man should say, that the finger, (& this before it was a finger, or part of the body) did make the whole body.  
Wherefore we must confess by force of this argument, that a greater and more excellent thing, then is the whole world put together, or then any part thereof made the world, & was the Cause efficient of the frame that we see; and this can be nothing else but God that is above the world. So that hereby we see, how many ways the Natural Philosopher is fraught with arguments, to prove there is a God, & that by reason only, without all light or assistance of faith.   

THE METAPHISIQVE, AND HIS ARGUMENTS.  
But the metaphysic, or Supernatural Philosopher among the Gentiles, as he to whom it appertained most in special to handle these high and supernatural affairs, had many more arguments, and demonstrations, to prove & convince the being of one God.  
And first of all he said, that it could not stand with any possibility in his science, 
The first argument in metaphysic.  that ens finitum, a thing finite, or closed with in bounds and limits, (as this world and every creature therein is,) could be, but from some Maker or Creator. For (saith he) the thing that in itself is not infinite, hath his bounds and limits, and consequently there must be some thing, that assigned these bounds & limits. And seeing in this world there is no creature so great, which hath not bounds and limits: we must of necessity imagine some infinite supreme Creator or Maker that limited these creatures, even as we see, that the Potter (at his pleasure) giveth bounds and limits to the pot that he frameth.  
This argument the metaphysic confirmeth by a ruled principle in his science, 
A maximè in Metaphysic.  that every thing which is by participation, must be reduced and referred to some other thing, that is not by participation, but of itself. 
Arist. lib. 2. metaphy. capit. 2.  And he calleth a thing by participation, which is not in the fullest or highest degree of perfection in his kind, but may have addition made unto it. As for example; water, or any thing else that is heated by the fire, is hot by participation, and not of itself, for that it may always be hotter, and have addition of heat made unto it; But fire is ho●e of itself, and not by participation, for that it hath heat in the highest degree, and in that kind can receive no addition; wherefore the heat of all other things, which are hot by participation of fire, are reduced (concerning their heat) to the heat of fire, as to their original.  
Now then (saith the Metaphysic) we see by experience, that all the creatures and parts of this world, are things by participation only, for that they are infinite in nature, and have limitations in all their perfections, and may receive additions to the same, 
How all creatures are by participation of God.  and consequently, they must of necessity be referred to some higher cause that is infinite in perfection, and consisteth of itself alone, without participation from others: and this is God, who being absolute, endless, and without all limitation of perfection in himself, deriveth from his own incomprehensible infiniteness, certain limited natures & perfections to every creature; which perfections is creatures, are nothing else, but little particles, and participations of the bottomless sea of perfections in the Creator, whereunto they are to be referred and reduced, as the beam to the Sun, and the brook to the Fountain.  
A second argument useth the metaphysic, 
The second argument in Metaphysic.  grounded upon certain rules of unity, whereof one principal is, 
Multitude.  that every multitude or distinction of things, proceedeth from some unity, as from his fountain. 
Plato. in Parmen.  This he showeth by many examples of things in this world. For we see by experience, that the divers motions or moving of the lower Spheres or bodies celestial, do proceed of the moving of one highest sphere, and are to be referred to the same, 
Primum mobile.  as to their fountain. Many Rivers are reduced to one well or offspring: innumerable beams to one Sun: and all the boughs of a tree, to one stock.  
In the body of Man, which for his beauty and variety is called, the little world, 
MICROCOSMOS.  the veins which are without number, have all one beginning in the liver, the arteres, in the heart, the sinews, in the brain. And that which is more, the infinite actions of life, sense, 
The infinite things that proceed from the soul.  and reason in man, as generations, corruptions, nourishments, digestions, and alterations; feeling, smelling, tasting, seeing, hearing, moving, speaking, thinking, remembering, discoursing, and ten hundredth thousand particular actions, operations, and motions beside, which are exercised in man's body, under these or other such names and appellations; all these (I say) being infinite in number, most admirable in order, and distinct in every their office and operation, do receive notwithstanding their beginning from one most simple unity, and indivisible substance, called the soul, which produceth, governeth, and directeth them all, to so innumerable, different, and contrary functions.  
By this concludeth the Metaphysic, that as among the creatures, we find this most excellent order and connexion of things, whereby one bringeth forth many, and every multitude is referred to his unity: so much more in all reason, must the whole frame of creatures contained in this world, (wherein there are so many millions of multitudes with their unities,) be referred to one most simple and abstract unity, that gave beginning to them all, and this is God.  
A third argument useth the metaphysic, 
The third argument in Metaphysic. Subordination.  derived from the subordination of creatures in this world; which subordination is such, and so wonderful; as we see no creature by nature serveth itself, but another, & altogether do conspire in serving the common.  
We see the heavens do move about continually without ceasing, and this not to serve themselves, but inferior creatures, less excellent than themselves. We see that water moisteneth the ground, the air cooleth, openeth, and cherisheth the same, the Sun heateth and quickeneth it, the Moon and Stars pour forth their influence, the winds refresh it, and all this not for themselves, but for other. The earth again, that receiveth these services, useth not the same for herself, or for her own commodity, but to bring forth grass wherewith to feed Cat-tail, and they feed not for themselves, but to give nourishment unto man.  

A similitude.  Now then (saith the Metaphysic) if a man that stood a far off upon a mountain, should see in a field under him, a great, huge, and main Army of soldiers, most excellent well appointed; each one in order agreeing with the other; divided into ranks, Squadrons, Companies, and offices; subordinate the one to the other by degrees; and yet all tending one way, all their faces bend upon one place, all moving, marching, and turning together: all endeavouring with alacrity towards the performance of one common service by mutual assistance, without dissension, discord, difference, or clamour: he that should see this (saith the metaphysic) as he could not but imagine some general high Captain to be among these soldiers, whom all obeyed, and from whose supreme commandment and order, this most excellent subordination, agreement, & union proceeded; so much more, upon consideration of the former coherence, consent and miraculous subordination of creatures among themselves in their operations, must we infer, that they have some general commander over them all, by whose supreme disposition, each creature hath his charge & peculiar task appointed, which he must perform, for the common and universal service of the whole.  
The fourth reason or argument alleged by the Supernatural Philosopher, 
The fourth argument in Metaphysic.  is, of the marvelous providence, 
Providence.  art and wisdom, discovered in the making of every least creature within the world. For seeing there is nothing so little, nothing so base or contemptible, within the compass of this heaven that covereth us, but if you consider it, you find, both art, order, proportion, beauty, & excellency in the same: this cannot proceed of fortune, as foolish 
* Lucretius made divers books against the workmanship of the world.  Lucretius and some other would have it, for that fortune is casualty without order, rule, or certainty, and therefore needs it must come from the wisdom and providence of some omnipotent Creator.  
If you take a fly, or a flea, or a leaf from a tree, or any other, the least creature that is extant in the world, and consider the same attentively: you shall find more miracles, than parts therein; you shall find such proportion of members, such variety of colours, such distinction of offices, such correspondence of instruments, and those so fit, so well framed, so coherent, and so subordinate: as the more ye contemplate, the more ye shall marvel, neither is there any one thing in the world more effectual, to draw a man to the love and admiration of his Creator, then to exercise himself often in this contemplation, for if his heart be not of stone, this will move his affection.  

Galen. lib. 5. de usu part.  We read of Galen, a profane & very irreligious Physician, who as himself confesseth in a certain place, taking upon him to consider of the parts of man's body; and finding much wisdom in the order, use, and disposition of the same, sought first to give the praise and glory thereof to nature, or to some other cause then to God. But in process of time, being oppressed (as it were) with the exceeding great wisdom, cunning, and providence, which he discovered in every least parcel and particle of man's body, wherein nothing was redundant, nothing defective, nothing possible to be added, altered or better devised: he b●ake forth into these words: 
Lib. 3. de usu part.  Compono hic profecto canticum in Creatoris nostri laudem, quod ultrares suas ornare voluit, melius quam ulla arte possent. Here truly do I make a song in the praise of our Creator, for that of his own accord, it hath pleased him to adorn and beautify his things better, then by any art possible it could be imagined.  
Hereby then doth the Metaphysic gather and conclude most evidently, that there is a GOD, a Creator, a most wise & powerful artificer that made all things: such a one, as exceedeth all bounds of nature, & of humane ability. For if all the world should join together, they could not make the least creature which we see in this world. He concludeth also, that the foresight and providence of this Creator is infinite, for things to come in all eternity; & finally, that his wisdom and cogitations are inscrutable. And albeit sometime he reveal unto us some part thereof; yet often again we err therein. For which cause, a wise Heathen Platonic concludeth thus, 
A wonderful speech of a Heathen.  after long search about these affairs. I will praise God (saith he) in those things I understand, and I will admire him in those things which I understand not. For I see that myself oftentimes, do things wherein my servants are blind and conceive no reason; 
Plotin. lib. de provi.  As also I have seen little children, cast into the fire jewels of great price, & their father's writings of great learning and wisdom, for that they were not of capacity to understand the value, and worthiness of the thing.  

The fift argument in metaphysic.  One argument more will I allege of the metaphysic, grounded upon the immortality of man's soul; 
Immortality of the soul.  which immortality, is proved with one consent of all learned men, (as Plato allegeth) for that it is a spirit and immaterial substance, 
Plato. lib. 10. de repub.  whose nature dependeth not of the state of our mortal body, for so by experience we see daily, that in old men and withered sickly bodies, the mind and soul is more quick, clear; pregnant, and lively than it was in youth, when the body was most lusty.  
The same is also proved by the unquenchable desire which our mind hath of learning, knowledge, wisdom, and other such spiritual and immaterial things, wherein her thirst by nature is so great, as it cannot be satisfied in this life, neither can the objects of sense and bodily pleasures, or any other commodity or delight of this material world, content or satiate the restless desire of this immaterial creature. Which is an evident argument to the Philosopher, that some other object & contentation, 
When the desire of our soul shall be satisfied.  is prepared for her in another world, and that of such excellency, and supereminent perfection, as it shall have in it all wisdom, all learning, all knowledge, all beauty, and all other causes of love, joy, and contentation, wherein our soul may rest for ever.  
This being so (saith the Philosopher) that the soul and mind of man is immortal, of necessity it must ensue, that an immortal Creator sent the same into our bodies, and that to him again it must return after her departure from this life here. This was the true meaning indeed (
* Themist. in lib de anima.  how soever some later interpreters have misunderstood the same) of that ancient doctrine of old Philosophers, which Plutarch allegeth out of Pythagoras and Plato: 
Plut. de placit. Philoso.  affirming, that all particular souls of men, came sent from one general & common soul of the whole world, as sparkles from the fire, and beams from the common Sun: and that after their separation from their bodies, they shall return again to that general soul, called anima mundi, 
The meaning of old Philosophers, touching Anima mundj.  the soul of the world, (for that it giveth life and being to the world) and so to remain with that general soul eternally.  
This was the doctrine of old Philosophers, which seemeth indeed, to have been nothing else, (though delivered in other speeches) but that which Solomon himself affirmeth in plainer words, 
Eccle. 12.  et spiritus redibit ad Deum, qui dedit illum: and our soul or spirit shall return to God that gave it unto us. And this may suffice for a taste of that which the metaphysic or Supernatural Philosopher can say for proof, that there is a God.   

THE MORAL PHILOSOPHER.  
THere remaineth yet a third part of humane wisdom or philosophy, called Moral, whose reasons and arguments for proof of this verity, I have of purpose referred to the last place, for that they be more plain and easy than the former, and more sensible to the capacity of every simple and unlearned reader.  

The first argument of Moral philosophy.  For first of all, he observeth in the very natural inclination of man, (be his manners otherwise never so evil) that there is a certain propension and disposition to confess some God or Deity; as by example he proveth in all Nations, were they never so fierce or barbarous, yet always confessed they some God by nature, though no man did teach or instruct them therein. The same is confirmed, by the common use of all Heathens, in 
* Tertullian handleth this point excellently in Apolog.  lifting up their eyes & hands to heaven, in any sudden distress that cometh upon them. Which importeth that nature herself hath engrafted this feeling, that there is a God. Yea, further he allegeth, that by experience of all ages, it hath been proved, that Atheists themselves, that is, such men, as in their health and prosperity, for more liberty of sinful life, would strive against the being of any GOD; when they came to die, or fall into any great misery, they of all other men, would show themselves most fearful of this God, as Seneca declareth, 
Seneca. lib. 1. de ira.  & as Suetonius showeth in the example of Caligula. 
Sueton in Callig.  Which is a token, that their conscience enforced them to believe a Godhead.  
Nay, Zeno the Philosopher was wont to say, 
The saying of Zeno touching the death of Atheists.  that it seemed to him a more substantial proof of this verity, to hear an Atheist at his dying day, preach God from a pair of gallows, or rather such place of misery, (when he asked God and nature forgiveness) them to hear all the Philosophers in the world dispute the point; for that at this instant of death and misery, it is like, that such good fellows, do speak in earnest and sobriety of spirit, who before in their wantonness, impugned God, either of vanity, ambition, sensuality, or dissimulation.  
Now then, when the Moral Philosopher hath proved by this natural inclination of man, that there is a God, which hath imprinted in us such a feeling of himself, as no conscience can deny him, when it cometh to speak sincerely: then steppeth he a degree further, and proveth that this God which is acknowledged, can be but one; 
The reason why there can be but one God.  for that, if he be God, he must be infinite: and if he be infinite, he can have no companion, for that two infinite things cannot stand together, without impeachment the one of the others infinity.  

Lact. lib. 2. diui. instit cap. 2.  He proveth the same by the custom of most Gentiles, who (as Lactantius well noted in his time) when they swore, or cursed, or prayed, or wished any thing heartily, (especially in affliction, that lighteneth the understanding:) their fashion was to say, 
Deus, es non dij.  God, and not the Gods. And for the learneder sort of them, how soever they dissembled, and applied themselves outwardly to the error of the common people: yet in earnest they never spoke of more than of one God, as Plato signifieth of himself to Dionysius King of Sicily, in a certain Letter, wherein he gave him a sign when he spoke in earnest, and when in jest. 
Plato. ep 13. add Dionys.  Hinc disces tu, scribam ego serio, nec ne: cum serio, ordior Epistolam ab uno Deo, cum secus, a pluribus. By this sign shall ye know, whether I write in earnest or not: For when I write in earnest, I begin my Letter with one God, and when I write not in earnest, I do begin my Letter in the name of many gods.  
julian the Apostata, in his three most scornful books that he wrote against us Christians, 
Cyrillus. lib. 2. contra julian.  (whom contemptuously he called Galileans) endeavouring by all his means to advance and set forth the honour of Paganism, allegeth this Plato for a chief pillar and father thereof, and dareth prefer him before our Moses: 
Plotinus Enne● 1. lib. 8.1. 2. ●● Eu. 6. lib. 4. cap. 12.3.4. Porphy. lib. 2. de abst. et lib. de occa. cap. 21.  & yet you see what he testifieth of himself. And that this was his perpetual opinion, three of his most worthiest scholars, I mean, three of the most learned that ever professed the Platonic sect, Plotinus, Porphyrius, and Proclus, 
Procl. in theolo. Platon. et lib. de anima. et Daem. 1.31.42.53.  all Heathens themselves, do testify and prove in divers parts of their works, assuring, that both they and their Master Plato, never believed in deed but only one God. And as for Socrates that was Plato's Master, 
Socrates.  and pronounced by the Oracle of Apollo, to be the wisest man in all Greece; 
Apuleius, Alegus, et Laerti. in vita Socratis.  the world knoweth that he was put to death for jesting at the multitude of gods among the Gentiles.  
Aristotle that ensued after Plato, began the sect of Peripatetics, 
Aristotle, and the Peripatetics.  and was a man so much given to the search of Nature, as in many things he forgot the Author of Nature, or at least wise he treated little, and very doubtfully thereof, yet in his old age, when he came to write the book of the world to King Alexander, (which Book S. justine the Martyr esteemed greatly, 
justin. in Apolo.  & called it the Epitome of all Aristotle's true philosophy;) he resolveth the matter more clearly, saying thus of GOD: 
Arist. lib. de. mundo.  He is the father of gods and men; he is the maker and conserver of all things that be in the world. And he addeth further in the self same place, that the multitude of many gods, 
Theo. in metaph. Alex.  was invented to express the power of this one God, by the multitude of his ministers: 
Aphrod. lib. de provident.  so that he maketh all gods to be servants beside only one. Which sentence of their Master, Theophrastus and Aphrodiseus, two principal Peripatetics, do confirm at large.  

Zeno and the Stoics.  Zeno the chief and father of all the Stoics was wont to say, as Aristotle reporteth, that, either one God, or no God. Which opinion is averred every where, by Plutarch and Seneca, 

Plut. de oracul. defect. de tranq. de quest. Plat. Seneca. de vita beat. de provid. in epist.  
Epict. apud Arrianum.   two most excellent writers, and great admirers of the Stoic severity. And before them, by Epictetus, a man of singular account in that sect, whose words were esteemed oracles. Dicendum ante omnia, unum esse D●um, omnia regere, omnibus providere. Before all things (saith he) we must affirm that there is one God, and that this God governeth all, and hath providence over all.  

The Academics.  As for the academics, who made the fourth division or sect of Philosophers, it is sufficient which I have mentioned before, that Socrates their founder, was caused to die for his opinion in this matter; albeit it seem, that such as ensued in that sect, whose profession was to dispute and doubt of every thing, 
* So in this time of variety of sects.  came at length, by their much jangling and disputing, to believe and hold nothing. Whereof Cicero himself may be an example, who in his books De natura Deorum, followeth so far the Academical vein of doubtful disputing to and fro, about the nature of gods: as he may seem, (& so did he to divers Christians of the primitive Church) to be very irresolute whether there were any God or no. Albeit in the end, he make show to conclude very plainly and peremptorily with the Stoics. 
Arnob. contrae gentes.   
All the four sects of Philosophers then, 
All old Philosophers acknowledged one God.  who in their times bore the credit of learning and wisdom, made profession of one GOD, when they came to speak as they thought. But if we ascend up higher to the days before these sects began, that is, to 
* Vide apud Plutarch. de placitis. Philos. Trismeg. in Paemand. et in Asclep.  Pythagoras, and Archytas Tarentinus, & before them again, to Mercurius Trismegistus, that was the first parent of Philosophy to the Egyptians: we shall find them so resolute and plain in this point, as no Christian can be more. Wherefore he that desireth to see innumerable examples, as well of these men's sayings, as of other learned Heathens of all ages: let him read but S. Cyril● first book against julian the Apostata, or Lactantius his first & second books against the Gentiles, and he shall remain satisfied.  

The recollection of the first argument in Moral Philosophy.  This than is the Moral Philosophers first argument: the inclination of all people to believe a Godhead: the instinct of nature to confess it, the force of man's conscience to fear it, the custom of all Nations to adore it. And finally, the consent & full agreement of all learned and wise men, in applying this Godhead not to many, but to one only, that made this world, and governeth the same. Non hominibus, non daemonibus, non diis ipsis, quos non naturae ratione, sed honoris causa Deos nominamus. 
Trismeg. in P●man. cap 2.3. 4.5.6. etc., In Asclep. cap. 1. 2. 6. etc.  We do not attribute the appellation of true God (saith Trismegistus) either unto men, or unto devils, or unto the multitude of other gods themselves, for that we call them gods, not in respect of their natures, but for honours sake. That is, we call them gods, to honour them for their famous acts, and not for that we think them in nature true gods. Which Cicero confirmeth in these words; 
Cicero his opinion of the multitude of paynim gods how they were made.  The life of man and common custom, hath now received, to lift up to heaven by fame and good will, such men, as for their benefits are accounted excellent. And herehence it cometh, that Hercules, Castor, Pollux, AEsculapius, and Liber, are now become gods, and heaven almost is filled with mankind.  
The second argument of Moral philosophy, 
The second argument of Moral philosophy.  is, de ultimo fine, & summo hominis bono: that is, concerning the last end of man, and of his highest or supreme felicity, where by the being of God is also confirmed. And albeit I have said somewhat of man's end before: yet that which in this place I am to add, is more proper and peculiar to Moral philosophy. For as other sciences may and do consider the final ends of other creatures, which are divers, and yet all concur for the service of man: so this science of Moral philosophy, doth properly consider the final end of man himself, calling it, summum bonum, his greatest and highest happiness, whereunto he was created, and whereunto he tendeth in this life, and wherein he resteth and reposeth without further motion or appetite, when he hath obtained it.  
For better understanding whereof, 
Every thing in this world hath a natural desire to his end.  it is to be considered, that every thing in this world hath some particular end, together with an appetite and desire engrafted by nature to that end: which desire ceaseth when the end is obtained. As for example, a stone hath a natural appetite to go downwarde to the Centre or middle of the earth, and so it resteth in no place, (except by violence it be stayed) until it come thither. On the contrary, fire, reposeth no where, (except it be restrained) until it mount above the air to his peculiar & natural place of abode, where, of itself it resteth. And so in other things that are without sense, there is a certain appetite and desire to their end, which end being once obtained, that desire and appetite, of itself reposeth.  
In beasts likewise we behold, that they have a desire to fill their bellies, and to satisfy their other senses, which being satisfied, they remain contented, and desire nothing else, until the same appetite of sense want his object again. Whereby we perceive, that sensuality or contentation of the senses, 
The felicity of beasts.  is the final end desired of beasts, and their very summum bonum, or supreme felicity.  
But in man, albeit for maintenance of the body, there be this appetite also to satisfy his senses, according to the lower proportion of his mind, that is called sensitive: 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 peculiar to man, and distinguisheth him from unreasonable beasts,) he hath an appetite of some more high & excellent object, then is the contentation of these senses: for that by experience we see and feel, that oftentimes, when the senses be all satisfied, yet is the mind not quiet, which argueth, that sensuality, or sensual delectation, is not our summum bonum, wherein our mind must rest, and enjoy her felicity.  
Hereupon have Philosophers and wise men fallen to dispute in all ages, what should be the final felicity and summum bonum of mankind? And Cicero saith, that this point, is, cardo totius phylosophiae: 
Cic. lib. definib. bonorum et malorum.  the very hook or hinge whereupon all philosophy hangeth. For that this being once found out, clear it is, that all other things and actions, are to to be referred to the obtaining of this end and happiness. And therefore about this point there hath been marvelous contention and sight among Philosophers; 
The contention of Philosophers about the felicity of man.  the Stoics refuting the Epicures, and the Peripatetics refuting again the Stoics, and the Platoniques, (who went nearest the truth) impugning and refuting both the one & the other: and this dissension went so far forth, the one part assigning one thing, and the other another, to be this felicity or summum bonum, that Marcus Varro, a most learned Roman, 
Aug. lib 19 the civit. cap. 1.  gathered two hundredth fourscore and eight different opinions (as S. Austin noteth) about this matter.  
And finally, when all was said and examined, Plato found, that nothing which might be named or imagined in this life, could be the felicity or summum bonum of man, for that it could not satisfy the desire of our mind. And therefore he pronounceth this general sentence. It is impossible that men should find their felicity, (or summum bonum) in this life, seek what way they will, but in the next life without all doubt it must be found. 
The sentence of Plato in Phaedon.  The reason of which sentence & determination was, for that Plato was able to refute any thing, that the other Philosophers did or could name, to be our felicity and final end in this life; were it Riches, Honours, Pleasures, moral virtues, or other like, which each sect did assign.  
As for example, he proved that riches could not be our summum bonum or happiness, 
How nothing in this life can be our felicity  for that they are uncertain, undurable, vain, variable, and things that bring with them more danger oftentimes and trouble of mind, than poverty doth. Honours he refeled, for that besides their vanity, they depend of the mouth & minds of other men, who are changeable and inconstant. Pleasures of the body & voluptuousness, for that they are common to us with beasts, and always have annexed their sting, & dyscontentation, when they are passed. Moral virtues, for that they consist in a certain perpetual fight and war with our own passions, which never give us rest or repose in this life. Finally, whether soever we turn ourselves, or what soever we lay our hands upon in this life, to make our felicity or summum bonum, it faileth us (saith Plato) neither giveth it any durable contentation to our mind, wherefore this felicity is to be sought and obtained in the life to come.  
Thus far● arriveth Moral Philosophy by reason, 
How far Moral philosophy reacheth in determining man's felicity.  to prove, that man's felicity or final end, cannot be in any thing of this life or world. It proveth also by the same reason, (as in part it hath been touched before) that this felicity of our mind in the life to come, must be a spiritual and immaterial object, for that our mind and soul is a spirit: it must be immortal, for that our soul is immortal. But what? goeth yet humane philosophy any further? or can Plato assign the particular point wherein it standeth? Hear his words, and confess, that not without reason he was called Divine. In this it co●●isteth (saith he) ut coniungamur Deo qui omnis beatitudinis, fastigium, meta, finis. 
Plato in Phaed.  That we be joined to God, who is the top, the butt, and the end of all blessedness. And can any Christian (think you) say more than this? Yet hearken what a scholar of his saith, for explication of his masters sentence. Supremus hominis finis, supremum bonum, id est Deus. 
Plotinus. Enu. 1. lib. 4. cap. 1.  The final end of man whereto he tendeth, is a supreme or sovereign good thing, and this is God himself. By which words we see, that these Heathens, by the end of man, could find out GOD, which was the second argument propounded in Moral philosophy.  

The third argument in Moral Philosophy, touching reward & punishment.  A third argument useth the Moral philosopher, for proof of God, (which shall be the last I will allege in this place) deduced from consideration of good and evil, vice & virtue, & especially of the reward 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, creatures & actions of this world, that pass from the Creator, we see proportion, order, justice, wisdom, & providence observed; so, much more must we assure ourselves, that the same is observed in the same Creator's actions and proceed towards man, that is the chief and principal of all other his creatures.  
Now than we see and behold, that all other creatures, are directed to their ends by nature, and do receive comfort and contentation so long as they hold that course: and loss, disease, and grief, as soon as they break and serve from the same. Only man, hath reason given him whereby to know and judge of his end; and the holy Scriptures, whereby he may either direct his way to the same by virtue, or run astray by following of wickedness. Whereupon it ensueth, that in all equity and justice, there must remain reward for such as do well; and follow the right path assigned them to their end & felicity, which is by good life: and punishment for the other that abandoneth the same, for pleasure and sensuality.  
But we see in this world (saith the Philosopher) that most wicked men do receive least punishment; and many there be, (as Princes & high Potentates) whose lives and actions, be they never so vicious, yet are they above the correction of mortal men: and many poor men in the contrary part, who for their virtue, patience, and honesty, receive nothing in this life, but envy, malice, contempt, reproach, despite, and oppression. 
* See of this matter Sociates in apolog.  Wherefore (saith he) either wanteth there providence and equity in the government and disposition of these great affairs, which we see not to want in things of lesser moment; 
Plato in Cratill. et in Gorgia. et in phaed. et in li. 10. de legibus. Plut. de Sera numinis vindicta. & others.  or else must there be a place of punishment, and reward in the life to come, upon the souls of such as pass from hence, and a just and powerful judge to make recompense of these inequalities & injustices permitted in this world. Which judge can be none but the Creator himself.  
And so hitherto have I declared, how every particular science among the Gentiles had particular means and ways to demonstrate GOD, by contemplation of his creatures, and by force of reason, which no man could deny. Now remaineth it to show, how the jew or faithful Israelite, before Christ's appearance, was able to confirm this verity to a Heathen, which shall be the subject of the section ensuing.    

How the jews were able to prove God. SECT. 3.  
THE people of Israel, that for many years and ages, were the peculiar people & partage of GOD; 
The people of Israel God's partage.  as they dwelled environed with Gentiles of each side, that impugned their Religion and worship of one God, and had many weak-lings among themselves, that were often tempted to doubt of the same Religion, by the example of so many Nations and Countries about them, that made profession of a contrary Religion: so had the Divines and learned men of this people, diu●rs forcible proofs, & most reasonable arguments peculiar to themselves, (besides the gift of faith or any other demonstration that hitherto hath been alleged) to confirm their brethren in the belief of one God, & to convince all Atheists or Infidels in the world.  
And albeit these proofs which they used were many, as the Creation of the world by one God: 
divers things whereby the jews show God.  the dividing of the Hebrew Religion from the beginning: the conversation of God with Abraham, of whom the jews descended: the miraculous delivering of that nation from Egypt: the law received from Gods own mouth by Moses: the strange entrance of jews into the Land of promise: the extinguishing of the Gentiles which before inhabited there: the erection of the jewish Monarchy, and protection thereof against all Nations: the miraculous deeds & sayings of Prophets: & a thousand reasons beside, which confirm most evidently, that the jews God, was the only true God: yet for that all these things and sayings with an Infidel, had no more credit, than the writings or scriptures wherein they were recorded, hereby it came to pass, that all which a jew could say for proof of GOD, more than a Gentile, depended only upon the authority of his scriptures; & for this cause, he referred all his proofs and arguments to evident the truth & certainty of these scriptures, which thing once performed, the being of one God cannot be called in controversy: for that these scriptures are nothing else but a narration of the acts & gests of that only God, which the jews profess.  
We are now to see then, what the jew was able to say for proof of his scriptures, and consequently, for demonstration of God, 
Comfortable to hear the certainty of Scriptures declared.  and of his judgements declared therein. Which discourse, as it was profitable in old time, for stay and confirmation of all such, as were or might be tempted with infidelity: so can it not be but very comfortable to us Christians of these days, to behold the certainty of these scriptures laid open before us, upon which the foundation of our whole faith dependeth.  

THE FIRST PROOF OF SCRIPTURES.  
FIrst therefore, the jew for proof of his Scriptures, 
Antiquity.  allegeth the great and wonderful antiquity thereof. For as God (saith he) was before Idols, and truth before falsehood: so was the Scripture (which is the story of the true GOD) long before the writings of paynims or Infidels. 
* josephus lib. 10. contra Appion, handleth this at large.  Nay, further he showeth, that the most part of things recounted in the Bible, were done before most of the Panym gods were exstant, & that the very last Writers of the Hebrew Canon, which are Esdras, Aggeus, Zacharias, and Malachi, (
* Eusebius assigneth them 570. in Chron.  almost six hundredth years before the coming of Christ, when the second Monarchy of Persians began) were before most of the Heathen ancient 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 Lawmaker, that lived a good while after: yet the eldest of these, arrived no higher than the days of K. Solomon, which was five hundredth years after Moses, the first writer of the Bible. After whose time, the most part of Heathen gods were long unborn, 
Euphemerus. Missen. in Genealo. Deorum.  as Ceres, Vulcan, Mercury, Apollo, AEsculapius, Castor, Pollux, and Hercules, as the Gentiles themselves in their Genealogies do confess. And as for Abraham, that lived five hundred years before Moses, he was not only elder than these gods which I have named, but also then jupiter, Neptune, Pluto, and such other, who for dignities sake and antiquity, are called by the Gentiles Dii maiorum gentium, 
Cic. de nat●●a Deorum.  the gods of greater Nations. And yet before Abraham do the scriptures contain the story of two thousand years or there about.  
So that by this it is evident, that the writing of Heathens, and the multitude of their gods, are but late fables in respect of the old and venerable antiquity of Hebrew Scriptures, & consequently, the authority of these scriptures, must in reason be greater than of all other writings in the world beside, seeing they were extant before all others, in those first times of simplicity and sincerity, and were in part translated into divers languages before the Monarchy of the Persians, that is, 
Euse. lib. 9 de praep. evang. cap. 2.3.4  before any story of the Gentiles were written, as Eusebius out of many heathen Authors declareth.   

THE SECOND PROOF OF SCRIPTURES.  

Their manner of writing and conserving.  NExt to the reason of antiquity, is alleged the manner of writing, authorizing, and conserving these scriptures, which is such, as greatly confirmeth the certainty of things contained therein. For first what soever is set down in these writings, was either taken immediately from the mouth of God, as were the prophecies and books of the law: or else collected from time to time by general consent, according as matters & miracles fell out, as were the book of judges, the books of Kings and Chronicles, and some other that contain records and Histories of times. Which books were not gathered by some one private man, upon hearsay, or his own imagination, long after things done, as Heathen histories, and other profane records and monuments are, but, they were written by general agreement, in the self same days, when things were in sight and knowledge of all men, and so could not be feigned.  
Secondly, when books were written, they were not admitted into the common authority of scriptures, 
How scriptures were authorized.  that is, of God's word or divine writings, but upon great deliberation, and most evident proof of their undoubted verity. For either the whole congregation or synagogue, who had the approving hereof, (and among whom commonly were divers Prophets) did know most certainly the things and miracles to be true, (as did also the whole people) that were recorded in these writings, concerning Histories or else they saw the same confirmed from GOD, by signs and wonders, as in the books of the Prophets, & of their lawgiver Moses it fell out.  
Thirdly, when any thing was written and admitted for scripture, the care of conservation thereof was such, 
The care of conservation.  and the reverence of jews thereunto so great: as may easily assure us, that no corruption or alteration could happen unto it. For first the thing was copied out into twelve Authentical copies, for all the twelve Tribes: & then again in every Tribe there were so many copies made as were particular Synagogues within that Tribe. All was done by special Notaries, Scribes, overseers, and witnesses. The copies after diligent review taken, were laid up by the whole congregation, in the Treasure house of the Temple, under divers locks and keys, not to be touched, but by men appointed, not to be used but with singular reverence. To add, diminish, corrupt, or alter, was present death by the laws of the Nation. And then how was it possible (saith the jew) that among these writings, either falsehood should creep in, or truth once received, could afterward be corrupted?  
It is not possible (saith he) in reason, and therefore observeth he another thing in this case, which in truth is of very great consideration: to wit, that no other Nation under heaven, did ever so much esteem their own writings, that they would offer to die for the same, as the jews were ready to do, 
The estimation that the jews had of their Scriptures.  for every sentence & syllable of their scriptures. Wherefore also it did proceed, that in all their miseries & afflictions (wherein they were a spectacle to all the world) in all their flights and banishments, to Egypt, Babylon, Persia, Media, & other corners of the earth, in all their spoils, assaults, and devastations at home: they yet ever had special care to conserve these writings, more than their own lives, & so have kept the same without maim or corruption more ages together, than all Nations in the world have done any other monuments.   

THE THIRD PROOF OF SCRIPTURES.  
THE third persuasion which is used by the jew for the verity of these Scriptures, 
The sincerity of the writers.  is, the consideration of the particular men that wrote them: who were such, as in reason cannot be suspected of deceit or falsehood. For as I have said, the stories of the Bible, were written from time to time by public authority, and by the testimony of all men that saw and knew the things that are rehearsed. The Books of the prophecies were indicted by the Prophets themselves, who were plain, simple, & sincere men, authorized from God by continual miracles, and yet so scrupulous and timorous of their own speeches, as they durst say nothing, but only, Our Lord saith this, the Lord of hosts commandeth that, etc.  
And when they preached and read their writings in the hearing of all the people, they protested that it was not man's word, but Gods, and that for such they left it in the public Treasury of their Nation, until by tract of time, the event and fulfilling of their prophecies should prove them true, (as always it did) and their own both li●es and deaths declare, 
The lives and deaths of the Prophets.  that they meant no falsehood; their lives being such, as were not subject to the corruption, pride, vanity, or ambition of this life (as other profane and Heathen writers were) and their deaths for the most part, offered up 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 pieces by K. Manasses; in jeremy, that was stoned to death by the common people; in Ezechiell, that was slain by the Captain of the jews at Babylon; in Amos, whose brains were beaten out by Amasias the wicked & idolatrous Priest in Bethel; in Micheas; whose neck was broken by joam, son to King Achab; in Zacharias, that was slain at the Altar, and the like.  
And this for the Prophets of later times among the jews. 
A peculiar consideration of Moses, first writer in the Bible.  But now, if we consider the first Prophet of all that wrote among that people, I mean Moses, that was not only a Prophet, but also an historiographer a lawgiver, a Captain and a Priest: the first that ever reduced that people to a commonwealth, and the first that put their acts and gests in writing, or rather the acts and gests of the Almighty GOD towards them: this man (I say) if we consider him only, (I mean the circumstances of his person,) the jew thinketh this a sufficient motive to make any man of reason believe what soever he hath left written in the Bible, without further confirmation.  
And first for his antiquity, 
Euseb. lib. 9 et 10. de prep. evang. joseph. lib. 1. de content. Appio. et L. 2. anti.  I have spoken before, and the Heathens do confess: and for miracles done by him, the greatest enemies that ever he had in the world, that is, Appion in his fourth Book against the jews, and Porphirie in his fourth book against Christians, do acknowledge them; & Porphirie adjoineth more for proof hereof, that he found the same confirmed by the story of one Saconiathon a Gentile, who lived (as he saith) at the same time with Moses. But what? all those miracles (say they) were done by Arte-magick, and not by the power of GOD, as Moses boasted.  
But than asketh them the jew, where Moses a shepherd, could learn so much Magic, or why could not the Magicians of Pharaoh, 
Exod. 3.4.8.  whose study was in that profession from their infancy, either do the like, or at least wise deliver themselves from the plagues of Egypt? 
The miraculous works of Moses. Exodus. 14.  why did they cry out, the finger of God is here? where did you ever hear of such works done by Magic, as Moses did, when he divided the red Sea? when he called into his Camp so many quails upon the sudden, 
Exodus. 16.  as sufficed to feed six hundred thousand men, besides women & children? 
Numb. 11.  When he made a rock to yield forth a fountain? when he caused a dew to fall from heaven, 
josua. 5. Psalm. 77.  that nourished his whole Camp for forty years together? when he caused the ground to open and swallow down alive, 
Numb. 16.  three of the richest noble men of all his Army, together with their Tabernacles, and all other bags and baggage? When he caused a fire to come from heaven, 
joseph. lib. 4. antiq. cap. 2. ●t. 3.  and consume fifty Gentlemen of the former rebels and adherents, without hurting any one that stood about them?  
These things did Moses, and many other in the sight of all his Army, that is, in the sight of many hundred thousand people, among which, there were divers his emulators and sworn enemies, as by the story and scripture itself appeareth. Core, Dathan, and Abiron with their faction, 
Numb. 16. Deut. 11. Psalm. 1 25.  sought in all things to disgrace him, and to diminish his credit: and therefore if any one point of the miracles had been reprovable: Moses would never have durst to put the same in writing, nor would the people have stood with him, and much less have received his writings for divine, and for Gods own words, (being solicited against him by so potent means,) had not they known all things to be most true therein contained, & had seen his strange miracles, and familiarity with God.  
But he dealt plainly and simply in this behalf: 
The plain and sincere proceeding of Moses.  he wrote the things of his own doings, which every man present did know to be true: and of God's speeches and communications to himself, he wrote so much as he was commanded, whereof both God, and his conscience did bear him witness. He caused the whole to be read unto the people, and laid up in the sacred Ark and Tabernacle, as Gods own writing, and covenant with that Nation. He caused all the whole Army to swear and vow the observance thereof. 
Numb. 20. and 17. Deut. 31.  And then drawing towards his death, he made a most excellent exhortation unto them, persuading them sincerely to the service of their God: and confessing his own infirmities, and how for his offences he was to die, before their entrance into the Land of promise. 
Exodus. 32. Genesis. 49. Numb. 12. Deuter. 14.  He concealed not the offence of his Brother Aaron, of his Grandfather Levy, of his Sister Marie, and other of his kindred, (as worldly Princes for their honours are wont to do,) neither did he go about to bring in government after his decease, any one of his own sons, (which is greatly to be observed) notwithstanding he left behind him goodly Gentlemen fit for that room, 
Numb. 27. Deute. 3.  & himself of power to place them, if he had endeavoured: but he left the government to a stranger, named josua, as God had commanded him.  
All which things (saith the jew) do prove sufficiently, that Moses was no man of ambition, or of worldly spirit, but a true Servant of God, and consequently, that he wrought not by Magic or falsehood, but by the only power of his Lord and Master, and that his writings are true, and of the same authority, that in his life and death he affirmed them to be, that is, the undoubted word of Almighty God.   

THE FOURTH PROOF OF SCRIPTURES.  
This he confirmeth yet further by a fourth reason, which is, the consent and approbation of all later writers of the Bible; 
Consent.  that ensued after Moses. For as among profane writers of worldly spirit, it is a common fashion for him that followeth, to reprehend the former, & to hunt after praise by his ancestors disgrace: so in these writers of the Bible, it is a most certain argument, that all were guided by one spirit from GOD, that in continuance of so many ages and thousand years, no one yet ever impugned the other, but always the later supposing and approving the former for true; doth build thereupon, as upon a sure foundation. So the writings of josua, do confirm and approve the writings of Moses: and the records of the judges, do reverence & allow the book of josua. The story of the Kings and Chronicles, doth refer itself to the story of judges. One Prophet confirmeth another. And finally, Christ approveth them all, by the known division of the Law, Psalms, and Prophets, which is a demonstration, that all their spirits agreed in one. And thus hitherto hath been declared the four considerations, 
Four considerations external.  that are external or without the Bible, to wit, the antiquity and continuance of the Scriptures; the manner of their writing and preserving from corruption; the sincerity, virtue, and simplicity of their writers; together with their agreement and coherence in one spirit. But now further (saith the learned jew) if you will but open the book itself, 
Considerations internal.  and look into the Text, and that which therein is contained: you shall see Gods own hand, Gods own characters, Gods own sign and seal, and subscription to the paper. You shall see God's omnipotency, God's spirit, God's providence, no less in these letters of his book, than you beheld the same before, in the tables of his creatures. Nay, much more, (saith he) for that these letters were devised for declaration of those tables, to the end, that such as for their blindness could not see him in his creatures, might learn at least to read him in his scriptures.   

THE FIFT PROOF OF SCRIPTURES.  

Their argument & end.  COnsider then first (saith he) the subject or argument which the Scriptures do handle, together with their scope and end, whereunto they do level. You shall find, that the first is nothing else, but the acts and gests of one eternal God, as before hath been mentioned; and the second nothing else, but the only glory and exaltation of the same great GOD, together with the salvation of mankind upon earth. And shall you find any writings in the world beside, that have so worthy an argument, or so high an end? Read all the volumes & monuments of the Pagans; turn over all their Authors, of what kind, name, or profession so ever, and see what mention they make of these two things, I mean, of the honour of God, and the salvation of man? Read their Philosophers, 
Philosophers.  & see, whether ever they name or pretend these things. Read their Historiographers, 
Historiographers.  and mark how many battles and victories they attribute unto God? They will describe to you often the particular commendation of every Captain: they will defraud no one Soldier of his praise in the victory: they will attribute much to the wisdom of their General; much to his courage: much to ●●s watchfulness: much to his fortune. They will attribute to the place, to the wind, to the wether, to the shining of the Sun, to the raising of the dust in the enemy's eyes, to the flying of some little bird in the air, and to a thousand such petty observations beside; but to God nothing. Where as contrariwise in the scriptures, it is in every battle recorded. God delivered them into their enemy's hands: God overthrew them: God gave the victory.  
Again, consider the Laws and Lawemakers among the Gentiles, 
Heathen Lawmakers.  as Lycurgus, Solon, Draco, Numa, and the like, and see whether you may find any one such Law, or tending to such an end, as this of the jews: Thou shalt love the Lord thy God, with all thy heart, and with all thy soul: and shalt love thy neighbour as thyself. 
Deute. 6.  Consider in all the Soothsayers and Divines among the Gentiles, 
Prophets and Soothsayers.  whether they used to say in their predictions, as the Prophets of Israel did, Dominus dixit, the Lord hath spoken it, or else Ego dico, I do speak it. Compare their versifyers and Poets with those of the scripture, 
Versifyers and Poets.  and see, whether they have laboured in the praise of men, or of God. And whereas heathen Poets, have filled up their Books (as also the most part of ours at this day,) with matter of carnal love: mark where any of them ever broke forth into such pan●● of spiritual chaste love, as holy David did, when he said: 
Psalm. 17.  I will love thee my God, my strength, my firmament, my refuge, my deliverer, my helper, my protector, & the horn of my salvation. And again in another verse. 
The vehement love of David. Psalm. 72.  What have I desired upon earth besides thee? my flesh and heart have fainted for thee, thou God of my heart, thou GOD art my part and portion everlasting?  
By all which is evident, that as profane writings and writers, 
Profane writers treat only of men.  which do treat of men, extol men, seek the grace of men, refer all to the commodity and good liking of men, do proceed of the spirit of man, and are subject to those infirmities of falsehood, error, and vanity, wherewith man is entangled in this life: so the Scriptures, which handle matters above the compass of flesh and blood; that refer all to God, and supernatural ends; could not proceed of nature or of humane spirit. For that by nature, the jews were men as the Gentiles were, and had their infirmities of flesh and blood as the other had. And therefore it must needs be concluded, that these high and supernatural writings among them, proceeded from God that specially directed them, and gave them light of understanding, above all other nations, and people in the world.   

THE sixth PROOF OF SCRIPTURES.  
NExt after the argument and end of the Scriptures, 
Their style.  the jew willeth us to consider the peculiar style & phrase which they use; for that (saith he) it being different from all manner of writings in the world, and unimitable to man: it doth discover the finger of God by which it was framed. 
* See S. Augustine of this at large, lib. 12. de civit. Dei.  For where as humane writers do labour much in adoring their style, and in reducing their words to number, weight, measure and sound, with addition of many figures, and other ornaments, for allurement of the Reader: the Scripture taketh quite another course, and useth a most marvelous simplicity, 
Simplicity.  thereby to accommodate itself to the capacity of the weakest; but yet, always carrying with it so great profundity, 
Profundity.  as the best learned in the search thereof, shall confess their own ignorance. For example's sake, consider but the very first words of the Bible; 
Genesis. 1.  In the beginning, God created heaven and earth: and the earth was empty and void, and darkness was upon the face of the depth: and the spirit of God was carried upon the waters: and GOD said, let light be made, & light was made, etc. What can be more plain & simple, than this narration, to instruct the most unlearned about the beginning & creation of the world? and yet, when learned men come to examine every point thereof, how and what, & where, and in what manner, and when, things were done; it astonisheth them all, to consider the difficulties which they find, and the depth of so infinite inscrutable mysteries.  
Besides this, there goeth in the same simplicity, a strange majesty, 
The gravity and majesty of speech in the scriptures.  and gravity of speech, declaring sufficiently from how great and potent a Prince it proceedeth. For as great monarchs in their Edicts and proclamations, are wont to speak unto their subjects, not in figures or rhetorical phrases, but plainly, briefly, and peremptorily to show their authority: so the scriptures, to declare whose Edicts they be, do use the like manner of phrase and style to all the world, without alluring or flattering any man, and without respect of Monarch, Emperor, King, Prince, or Potentate 
Deut. 4. 16. and 22.  Fac hoc et vives: do this, and thou shalt live. Si peccaveris in me, morieris in aeternum: if thou sin against me, thou shalt die everlastingly.  
And albeit (as I have said) the Scriptures do use this simplicity of speech, and do not admit that kind of painted and artificial style, which humane writers do so much covet: yet in persuading, instructing, moving of affections, 
The force of the scriptures, in moving of affections.  and all other effects which speech or writing can work: there is no comparison, (a thing most wonderful) between any other writings in the world and these. Whereof I could allege many proofs and examples, but that it were too-long. Let any man read attentively, but the first Chapter of the prophecy of Esay, and compare it with any one part or parcel of Tully's or Demosthenes orations, & see whether the difference of words, be as great as the difference of motions? Let divers hymns and holy Psalms of the scriptures, be conferred with the most pathetical poems, that man's wit hath invented, and see whether there be any comparison in stirring and firing of affections, or no?  
This am I sure, that josephus the jew, who for glory of his eloquence, 
Flavius. josephus. de Antiq. judaic.  had his Image of metal, erected by Titus the Emperor in the marketplace of Rome, wrote the the same story, 
See S. jerom. lib. de scrip. Ecclesi.  which the scriptures contain, and bestowed much labour & human cunning therein. But yet even in those places, where he endeavoured most to show his art, 
Genesis. 22.  as in the sacrifice of Isaac by his father, and in the meeting of jephte with his only daughter, 
judges. 11.  which by vow he was constrained to put to death; the Scriptures are able to pierce the heart, and wring out tears of the reader, whom josephus will not greatly move with his rhetorical narration, though otherwise very learned and artificially penned.  

Two miracles reported by Aristaeus.  Aristaeus that learned Gentile, of whom we have made mention before, who was in special favour with Ptolemy, the second great Monarch of Egypt, (about three hundred years before our Saviour Christ his nativity, (and a chief doer in procuring the translation of the Hebrew Bible into the Greek language, 
Aristaeus. libello de translat. Bibliorum, et apud Euse. lib. 8. d● praep. evang. cap. 1.  reported of his own knowledge to the said King Ptolemy, two strange accidents which had happened in his time, and which he had understood of the parties themselves, to whom they had happened. The first was, of Theopompus, 
Theopompus.  an eloquent historiographer, who having translated many things out of the Bible, and endeavouring to adorn the same with vain colloures of eloquence; could not perform his desire, but was stricken with a sudden maze and giddiness in the head, and was warned in his sleep, 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 certain matters out of the jews Bible, into a Pagan tragedy, and that thereupon he was presently stricken blind; wherewith he being astonished, and falling to repentance for that he had done, & desisting from the enterprise, (as also Theopompus did) they were both of them restored again to their former healths. And thus much did these three Pagans confess, of the authority, divinity, and peculiar sacred style of our scriptures.   

THE SEVENTH PROOF OF SCRIPTURES.  
BUT now further it ensueth in order, that after the subject & phrase, we should consider a little the contents of these Scriptures, 
The Contents.  which will perhaps, more clearly direct us to the view of their Author, than any thing else that hitherto hath been said. And for our present purpose, I will note only two special things contained in the Bible. The first shall be certain high and hidden doctrines, 
High doctrines.  which are above the reach and capacity of humane reason, and consequently could never fall into man's brain to invent them. As for example; that all this wonderful frame of the world, was created of nothing, whereas Philosophy saith, that of nothing, nothing can be made. That Angels being created spirits, were damned eternally for their sins; that Adam by disobedience in Paradise, drew all his posterity into the obligation of that his sin; & that, the woman's seed should deliver us 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 upon a Cross for the ransom of mankind; that after him, the way to all felicity and honour, should be by contempt, suffering, and dishonour. These doctrines (I say) and many more, contained in the Bible, being things above man's capacity to devise, and nothing agreeing with human reason: most evidently do declare, that God was the Author and enditor of the scriptures, for that by him only, and from no other, these high and secret mysteries could be revealed.  
The second thing contained in the scriptures, that could not proceed but from God alone, are certain prophecies and foretellings of things to come. 
The prophecies in scripture do declare their Author.  Wherein God himself provoketh the Idols of the Gentiles, to make experience of their power, in these words: 
Esay. 41, 23.  Declare unto us what shall ensue hereafter, and thereby we shall know that you are Gods indeed. Which is to be understood, if they could foretell particularly and plainly, what is to come, in things merely contingent or depending of man's will: they should thereby declare their power to be divine.  
For albeit these Idols of the Gentiles, as Apollo, and other that gave forth Oracles, (which were nothing else indeed, but certain wicked spirits, that took upon them these names,) did sometime happen upon the truth, and foretell things to come: 
How the devils and other creatures may foretell things to come.  as also some Astrologers, soothsayers, & Magicians do, either by foresight in the stars and other elements, or by the assistance of these wicked spirits and devils: yet are the things which they prognosticate, either natural & not contingent: and so may be foreseen and foretold in their causes; (as rain, heat, cold, winds, and the like:) or else, if they be mere accidental: these predictions of theirs, are only conjectures, & so most incertain, and subject to errors.  

The opinion of a Heathen touching the prophecies of his gods.  This testifieth Porphirie the great Patron of Paganism, in a special book of the answers of the gods, wherein he sweareth, that he hath gathered truly without addition or detraction, the Oracles that was most famous before his time, with the false and uncertain event thereof; in consideration of which event, he setteth down his judgement of their power in predictions, after this manner. 
Porphy. lib. de resp. et oracu.  The Gods do foretell some natural things to come, for that they do observe the order and conjunction of their natural causes: but of things that are contingent, or do depend of man's will, they have but conjectures only, in that by their subtlety and celerity, they prevent us. But yet they oftentimes do lie, and deceive us in both kinds: for that, as natural things are variable, so man's will is much more mutable.  
Thus far Porphyry of the prophecies of his gods, whereunto agreeth another Heathen, of great credit among the Grecians, named Oenomaus, 
Oenomaus de falsitate oraculorum, et de artificibus maleficijs  who for that he had been much delighted with Oracles, and more deceived: wrote a special book in the end, of their falsehood and lies; and yet showeth, that in many things wherein they deceived, it was not easy to convince them of open falsehood, for that they would involve their answers (of purpose,) with such obscurities, generalities, equivocations, and doubtfulness, as always they would leave themselves a corner wherein to save their credits, when the event should prove false. Asdruball for example, when Croesus that famous and rich Monarch of Lydia, consulted with the Oracle of Apollo, 
Deceitful Oracles.  whether he should make war against the Persians, and thereby obtain their Empire, or no? Apollo; desirous of bloodshed, (as all wicked spirits are) gave his oracle in these words, for deceiving of Croesus. If Croesus without fear, shall pass over Halys: 
Euseb. lib. 5. de praep. euange. capit. 10.  (this was a river that lay between him and Persia) he shall bring to confusion a great rich kingdom. Upon which words, Croesus' passed over his army, in hope to get Persia, but soon after he lost Lydia, by evil understanding of this doubtful prophecy.  

The circumstances of prophecies set down in the scriptures.  This than is the imbecility of both humane and angelical power, in pronosticating things to come, which are mere contingent. In which kind, notwithstanding, seeing that the scriptures have many, and almost infinite prophecies, foretold many years, (and sometimes ages) before they came to pass: set down in plain, particular, and resolute speech: at such time as there was neither cause to conjecture them, nor probability that ever they should be true; delivered by simple & unlearned persons, that could foresee nothing by skill or art; and yet that all these by their events, have proved most true, and never any one jot in the same have failed: this (I say) alone, doth convince most apparently, (all proofs and reasons, & other arguments laid aside,) that these Scriptures are of GOD, and of his eternal and infallible spirit. And therefore of these prophecies, I will allege in this place, some few examples.  

The prophecy to Abraham for his posterity.  
ABraham the first Father & special Patriarch of the jews, had many prophecies and predictions made unto him, as of his issue, when he had yet none, nor ever like to have: of his inheriting the Land of Canaan, and the like. But this which followeth, is wonderful, of his posterities descent into Egypt; 
Gene. 12. 13. 15. 17. 18. etc.  of their time of servitude, and manner of deliverance thence; the same being foretold more than four hundred years before it was fulfilled:) and at that time when no likelihood thereof in the world appeared. The words are these. 
Gene. 15.  Know thou before hand, that thy issue shall be a stranger in a foreign Land, and they shall subject them to servitude, & shall afflict them for four hundred years: but yet I will judge the nation unto whom they have been slaves, and after that, they shall departed thence with great riches. This is the prophecy, and how exactly it was afterward fulfilled, by the ruin of the Egyptians, and deliverance of the Israelites, even at that time which is here appointed: not only the book of Exodus doth declare, 
Exodus. 1●. Gala. 3.  where the whole story is laid down at large, but also the consent of 
* Porphy. lib. 4. contra Christia.  Heathen writers, as before hath been touched. And it is specially to be noted, 
Appion. lib. 4. contra. judaeos.  that this prophecy was so common and well known among all the jews, from Abraham's time down unto Moses, and so delivered by tradition from fathers unto their children: as it was the only comfort & stay, not only of all that people in their servitude of Egypt: but also of Moses and others, that governed the people afterwards, for forty years together in the desert, and was the only mean indeed, whereby to pacify them in their distresses & miseries; and therefore Moses in every exhortation almost, maketh mention of this promise and prophecy, as of a thing well known unto them all, and not devised or invented by himself or any other.   

The prophecy for the government of juda.  
LOng after this, jacob that was Abraham's Nephew, being in Egypt, and making his testament; said of his fourth son juda. juda, thy brother shall praise thee, and the children of thy father shall bow unto thee, etc. The Sceptre shall not be taken from juda, until he come that is to be sent, and he shall be the expectation of Nations. 
Genesis. 49.  Which later part of the prophecy, all Hebrues do expound that it was meant of the coming of Messiah, which was fulfilled almost two thousand years after, at the coming of Christ, as shall be showed in another special Chapter. 
josephus. de antiq. lib. 14.  For at that time, King Herod a stranger, put out quite the line of juda, from the government of jury. But for the first part, touching judas Sceptre, it is wonderful to consider the circumstances of this prophecy.  
For first, when it was spoken and uttered by jacob, there was no probability of any Sceptre at all, to be among the jews, for that the Israelites or sons of jacob at that day, were poor and few in number, and never like to be a distinct Nation of themselves, or to departed forth of Egypt again. And secondly, if any such thing should come to pass, as they might be a people, and have a Sceptre of government of their own. Yet was it not likely, that juda and his posterity should possess the same, 
Vulikelihoods of this prophecy.  for that he had three elder brothers, to wit, Reuben, Simeon, and Levi: who in all likelihood were to go before him. And thirdly, when Moses recorded and put in writing this prophecy, (which was divers hundred years after jacob had spoken it,) it was much less likely, that ever it should be true, for that Moses then present in government, 
Exodus, 2, josua, 19  was of the tribe of Levi, and josua designed by God for his successor, was of the Tribe of Ephraim, and not of juda: which maketh greatly for the certainty of this record. For that it is most apparent, that Moses would never have put such a prophecy in writing, to the disgrace of his own Tribe, and to the prejudice and offence of Reuben, Simeon, Ephraim, and other Tribes; neither would they ever have suffered such a derogation, but that it was evident to them by tradition, that their Grandsire jacob had spoken it, albeit then presently there was no great likelihood, that ever after, it should come to be fulfilled.  
And this was for the time of Moses, but yet consider further, that from Moses to Samuel, (that was last of all the judges,) there passed four hundred years more, 
1, Regum, 1, and 8.  and yet was there no appearance of fulfilling this prophecy in Israel; for that the Tribe of juda was not established in that government. At length they came to have Kings to rule, 
1. Regum. 9  and then was there chosen one Saul to that place, not of the Tribe of juda, but of Benjamin, and he endued with divers children to succeed him. And who would then have thought, that this prophecy could ever have been fulfilled? but yet for that it was God's word, it must needs take place: and therefore when no man thought thereof, there was a poor 
* David.  Shepherd chosen out of the Tribe of juda, to be a King, and the regiment and Sceptre so established in his posterity, 
1, Regum, 16  that albeit many of his descendants offended God more grievously than ever did Saul, who was put out before: 
3, Regu, 12, 2. Para. 11.  and albeit ten tribes at once broke from juda, and never returned to obedience again, but conspired with the Gentiles and other enemies on every side, to extinguish the said kingdom & regiment of juda: 
The wonderful providence of God towards the house of juda.  yet for the fulfilling of this prophecy, the government of juda held out still, for more than a thousand & two hundred years together, until Herod's time, (as I have already said) which is more, than any one family in the world beside, 
Eusebius. in Chron.  can show for his nobility or continuance in government.   

The prophecy for the greatness of Ephraim above Manasses.  
THE same jacob, when he came to bless his little Nephews Manasses & Ephraim, that were joseph's children: though himself were now dim of sight, and could not well discern them, yet did he put his right hand upon the head of the younger, and his left hand upon the elder, and that of purpose, as it proved afterward. For when joseph their father misliked the placing of their grandfather's hands, and would have removed the right hand from Ephraim, & have placed it upon the head of Manasses, that was the elder brother, jacob would not suffer him, but answered. 
Genesis. 48.  I know my son, I know, that Manasses is the elder: & he shall be multiplied into many people, but yet his younger brother shall be greater than he. 
josua. 16. & 17.  Which afterward was fulfilled, for that Ephraim was always the greater & stronger Tribe, and in fine, became the head of the kingdom of Israel, or of the ten Tribes, whereof there was no suspicion or likelihood, when jacob spoke this, 
Ecclesi. 47. Esay, 7. & 28. jeremy. 31. Ezechiel. 37. Osee. 5.  or when Moses recorded it. And how then came jacob to foresee this, so many hundred years before? as also to foresee and foretell the particular places of his children's habitations in the land of promise? 
Genesis. 49.  as Zabulon at the sea side; Aser in the fertile pastures; 
josua. 14. Exod. 12. Gal●. 3. Acts. 13.  and other the like, that fell out by casting lots, after four hundred years and more. Wherehence had he this (I say) to foretell what lots so long after should appoint, but only from GOD, who governed their lots.   

The foresight of Moses.  
THE like may be asked concerning Moses, who before his death in the desert, divided out the Land of Canaan, 
Numb. 34. 35. 36. josua. 15.16.17  to every Tribe, even as though he had been in possession thereof, and as afterward it fell out by casting of lots, as in the book of josua it doth appear. And could any humane wit or science (think you) foresee, what each Tribe should attain (after his death) by drawing of lots? Again, the same Moses foresaw and foretold in public hearing of all the people, how in times to come, long after his death, 
Deut. 31. 32.  the jews should forsake God, and for their sins be cast into many banishments, and finally be forsaken, and the Gentiles received in their room, 
Deu. 32. v. 21  as indeed it came to pass. And whence (trow you) could he learn this, but from God alone?   

The prophecy for the perpetual desolation of jericho.  
IN the Book of josua, there is a curse laid upon the place where jericho stood, and upon whatsoever person should go about to rebuild the same, to wit, 
Iosua● 6,  That in his eldest son he should lay the foundations, and in his youngest son should he build the gates thereof: which is to say, that before the foundations were laid, and gates builded, he should be punished with the death of all his children. Which thing was fulfilled almost five hundred years after, in one Hiel, who presumed under wicked King Achab, to rebuild jericho again, and was terrified from the same, by the sudden death of Abiram and Segul his children, as the book of kings reporteth, 
3, Reg. 16.  according to the words of the Lord, which he had spoken in the hand of josua, the son of Nun. And since that time to this, no man either jew or Gentile, hath taken upon him to raise again the said City, albeit the situation be most pleasant, as by relation of stories & Geographers appeareth.   

The prophecy for the birth and acts of josias.  

3, Regum. 12  IN the third Book of Kings it is recorded, that when jeroboam had withdrawn ten tribes from the obedience of Roboam, King of juda: to the end they might never have occasion to reunite themselves again to juda, by their going to sacrifice in jerusalem, (as by the Law they were appointed) he builded for them, a goodly gorgeous high Altar in Bethel, and there commanded them to do their devotions. And when he was one day there present himself, and offering his incense upon the said Altar, and all the people looking on: there came a man of God, (saith the scripture) and stood before the Altar, & cried out aloud, & spoke these words: 
3, Reg. 13.  O Altar, Altar, this saith the Lord: behold a child shall be borne of the house of David, whose name shall be josias, and he shall sacrifice upon thee, these idolatrous priests that now burn francumsense upon thee, and he shall burn the bones of men upon thee.  
Thus spoke that man of God in the presence & hearing of all the people, more than three hundred years before josias was borne: and it was registered presently, according to the manner of that time, (which I have noted before) & with the same were registered also, the miracles which happened about that fact: as that, the Altar cleft into upon the man's words: and jeroboam extending out his hand to apprehend him, lost presently the use and feeling thereof, until it was restored again by the said holy man's prayers: who notwithstanding, for that he disobeyed God's commandment in his return, and eat with a Prophet of Samaria, (which was forbidden him:) he was slain in his way homeward by a Lion, 
Disobedience punished grievously in God's dearest.  and his body was brought back again and buried in Bethel, nigh the said Altar, amongst the sepulchres of those Idolatrous Priests of that place, but yet with a superscription upon his Tomb, containing his name, and what had happened.  
There passed three hundred years and josias was borne, 
4, Reg. 23  and came to reign in juda, and one day coming to bethel to overthrow the Altar, and to destroy the sepulchres of those Idolatrous Priests that had been buried in that place: when he began to break their Tombs: he found by chance the sepulchre of the said man of God, with the superscription upon it. By which superscription and relation of the Citizens of bethel, when he perceived that it was the Sepulchre of him that had foretold his birth, his name, and his doings, so many hundred years before he was borne: he let the same stand untouched, 
Chap. 23.  as the fourth Book of Kings doth declare.  
Now consider, whether among any people in the world, but only among the jews, there were ever any such prophecy, so certain, so particular, so long foretold before the time, & so exactly fulfilled? But yet the holy scriptures are full of the like, and time permitteth me only to touch some few of the principal.   

The prophecy for the destruction of jerusalem & Babylon.  
ESay the Prophet, is wonderful in foretelling the mysteries & acts of the Messiah, his nativity, his life, and all the particulars that happened in his passion. In so much, that S. Jerome saith, 
Hieron. in prolog. Galeat.  he may seem rather to write a story of deeds past, than a prophecy of events to come. But yet among other things, it is to be noted, that he living in a peaceable & prosperous time in juda, when the jews were in amity and great security with the Babylonians, he foresaw and foretold the destruction of jerusalem by the said Babylonians, and the grievous captivity of the jews under them; 
4. Reg. 20. verse. 17. Esay. 5.  as also the destruction of Babylon again by Cyrus' King of Persia, whose express name and greatness, he published in writing almost two hundred years before he was borne: saying in the person of GOD; First, to Ezechias King of juda, that rejoiced in the friendship he had with Babylon: 
4. Reg. 20.  behold, the days shall come, when all that thou and thy fathers have laid up, shall be carried away to Babylon, and thy children shall be eunuchs in the King of Babylon's Palace. And next, to Babylon he said: 
Esay, 13.  The destruction of Babylon, which Esay the son of Amos saw, etc., howl and cry, for that the day of the Lord is at hand, etc.   

The wonderful prophecy for Cyrus' King of Persia.  
thirdly unto Cyrus (not yet borne) who was preordained to destroy the same, & to restore the people of Israel from banishment; to rebuild the Temple in jerusalem, he saith thus; 
Esay, 24.  I say to Cyrus, thou art my shepherd, and thou shalt fulfil all my will. I say to jerusalem, thou shalt be builded again. I say to the Temple, thou shalt be founded again. This saith the Lord, to my anointed Cyrus, I will go before thee, 
Esay, 25.  and will humble the glorious people of the earth, in thy presence: I will break their brazen gates, and crush in pieces their iron bars, for my servant jacobs' sake have I called thee by thy Name, and have armed thee, where as thou 
* This he saith, for that Cyrus was an Infidel.  knowest not me.  
Can any thing be more clearly or miraculously spoken in the world, then to name a Heathen not yet borne, that should conquer so strong a Monarchy as Babylon was, at this time, and should build again the Temple of jerusalem, which others of his own Religion had destroyed before him? What cause, what reason, what likelihood could be of this? yet Esay speaketh it so confidently, as he saith, 
Esay, 13.  that he saw it. And he nameth two witnesses thereof, that is, Urias and Zacharias, that were not borne in many years after, saying: 
Esay, 8, v. 2.  and I took unto me two faithful witnesses, Urias the Priest, and Zacharias the son of Barachias. 
Jere, 26, v. 20  Whereof the first was a Prophet in jeremies' time, a hundred years after Esay, and the second lived fourscore years after that again, in the days of Darius, as by the beginning of his prophecy appeareth: 
Zach, 1, v. 1.  and yet both (as you see) were distinctly named by Esay long time before.  
And whereas this book of Esay was pronounced openly to the people (as other prophecies were) & published into many thousand hands before the captivity of Babylon fell out, 
Circumstances of certain truth.  and then carried also with the people, and dispersed in Chaldea, & other parts of the world: there can be no possible suspicion of forgery in this matter, for that all the world both saw it, and red it, many years before the thing came to pass: yea, when there was no opinion of any such possibility to come.   

The prophecies and doings of jeremy, in the siege of jerusalem.  
THE same captivity and destruction of jerusalem by the Babylonians, was prophesied by jeremy, a hundred years after Esay, and a little before the matter came to pass: yea, whiles the Babylonians were about the walls of jerusalem, and besieged the same for two years together, jeremy was within, and told every man that it was but in vain to defend the City, for that God had now delivered it. And albeit he were accounted a Traitor for so saying, (especially when by an Army of Egypt, that came to the aid of jerusalem from Pharaoh, the siege of the Babylonians was raised for a certain time,) yet jeremy continued still in his asseveration, and said to Zedechias the King, 
jere. 37. v. 16  thou shalt be delivered into the hands of the King of Babylon. And to the people: 
jere. 38. v. 3.  haec dicit Dominus, tradendo tradetur haec civitas, etc. This saith the Lord, this City most certainly shall be delivered into the hands of the Babylonians. And so he continued notwithstanding he were put in prison, & whipped, and threatened daily to be hanged: 
jeremy 39  until indeed the City was taken, and Zedechias eyes pulled out, his children slain before his face, and all other things performed, 
4. Reg. 24.25.  which jeremy had prophesied and foretold them before.  
And which was yet more marvelous, jeremy did not only foretell the particulars of this captivity, but also the determinate time, how long it should endure, saying: 
jere. 25. v. 11.  And all this land of jury, shall be into wilderness, and astoniednesse: and all this people shall serve the King of Babylon for threescore and ten years, 
The years foretold of the captivity of Babylon.  and when threescore and ten years shall be complete, I will visit upon the King of Babylon, and upon that Nation saith the Lord, & I will lay the same into eternal desolation. But upon juda will I cast my pleasant eyes, & will bring them back to this land again. etc. In which prophecy is contained, 
Jere, 24, v, 5, etc. Jere, 29, v. 10  first the particular time how long this captivity should endure. Secondly, the destruction of Babylon, and of that Monarchy by the Persians. And thirdly, the returning home of the jews again; which three things to have been afterward fulfilled, not only Esdras that lived at that time, 
1, Esdras. 1. 2. 3, Esdras, 2.  and was an actor in performance of the last: but all other Heathen Writers beside, do record and testify.  
And this prophecy of jeremy, was so famous and certainly believed amongst all the jews, in the time of their captivity: as when the day of expiration drew near, Daniel writeth thus of himself. 
Daniel, 9 verse. 1,  In the first year of Darius, I Daniel, understood in the scriptures, the number of the seventy years whereof God spoke to jeremy, that they should be fulfilled, touching the desolation of jerusalem: and I turned my face to my Lord God, and besought him in fasting, & sackcloth, etc. Neither only the jews understood & believed this prophecy, but even Cyrus himself, that was a Gentile, 
Gentiles believed the Scripture.  gave full credit thereunto, & thereby was induced to restore the jews: as appeareth both by his own words & proclamations, set down by Esdras that Executed the same: 
1. Esdras, 1. 3. Esdras, 2.  and by his deeds also, in restoring home the jews, and rebuilding their Temple at his own great charges, as all Historiographers of the Heathens do confess.  
I might here allege infinite other examples, and make no end, if I would follow the multitude of prophecies which are dispersed throughout the whole scripture? I might show how Daniel foretold to Balthasar King of Babylon, 
The prophecies of Daniel. Daniel, 5.  in the midst of his triumph, and in the hearing of all his peers, the destruction which ensued upon him the very same night after.  
I might here allege how the same Daniel in the first year of Darius the Median, 
Daniel. 11.  in the beginning of that second Monarchy of Medians and Persians, foretold 
* Behold, three Kings shall yet stand in Persia, and the fourth shall be rich above all the rest.  how many Kings should reign after him in Persia, and how the last (who was the fourth after him, and his name also Darius) should fight against the Grecians, and be overcome by a Grecian King, (which was Alexander,) and how that kingdom also of Greece, 
Daniel. 11. verse, 2.  should be divided & torn in pieces, after Alexander's death, and not pass to his posterity, 
justin. hist. lib. 12. et. 13.  as justine and other Heathen Writers do testify that it was, by Antigonus, Perdiccas, Seleuchus, Antiochus, Ptolomeus, and other Captains of Alexander, that divided the same among themselves above a hundred years after Darius was dead.  
I might declare also, how the same Daniel foresaw and foretold, the four great Monarchies of the world, 
The four Monarchies of Assyrians, Persians, Grecians, and Romans.  and described the same as distinctly, as if he had lived in them all, and as by experience we find since to be true. I might allege the particular description, of the fight betwixt Darius and Alexander, set down by Daniel under the names of the great Ram, 
Daniel, 2. Daniel, 8.  and the fierce Goat with one horn, which Goat himself interpreteth it to be meant of a Grecian King, 
The foretelling of great Alexander.  that should conquer the Persians. And therefore Alexander (as Iosephus9 reporteth) coming to jerusalem about a hundred years after, 
josephus. lib. 1. de antiq. judaic. capit. 8.  and hearing this prophecy of Daniel interpreted unto him by jaddus the High Priest, assured himself that he was the man therein signified, and so a●●er long sacrifice done to the God of Israel, (of whom he affirmed, that he had appeared unto him in Macedon, & had exhorted him to take this war in hand,) and after he had bestowed much honour and many benefits, upon the high Priest, & Inhabitants of jerusalem, he went forward in his war against Darius, with great alacrity, & had that famous victory which all the world knoweth.  
A hundred such prophecies more, which are as plain, as evident, and as distinct as this, I might allege of Elias, Elizeus, Samuel, David, Ezechiell, the twelve lesser Prophets, and of other which I have not named. And in very truth the whole Scripture is nothing else but a divine kind of body, replenished throughout with the vital spirit of prophecy, and every day some prophecy or other is fulfilled, (though we mark it not) and shall be unto the world's end.  
And the miracle of this matter is yet more increased, if we consider what manner of people they were for the most part, 
What manner of persons our Prophets were.  by whom these prophecies of hidden things were uttered: to wit, not such men as could gather the foresight of things by Astronomy or Astrology, that is, by contemplation of the stars, as some fond Gentiles did pretend, (though Ptolemy deny that any such things can be foretold but only by inspiration from God: 
Ptolom. in lib. de fructu. ) neither yet were they so sharp witted, as to attain to prophecy by strange imaginations, as most vainly Averroes and his followers hold that some men may; 
Moses. Narbon. in li. Abubacher. et Auampare.  nor finally, were they so delicately fed as by exact diet and rules of Alchimye, to come to prophecy, as Alchemists dream that a man may do, and that Appolonius Thyaneus did, 
Roger. Baco. lib. de sex scient. experimentalib.  who by styllified meats (as they speak) came to be stillified himself, and so by help of his glass called Alchimufi, to foretell some matters and affairs to come. Our Prophets (I say) knew none of these fantastical devices, being for the most part poor, simple, and unlearned men, as in particular was recorded, that David was a shepherd, and Amos was a keeper of Oxen, 
Amos, 1.  yea, oftentimes they were women, 
Exod. 1●.  as Marie the sister of Aaron, called in the Scripture by the name of Prophetess. Deborah the wife of Lapidoth: 
judg. 5. 1, Reg, 2,  Hanna the mother of Samuel, Elizabeth the mother of john Baptist, Anna the daughter of Panuel: & finally, the most holy and blessed Virgin Marie, 
Luke, 1, & 2.  with the daughters of Philip, and many such other, both in the old and new Testament, who prophesied strangely, 
Acts. 21.  nor could possibly receive such foreknowledge of things to come, but only from the spirit of the living God, and by inspiration of the holy Ghost, which is a manifest demonstration, of the excellency of Holy writ, and of the certainty contained therein.    

THE EIGHT PROOF OF SCRIPTURES.  

Approbation of Heathen writers.  AND now, albeit this might seem sufficient in the judgement & conscience of every reasonable man, (as the jew supposeth) to prove that the Scriptures be only from God, and consequently by them, that there is a God; yet hath he one reason more to confirm their sincerity, which I will allege in this place, and therewith make an end. His reason is, that although these holy writings, (which proceed of God's spirit) do not take their testimony or confirmation from man: yet for more evidency of the truth, GOD hath so provided, that all the principal, most strange and wonderful things recounted in scripture, should be reported also, and confirmed by Infidels, Pagans, Gentiles and Heathen writers themselves; albeit in some points they differ from the Scripture, in the manner of their narration, for that they adjoin superstitions thereunto. Which maketh the more for approbation of the things, for that hereby it appeareth, they took not their stories directly from the Bible, but by tradition, and most ancient antiquities of their own.  

The creation of the world.  
FIrst than he showeth, that the creation of the world, 
Genesis, 1. and 2.  which is the marvel of all marvels, with the infusion of man's soul from God, is both granted and agreed upon, by all those Heathen Philosophers which I have cited before, (albeit the particularities be not so set down by them, as they are in Scriptures, and by all other, that do see in reason, that of necessity, there must be yielded some Creator of these things.   

The flood of Noe.  
NExt to this, 
Gene. 6,7,8.  the flood of Noah is mentioned by divers most ancient heathen writers: 
joseph. lib. 1, de antiq. judaic.  as by Baerosus Chaldeus, jeronimꝰ, Egyptius, Nicholaus, Damascenus, Abydenus, and others, according as both josephus and Eusebius do prove. 
Eusebius. lib, 9 de praep. evang. capit. 4.  And in Bresile, and other Countries discovered in our age, where never teacher's were known to be before, they talk of a certain drowning of the world, which in time passed happened: and do say, that this was left unto them by tradition from time out of mind, by the first inhabitants of those places.   

The long life of the first Fathers.  

Genesis, 5, 10, and 11.  OF the long life of the first patriarchs, according as the Scripture reporteth it, not only the former Authors, but also Manethus, that gathered the History of the Egyptians: Molus Hestiaeus, that wrote the acts of the Phaenicians, Hesiodus, Hecateus Abderida, Helanicus, Acusilaus, and Ephorus, do testify, that these first inhabitants of the world, lived commonly a thousand years apiece; and they allege the reason thereof to be, both for the multiplication of people, and for bringing all Sciences to perfection, especially Astronomy and Astrology, which, (as they writ) could not be brought to sufficient perfection, by any one man that had lived less than six hundred years, in which space, the great year (as they call it) returneth about.   

Of the Tower of Babylon.  
OF the Tower of Babylon, 
Genesis, 11.  and of the confusion of tongues at the same, Eusebius citeth the testimonies at large, both of Abydenus that lived about King Alexander's time, and of Sibylla, as also the words of Hestiaeus concerning the Land of Sennaar, 
Eusebius. li. 9 de praepar. cap. 4.  where it was builded. And these Gentiles do show by reason, that if there had not been some such miracle in the division of tongues, 
Mark this reason.  no doubt but that all tongues being derived of one, (as all men are of one father) the same tongues would have retained the self same roots and principles, as in all dialects or derivation of tongues we see that it cometh to pass. But now (say they) in many tongues at this day, we see that there is no likelihood or affinity among them, but all different the one from the other, and thereby it appeareth that they were made divers & distinct even from the beginning.   

Of Abraham.  
OF Abraham and his affairs, I have alleged some Heathen writers before, 
Genesis, 11, 12 13, 14, etc.  as Berosus, Hecataeus, and Nicholaus Damascenus. But of all other, Alexander Polyhistor allegeth Eupolemus most at large, 
Alexander Polyhist. lib. de judaic. historia.  of Abraham's being in Egypt, and of his teaching them Astronomy there: of his fight and victory in the behalf of Lot: of his entertainment by King Melchisedech, of his wife and sister Sara, and of other his doings, especially of the sacrifice of his son Isaac. To whom also agreeth Melo, 
Melo, lib. de fraudibus judeorum.  in his books written against the jews, and Artabanus. 
Artaban. in judeorum. hist.  And of the strange Lake whereinto Sodom and Gomorra were turned by their destruction, called Mare mortuum, 
Gal. de simply. Pausan. in Eliae. Solin. in Polihist. Tacitus. lib. vlt. histo.  the dead Sea, wherein nothing can live. Both Galen, Paufanius, Solinus, Tacitus, and Strabo, do testify & show, the particular wonders thereof.   

Of Isaac, jacob, joseph. job, etc.  
FRom Abraham down to Moses, writeth very particularly the forenamed Alexander, albeit he mingle sometimes certain fables, whereby appeareth that he took his story not out of the Bible wholly. And he allegeth one Leodemus, 
Genesis, 15, 16 17. 18. etc.  who as he saith lived with Moses, and wrote the self same things that Moses did: so that these writers agree almost in all things, touching Isaac, jacob, joseph, and all their affairs, even unto Moses: and with these do concur also Theodotus a most ancient Poet, Artabanus & Phylon, Gentiles. Aristaeus in like manner about Aristotle's time, 
Aristeus. lib. de job.  wrote a book of job.   

Of Moses.  
OF Moses and his acts, not only the forenamed, 
Exodus. 2, 3. 4. 5, etc.  (especially Artabanus in his Book of the jews) do make mention at large: but many other also, as namely Eupolemus, out of whom Polyhistor reciteth very long narrations of the wonderful and stupendious things done by Moses in Egypt, for which he saith, that in his time, he was worshipped as a God in that Country, and called by many Mercurius. And that the Ethiopians learned circumcision of him, which afterward always they retained, and so do unto this day. And as for his miracles done in Egypt: his leading the people thence by the red Sea: his living with them forty years in the wilderness: the Heathen writers agree in all things with the Scriptures, saving only that they recount divers things to the praise of Moses, 
The description of Moses person out of Heathen writers.  which he hath not written of himself, adding also his description, to wit, that he was a long tale man, with a yellow beard, and long hair, wherewith also accordeth Numenius Pythagoricus, touching the acts of Moses, whose life he saith that he had read in the ancientest records that were to be had.   

The story of josua, the judges, and the Kings.  
BUT the forenamed Eupolemus, goeth yet forward, and pursueth the story of josua, of the judges, of Saul, David, and of Solomon, even unto the building of the Temple, which he describeth at large, with the particular Letters written about that matter to the King of Tyrus, which josephus saith were in his days kept in the records of the Tyrians. 
josephus. lib. 8. de antiq. cap. 2.  And with Eupolemus, agree Polyhistor, and Hecataeus Abderita, that lived & served in war with King Alexander the great, and they make mention among other things, of the inestimable riches of Solomon, and of the treasures which he had hid & buried, 
The treasures hidden in the Sepulchre of David.  (according to the fashion of that time) in the Sepulchre of his father David: which to be no fable, (though not mentioned by the scripture) josephus well proveth, for that Hircanus the high Priest and King of jury, 
josephus. lib. 13. de antiq. cap. 16.  being besieged in jerusalem by Antiochus, surnamed Pius, not many years before our Saviour Christ his nativity: to redeem himself & the City, and to pay for his peace, 
* The same thing attempted Herod in his time, as josephus saith, lib. 18. antiq.  opened the said sepulchre of David, and fetched out of one part thereof, three thousand Talents in ready money, which amount to six hundred thousand pound English, if we account the Talents, but at the least size, of talentum Haebraicum.   

The things that ensued after King salomon's days.  
AND as for the things that ensued after Solomon, as the division of the tribes among themselves, and their divers wars, afflictions, and transmigrations into other Countries: many Heathen writers do mention and record them, & among other, Herodotus, & Diodorus Siculus. And the foresaid Alexander Polyhistor, talking of the captitie of Babylon, saith, that jeremy the Prophet told joachim his King, 
jeremy, 37. 4, Reg, 24.  what would befall him, and that Nabuchodonoser hearing thereof, was moved thereby to besiege jerusalem.  
Of the flight of Senacherib from the siege of jerusalem, 
Of Senacherib.  and how he was killed at his return home, by his own sons in the temple, according to the prophecy of Esay, 
Esay, 31. and 33, and 36. 4, Reg, 9  and story of the book of Kings, for that he had blasphemed the Lord God of Israel, Herodotus witnesseth: 
Hero. lib. 2.  and that after his death he had a statue or Image of metal erected in his memory, with this inscription in Greek. He that beholdeth me, let him learn to be godly. Confer Xenophon also in his se●enth book De Cyropaedia, & you shall see him agree with Daniel in his narrations of Babylon. 
Daniel. 16.   
And finally, I will conclude with josephus the learned jew, that wrote immediately after Christ's ascension, and protesteth, that the public writings of the Syrians, 
josephu. lib. 1. de antiq. judaica.  Chaldeans, Phaenicians, and innumerable histories of the Grecians, are sufficient to testify the antiquity, truth, authority, & certainty of the holy Scriptures, if there were no other proof in the world beside.     

The conclusion of this Chapter, with the application. SECT. 4.  
THus far have I treated of the ways and means, which have been left unto the world from the beginning, thereby to know and understand their Maker. In treating which point, I have stayed myself the longer, for that it is the ground and foundation of all that is, or may be said hereafter. It is the first, final, and chiefest principle, of all our eternal salvation or damnation, and the total weal or woe that must befall us, and possess us for ever. Which ground and verity, if it be so certain and evident as before hath been showed, by all reason and proof, both divine and humane: and that the matter be so testified & proclaimed unto us, by all the creatures of heaven & earth, and by the mouth & writing of our Creator himself, as no ignorance or blindness can excuse the same, 
No excuse of the ignorance of God.  no slothfulness dissemble it, no wickedness deny it: what remaineth then, but to consider with ourselves, what service this GOD requireth at our hands? what gratitude, what duty, what honour for our creation? to the end, that as we have proved him a most bountiful Creator, so we may find him a propitius judge, and munificent rewarder. For it is not probable, that his divine Majesty, which hath appointed every other creature to some action for his own glory, (as hath been declared at large before) should leave mankind only, which is the worthiest of all the rest, without obligation to his service.  
In which one point notwithstanding, though neever so clear, (such is the fondness of our corrupt nature without God's holy grace:) failed those ancient wise men of the world, 
The error of the old Philosophers.  of whom S. Paul speaketh so much in his Epistle to the Romans, 
Romans, 1. and 2.  taking compassion of their case, and calling them fools, and all their great learning and Philosophy mere fondness: for that, whereas (by the means before mentioned) they came to know God: they did not seek to glorify him, as appertained unto God, nor yet did render him due thanks, but vanished away in their cogitations, etc. 
Romans, 1.  That is, they took no profit by this knowledge of theirs, but applied their cogitations upon the vanities of this world, more than upon the honour & service of this their God. 
Romans, 1. verse, 28.  For which cause, as S. Paul adjoineth presently in the same place, that for somuch as they did thus, and did not show forth by their life and works, that they had the knowledge of God indeed: God delivered them over to a reprobate sense, & suffered them to fall into horrible sins, which S. Paul doth name & detest in all that chapter: & finally concludeth, that their everlasting perdition ensued principally upon this one point: 
Romans, 1. verse, 32.  that whereas, they knew the justice of God, (by all the ways and arguments that before have been declared:) yet would they not understand (saith he) that death was due to all such, which lived wickedly as they did.  
And the same Apostle, upon consideration of these matters, wherein he standeth long for the importance thereof, pronounceth in fine this general sentence, 
A general sentence pronounced by S. Paul.  with great asseveration and vehemency of spirit: 
Romans, 1. verse, 18.  that the wrath of God is revealed from heaven, upon all impiety and injustice of those men, who hold the knowledge of God in unrighteousness. That is, who being endued with the knowledge of God, do live notwithstanding unrighteously, or (as he said before) do consume their days in vanity, nor making account of the service which they do owe to that God for their creation and other benefits. Which thing, if S. Paul might truly say to those Gentiles before his time, who had only natural knowledge and understanding of God: that is, so much as by his creatures was to be gathered: 
The application to ourselves.  what may, or shall be said unto us, who have not only that light of nature which they had, but also the writings and law of God himself, communicated specially unto the jews: and above that also, have heard the voice of his only son upon earth, and have received the doctrine of his most holy Gospel, & yet do live as negligently (many of us) as did the very Heathens, touching good life and virtue.  
Surely in this case I must denounce against myself, that if it be true, (as it cannot be false,) which this blessed Apostle affirmeth here of these Heathen Philosophers, that by that little knowledge they had of God, 
Romans. 1. verse, 20.  they were made inexcusable, then by the most just and certain rule of Christ, laid down by S. Luke, 
Luke. 12.  cui multum datum est, multum quaeretur ab eo, that of every man which hath received much, a great account shall be taken for the same; we are forced to infer, that our account shall be the greater, and ourselves much more inexcusable before his divine majesty, than the very Gentiles & Heathens are; if after all our knowledge and manifest understanding of his Godhead and justice, we vanish away in our cogitations, as they did, and as the most part of the world at this day are seen to do: that is, if we apply our cogitations and cares, about the vain affairs of this temporal life and transitory commodities, which we should bestow upon the service and honour of this our Lord and Creator.    

OF THE FINAL END AND CAUSE WHY MAN WAS CREATED BY GOD, and placed in this world.  
And of the obligation he hath thereby, to attend to the affair for which he came hither.  
CHAP. III.  
BY the Chapter precedent, I nothing doubt (gentle Reader) but if thou have seen & perused the same, thou remainest sufficiently informed of thy Creator. Now followeth it by order of good consequence, that we consider with some attention, 
A necessary consideration.  (for that it standeth us much upon) what intent and purpose God had in creating us, and this world for our sakes: & in placing us therein as Lords of the same? By the former considerations we have learned, that as among other creatures, nothing made itself: so nothing was made for itself, nor to serve itself. The heavens (we see) do serve the air, the air serveth the earth, the earth serveth the beasts, the beasts serve man: & then is the question, who man was made to serve? for in him also holdeth the former reason, that seeing he was not made by himself: it is not likely that he was made to serve himself.  
If we consult with the scriptures herein, we find a general sentence laid down with out exception: 
Proverb, 16.  universa propter semetipsum operatus est Dominus, the lord hath made all things for himself. 
Man made to serve God.  And if all, than man (no doubt:) who is not the least of the rest which he hath made. And hereby it cometh to pass, that man cannot be said to be free, or at his own appointment or disposition in this world, but obliged to perform that thing, for which he was sent into this habitation. Which point holy job declareth plainly, in a certain invective that he maketh against such men, as were careless and negligent in consideration of this affair. 
job, cap. 11.  A vain man, (saith he) is lifted up in pride, & thinketh himself to be borne as free as the colt of a wild Ass. That is, he thinketh himself bound to nothing, subject to nothing, accountable for nothing that he doth in this life: but only borne free, to pass his time in disport and pleasure, as a Colt in a desert, that hath no Master to tame him. Which in other words the Wiseman uttereth thus: 
Wisdom, 15●  He esteemeth this life of ours to be but a plai-game, and therefore careth not how he liveth, or wherein he spend and pass over the time. And this of the man whom the scripture calleth vain.  
But now for the sober, wise, and discreet, of whom it is written, 
Proverb. 1●.  The way of life is upon the learned, to the end he may decline from the lowest hell: they are far from so great folly, as to imagine that no account shallbe demanded of our being in this world: for that they have read, 
Eccle, 11, & 12.  that God shall bring into judgement whatsoever is done, for every fault that is committed. And the Christian man knoweth further, by the mouth and asseveration of his Saviour and Redeemer, 
Math, 12.  that he shall be accountant for every idle word that he mys-uttereth; and finally, there is no man that is either of reason, or conversant in the writings and Testament of his Creator, 
Account to be rendered.  but remembreth well, that among all other irritations, whereby the wicked man is said to provoke God's patience to indignation, none is more often repeated, or more grievously taken, then, 
Psalm. 9,43. and 141.  that he said in his heart, God will ask no account.  
With these men then alone shall be my speech in this present Chapter, who have a desire to discharge well this account. For attaining whereof (truly) I can give no better counsel, instruction, or advise, then to do in this case, as a good Merchant-factor is wont to do, when he arriveth in foreign Countries, or as a Soldier or Captain sent by his Prince to some great exploit, is accustomed, when he cometh to the place appointed: 
Profitable demands & considerations.  that is, to weigh & consider deeply, for what cause he came thither? why he was sent? to what end? what to attempt? what to prosecute? what to perform? what shall be expected and required at his hands (upon his return,) by him that sent him thither? For these cogitations (no doubt) shall stir him up to attend to that, for which he came, and not to employ his time in impertinent affairs. The like would I counsel a Christian to put in ure, concerning the case proposed, and to demand of himself, between God and his conscience, why, and wherefore, and to what end, he was created and sent hither into this world? what to do? wherein to bestow his days? etc.  
And then shall he find, that for no other cause, matter, or end, but only to serve God in this life, and by that service to enjoy heaven, and salvation in the life to come. This was the condition of our creation, 
Gene. 14.  as Moses well expresseth: and this was the consideration of our redeeming, foretold by Zacharie, before we were yet redeemed: 
Luke, 1.  that we being delivered from the hands of our enemies, should serve God, in holiness and righteousness, all the days of our lives.  
Of this consideration do ensue two consequents to be observed. 
The first consequence upon due consideration of our end.  Whereof the first is, that seeing our end and final cause of being in this world, is to serve God, and so to work our own salvation with fear & trembling: what soever thing we do, or bestow our time in, which either is contrary or impertinent, or not profitable to this end, (though it were to gain kingdoms, it is vanity & lost labour, that will turn us in time to grief and repentance, (if we change not our course) for that it is not the matter for which we came into this life, nor whereof we shall be demanded an account, except it be to receive judgement & punishment for the same.  
Secondly it followeth of the same consideration, 
The second consequence.  that seeing our only business and affair in this world, is to serve our Maker, and save our own souls: and that all other earthly creatures are put here to serve our uses to that end only: we should for our parts be indifferent to all these creatures, as to riches or poverty: to health or sickness: to honour or contempt: to little learning or much learning: and we should desire only so much or little of either of them, as were best for us, to the attainment of our said end and Butt pretended; that is, to the service of GOD, and the weal of our souls. For who soever desireth, seeketh, loveth, or useth these creatures, more than for this, runneth from his end for which he came hither.  

How each man may take a scantling of his own estate.  But this than may a careful Christian take some scantling of his own estate with God, and make a conjecture whether he be in the right way, or no. For if he attend only or principally to this end, for which he was sent hither; if his cares, cogitations, studies, endeavours, labours, talk, conversation, and other his actions, 
A right course.  do run upon this matter, and that he careth no more for other creatures, as honours, riches, learning, and the like, than they are necessary unto him for this end that he pretendeth: if his days and life be spent in this study of the service of God, and procuring his own salvation, in carefulness, fear, and trembling, as the Apostle adviseth him: 
Phillip. 2.  then is he (doubtless) a most happy man, & shall at length attain to the kingdom which he expecteth.  

A wrong and dangerous course.  But if he find himself in a contrary case and course: that is, not to attend indeed to this matter for which only he was sent hither, nor to have in his heart and study this service of God, and enjoying of heaven, but rather some other vanity of the world, as promotion, wealth, pleasure, sumptuous apparel, gorgeous buildings, beauty, favour of Princes, or any other thing else, that appertaineth not unto this end. If he spend his time about these trifles, having his cares and cogitations, his talk and delight, more in these things, then about the other great business of possessing Gods eternal kingdom, for which he was made and placed in this world: then is he (I assure him) in a perilous way, leading directly to perdition, except he altar and change his course. For, most certain it is, that whosoever shall not attend unto the service he came for: shall never attain the reward assigned and promised to that service.  
And for that the most part of all this world, (not only of Infidels, but also Christians) do run amiss in this point, 
The reason why so few are saved.  and do not take care of that affair and business, for which alone they were created & placed here: hence is it, that Christ and his holy Saints, both before and after his appearance in flesh, have spoken so hardly, and severely, 
Math, 7, 20, and 22. Luke, 1●.  of the very small number that shall be saved, (even among Christians) and have uttered certain speeches which seem very rigorous to flesh and blood, (and to such as are most touched therein,) scarce credible, albeit they must be fulfilled. As among other things, that a lover of this world cannot be saved; 
james. 4, Math, 19, Mark, 10.  that rich men do enter as hardly into heaven, as a Camel through a needle's eye, and the like. The reason of which manner of speeches do stand in this, that a rich man or worldling, attending with all his industry to heap up riches (as the fashion is,) can not attend, (nor ever doth) to that for which he came into this world, and consequently, can never attain heaven, except God work a miracle, and thereby do cause him to spend out his riches to the benefit of his soul, (as sometimes he doth, and so do lessen the Camel in such sort, as he may pass the needle's eye. 
Luke, 19,  Whereof we have a very rare example in the Gospel, of Zacheus, who being a very rich man, did presently upon the entering of Christ into his house, (but much more as appeareth into his heart by faith) resolve himself to change his former course touching riches, and at one blow to begin withal, gave away half of all he possessed to the poor; 
A perfect example of a good conversion.  & for the rest made proclamation that who soever had received any wrong at his hands, (as commonly many do by them that are rich,) he should come and receive four times so much amends. By which alms and restitution, he was delivered from the Camel's gibbe or bunch on his back, that letted his passage through the needle's eye. And this extraordinary favour and grace he received, by the fortunate presence, of his most blessed & bountiful guest, who had signified before in another place, that himself was able, so to draw the Camel, as he should pass the needle's eye, 
Math, 19 Mark, 10.  for that the things which are unpossible with man, are possible with God.  
But to leave this, and to go forward in our former purpose; no marvel it is, if in the world abroad, so few be saved; seeing that of thousands, scarce one doth account of that business, which of all other, is the chief and principal. Consider you the multitude of all sorts of people upon earth, and see what their traffic and negotiation is? see whether they treat this affair or no? see wherein their care, study, and cogitation consisteth? 
The wrong course of the world.  How many thousands find you in Christendom, who spend not one hour of four and twenty, nor one half day in forty, in the service of God, or business of their soul? How infinite have you, that break their brains about worldly commodities, & how few that are troubled with this other cogitation? How many find time to eat, drink, sleep, disport, deck & trim themselves to the view of others, & yet have no time to bestow in this greatest business of all other business? How many pass over whole days, weeks, months, & years, (and finally their whole lives) in hawking, hunting, and other pastimes, without regard of this important affair? How many miserable women have you in the world, that spend more days in one year, in pricking up their apparel and adorning their carcase, than they do hours in prayer for the space of all their life? And what (alas) shall become of this people in the end? what will they do or say at the day of account? what excuse will they allege? what way will they turn them?  

A comparison expressing the vanity of our occupations.  If the Merchant-factor which I mentioned before, after many years spent in foreign Countries upon his masters expenses, should return at length and give up his accounts, of so much time & money spent in singing; so much in dancing; so much in fencing; so much in courting, and the like; who would not laugh at so fond a reckoning? but being further demanded of his Master, what time he had bestowed upon the Merchandise and affairs for which he was sent; if the man should answer, that he had no leisure to think upon that thing, for the great occupation which he had in the other: who would not esteem him worthy of all punishment & confusion? And much more shame and confusion (no doubt) shall they sustain at the last dreadful day, 
Math, 16.  in the face and presence of God and all his Angels, who being sent into this world, to traffic so rich a Merchandise as is the kingdom of heaven: have neglected the same, and have bestowed their studies, upon the most vain trifles and follies of this world, without cogitation, or care of the other.  
O ye children of Adam (saith the spirit of God) why love you so vanity, 
Psalms, 4. jeremy, 2.  and seek after lies? why leave you the fountain and seek after cisterns? If a golden game of inestimable value, should be proposed for such as would run & could win the same; 
A comparison.  and when the course or race were begun, if some should step aside, and follow flies or feathers that passed in the air, without any regard of the prize and goal proposed: who would not marvel and take pity of their folly? Even so is it with men of this world, if we believe Saint Paul, who affirmeth, 
1, Cor. 9  that we are all placed together in a course or race, and that the kingdom of heaven is propounded unto us for the Game or Prize; but every man (saith he) arriveth not thither: & why? for that most men do step aside, & leave the mark. Most men do run awry, and do follow feathers up and down in the air; most men do pursue vanities, and do weary themselves out in the pursuit thereof, until they can neither run nor go, nor move their limbs any further: and then, for the most part it is too-late to amend their folly. Will you hear the lamentations of such unfortunate men? these are their own words recorded by scripture. We are wearied out in the way of iniquity and perdition, and the way of God have we not known. 
Wisdom, 5. The complaint of worldlings in the end of their life.  What profit have we received of all our pomp and pride, & vaunting riches? what good have they done us? They are now passed away as a shadow, and as a Messenger that rideth in post, and we are consumed in our own iniquities.  
This is the lamentable complaint of such men, as ran awry, and followed a wrong course in their actions of this life. These are they, who pursued riches, honour, pomp, and such like vanities, and forgot the great and weighty business for which they were sent. These are they, who were esteemed happy men in this world, and thought to run a most fortunate course, in that they heaped much riches together; advanced themselves and their families to great dignities: became gorgeous, glorious, and dreadful to others: and finally, obtained what soever their lust and concupiscence desired. This made them seem blessed to worldly cogitations, 
The fond judgement of the world.  & the way wherein they ran, to be most prosperous and happy. And I make no doubt, (by experience of these our times) but they had admirours & enuiours in great abundance, who burned in desire to obtain the same course. And yet when I hear their complaint in this place, & their own confession wherein they say expressly, 
Wisdom, 5.  we senseless men did err from the way of truth: when I consider also the addition of scripture, Talia dixerunt in inferno, they spoke these things when they were in hell: I cannot but esteem their course for most miserable, & condemn wholly the judgement of flesh in this affair.  
Wherefore (my dear brother) if thou be wise, yield not to this deceit of worldly lips & tongues, 
Psalms, 10.  that use to bless & sanctify such, as are in most danger & nearest to perdition. Lean rather to the sincere counsel of S. Paul, who willeth thee to examine uprightly thine own works and ways, 
Gala, 6.  and so to judge of thyself without deceit. If thou walk the way of Babylon, most certain it is, that thou shalt never arrive at the gates of jerusalem, except thou change thy course. Oh (my brother) what a grief will it be unto thee, when after long labour and much toil, thou shalt find thyself to have gone awry? 
A comparison expressing our grief in the end, for running a wrong course.  If a man had travailed but one whole day, and thereby made weary, should understand at night, that all his labour were lost, and that his whole journey was out of the way: it would be a marvelous affliction unto him (no doubt) albeit no other inconvenience were therein, but only the loss of that days travail, which might be recovered & recompensed in the next. But if besides this, his business were great, if it lay upon his life to be at the place whether he goeth; at a certain hour: if the loss of his way were irrecoverable: if the punishment of his error, must be death and confusion: & himself were so weary, that he could stir no one foot further: imagine then what a grievous message this would be unto him, to hear one say: Sir, you are amiss, your labour is lost, and you have ridden wholly besides your way?  

The misery of a soul that hath gone a wry, at the last day.  So then will it be unto thee, (my soul) at the day of death, and separation from my body, if in this life, thou attend not to thy salvation for which thou wert created, but shall pass over thy days in following of vanities. Thou shalt find thyself astray at the end of thy journey: thou shalt find thyself weary, and enforced to say with those miserable damned spirits, 
Wisdom. 5.  I have walked hard and craggy ways, for that indeed the way of wickedness is full of thorns & stones, though in show it be covered with fair grass and many flowers. Thou shalt find at that day, that thou hast lost thy labour, lost thy time, lost all opportunity of thine own commodity. Thou shalt then find thy error to be unrecoverable, thy danger unavoidable, thy punishment insupportable, thy repentance unprofitable, and thy grief, sorrow, and calamity inconsolable.  
Oh, he that could behold and feel the the inward cogitations of a worldly man's heart at that instant, after all his honours and pleasures were passed; no doubt, but he should find him of another judgement and opinion in things, than he was in the ruff and heat of his jollity. He doth well perceive then, the fondness of those trifles which he followed in this life, albeit it were to make himself a Monarch. If a man did know the cogitations that king Alexander the great had, 
Alexander's death.  when of poison he came to die, after all his victories and incredible prosperity; if we knew the thoughts of julius Caesar, 
julius Caesar's death.  at the day of his murder in the Senate house, after the conquest of all his enemies, and subjection of the whole world, to his own only obedience: we should well perceive, that they took little pleasure in the ways they walked, notwithstanding they were esteemed most prosperous and happy, by men of this world.  

Two rare examples.  josephus the jew, recounteth two very rare examples of humane felicity in Herod the first, and Agryppa his Cousin, whereof the one by Anthony the Triumuir, 
josephus. lib. 14. 15. et 18. de antiq. judai. et de bello. jud. lib. 2.  and the other by Caligula the Emperor, (both of them being otherwise but private Gentlemen, and in great poverty and misery when they fled to Rome,) were exalted upon the sudden, to unexpected great fortune, and made rich monarchs and glorious Potentates. They were endued (at several times) with the Kingdom and crown of jury) & that in such ample sort, as never any of that Nation after them had the like. For which cause they are called in the Hebrew story for distinction sake, Herode the great, and Agrippa the great. They ruled and commanded all in their days, they wanted neither silver nor Gold, neither pleasures nor pastimes, neither friends nor flatterers. And besides all these gifts of fortune, they abounded also in ornaments and excellency of body and wit. And all this was increased and made the more admirable, by reason of their 
* For envy only of Agrippa his fortune, Herodias did ruin herself and her husband, as josephus saith, lib. 18. antiq. cap. 8. 9 15. Her husband was Herod Antipas, that slew S. john Baptist, & was son to Herod the first. Luke. 3. Math, 14.  base & low estate before, in respect whereof, their present fortune was esteemed for a perfect pattern of most absolute felicity.  
This they enjoyed for a certain space, and to assure themselves of the continuance, they bent all their cares, cogitations, & studies, to please the humours of the Roman Emperors, as their Gods, and Authors of all their prosperity and felicity upon earth. In respect of whose favours (as josephus noteth) they cared little to violate their own Religion of the jews, or any thing else that was most sacred. And this (forsooth) was esteemed of many, a most wise, politic, prosperous, & happy course. But what was the end and consummation of this their pleasant race?  
first, 
Herod's death.  Herode fell sick of an incurable and loathsome disease, 
josephus. lib. 15. antiq.  and was tormented in the same with so many terrors 
* This Herod was called Ascolonita, and slew the Infants in Bethlem. Math. 2.  & horrible accusations of his conscience; as he pronounced himself to be the most miserable afflicted creature, that ever lived; and so calling one day for a knife to pair an Apple, would needs have murdered himself with the same, if his arm had not been stayed by them that stood by. And for Agrippa, josephus reporteth, 
The death of Agryppa.  how that upon a certain day which he kept festival in Caesaria, for the honour of Claudius the Roman Emperor, when he was in his most extreme pomp & jollity, 
josephus. lib. 19 capit. 7.  in the midst of all his Peers, Nobles, and Damosels, coming forth at an hour appointed, (all glittering in Gold, and Silver) to make an Oration unto the people: his voice, gesture, countenance, and apparel so pleased, as the people began to cry, (being solicited thereunto by some flatterers,) that it was the voice of GOD, and not of man: wherein Agrippa taking pleasure and delectation, 
* S. Luke saith he was strooken by God's Angel. Acts, 12. And consider how josephus agreeth with this Narration.  was strooken presently from heaven, with a most horrible putrefaction of all his body, whereof he died, repeating only to his friends these words in the midst of his torments. Behold ye me, that do seem to you a God, how miserably I am enforced to departed from you all. 
Eusebius lib. 2. histo. capit. 9   
Now then would I demand of these two fortunate men, who laying aside all care of God and Religion, did follow the preferments of this world so freshly, and obtained the same so luckily: how they liked of this their course and race in the end? Truly I doubt not, but if they were here to answer for themselves, they would assure us, that one hour bestowed in the service of God, & of their salvation: would more have comforted them at the last instant, than all their labours and travails which they took in their lives for pleasing of Emperors, and gathering the grace and good liking of mortal men.  

Sincere and profitable counsel.  Use then (o Christian,) use this experience to thy commodity: use it to thy instruction, use it to thy forewarning. That which they are now, thou shalt be shortly, and of all follies it is the greatest, not to profit or flee from dangers by the example of others. The difference between a wise man and a fool, is, that the one provideth for a mischief while time serveth, & the other would do when it is too-late. If thou mightest feel now, the state & case wherein thy poor heart shall be at the last day, for neglecting the thing that of all other it should have studied and thought upon most: thou wouldst take from thy meat, and sleep, and other necessaries, to repair that is past; Hitherto hast thou time to reform thy course of life if thou please, which is no small benefit, if all were known. For in this sense (no doubt,) it is most true, which the wise man saith; that better it is to be a living dog, than a dead Lyon. 
Eccle, 4.  For that, while the day time of this life endureth, all things amiss may easily be amended. 
joh. 9  But the dreadful night of death will overtake thee shortly, and then shall there be no more space of reformation.  
Oh that men would be wise, 
Deut, 32.  and foresee things to come, saith one prophet. The greatest wisdom in the world (dear brother) is to look and attend to our salvation: for as the Scripture saith most truly: 
Eccle, 37.  He is a wise man indeed; that is wise to his own soul. And of this wisdom, it is written in the very same book, as spoken by herself. In me is the grace of all life and truth, and in me is the hope of all life and virtue. 
Ecclesi. 24.  In moral actions and humane wisdom, we see that the first and chiefest circumstance is, to regard well and consider the end. And how then do we omit the same, 
Great folly & error.  in this great affair of the Kingdom of heaven? If our end be heaven, what mean we so much to affect ourselves to earth? If our end be God, why seek we so greedily the worldly favour of men? If our end be the salvation and eternity of our soul, why do we follow vanities and temporalities of this life? Why spend ye your money, and not in bread? saith God by the mouth of Esay, 
Esay, 55, Ephe. 1. 1, Thes. 2. 2. Peter, 1.  why bestow ye your labour in things that will not yield you saturity? If our inheritance be, that we should reign as Kings, why put we ourselves in such slavery of creatures? 
Luke, 15,  If our birth allow us to feed of bread in our father's house, why delight we in husks provided for the swine?  
But (alas) we may say with the wise man in the Scripture. 
Wisdom, 4.  Fascinatio nugacitatis obscurat bona. The bewitching of worldly trifles, do obscure and hide us from the things that are good and behoveful for our souls: o most dangerous enchantment. 
Error in our course of life is not pardoned.  But what? shall this excuse us? no truly: for the same spirit of God hath left recorded. Populus non intelligens vapulabit. 
Ose, 4.  The people that understandeth not shall be beaten for it. And another Prophet to the same effect pronounceth: 
Esay, 28,  This people is not wise, and therefore he that made them shall not pardon them, neither shall he that created them, take mercy upon them. It is written of fools: Ventum seminabunt & turbinem metent. They shall sow and cast their seed upon the winds, and shall receive for their harvest, nothing else but a storm or tempest. Whereby is signified, that they shall not only cast away and lose their labours, but also be punished and chastened for the same.  
Consider then I beseech thee (my dear brother) attentively, 
A profitable forewarning.  what thou wilt do or say, when thy Lord shall come at the last day and ask thee an account of all thy labours, actions, and time spent in this life: 
Math, 25,  when he shall require a reckoning of his talents lent unto thee: when he shall say, as he said to the farmer or Steward in the Gospel: 
Luke, 16,  Red rationem villicationis tuae, give account of thy stewardship & charge committed unto thee. What wilt thou say, when he shall examine, and weigh and try thy doings, as gold is examined & tried in the furnace: that is, what end they had? whereto they were applied? to what glory of God? to what profit of thy soul? what measure, weight, and substance they bear? Balthasar King of Babylon, sitting at his banquet merry upon a time, espied suddenly certain fingers without a hand, 
A rare chance that happened to Balthasar K. of Babylon. Daniel, 5.  that wrote on the wall right over against his Table, these three Hebrew words, Mane, Thekel, Phares. Which words Daniel interpreted in three sentences unto the King, in this manner. Mane, GOD hath numbered thee (Balthasar) and thy kingdom. Thekel, he hath weighed thee in the Goldsmith's balance, and thou art found too-light. Phares, for this cause hath he divided thee from thy kingdom, & hath given the same to the Medes and Persians.  
Oh, that these three most golden and most significant words, engraven by the Angel upon baltasar's wall, were registered upon every door and post in Christendom, or rather imprinted in the heart of each Christian, especially the two first, that import the numbering and weighing of all our actions, and that in the weights and balance of the Goldsmith, where every grain is espied that wanteth. 
If God examine straightly the actions of Infidels, much more of Christians if they live careless.  And if baltasar's actions, that was a Gentile, were to be examined in so nice and delicate a pair of balance for their trial; & if he had so severe a sentence pronounced upon him, that he should be divided from life and kingdom, (as he was the same night following:) Quia inventus est minus habens, 
Daniel, 5.  for that he was found to have less weight in him then he should have: what shall we think of ourselves that are Christians, of whom it is written above all others; I will search the sins of jerusalem with a candle. 
Sopho, 1.  What shall we expect, that have not only less weight than we should have, but no weight at all, in the most of our actions? what may such men (I say) expect, but only that most terrible threat of division made unto Balthasar, 
A dreadful division.  (or rather worse, if worse may be) that is, to be divided from God and his Angels: from participation of God and our Saviour: from communion of Saints: from hope of our inheritance: from our portion celestial and life everlasting; according to the express declaration, made hereof by Christ himself, in these words to the negligent servant. 
Math, 24,  The Lord of such a servant, shall come at a day when he hopeth not, & at an hour that he knoweth not: and shall divide him out, and assign his part with hypocrites, where shall be weeping and gnashing of teeth.  
Wherefore (dear brother) to conclude this Chapter, 
The conclusion.  I can say nothing more in this dangerous case, wherein the world so runneth a wry, but only exhort thee (as the Apostle doth) not to conform thyself to the common error that leadeth to perdition. Fall at length to some reckoning & account with thy life, and see where thou standest, and whether thou goest. If hitherto thou have wandered and gone astray: be sorry for the time lost, but pass no further. If hitherto thou have not considered the weightiness of this affair: serve thyself of this admonition, and remember that it is written: 
Proverb, 9,  that a wise man profiteth by every occasion. Esteem thy resolution in this one point, the chiefest menage that ever shall pass through thy hands in this world, albeit thou wert a Monarch and Ruler of ten worlds together. And finally, I will end with the very same words, wherewith the wise man concludeth his whole book. 
Ecclesi. 11.  Fear God, and observe his commandments, for this is every man. That is, in this doth all and every man consist: his end, his beginning, his life and cause of being: that he fear God, and direct his actions to the observance of his commandments; for that without this, he is no man in effect, seeing that he looseth all benefit, both of his name, nature, redemption and creation.   

THAT THE SERVICE WHICH GOD REQVIRETH OF MAN IN this present life, is Religion.  
With the particular confirmations of Christian religion, above all other in the world.  
CHAP. FOUR  
Having proved in the former chapters that there is a God, which created man: and that man in respect thereof, and of other benefits received, is bound to honour & serve the same God; the question may be made in this place, what service this is that God requireth, and wherein it doth consist? Whereunto the answer is brief and easy, that it is Religion; 
Of Religion.  which is a virtue that containeth properly, the worship and service that we own unto GOD: even as Piety is a virtue, 
Piety.  containing the duty that children do owe unto their Parents; and Observance another virtue, 
Observance.  that comprehendeth the regard, that scholars and servants bear unto their Masters. In respect of which comparison and likeness between these virtues, God saith by a certain Prophet; 
Mala. 1.  The son honoureth his father, and the servant his Master, if then I be a Father, where is my honour? if I be a master, where is my fear?  
The acts of Religion are divers and different; 
The acts and operations of Religion.  some internal, as devotion and prayer: some other external, as adoration, worship, sacrifice, oblations, and such like, that are declarations and protestations of the internal. It extendeth itself also, to stir up and put in vie, the acts and operations of other virtues for the service of God; 
james, 1●  in which sense S● james nameth it Pure and unspotted Religion, to visit Orphans and Widows in their tribulation, and to keep ourselves undefiled from the wickedness of this world. Finally, how soever some Heathens did use this word Religion, to some other significations: 
August. lib. 10 ●e civit. cap. 1.  yet, (as S. Augustine well noteth) the use thereof among the faithful, hath always been, to signify thereby, the worship, honour and service, that is due unto God; 
How much it importeth to be religious.  so that if in one word you will have it declared, what God requireth of man in this life: it may be rightly said, that all standeth in this, that he be Religious.  
Hereof it proceedeth, that whatsoever sort or sect of people in the world, professed reverence, honour, or worship, to God, or to gods, or to any divine power, essence, or nature what soever; (were they jews, Heathens, Gentiles, Christians, Turks, Moors, Heretics, or other:) they did always call their said profession, by the name of their religion. In which sense also and signification of the word, I am to treat at this time of Christian Religion; that is, of the substance, form, manner and way, revealed by Christ and his Apostles unto us, of performing our duty and true service towards God. Which service is the first point necessary to be resolved upon, by him that seeketh his salvation, as in the Chapter that goeth before hath been declared. And for obtaining this service and the true knowledge thereof, 
The necessity of Christian Religion.  no mean upon earth is left unto man, but only the light and instruction of Christian Religion, according to the protestation of S. Peter unto the Governors of the jews, when he said; 
Acts. 4.  There is no other name under heaven given unto men whereby to be saved, but only this of Christ, and of his Religion.  
If you object against me, that in former times before Christ's nativity, as under the Law of Moses for two thousand years together, there were many Saints, who without Christian Religion served God uprightly, 
How men were saved in old time, without Christian Religion.  as the Prophets and other holy people, and before them again in the law of Nature, when neither Christian nor jewish Religion was yet heard of, for more than two thousand years: there wanted not divers that pleased God, and served him truly, as Enoch, No, job, Abraham, jacob, & others. I answer, that albeit these men, (especially the former, that lived under the Law of nature,) had not so particular and express knowledge of Christ and of his mysteries, as we have now: 
Gal, 3, & 4, Ephesi, 3, Colos. 1.  for this was reserved to the time of grace, (as S. Paul in divers places at large declareth:) that is, albeit they knew not expressly, how & in what manner Christ should be borne: 
See S. August. lib. 19 cont. Faust capit. 14.  whether of a Virgin or no; or in what particular sort he should live and die; what Sacraments he should leave; what way of publishing his Gospel he should appoint, and the like; (whereof notwithstanding very many particulars were revealed to the jews from time to time, and the nearer they drew to the time of Christ's appearance, the more plain revelation was made of these mysteries:) yet (I say) all and every one of these holy Saints, 
All old Saints believed in Christ, & were saved by him.  that lived from Adam until the coming of Christ, had knowledge in general of Christian Religion, and did believe the same; that is, they believed expressly, that there should come a Saviour and Redeemer of mankind, to deliver them from the bondage contracted by the sin of Adam.  
This was revealed (strait after their fall) to our first Parents and Progenitors in Paradise: 
Gone, 3, ver. 15  to wit, that by the woman's seed, our redemption should be made. In respect whereof, it is said in the Revelations, 
Revela. 13.  that Christ is the Lamb that hath been slain from the beginning of the world. 
Acts, 15. verse. 11,  And S. Peter in the first general Counsel holden by the Apostles, affirmeth, that the old ancient Fathers before Christ's nativity, 
Roma, 5. Ephe, 8.  were saved by the grace of Christ, as we are now, which S. Paul confirmeth in divers places. And finally, the matter is so clear in this behalf, that the whole 
* Read S. Augu. lib. 18. de civit. 1 47. et epist. 49. & 157. et tract. 45. in joh. Cle. Alex. lib. 6. Strom. et jerom in cap. 3 ad Calat.  School of Divines accordeth, that faith and religion of the ancient Fathers, before Christ's appearance: was the very same in substance that ours is now, saving only, that it was more general, obscure, and confuse then ours is, for that it was of things to come, as ours is now of things past and present.  
For example; they believed that a Redeemer should come: 
The difference between our belief & the old Fathers.  and we believe that he is already come. They said, Uirgo concipiet, a virgin shall conceive: and we say, Uirgo concepit, a Virgin hath conceived. They had sacrifices and ceremonies that prefigured his coming for the time ensuing: we have sacrifice and sacraments that represent his being for the time present. They called their Redeemer, 
Esay. 7. Genesis, 49.  The expectation of Nations: and we call him now, The salvation of Nations. And finally, there was no other difference between the old faith of good men from the beginning, & ours: but only in the circumstances of time, clearness, particularity, and of the manner of protesting the same, by outward signs and ceremonies. For that in substance they believed the same Redeemer that we do, and were saved by the same belief in his merits as we are. For which cause Eusebius 
* Eusebius. handleth this matter at large lib 1. daemon. evang. capit. 5.  well noteth, that as we are called now Christians: so they were called then Christi. Psalm. 104. that is, anointed, in prefiguration of the true Christ in whom they believed, as the first and head of all other anointed, and who was the cause and author of their anointing.  
By this than it is most manifest, that not only now to us that be Christians, but at all other times from the beginning of the world, and to all other persons and people what soever, that desired to have their souls saved, it was necessary to believe and love Christ, and to profess in heart his Religion. For which consideration, I thought it not amiss in this place, after the former grounds laid, that there is a God; and that man was created and placed here for his service: 
The causes of this Chapter.  to demonstrate and prove also this other principle, that the only service of this God, is by Christian Religion. Wherein, albeit I do not doubt, but that I shall seem to many, to take upon me a superfluous labour, in proving a verity, which all men in Christendom do confess: yet, for the causes before alleged in the second Chapter, which moved me in that place to prove, that there is a God: that is to say, first, for the comfort, strength, and confirmation of such, as either from the enemy may receive temptations, or of themselves may desire to see a reason of their belief; and secondly, for awaking, stirring, or stinging of others, who either of malice, carelessness, or sensuality, are fallen a sleep, and have lost the feeling and sense of their belief, (for many such want not in these our miserable days,) it shall not be (perhaps) but to very good purpose, to lay together in this place, with the greatest brevity that possibly may be, the most sure grounds and invincible evidences, which we have for declaration and confirmation of this matter.  
For albeit the Apostle S. Paul declareth, 
Hebru. 11.  the things which we believe, be not such in themselves, as may be made apparent by reason of humane arguments: yet such is the goodness and most sweet proceeding of our merciful God toward us, as he will not leave himself without sufficient testimony, both inward and outward, 
Acts, 14.  as the same Apostle in another place doth testify. For that inwardly, he testifieth the truth of such things as we believe, 
The divers testimonies from God. of the things that we believe.  by giving us light & understanding, with internal joy and consolation in believing them. And outwardly, he giveth testimony to the same, with so many conveniences, probabilities, and arguments of credibility, (as Divines do call them,) that albeit the very point of that which is believed, remain still with some obscurity: yet are there so many circumstances of likelihoods, to induce a man to the belief thereof, as in all reason it may seem against reason to deny or mistrust them.  
This shall easily appear by the treatise following of Christ and Christianity, and of the foundations of our Religion, which shall be confirmed by so many pregnant reasons, and most manifest circumstances of evident probability: as I doubt not, but the zealous Christian shall take exceeding comfort therein, and esteem himself happy, to have a lot in that faith and Religion, where he shall see and feel so much reason, proof, and conveniency to concur and show itself, for his satisfaction.  
And to this effect, it shall be of no mean moment, that I have proved before, the certainty, divinity, and infallible truth of the jews Scriptures, or old Testament; which writings we have received from that Nation that doth (as it were) profess enmity against us, and the same being written so many ages before the name of Christianity was known in the world: it cannot be but of singular authority, what soever shall be alleged out of those records for our purpose. And therefore as before, in proving our first principle, That there is a God, we used only the testimony of such witnesses, 
The undoubted witnesses to be alleged in this Chapter.  as could not be partial: so much more in this confirmation of Christian Religion, shall we stand only, either upon the confessions of such as are our enemies, or upon the records of others, who must needs be indifferent in the cause, for that they lived before either cause or controversy in Christianity, was known or called in question.  
My whole purpose shall be then, to make manifest in this Chapter, 
The drift of this Chapter.  that jesus Christ was the Saviour & Redeemer of mankind, forepromised and expected from the beginning of the world; that he was the only son of God, and God himself, and consequently, that what soever he hath left us in his doctrine and Religion, is true & sincere, and the only way of salvation upon earth. For clearer proof and declaration whereof, I will reduce what soever I have to say herein, unto three principal heads or branches, 
The principal heads.  according to the order of three distinct times wherein they fell out; That is to say, in the first place shall be considered, the things that passed before the Nativity or incarnation of Christ. In the second, the things done and verified from that time unto his ascension, which is the space of his abode upon earth. And in the third place, such events shall be considered, as ensued for confirmation of his Deity, after his departure.  
In declaration of which three general points, I hope by the assistance of him whose cause we handle, that so many clear demonstrations shall be discovered: as shall greatly confirm thy faith (gentle Reader) and remove all occasions of temptation to infidelity.  

How Christ was foretold to jew and Gentile. SECT. I.  
FIrst then, for such things as passed before Christ appeared in the flesh, & do make for proof of our Christian Religion; it is to be noted, that they are of two sorts, 
The jew and Gentile.  or at least wise, they are to be taken f●om two kinds of people, that is, partly from the jews, and partly from the Gentiles. For seeing that Christ was appointed from the beginning, yea, before the world was created, 
Ephe. 1. 1. Tim, 2. Titus, 1. 1, Peter. 1.  (as Saint Paul affirmeth,) to work the redemption both of jew and Gentile, and to make them both one people in the service of his Father: here-hence it is, that he was foretold and prefigured to both these Nations, 
Esay, 2. 11. 19 Jere, 9, 12, 16.  & divers forewarninges were left among them both, for stirring them up to expect his coming, as by the considerations following shall most evidently appear.  

The first consideration.  
AND to begin with the jews, 
The Messiah promised.  no man can deny, but that throughout the whole body and course of their Scriptures, that is, from the very beginning to the last end of their old Testament, they had promised unto them a Messiah, which is the very same that we call Christ, that is to say, a person anointed and sent from God to be a Saviour, a Redeemer, a Pacifier of God's wrath, a Mediator between God and man, a Satis-fier for the sins and offences of the whole world, a Restorer of our innocency lost in Paradise, a Master, an Instructor, a Lawgiver, a Spiritual and eternal King, that should sit, and rule and reign in our hearts, to conquer the power and tyranny of Satan, the enemy of mankind, who overcame our first Parents, and never ceaseth to assail us.  

THE FIRST covenant TO ADAM.  
THIS is evident by the first covenant of all, that ever God did make with man, when he said to Adam our first Father in Paradise; 
Genesis. 2.  In what day soever thou shalt eat of the tree that is forbidden, thou shalt die. Which covenant being after broken, on the part of our said Progenitor, he received his judgement: but yet with a most benign promise of redemption for the time to come: for thus God said to the devil or serpent that had deceived him: 
Genesis. 3.  The seed of the woman shall crush thy head, and thou shalt lie in wait to hurt his heel. That is, one shall proceed in time of the seed of the woman, who shall conquer Death and Sin (that are thy weapons,) and shall not care for thy temptations, but shall tread them under his feet, and this shall be Christ the Messiah of the world.  
Thus did not only the 
* Rabbi Mose. Benmaimon, in hunc locum.  eldest jews and Rabbins understand this place, (what soever the latter have dreamt, that their Messiah should be only a temporal King:) but also the old Chaldie Paraphrase, (named Thargum Hierosolymitanum) expoundeth it plainly, in these words, applied unto the devil that had deceived Adam: 
Tharg. Hieroso. in Gene. 3.  They have a certain and present remedy against thee (O devil,) for that the time shall come, when they shall tread thee down with their heels, by the help of Messiah which shall be their King.   

TO ABRAHAM AND ISAAC.  
THE same thing is confirmed by the very same promise seven times repeated and established unto Abraham, that lived very near two thousand years after Adam: and again to Isaac his son after him: 
Gone, 12. and 18, and 22.  In semine tuo benedicentur omnes gentes terrae. All Nations of the earth shall be blessed in thy seed. Which had been indeed, but a very small benediction to Abraham, or to the jews after him, (that never saw their Messiah actually) if he had been only to be a temporal King; And much less blessing had it been to the Gentiles & all other Nations, if this Messiah of the jews, must have been a temporal and worldly Monarch, to destroy and subdue them to the servitude of jury, as fond these latter teachers of that Nation do contend.   

JACOBS' PROPHECY OF CHRIST.  
THIS yet maketh the Patriarch jacob more plain, who prophesying at his death of the coming of Christ, hath these words: 
Gone, 49.  The Sceptre (or government) shall not be taken from the house of juda, until he come that is to be sent, and he shall be the expectation of Nations. Which latter words, the forenamed Chaldie Paraphrase, 
Tharg. Hieroso. et Onkelos. in hunc locum.  as also great Onkelos, (both of singular authority amongst the jews,) do interpret thus: Donec Christus seu Messias veniat, etc. Until Christ or the Messiah come, (which is the hope & expectation of all Nations, as well Gentiles, as of us that are jews,) the government shall not cease in the house or Tribe of juda. By which sentence of Scripture, and interpretation of the jews themselves, we come to learn, (besides the promise of the Messiah) two consequences in this matter against the jews of later times. First, 
The Messiah must be a spiritual and not a temporal King.  that if their Messiah must be the hope and expectation as well of Gentiles as of jews: then can he not be a temporal King to destroy the Gentiles, (as the later jews would have it,) but a spiritual King to reign over them, and to bring in subjection their spiritual enemies for them, (I mean the flesh, the world, and the devil,) as all true Christians do believe. Secondly, if the temporal kingdom of the house of juda, (whereof Christ must come) shall cease and be destroyed at the coming of Messiah, (as this Scripture avoucheth:) how then can the jews expect yet a temporal King for their Messiah, as most fond they do?  
But to leave this controversy with the later Rabines, and to go forward in declaration of that which we took in hand, that is, to show how Christ was foretold and promised to the jews. It is to be noted, that after the death of jacob last mentioned, there is a little recorded in scripture of the doings of his people, during the space of four hundred years, being the time of their bondage in Egypt; 
The tradition of the jews in Misdrasch Thehilim.  but yet the tradition of that Nation teacheth, that as soon as they were delivered out of Egypt, and were in the desert towards the Land of promise: the three sons of Chore, called Aser, Eleana, and Abiasaphe, (of whom mention is made in the sixth Chapter of Exodus, and other places) made divers songs and Psalms, in the praise and expectation of the Messiah to come, & that the holy men of that time, did solace themselves with singing the same: and that King David afterward in the second part of his Psalms, 
See the titles of these psalms here specified.  beginning from the forty one, unto the eighty seven, gathered the most part of these old songs together, as yet they are to be seen in his Psalter.   

MOSES PROPHECY OF CHRIST.  
BUT Moses, who lived with that people, and governed them in the wilderness, had a clear revelation from God of this Messiah, in these words. 
Deute. 18.  I will raise up a Prophet to this people from amongst their brethren, even as thyself: & I will put my words in his mouth, and he shall speak unto them all things which I shall ordain unto him: and he that shall refuse to hear the words which he shall speak unto them in my name: I will be revenged upon that man. Which words, that they cannot be understood of any other Prophet that ever lived after Moses among the jews, but only of Christ, it appeareth very plainly by this testimony of the holy Ghost, 
Deute. 34.  And there arose not any other Prophet in Israel like unto Moses. etc.   

DAVID'S PROPHECY OF CHRIST.  
AFter Moses about four hundred years, ensued David, who for that he was a holy man, and the first King of the house of juda, out of whose lineage the Messiah was to come: the particulars of this mystery, were more abundantly and manifestly revealed unto him, then unto any other. And first, for assurance that Christ should be borne of his stock and lineage, these are the words of God unto him. 
Psalms, 88 2, Reg, 7, 1, Chro. 22.  I have sworn to David my servant: I will prepare thy seed for eternity, and will build up thy seat to all generations. Which words, albeit the later jews will apply it to King Solomon, that was David's son, (and in some sense they may so be: for that King Solomon was a figure of Christ to come,) yet properly these words, 
3. Reg. 5. 1, Chron, 22.  and his kingdom shall stand for ever, and for all eternity, which are so often repeated in this and other places of Scripture: cannot be verified in Solomon, whose earthly Kingdom was rend and torn in pieces strait way after his death, 
3, Reg, 12.  by jeroboam, and not long after, as it were extinguished● but they must needs be understood of an eternal king, which should come of David's seed: as must also these other words of God in the Psalms. 
Psalms, 2, 45. 47, 67, 72.  Thou art my Son, this day have I begotten thee, I will give unto thee the Gentiles for thine inheritance. Which was never fulfilled in Solomon, nor in any other temporal King in jury after him. And much less these words which follow; 
Psalms, 71.  He shall endure with the sun, and before the moon, from generation to generation. There shall rise up in his days peace, until the moon be taken away: he shall reign from Sea to Sea, unto the ends of the world: All Kings shall adore him, and all Nations shall serve him: for that he shall deliver the poor man that had no helper: he shall save their souls, and deliver them from usury, and from iniquity: all tribes of the earth shall be blessed in him, and all Nations shall magnify him.  
These words of Chris●es eternal kingdom: of his enduring to the worlds end: of his universal reign over jew and Gentile: of his adoration by all Nations: of his delivery of souls from bondage of iniquity: and finally, of his making blessed all tribes of the earth: cannot possibly be applied to any temporal King that ever was among the jews, or ever shall be unto the worlds end, but only Christ.   

JEREMY'S PROPHECY OF CHRIST.  
THIS promise made unto David, for Christ to come of his seed, is repeated (after his death,) by many Prophets, and confirmed by God, as in jeremy, where God useth these words. 
jeremy, 23, and 33.  Behold, the days come on, and I will raise up to David a just seed, and he shall reign a King, and shall be wise, and shall do judgement and justice upon earth. And in his days shall juda be saved, & Israel shall dwell confidently, and this is the name that men shall call him: OUR JUST God. All this was spoken of David's seed, above four hundred years after David was dead. Which proveth manifestly, that the former promises & speeches, were not made to King David for Solomon his son, or for any other temporal King of David's line: but for Christ, who was called so particularly The son and seed of David, for that David was the first King of the Tribe of juda, and not only was Christ's Progenitor in the flesh, but also did bear his type and figure in many other things.   

EZECHIELS' PROPHECY OF CHRIST.  
FOR which cause likewise in the Prophet Ezechiell (who lived about the same time that jeremy did,) the Messiah is called by the name of David himself; For thus God spoke at that time unto Ezechiell, 
Ezech. 34.  I will save my flock: nor shall they be any longer left to the spoil, etc. I will raise over them, ONE PASTOR, which shall feed them: my servant DAVID, 
Christ is called David.  he shall feed them: and he shall be their Shepherd, and Prince, and I will be their God, and will make with them a covenant of peace, etc. In which words, not only we that are called Christians, but the later jews also themselves, do confess in their Thalmud, 
Thalm. tract. Sanch. ca helec  that their Messiah is called by the name of David, for that he shall descend of the seed of David; as by reason also it must needs be so, for that King David being dead four hundred years before these words were spoken, (as hath been noted) could not now come again, to feed God's people or govern them himself.   

THE PROPHECIES OF ESAY, TOUCHING CHRIST.  
ESay the Prophet, who lived about a hundred years before jeremy and Ezechiel, had marvelous foreknowledge of the Messiah and his affairs, and describeth him very particularly, beginning in this manner. 
Esay, 2.  In the latter days, the HILL of God's house, shall be prepared upon the top of mountains, and all Nations (or Gentiles) shall flow unto him: And many people shall say: come and let us ascend unto the HILL of our Lord, and he shall teach us his ways, and we shall walk in his paths: he shall judge Nations. etc. Which very words are also repeated in Micheas the Prophet, 
Miche. 4.  & are applied there (as also here,) unto the Messiah, & can have no other meaning, by the judgement of the jews and Hebrues themselves. And Esay doth prosecute the same matter afterwards in divers Chapters. As for example in the fourth, talking of the same Messiah, which before he called the HIL of God's house, he addeth these words. 
Esay, 4. ver. 2.  In that day, shall the issue of the Lord, be in magnificence and glory: and the fruit of the earth, in sublimity and exultation, to all such as shall be saved of Israel. In which words, he calleth the Messiah, both the issue of God, and the fruit of the earth: for that he should be both God and man. And in the ninth Chapter, he calleth him by these terms: 
Esay, 9, ver. 6  Admirable: Counsellor: God: Strong: Father of the future world: and, Prince of Peace.  
In the eleventh chapter, he describeth him most wonderfully, in these words: 
Esay, 11. ver. 1.  There shall go forth a branch of the stock of jesse, (which jesse was David's father; 
Psalms, 71. Eccle. 45. ) and out of the root of that branch, ther● shall mount up a flower, and the spirit of the Lord shall rest upon him: the spirit of wisdom and of understanding: the spirit of council & fortitude: the spirit of knowledge and piety: 
Wonderful properties of CHRIST.  he shall not judge according to the sight of (fleshly) eyes, nor yet condemn according to the hearing of (fleshly) ears: but he shall judge poor men in justice, and shall dispute in equity for the mild men of the earth. He shall strike the earth with the rod of his mouth, and with the spirit of his lips shall he slay the wicked man. justice shall be the girdle of his loins, and faith shall be the band of his reins. etc. Hitherto are the words of the Prophet: wherein truly nothing can be more plain and evident, 
Math, 1. Luke, 3.  then that by the rod or branch of I●sse, is meant the Virgin Marie, who directly descended of the lineage of jesse, 
Acts. 13. Romans. 15.  and by the flower ascending from this branch, must needs be understood Christ, that was borne of her, and had all those excellencies and privileges above other men, which Esay in this place assigneth unto him.  
Whose further graces yet, and special divine properties, 
Other properties of Christ.  the same Prophet expresseth more particularly in the Chapters following, where he saith; 
Esay, 25, ver. 8  He shall for ever overthrow and destroy death: he shall open the eyes of the blind, and the ears of the deaf: 
Esay, 35, ver. 5. Esay, 42, ver. 2●  he shall not cry nor contend, nor shall he accept the person of any man: but in truth shall he bring forth judgement. He shall not be sorrowful nor turbulent, etc. And finally, in the forty nine Chapter, he allegeth the words of God the Father unto Christ, touching his commission, in this sort; 
Esay, 49, ver, 6 Acts, 13, 47.  It is too-little that thou be to me a servant, to raise up the tribes of jacob, and to convert unto me the dr●gs of Israel. 
The commission of Christ.  Behold, I have appointed thee also ●or a light unto the Gentiles, that thou be my salvation unto the uttermost parts of the earth.   

daniel's PROPHECY OF CHRIST.  
AND to conclude this matter, without alleging more prophecies for the same, (which in truth are infinite throughout the Bible) Daniel that lived in the end of the captivity of Babylon, a little before Aggaeus, Zacharias, and Malachias, (who were the last Prophets that ever flourished among the jews, almost five hundred years before the nativity of Christ:) this Daniel (I say) reporteth of himself, that being in Babylon, and having fasted, worn sackcloth, and prayed long unto God, there came the Angel Gabriel unto him at the time of evening sacrifice, and foretold him, not only of the deliverance of the people of Israel from the captivity of Babylon out of hand, for that the seventy years of their punishment foretold by jeremy, were now expired) but also he told him further, that the time of the universal deliverance of mankind, from the bondage and captivity of sin: was now shortened● and that after seventy Hebdomades, (which, as shall be showed after, make up just the time that passed from the rebuilding of the Temple of jerusalem after their deliverance from Babylon, unto the birth of Christ:) there should be borne the Saviour of the world, and be put to death for the redemption of mankind.  

Daniel. 9 verse. 23.  The Angel's words are these. I am come to show unto thee, O Daniel, for that thou art a man of good desires. And therefore do thou mark my speech, and understand this vision. The seventy hebdomades are shortened upon thy people, and upon thy holy City: to the end prevarication may be consumed, and sin receive an end: to the end iniquity may be blotted out, and eternal justice brought in her place: and to the end visions and prophecies may be fulfilled, and the SAINT OF SAINTS anointed. Know thou therefore and mark, that from the end of the speech, for rebuilding of jerusalem, unto Christ the CAPTAIN, there shall be hebdomades seven, and hebdomades sixty two, and after sixty two hebdomades, Christ shall be put to death, and the people which shall deny him, shall not be his people.  
I might pass on further to other Prophets, and make no end, if I would allege what might be said in this behalf; for that the whole Scripture runneth all to this one point: 
The Butt of all Scripture.  to foretell and manifest Christ, by signs, figures, parables, & prophecies: and for this cause was it principally written. But that which is already spoken, shall be sufficient for our first consideration, whereby is seen, that among the jews from age to age, Christ was prophesied and foretold, together with the eternity of his kingdom, that should be spiritual.    

The second consideration.  
Now followeth there a second consideration of the quality of Christ's person, 
That Christ should be God and man.  of no less importance than the former, and wherein the later jews do more descent from us: & that is, of the Godhead of the Messiah promised. I say the later jews or Rabines, are different herein from us, as also they are in many other points and articles, wherein their ancestors (that were no Christians,) did fully agree. Even as all Heretics are wont to do, 
The custom of Heretics.  that first break in one point, and then in another, from the true Catholic faith of Christ, to follow men's traditions; and so do run on, from one to one, making themselves in all things as dislike as they can, for hatred of that unity, whereunto their pride will not suffer them to return. So is it in the generation of this reprobate people, who first agreed with us in all, or most points, touching Christ to come, and denied only the fulfilling or application thereof, in jesus our Saviour: but afterward, their ungracious offspring, being not able to stand in that issue against us, devised a new plea, and betook themselves to a far higher degree of impiety, affirming, that we attribute many things unto jesus, that were not foretold of the Messiah to come; and among other, that he should be God, and the son of God, and the second person in Triniti●, etc.  
But herein (no doubt) these obstinate and graceless men, do show themselves both ignorant of their own Scriptures, and disagreeing from the writings of their own forefathers. For as for scriptures, it is evident by all, or most of the Prophets all●●ged before, that Christ (or the Messiah) must be GOD, and the son of God, endued with man's nature; that is, both man and God. 
That Christ must be both God and man. Gone, 3, ver, 5.  So in Genesis, where he is called the s●ede of the woman: it is apparent, that he shall be man; and in the same place, 
The first proof.  when he is promised to crush the devil, and break his head: who can do this but only God? Likewise, when he is called, Germane jehovae, 
Esay, 4. ver, 2.  the seed of our Lord God; his Godhead is signified: as is his manheade also, when in the same place he is named, the fruit of the earth. 
Esay, 9 Psalm, 71.  Who can interpret these speeches; That his kingdom shall be everlasting: That, he shall endure until the Moon be taken away, & after: 
Psalms, 109●  That, God begat him before Lucifer was created: That, no man can tell or recount his generation: 
Esay, 53, Psalm, 96, Hebru, 1, Psalm, 110.  That, all Nations and Angels must adore him: That, he must sit at the right hand of God, and many other such speeches pronounced directly and expressly of the Messiah; who (I say) can understand or interpret them, but of God, seeing that in man they cannot be verified?  
And as for the last of these testimonies, concerning Christ's sitting at his Father's right hand: 
Math, 2. Mark, 12. Luke, 20.  three of our Evangelists do report, that jesus did blank divers of the learnedest pharisees with alleging only these words of David; The 
* jehova in Hebrew. Psalms, 110.  Lord said to my Lord, sit at my right-hand, until I put thine enemies as thy footstool. For, (said jesus,) if Christ be David's son; how did David call him his Lord? signifying hereby, that albeit the Messiah was to be David's Son, according to his man-head: yet was he to be David's Lord, according to his godhead. And so do both Rabbi jonathan, 
Rab. jonath. lib. collect. et Misdr●s●h. T●hilli●●. in Psal. 2. ver. 7.  and the public Commentaries of the Hebrues, interpret the place.  

The second proof. Miche. 5.  Micheas is plain; And thou Bethleem: out of thee shall proceed a RULER in Israel, and his going forth, is from the beginning, and from the days of eternity. This cannot be understood of any mortal man, that ever was or shall be. But yet Esay goeth further, when he saith: 
Esay, 9  A little child is borne unto us, and a young son is given unto us, and his principality is upon his own shoulder, and his name shall be GOD; the father of the future World (
* So is it in the Hebrew.  or of eternity:) the Prince of Peace, etc. In which words we see that Christ is called God. But if the jew do cavil hear, and say, that El or Elohim the Hebrew words, 
An objection answered.  which we interpret God in this place, may sometime be applied to a creature, as in Exodus once El signifieth an Angel, 
Exod, 10, ve. 11.  and Elohim at other times, is applied to judges: them mark this discourse of David touching the Messiah, to whom he saith: Thou art beautiful in form above the children of men: 
Psalms, 44.  grace is spread in thy lips, and therefore hath God blessed thee for ever, etc. Thy seat O God, is for ever and ever: the rod (or Sceptre) of thy kingdom, is the rod of direction: thou hast loved justice & hated iniquity: therefore O God, thy God hath anointed thee with oil of joy above thy partners. Hear the Messiah is called God twice by the same word Elohim, as God his father is: and therefore as the word signifieth twice God in the one, so must it also in the other.  
But to remove all ground of this refuge touching El or Elohim, 
The third proof.  that are names of GOD, which may be communicated sometimes, and upon some occasions to creatures; most apparent it is, that the name jehovah, 
Christ is called jehova.  which is called, Tetagrammaton, and which is so peculiar to God alone, as never it may be communicated to any other: this name (I say) which is of such reverence among the jews, as they dare not pronounce it, but in place thereof do read Adonai, that signifieth Lord: is every where almost in Scripture, attributed to Christ, 
* See Esay, cap. 18, ver, 7, and cap, 28, ver. 5,  namely where the Latin interpreter hath translated, Lord: as for example, in two divers places of jeremy, after the long description of the Messiah, which before I have recited: he concludeth thus; Hoc est nomen quod vocabunt cum, jehova justus noster, 
Ier●. 23, ver. 7, and 33, ver, 16,  this is the name which they shall call him, OUR JUST jehovah, or as the Hebrew hath word for word, jehova our justice. And so do the ancient Hebrew expositors confess upon this place of jeremy, namely, Rabbi Abba, 
Rab. Abba comment. in Thren. verse 16.  who asketh the question what Messiah shall be called? & then he answereth out of this last place, he shall be called the eternal jehova. 
Misd. Thehilim. in Psal. 20. v. 1.  The like doth Misdrasche gather upon the first verse of the twenty psalm. And Rabbi Moses Hadarsan, 
Rab. Mos. Hadars. in Gene. capit 41.  expounding a place of the Prophet Sophonie, chapter 3, verse 9 concludeth thus: in this place jehova signifieth nothing else but the M●ssias.  
Whereby appeareth, that as well in scripture, as also in the opinion of old Hebrew expositors, the Messiah was to be true God and man. And I might allege many other testimonies of ancient Rabbins, if it were not too-long: especially, if I would enter among that kind of expositors, whom they call Cabalists, (who are more ancient and less brutish than are the other sort, which are termed Thalmudistes, 
Two sorts of Hebrew expositors, Cabalists & Thalmudistes. ) I should find many clear & manifest declarations against the jews doctrine and error of later times. And among other, (for example only of Cabalistical expositions,) I refer the Reader to the discourse of Rabbi Hacadosch (which in Hebrew signifieth the holy Rabine, & lived not long after Christ,) upon the words of jeremy before recited: 
jeremy, 23. verse, 7.  in which, for that he findeth the Messiah to be called jehova, which word in the Hebrew is compounded of the three Letters, jod, Vaughan, and He twice repeated: this Doctor maketh this discourse by art Cabalist, in this manner.  
Even as (saith he) the Letter He in jehova, is compounded of two other Letters, named Daleth and Vaughan, (as appeareth by their form) so shall the Messiah, 
Rab. Hacad●sch in Esay. cap. 9  (that is signified by this word jehova) be made of two natures, the one divine, and the other humane. And as in jehova, 
A Cabalistical discourse.  there is twice He, and consequently two daleth's & two Uaus contained therein: so are there two births, filiations, or chyld-hoods in Messiah, the one, whereby he shall be the son of God, and the other, whereby he shall be the son of a Virgin, which Esay calleth the prophetess. 
Esay, 8,  And as in jehova, the Letter He is twice put, and yet both H●s do make in effect but one Letter: so in Messiah there shall be two distinct natures, and yet shall they make but one Christ.  
Thus playeth this Cabalist upon the Letters of jehova, (according to the manner of their divinity) and draweth great mysteries (as ye see) from Letters ends. In which kind of reasoning, albeit we put no ground of strength at all: yet is it sufficient to show, that among the elder jews it was a known and confessed doctrine, that Christ should be both God & man, and have two natures conjoined distinctly in one person, which is the same that we Christians do a●●i●me.  

The fourth proole.  Nay, I will add further, (and this is greatly to be observed,) that the self same ancient jews, (as some also of the later) do hold, and prove by scripture: that Christ shall be, (for always they speak of the Messiah to come,) the very son of God. 
Christ called the son of God.  Et verbum Dei incarn●uum, and the word of God incarnate, or made flesh. And for the first, that he shall be the son of God: they prove it out of divers places alleged by me be●ore: as for example, out of Genesis, where the Latin text hath: 
Genesis, 49.  The sceptre of juda sh●● not be tak●n away, until he come that is to sent. The Hebrew hath, until Silo come, which Silo, Rabbi Kimhi proveth by a long discourse, 
Rab. David. Kimhi, in lib. radicum.  to signify so much, as Filius eius, his son, that is, the son of God. The same they prove by the place of Esay, where the Messiah is called, germane jehovae, 
Esay, 4, ver. 2.  the seed or son of jehova. Which the Chaldie Paraphrase termeth, the Messiah of jehova. 
Tharg. in hunc locum.  They prove the same also, out of divers Psalms, where Christ is called plainly the son of God, as where it is said: 
Psalms, 49.  He shall say unto me, thou art my father, etc. I will put him, mine eldest son, more higher than all the Kings of the earth, etc. jehova said unto me, thou art my son, this day have I begotten thee, etc. 
Psalm, 2.  Kiss the 
* This is according to the Hebrew text.  son ye Kings and judges of the earth, & happy are all they that place their hope in him. Which last words can no way be understood of the Son of any man, for that it is written, Cursed is the man, that putteth his trust in man. 
jerem. 17.  Wherefore Rabbi jonathan, Rabbi Selomoth, Aben Ezar, and others, do conclude by these and other places which they allege, that the Messiah must be the very son of God.  
And for the second point, 
The fift proof.  they go yet further, affirming, this son to be Verbum Patris, the word of God the Father. Which the foresaid jonathan in his Chaldy Paraphrase, doth express in many translations: as for example; where Esay saith, Israel shall be saved in jehova with eternal salvation, (which jehova signifieth Christ, as all men do confess,) 
* In the Chaldie paraphrase.  jonathan turneth it thus: Israel shall be saved by God's word. So again, where God saith by Ose, I will save the house of juda by I●houa their God: 
Hose, 1,  (which is by Christ,) jonathan translateth it thus: I will save juda by the word of their God. In like manner where David writeth, jehova said to my Lord, sit at my right hand, etc. 
Psalm, 110.  jonathan expresseth it thus: jehova said unto his word, sit at my right hand. So Rabbi Isaac Arama writing upon Genesis, 
Rab. Isaac. come. in cap. 47. Gene.  expoundeth this verse of the Psalm: 
Psalms, 106. verse, 20.  he sent his word & healed them, etc. to be meant of Messiah that shall be God's word. And Rabbi Simeon the chief of all the Cabalists, 
Rab. Simeon. Ben jahai. come. in ca 10. Gene.  upon those words of job, I shall see God in my flesh, 
job. 19 ver, 26  gathereth, that the word of God shall take flesh in a woman's womb. So that this doctrine was nothing strange among the ancient Rabbins.  
For further confirmation whereof, (seeing the matter is of so great importance) consider what is recorded in a Treatise called Zoar, of high authority among the jews, where Rabbi Simeon that was last before alleged, 
Rab. Simeon in Zoar.  citeth a place out of old Rabbi Ibba, upon these words in Deuteronomie, Ieho●● our Lord, is one jehova: 
Deuter. 6. verse, 4.  which words the said ancient Rabbi Ibba, interpreteth thus: by the first jehova in this sentence, 
The blessed Trinity proved by an ancient rabbin.  (being the incommunicable name of God,) is signified (saith he) GOD the father, Prince of all things. By the next words (our Lord) is signified God the son, that is fountain of all Sciences. And by the second jehova in the same sentence, is signified God the holy Ghost, proceeding of them both. To all which is there added the word (One,) to signify that these three are indivisible. But this secret shall not be revealed until the coming of Messiah. Hitherto are the words of Rabbi Ibba, 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 (saith he) doth as much as if he had said. Holy Father, holy Son, and holy Spirit: which three holies, do make but one only Lord God of Sabaoth.  
Finally, 
The sixth proof.  I will conclude this controversy between the later jews and us, with the authority of learned Philo, who lived in the very same time with Christ, 
Phi. lib. 2. legate Ruff. li. 1. hist. 1.6 Eusebius in Chron.  & was sent Ambassador twice to Rome, in the behalf of his Nation in Alexandria; that is, first in the fifteen year of Tiberius' the Emperor, which was three years before Christ's passion, and the very same year wherein he was baptized by S. john: and the second time about eight years after, to wit, in the first year of the reign of Caligula. This man that was the learnedest that ever wrote among the jews, (after the writers of holy Scripture ceased) made a special Book of the banishment of his Countrymen, where he hath this discourse ensuing.  

Philo. lib. de exulibus.  What time may be appointed (saith he) for the return home of us banished jews, it is hard to determine. For by tradition we have, that we must expect the death of an High Priest. But of those, some die quickly, and some live longer. But I am of opinion, that this High Priest shall be, the very word of God. Which shall be void of all sin, both voluntary, and involuntary: whose father shall be God, and this word shall be that father's wisdom, by which all things in this world were created. His head shall be anointed with oil, and his kingdom shall flourish and shine for ever. This wrote Philo at that time, when he little imagined, that the same High Priest, whom he so much expected, and the same word of God, whose kingdom he describeth, was now already come into the world. And this shall suffice for our second consideration, what manner of Messiah the jews did expect.   

The third consideration.  
Now in the third place cometh to be considered, 
Whether Christ should change the Law of Moses.  what authority and power the Messiah should have at his appearance upon earth, and whether he should change and abrogate the Law of Moses, or no? where in there is no less controversy between us and the later jews, then in the former point of his divinity. For we hold with S. Paul, 
Gala, 3, & 4. Hebru. 7.  that the Law of Moses was given unto the jews but for a time, to entertain that people withal, 
1. Corin, 10.  and by the outward signs and ceremonies which it had, (whereof the most part, or all, prefigured Christ to come:) to be their Schoolmaster & leader to the times of faith, wherein it should be abrogated, and a far more perfect Law set down by Christ in place thereof.  
This we prove first, for that the Law of Moses was an imperfect Law, 
The Law of Moses imperfect.  bringing nothing to perfection, as S. Paul well noteth; 
Hebrues, 7. Acts, 15.  It was (as S. Peter saith) a burdensome Law, which the jews themselves were not able to bear, for the multitude of ceremonies therein contained. It was a carnal and servile Law, consisting most in the external. It was a Law of terror and fear, 
Gala. 3.  more than of love and liberty of the spirit. It was a Law (as I said before) of signs and figures for things to come, & consequently to cease, when those things which it prefigured should come to be present. 
Deut, 15.  It was a Law peculiar and proper for the jews alone, without respect of all the rest of the world: 
Deut, 13, & 14 Levit. 5, & 23, Exodus, 23. Deut, 27.  and the exercise thereof, was allowed only in the Country of jury; and that which is more, it was not permitted but in one place only of that Country, that is, in jerusalem, whether every man was bound to repair three times a year, to wit, at the Pasqua, at the Pentecoste, and at the feast of Tabernacles: and in that place alone to make their sacrifices, and in no other Country or place beside.  
Now then reasoneth the learned Divine, 
Good reasons.  if this Law of Moses were for the jews and jury only: how could it serve for the time of the Messiah, who was to be King, as well of the Gentiles as of the jews: and to rule all people in the world, 
Psal, 2,21,26. Esay, 2,11, 19  that should believe in him under one Law. If the exercise of this Law were allowable only, and lawful in jerusalem: how could it possibly be fulfilled by Christians, that are dispersed over all the world? As for example, how could they repair to jerusalem thrice every year? how should every woman that should dwell in England or India, repair to jerusalem for her purification after every childbirth, 
Levit. 12. Exod, 13. Numb. 8.  as by the Law of Moses she was commanded? Most evident is it then, which we said before, that this Law was given but to endure for a time. And to use S. Paul's own words, 
Hebrues, 7.  it was but introductio melioris spei, an introduction to a better hope. It was but an entertainment to that people, (which by their being among the Egyptians, were prone to idolatry,) until Christ should come and ordain a perfect Law. 
The new law of Christ, and the perfections thereof.  That is, a Law of spirit and internal affection: a Law of love and liberty: a Law that should be common to all men: serve for all Countries, times, places and persons: a Law that should be written in the bowels of our hearts, a Law that should be tolerable, easy, sweet, plain, light, brief, & flexible as well to the poor as to the rich: a Law (to conclude) that should consist in charity.  
This signified Moses, when he said to his people, after he had delivered the former Law unto them: 
Deut. 18.  The Lord shall raise unto you a Prophet of your own Nation, and from among your own brethren, as myself: him shall you hear. As though he had said: you shall hear me until he come, that must be a Lawgiver as myself: but yet of a more perfect Law: and therefore more to be heard and obeyed. And then he addeth, who soever shall refuse to hear the words of this Prophet, I myself will revenge it saith the Lord God. Which words can not be verified in any other Prophet after Moses until Christ: for that of those Prophets, the Scripture saith, 
Deuter, 34.  There arose no Prophet like unto Moses in Israel. Which is to be understood, that they had no authority to be Lawmakers, as Moses had, but were all bound to the observation of that Law only which Moses left, until Christ came, whom Moses here calleth a Prophet as himself: that is, a Lawmaker, & exhorteth all men to hear and obey him.  
This yet is made more plain by the prophecy of Esay, who saith: 
Esay, 2.  Out of Zion shall come a Law, and the word of God out of jerusalem: which cannot be understood of Moses Law that had been published eight hundred years before this was spoken, 
A new Law prophesied.  & that from the Mount Sinai, and not from Zion; But Christ's Law began from Zion and jerusalem, and from thence was spread into all the world. Which the same Esay foresaw when talking of the coming of the Messiah he saith: In that day there shall be an Altar to God, in the midst of the Land of Egypt. And the title of the Lord at the end thereof, etc. And God shall be known to the Egyptians at that day, and they shall honour him with sacrifices and oblations. 
Esay, 19  Which words could not be verified in the old Law of Moses, for that by that Law the Egyptians could have neither Altar nor Sacrifice: but at Christ's coming it was fulfilled, when the Egyptians were made Christians, and enjoyed both the Altars and sacrifices that Christians do use.  
The same thing was foretold by God in Malachi, where he saith to the jews and of the jewish sacrifices. 
Malach. 1.  I have no pleasure in you, neither will I receive oblations at your hands. For that from the uprising of the sun, 
The reprobation of the old Law, with a promise of a new.  unto the going down thereof, my name is great among the Gentiles, and they do sacrifice unto me every where, and do offer unto my name a pure oblation, saith the Lord God of hosts. In which words we see first, a reprobation of the jewish sacrifice, and consequently of the Law of Moses, which dependeth principally of that sacrifice. Secondly we see, that among the Gentiles, there should be a pure manner of sacrifice, more grateful unto GOD then the other was, and such, as might be performed in every place of the world, and not to be tied to one place only, as the Mosaical Law and sacrifice was. And finally I will conclude this whole matter, with the express words of God himself, concerning the ceremonies and precepts of the old Law. 
Ezech. 20.  Dedi eis praecepta non bona, & judicia in quibus non vivent. I gave unto them precepts that were not good, and judgements wherein they shall not live. That is, they were not good to continue perpetually, nor shall they live in them for ever, but until the time by me appointed: of which time he determineth more particularly by jeremy the Prophet in these words; 
jeremy. 3.  Behold, the days shall come, and I will make a new covenant or Testament with the house of Israel and juda: 
A new Testament promised.  not according to that covenant which I made with your Father's, when I brought them forth of the Land of Egypt. Where you see, that at the coming of Christ into this world, (for of him & his birth, he talketh at large in this Chapter) there shall be a new Testament, containing a different Law from that of the old Testament, which was given to the jews at their going forth of Egypt.  
Thus much then hitherto hath been showed, 
The sum of that which hath been said.  that Christ in all ages was foretold and promised: that he should be GOD; and that his authority should be to change the Law of Moses, (that was given but for a time,) and to establish a new Law and covenant, and a new Testament of his own, that should endure and continue for ever.   

The fourth consideration.  
AND albeit these things be very wonderful, 
All particulars foretold of Christ.  and sufficient to establish any man's belief in the world, when he shall see them fulfilled, (which shall be the argument of my second Section:) yet resteth not the Scripture here, but passeth further, & foretelleth every particular act, accident & circumstance, that shall fall out of importance about the Messiah in his coming, incarnation, birth, life, death, and resurrection. As for example; at what particular time & season he should appear. Genesis, 49. verse, 10. That he should be borne of a Virgin. 
Math, 1.  Esay 7. ver. 14. That the place of his birth should be the Town of Bethleem. 
Luke, 2.  Mich. 5, verse 1. That at his birth, all the Infants round about Bethleem should be slain for his sake. 
Math, 2,  jeremy, 31, verse, 15. That the Kings of the East should come and adore him, 
Math, 2,  and offer Gold and other gifts unto him. Psalm, 71. verse, 10. That he should be presented by his Mother in the Temple of jerusalem. 
Luke, 2,  Malach, 3, verse, 1. That he should ●lee into Egypt, and be recalled thence again. Ose, 11. verse, 2. Esay, 19, verse, 1. That john Baptist should go before him, and cry in the Desert. Esay, 40, verse, 3. Malac. 3. ver. 1.  

Math, 5.  After this, that he should begin his own preaching with all humility, quietness, and clemency of spirit. 
Math, 4, & 8. Mark, 8.  Esay, 42, verse, 2. That he should do strange miracles, and heal all diseases. Esay, 29, verse, 8. and 35, verse, 5, & 61, verse, 1. That he should die for the sins of all the world. 
Math, 27,  Esay, 53, Daniel, 26. That he should be betrayed by his own Disciple. Psalm, 40, verse, 10, and 54, verse, 14, and 108, verse, 8. That he should be sold for thirty pieces of silver. 
Math, 16, & 27  Zacharie, 11, verse, 12. That with those thirty pieces, there should be bought afterward a Field of potshardes. 
Math, 21, 7.  jeremy, 30. That he should ride into jerusalem upon an Ass before his passion. Zacharie, 9, verse, 9 That the jews should beat and buffet his face, 
Math, 26,67.  and defile the same with spitting upon him. Esay, 50, ver. 6. That they should whip, rend and tear his body before they put him to death. Esay, 53, verse, 2, Psal, 37, verse, 18. That they should put him to death among thieves and malefactors. 
Luke, 22.  Esay, 53, verse, 12. That they should give him vinegar to drink, divide his apparel, and cast lots for his upper garment. 
Math, 27,  Psalm, 68, verse, 22, and 21, verse, 19 That he should rise again from death the third day. 
Math, 28,  Psal, 15, verse, 19 Ose, 6, ver, 3. That he should ascend to heaven, & sit at the right hand of God his father for ever. 
Luke, 24, Acts, 7.  Psalm, 67, verse, 19, and 109, verse, 1.  
All these particularities & a number more, were revealed in Scripture touching the Messiah, some four thousand years, some two thousand, and some one thousand, and the last of all, above four hundred years before Christ was borne. Which if we lay together, and do consider withal, how exactly they were fulfilled afterward in the person of Christ, as in the next Section shall be declared: if we add also to this, that we have received these prophecies & predictions from a Nation that most of all other doth hate us, and that the same are to be seen and read in their Bibles, even word for word as they are in ours; if you hold in memory also, what invincible proofs were alleged before in the second chapter, for the infallible truth and certainty of those Hebrew Scriptures: you shall find, that hardly any thing can be imagined for manifestation of a truth, before it come to pass, which God hath not observed in foreshowing the Messiah.   

The fift Consideration.  
AND all these considerations are touching the jews. There remaineth somewhat to be said of the Gentiles; 
Manifestation of Christ to the Gentiles.  who albeit they were to receive their principal knowledge in this affair from the jewish Nation, to whom the Messiah was first and principally promised, and from whom the Gentiles had to expect both their Saviour and his Apostles, as also the Scriptures for testimony and witness of them both, and finally, all their certain knowledge & sound understanding in the mysteries of Christ: yet had they also among themselves, some kind of notice and forewarning in this matter, which being joined with that which I have set down before of the jews, and examined at the light of God's divine prophecies before alleged: it will make very much for confirmation of our Christian verity. And therefore this last consideration, shall be of the foreknowledge of Gentiles in this behalf.  
For better understanding whereof, it is to be noted, that besides all knowledge of the Messiah, that divers Gentiles might have by the Hebrew Scriptures, which (
* Chap, 2.  as I have showed before,) were in the Greek language divers ages before Christ was borne, or by the instruction or conversation of the jews, with whom many Pagans did live familiarly: there remained three ways peculiar to the Gentiles, whereby they received some understanding & forewarning of this great mystery. 
Three particular ways where by the Gentiles might hear of christ.  The first was, by tradition & writings of their ancestors. The second, by prophecies of their own. The third, by admonishment of their Idols and Oracles, especially when the time of Christ's appearance drew near.  
And for the first way, 
The first way.  it is evident, that as the jews received divers things by succession from their forefathers, and they again from Moses; and Moses from the patriarchs, jacob, Isaac, and Abraham, (who was the first man from whô that whole Nation proceeded, and in whom they were distinguished from all other people in the world:) so had the Gentiles and other Nations their succession also of doctrine and monuments, 
Tradition of learning among jews and Gentiles.  even from the beginning; albeit the lower they went, the more corrupt they were, and more obscured in divine knowledge, by their exercise in Idolatry. So we know that the Romans had their learning from the Grecians: the Grecians from the Egyptians: and the Egyptians from the Chaldeans, who were the first people that received instruction in divine matters from Adam, Methusalem, No, and others of those first and ancient Fathers.  
Now than it is to be considered, 
Eusebius in Chron.  that by consent of Writers, there were three famous men that lived together in those ancient times; to wit, Abraham, 
Abraham.  (who descending from HEBER, was the father and beginner of the jews or Hebrues:) and with him job, and one Zoroastres, 
job. Zoroastres.  that were not of that lineage of Heber, but as we call them for distinctions sake, either Heathens or Gentiles, albeit that difference was not then in ure. And of job, we know by the testimony of his Book, that he was a most holy and virtuous man. Of Zoroastres, we know only, that he was greatly learned, and left testimonies there●● unto his posterity.  
This Zoroastres living in Abraham's time, might (by account of Scriptures) see or speak with Noe. For Abraham was borne threescore years before No deceased. And Noah was borne above five hundred years before Methusalem died, which Methusalem had lived two hundred and forty years with our first Father Adam, that had enjoyed conversation both with GOD and Angels. And thereby (no doubt) could tell many high and secret mysteries, especially touching Christ, in whom all his hope for redemption of his posterity did consist. Which mysteries and hidden knowledge, it is not unlike, but that Abraham, job, Zoroastres and others, who lived at that time with them, might receive at the third hand, by Noah and his children, I mean 
* The jews have a tradition, that Abraham served Sem fyfteene years in Chaldaea.  Sem, Cham, and japhet, who had lived before the flood, and had seen Methusalem, which Methusalem lived (as I said before) so many years with Adam.  
herehence it is, that in the writings of Zoroastres which are yet extant, 
* See Clem. Alex.. lib. 1. storm. et Orig. lib. 6. contra. Celsum. et Procl. lib. 2. et 3 in Parm. Plato.  or recorded by other Authors in his name, there be found very many plain speeches of the Son of God, whom he calleth, Secundam mentem, the second mind. And much more is to be seen in the writings of Hermes Trismegistus, (who lived after in Egypt, and received his learning from this Zoroastres: 
Trismegistus. ) that these first Heathen Philosophers had manifest understanding of this second person in Trinity, whom Hermes calleth: 
Mercurius. Herm. in Paemand cap. 1, et deincepi  The first begotten son of God: his only son: his dear, eternal, immutable, and incorruptible son: whose sacred name is ineffable: those are his words. And after him again among the Grecians, 
Grecians.  were Orpheus, Hesiodus, and others, that uttered the like speeches of the son of God; as also the Platonists, whose words and sentences were too-long to repeat in this place. But he that will see them gathered together at large, let him read either Origen against Celsus the Heathen, or else S. Cyril in his first book against julian the Apostata. And this shall suffice for this first way, whereby the Gentiles had understanding of Christ.  

The prophecies touching Christ among the Gentiles.  For the second thing which I mentioned, is to be understood, that among the Gentiles there were certain Prophetesses, or women Prophets, called Sibyllae, which in the Greek tongue (as Lactantius gathereth) may signify so much, as either Counsellors to God, or Revealers of God's council. 
Lactan. lib. 1. di●i. instit. cap. 6  And these women, being endued (as it seemeth) with a certain spirit of prophecy, did utter from time to time, (though in such terms as most Gentiles understood them not,) most wonderful particularities of Christ to come, agreeing (as it were) wholly with the Prophets of Israel, or rather setting down many things in more plain & evident speech than did the other, 
Of the Sibyls.  the one of them beginning her Greek meeter in these very words. Know thy God, which is the son of God, etc. An other of them maketh a whole discourse of Christ in Greek verses called Accrostichi: 
Lact. lib. 4. instit. cap. 6.  for that the beginning of every verse, is by some Letter appointed in order, forth of some one sentence that runneth through the whole. As for example: the sentence that passed through the beginning of those verses which now we talk of, was this 
* S. Augu. translateth all the verses, lib. 18. de ciu. Dei. cap. 23.  jesus, Christ, Son of God, Saviour, Crosse. And there were so many verses in the whole discourse, as there are Letters in this sentence. The total argument being, of the incarnation, life, death, glory, and judgement of the Son of God. And the last two verses of all the meeter, are thus. He that hath been here described by our Accrostike verses: is an immortal Saviour, and a King, that must suffer for our sins.  
And for that these prophecies of the Sibylls are of marvelous importance to confirm the verity of our Christian Religion, 
The Greek verses of the Sibyls, of what importance & authority.  and are alleged often for that purpose, by the most grave and learned Fathers of the primitive Church: as for example, by justinus the Martyr, in his Apology for Christians; by Origen against Celsus; by Arnobius, & his Scholar Lactantius, against Gentiles; by S. Cyril, against julian the Apostata; by S. Augustine in his City of God; by Eusebius, and Constantine the Emperor, and other: I will say somewhat in this place, for the authority and credit of these verses, lest any man perhaps might imagine (as some Gentiles in old time would seem to do) that they were devised or invented by Christians. And the most of my proofs shall be out of a learned 
* See this Oration in Eusebiu. lib. 4. cap. 32. de vita Constantini. a● the end.  Oration, written in Latin by the aforesaid Emperor, to a Council of Prelates in his days: wherein he endeavoureth to show, the undoubted authority of these sybil prophecies, which he esteemed so much (after diligent search made for their credit & sincerity,) as they seem to have been a great cause of his constant zeal and fervour in Christianity.   

The first proof for credit of the Sibylls verses.  
first than he showeth, that these predictions of the Sibylls, could not be devised or feigned by Christians, or made after the time of Christ's nativity; for that Marcus Varro, 
Varro, lib. de rebus diui. ad C. Caesarem. pont. max.  a most learned Roman, who lived almost a hundred years before Christ, maketh mention at large of the Sibylls, (who in number he saith were ten) and of their writings, Countries, & ages: as also of the writers and Authors, that before his time had left memory of them. And both he and Fenestella, 
Fenest. cap. the 15. viris.  (an other Heathen) do affirm, that the writings of these Sibylls, were gathered by the Romans' from all parts of the world, (where they might be heard of,) and laid up with diligence and great reverence in the capitol, under the charge and custody of the High Priest & other Officers, in such sort, as no man might see or read them, but only certain Magistrates, called the Fiftine, and much less might any man come to falsify or corrupt them.   

The second proof.  
SEcondly he showeth, that Sibylla Erithraea, who made the former Acrostike verses of Christ, testifieth of herself, that she lived about six hundred years after the flood of Noah, and her Countryman Apollidorus Erithraeus and Varro do report, that she lived before the war of Troy, and prophesied to the Grecians that went to that war, that Troy should be destroyed. 
Lactant. lib, 1 instil. cap. 6.  Which was more than a thousand years before Christ was borne. Cicero also, that was slain more than forty years before Christ's nativity, 
Cicero.  translated into Latin, the former 
* See Cicero of this Acrostike verses of Sibylla, lib. 2. de divinatione.  Acrostike verses, as Constantine saith, which translation was to be seen in his works, when Constantine wrote this Oration: so that by no means they could be devised or brought in by Christians.   

The third proof.  
thirdly he showeth, that the same Cicero, in divers places of his works, besides the mention of these Acrostike verses, insinuateth also an other prophecy of Sibylla, touching a King that should rise over all the world, wherewith himself & the Romans were greatly troubled: and therefore in one place, after a long invective against his enemy Anthony, that would seem to give credit to that Prophecy: or rather as Cicero doth urge against him, would have had the same fulfilled in julius Caesar, he concludeth thus: 
Cicero, lib, 2, de diuin, paulo post medium.  Let us deal with the Prelates of our religion, to allege any one thing rather out of the Books of Sibylla, than a KING, whom neither the Gods nor yet men, can suffer hereafter to be in Rome.  

Cicero lib, 1, ep, fam, ep, 1,2,3 4,5,6,  The like prophecy of Sibylla touching a King, is insinuated by the same Cicero, in his first book of Epistles to Lentulus: to wit, that 
* See lib, 2, Oraculorum Sibyl.  when the Romans should restore a King in Egypt by force, then should ensue the universal King, that should be Lord over Romans and all other. Which prophecy being much urged by Cato the Tribune, 
* Epist. 5.  against the restoring of 
* He was father to Cleopatra.  Ptolomaeus Auletes late King of Egypt, that for his evil government was expulsed by his subjects, the matter was thought of such weight by all the Roman Senate, 
The fear which the Romans had of the universal King, prophesied by Sibylla.  (● mean the sequel of this prophecy,) that whereas otherwise for many respects, they were greatly inclined to have restored the said Ptolemy: yet in regard of this Religion, (as they called it) they changed their minds. But what? could they alter by this the determination of God? No truly; for soon after, King Ptolemy perceiving the Senators minds to be altered, fled secretly from Rome to one Gabinius that was Governor of Syria, 
Dion, libro 39 histor.  and for five Millions of Gold that he promised him, he was by the force of Gabinius restored: & not long after was Christ borne, according to the meaning of the sybil prophecy.   

The fourth proof.  
FOurthly, the said Emperor Constantine proveth the authority of these Sibylls verses, for that Augustus Caesar, before our Saviour Christ was borne, had such regard of them, that he laid them up in more straighter order than before, (according as Suetonius a Heathen, in his life reporteth,) under the Altar of Apollo, 
Sueto. tranq, cap 3, de vit. Augu.  in the hill Palatine: where no man might have the sight of them but by special licence; which licence Constantine proveth that Virgil the Poet had, for that he was in high favour with Augustus. 
The prophecies of Sibylla alleged by Virgil.  And therefore in a certain Eclogue or composition of verses, that he made in praise of a young child named Saloninus, newly 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 Octavia; or rather of them both, for adulation of Augustus: he applieth (I say) to one or both of these young Infants, the whole prophecy, which he had read in the verses of Sibylla, touching the birth of Christ, & of the peace, grace, & golden world that should come with him. Upon which subject he beginneth thus.  

Virgil. Eclog. 4,  Vltima Cumaei venit iam temporis aetas:  
Magnus ab integro saeculorum nascitur ordo:  

Christ's pre-ordination.  jam redit & virgo: rediunt Saturnia regna.  
That is, now is come the last age prophesied by Sibylla, called Cumaea: now cometh to be fulfilled the great ordinance and providence of God, appointed from the beginning of the world, (these were Sibylles words:) now cometh the Virgin, and the first golden days of Saturnus shall return again.  
Thus much translated Virgil out of Sibylla, touching the eternal determination of God, for Christ's coming into this world: as also of his Mother the Virgin: and of the infinite blessings that should appear with him. Now ensueth in the same Poet, what Sibylla had said for Christ's actual nativity.  
jam nova progenies caelo dimittitur alto: 
Christ's birth.   
Chara Deum soboles. etc.  
Now a new progeny or offspring is sent down from Heaven: the dearly beloved issue or child of the Gods. And note here, that Sibylla said plainly: Chara Dei soboles, the dearly beloved son of God, and not of Gods; but that Virgil would follow the style of his time. And thirdly, he setteth down out of Sibylla, the effect and cause of this son of God's nativity, in these words.  
Te duce, si qua manent, sceleris vestigia nostri: 
Christ's cause of coming.   
Irrita perpetua, soluent formidine terras.  
That is, thou being our leader, or Captain: the remnant of our sins shall be made void, or taken away, and shall deliver the world for ever from fear for the same.  
These are Virgil's words translated (as I said) out of Sibylla. And now consider you in reason, whether these prophecies might be applied (as Virgil applied them) to those poor children in Rome, or no, who died soon after this flattery of Virgil, without doing good, either to themselves or to others? Albeit (perhaps) in this point, the Poet be to be excused, in that he being not able to imagine what the Sibyl should mean: made his advantage thereof in applying the same to the best pleasing of Augustus.  
These than are the proofs, which Constantine used for the credit and authority of the sybil verses. And of Sibylla Erithraea in particular, that made the Accrostike verses before mentioned, of Christ's death & passion: he concludeth in these words; 
Constantine's opinion of the spirit of Sibylla. Erythraea, orat, ad caetum, Sanct, cap. 18  These are the things which fell from heaven, into the mind of this Virgin to foretell. For which cause, I am induced to account her for blessed, whom our Saviour did vouchsafe to choose for a Prophet, to denounce unto the world, his holy providence towards us. And we may consider in this whole discourse of Constantine, for authority of these verses. first, that he useth only the testimony of such writers, as lived before Christ was borne, or Christians once thought upon. Secondly, that he useth these proofs to no meaner audience, then to a Council & congregation of learned men. Thirdly, that he was an Emperor which useth them: that is, one that had means to see and examine the original Copies in the Roman Treasury. Fourthly, for that he had great learned men about him, 
Lactantius.  who were skilful, and would be diligent in the search of such an antiquity of importance: especially Lactantius, that was Master to his son Crispus, and who most of any other Author, reciteth and confirmeth the said Sibyls verses: and Eusebius Caesariensis, that wrote the Ecclesiastical history and 
* See Eusebi. lib. 4. cap. 32, de vita Constant. how this Oration was fi●st written in latin and translated into Greek.  recorded this Oration of Constantine therein. And finally we may consider, that Constantine was the first public Christian Emperor, & lived within three hundred years after Christ, when the Records of the Romans were yet whole to be seen. He was a religious, wise, and grave Emperor: and therefore would never have bestowed so much labour, to confirm such a thing, at such a time, to such an audience; had not the matter been of singular importance. And thus much of the second point, touching Prophets among the Gentiles.   

Of the confession of Oracles concerning Christ's coming.  
THere remaineth only a word or two to be spoken of the third; which is, of the confession of devils and Oracles, concerning Christ's coming; especially when the time of his appearance drew near, and that they began to foretell his power and virtue. Wherein as I might allege divers examples, recorded by the Gentiles themselves: so for that I have been some what long in the former points, and shall have occasion to say more of this matter in another place hereafter: I will touch only here two Oracles of Apollo concerning this matter. The one whereof, was to a Priest of his own, that demanded him of true Relgion, and of God; to whom he answered thus in Greek. 
The first Oracle.  O thou unhappy Priest, why dost thou ask me of God, that is the father of all things: and of this most renowned Kings dear & only son, and of the spirit that containeth all etc. Alas, 
Suidas in Thulis. et Porphy. et Plutarch. de oracul.  that spirit will enforce me shortly, to leave this habitation and place of Oracles.  
The other Oracle was to Augustus Caesar, 
The second Oracle.  even about the very time that Christ was ready to appear in flesh. For whereas the said Emperor now drawing into age, 
Suidas in vita August. Niceph. lib. 1. hist. cap. 17.  would needs go to Delphos, and there learn of Apollo, who should reign after him, and what should become of things when he was dead; to which demand, Apollo for a great space would make no answer, notwithstanding: Augustus had been very liberal, in making the great sacrifice called Hecatomb. But in the end, when the Emperor began to iterate his sacrifice again, and to be instant for an answer: Apollo, (as it were) enforced, uttered these strange words unto him. An Hebrew child, that ruleth over the blessed Gods, commandeth me to leave this habitation, and out of hand to get me to hell. But yet do you departed in silence from our Altars. Thus much was Apollo enforced to utter of his own misery, & of the coming of the Hebrew boy that should put him to banishment. But yet the deceitful spirit to hold still his credit, would not have the matter revealed to many. Whereupon, Augustus falling into a great musing with himself, what this answer might import: returned to Rome, and builded there an Altar in the capitol, 
Niceph. lib. 1. hist cap. 17.  with this Latin inscription (as Nicephorus affirmeth) Ara primogeniti Dei: The Altar of God's first begotten Son.  
Thus then have I declared, how that the coming of God's son into the world, 
The conclusion of this first Section.  was foretold both to jew and Gentile, by all means that possibly in reason might be devised; that is, by prophecies, signs, figures, ceremonies, tradition, and by the confession of the devils themselves. Not only that his coming was foretold, but also, why, and for what cause he was for to come, that is, to be the only Saviour of the world: to die for the sins of all men: to ordain a new Law, & more perfect Commonwealth. How also he was to come: to wit, in man's flesh: in likeness of sin: in poverty & humility. The time likewise of his appearance was prefigured, together with the manner of his birth, life, actions, death, resurrection, and ascension. And finally, nothing can be more desired for the foreknowledge of any one thing to come: then was delivered and uttered concerning the Messiah, before that ever Christ or Christians were talked of in the world. Now then remaineth it to consider & examine, 
The argument of the two sections following.  whether these particularities, foretold so long ago of the Messiah to come, do agree in Christ, whom we acknowledge for the true Messiah. And this shall be the subject or argument of all the rest of our speech in this Chapter.    

How the former predictions were fulfilled in our Saviour Christ, at his being upon earth. SECT. 2.  
ALbeit in the points before recited, which are to be fulfilled in the Messiah at his coming, we have some controversy and disagreement with the jew, as hath been showed; yet our principal contention in them all, 
Our controversy with Gentiles.  is with the Gentiles and Heathen, that believe no Scriptures. For that in divers of the former Articles, the jew standeth with us, and for us; and offereth his life in defence thereof, as far forth as if he were a Christian. In so much, that the Gentile oftentimes, is enforced to marvel, when he seethe a people, so extremely bend one against another, as the jews are against Christians: and yet do stand so peremptorily in defence of those very principles, which are the proper causes of their disagreement.  
But hereunto the jew maketh answer, 
Our controversy with the jews.  that his disagreement from us, is in the application of those principles. For that in no wise he will allow, that they were, or may be verified in jesus. And herein he standeth against us, much more obstinately than doth the Gentile. For that the Gentile, as soon as he cometh once to understand and believe the prophecies of Scripture, he maketh no doubt or difficulty in the application thereof: for that he seethe the same most evidently fulfilled in our Saviour Christ. Which is the cause, that few or no Gentiles since Christ's appearance, have come to be jews, but that presently also they passed over to be Christians.  
But the jew by no means will be moved to yield, 
The obstinacy of the jews.  albeit he have neither scripture, nor reason, or probability for his defence. Which among other things, is a very great argument to prove, that jesus was the true Messiah indeed, seeing that among the marks of the true Messiah set down by God's Prophets, this was one: that he should be refused of the jewish Nation. herehence a●e those words of the holy Ghost so long before uttered; 
Psalms, 118.  The stone which the 
* The jews are the builders, who take upon them to build God's house. Math, 21. Esay, 6. duty, 28,  builders refused, is made the head stone of the corner, this is done by God, and is marvelous in our eyes. herehence is that great complaint of Esay, touching the incredulity and obstinacy of his people, against their Messiah at his coming, which Moses also long before Esay expressed most effectually.  
It maketh then, not a little for our cause (gentle Reader, 
The jews obstinacy against us, a great argument for us. ) that the jewish Nation is so wilfully bend against us: and that they refused Christ so peremptorily at his being among them. For whom soever that Nation should receive and acknowledge: it were a great argument by scripture, that he were not indeed the true Messiah. But yet to demonstrate to the world what little show of reason they have, in standing thus against their own salvation, and in refusing Christ as they do: I will in as great brevity as I may, run over the chief points that passed at his being upon earth, and thereby examine by the testimonies of his greatest enemies, whether the foresaid prophecies and all other signs, which have been from the beginning, to foretell unto us the true Messiah, were fulfilled in him and his actions, or no.  
And for that the matters are many and divers, that will come herein to be handless I will for order sake, 
The division of this section into four considerations.  reduce all to four considerations. Whereof the first shall be, touching the time y of the coming of Messiah, & whether the same agreed with Christ's nativity or no. The second shall be of divers particulars that passed in Christ's incarnation, birth, circumcision, & other accidents, until the time that he began to preach. The third shall be of his life, conversation, miracles, & doctrine. The fourth and last, shall be of his passion, death, resurrection, and ascension. In all which (as I said before) I will use no one Author or testimony of our own side, 
The testimonies heer● used.  for approving any thing that is in controversy between us: but all shall pass by trial, either of their own scriptures, or of manifest force and consequence of reason, or else, by express record of our professed enemies.  

The first Consideration.  
FOR the first then concerning the time, 
The time appointed.  which is the principal and head of all the rest: it is to be noted, that by consent of all Writers, both Pagan, jewish and Christian, JESUS, (whom we believe and confess to be true CHRIST) was borne the twentie-five day of December, in the end of the fortie-one year of the reign of the Emperor Augustus Caesar, which was fifteen years before his reign ended. Also in the beginning of the thirtie-three year of Herod's reign in jury, which was four years and more before his death. And from the beginning of the world, as 
* See Eusebius in Chron.  some account, four thousand, one hundred, & ninetie-nine. And as others do account it, four thousand, fourscore, and nine, for that in this point between the Hebrues and the Grecians, there is a difference of some little more than a hundred years, concerning their reckoning.  
The state of the world at Christ's nativity, was this. 
The general state of the world at Christ's coming.  The three Monarchies of the Assyrians, Persians, and Grecians, were passed over, and ended: & the Romans were entered into the fourth, that was greater than any of the rest, according to the prophecy of Daniel, 
Daniel, 2.  five hundred years before. Octavius Caesar, surnamed Augustus, 
Sueton, tranq. et Aurel. victor. et ali●. in vita Augusti.  after five civil wars by himself waged, and after infinite broils and bloodshed in the world, reigned peaceably alone for many years together: and in token of an universal peace over all the earth, he caused the Temple gates of janus to be shut, according to the custom of the Romans in such cases; albeit this had happened but twice before, from the building of Rome unto that tyme. And the very same day that Christ was borne in jury, Augustus commanded in Rome (
* Oros. lib. 6. his.. cap. 22.  as afterward was observed) that no man should call him Lord, thereby to signify the free liberty, rest, joy, and security wherein all men were after so long miseries, which by continual wars the world had suffered.  
By this we gather first, 
The first proof.  that this time of Christ's birth, agreed exactly with the prophecy so long before set down in Daniel, 
The Roman Monarchy.  (who lived in the first Monarchy,) that after his time there should be three Monarchies more, 
Daniel, 2.  and the last biggest of all: at whose appearing the Messiah should come, and build up God's kingdom throughout all the world.  
Secondly, we see that fulfilled, 
The second proof.  which Esay the Prophet, above a hundred years before Daniel, foretold that at the coming of Christ, 
The peace of all the world. Esay, 32, ver, 18. and 9 ver, 6,7.  people should sit in the beauty in peace. And again; there should be no end of peace. And yet further: he shall be Prince of peace. And King David long before him again: In his days there shall rise justice, and abundance of peace. 
Psalms, 71.  Which thing, though especially it be to be understood, of the internal peace & tranquillity of our minds and souls: yet considering that external peace also was necessary for a time, for the quiet planting & publishing of Christ's Gospel: & seeing that the same was brought to pass most miraculously upon the sudden, when in reason men might least expect the same, for the infinite wars wherein the world a little before had been: and by reason of the Roman Monarchy so freshly established, (which in their beginnings are wont to be troublesome:) this peace (I say) can not be but a great argument, that this was the proper time of the Messiah his coming. And thus much for the state of the world in general.  

The third proof.  And now for the particular state of jury at jesus nativity, thus it was: according as josephus the jew, 
The Sceptre of juda.  (who was borne within five years after Christ's passion) describeth the same. One Herod a stranger, whose Father called 
* 
His Grandfather was a Sextane in Apollo's temple, and his father was brought up among thieves in Idumaea.  
Eusebius. lib. 1. cap. 6. ex Aphricano. joseph. lib. 14. antiq. cap. 2.   Antipater, came out of Idumaea, was risen to acquaintance and favour with the Romans, partly by his said father's means, who was, (as josephus words are) a well moneyed man, industrious, and factious: and partly by his own diligence and ambition, being of himself, both witty, beautiful, and of excellent rare qualities. By which commendations, he came at length to marry the Daughter of Hyrcanus' King of jury, that was descended lineally of the house of David, and Tribe of juda. And by this marriage, obtained of his Father in Law to be Governor of the Province of Galilee, under him. But Hyrcanus afterwards falling into the hands of the Parthians, that carried him into ●●rthya: Herode ran away to Rome, 
The first rising of Herode Ascolonita.  and there by the special help & favour of Anthony, that ruled in company together with octavius, he obtained to be created King of jury, without any title or interest in the world. For that not only his said Father in Law Hyrcanus, was yet alive in Parthia: but also his younger brother Aristobulus, and three of his sons named Antigonus, Alexander, and Aristobulus, & divers others of the blood royal in jury.  
Herode then, having procured by these means to be King of jury: 
josephus. lib. 15. antiq. cap. 9.11.  procured first to have in his hands the foresaid King Hyrcanus, & so put him to death: he also brought to the same end, his younger brother Aristobulus, and his three sons likewise. 
The most horrible murders committed by Herode.  He put to death also, his own Wife Mariamnes, that was King Hyrcanus' Daughter, as also Alexandra her Mother: and soon after two of his own sons, which he had by the said Mariamnes, for that they were of the blood royal of juda. 
Libr●. 17. cap. 10.  And a little after that again, he put to death his third son named Antipater. He caused also to be slain at one time, 
Libro. 15. cap. 1  forty of the chiefest noble men of the Tribe of juda. And as Phylo the jew writeth (that lived at the same time with him) he put to death all the Sanhedrin, 
Philo lib. de tempore.  that is, the seventy and two Senators of the tribe of juda, that ruled the peo●●●. He killed the chief of the sect of the pharisees. He burned the Genealogies of all the Kings and Princes of the house of juda: 
joseph. lib, 14. cap. 2.  & caused one Nicholaus Damascenus an Historiographer that was his servant, to draw out a petidegree for him and his line, as though he had descended from the ancient Kings of juda. He translated the High priesthood & sold it to strangers. 
A pattern of an ambitious Tyrant.  And finally, he so razed, dispersed, and mangled the house of juda: as no one jot of government, dignity, or principality remained therein. And when he had done all this, them was JESUS of the same house and line of juda, borne in Bethleem, the proper City of David, which David was the founder and first Author of Regality in juda.  
Now then, consider the prophecy of jacob, 
The prophecy of jacob touching the sceptre of juda.  concerning the particular time of Christ's appearance, almost two thousand years before these things fell out. 
Gene. 49,  Come hither my children, (said he) that I may tell you the things which are to hap in the later days. etc. The Sceptre shall not be taken from juda, until he come, who is to be sent: and he shall be the expectation of Nations. Which prophecy, that it was fulfilled now at Christ's nativity, when Herode had extinguished all government in juda, no man can deny, that will acknowledge the things set down before, which are recorded by Writers both of that time, and of the jewish Nation and Religion themselves. And that it never was fulfilled from David's days, 
That the sceptre never failed in juda until Herode came.  (who began the government of the house of juda) until this time, appeareth plainly by all Histories & Records, both divine & profane. For that from David, 
1, Reg, 16.  (who was the first King) unto Zedechias that was the last, and died in the captivity of Babylon: 
4. Reg. 29. jerem, 37.  the Scripture showeth how all the Kings descended of the house of juda. And during the time of their captivity in Babylon, (which was scutcheon years) the jews were always permitted to choose themselves a Governor of the house of juda, 
Thalm. in tract. Sanhed. ca Dine● Manmonoth. Rab. Moses Egip. in praesat.  whom they called RESCHGALUTA. And after their delivery from Babylon, 
Maimonim. Esd. l. 1. ca 1.2.3 Mach. lib. 1. ca● 2.3.  Zorobabel was their Captain of the same Tribe: and so others after him, until you come to the Macchabees, who were both Captains and Priests: 
Rab. Kimhi. come. in Agg. joseph. lib. 13. ●● 14, antiq,  for that they were by the mother's side, of the Tribe of juda, and by the father's side, of the Tribe of Levi, as Rabbi Kimhi holdeth. And from these men down to Hyrcanus & Aristobulus whom Herod slew: there continued still the same line, as josephus declareth. So that by this prophecy it is evident, that jesus was borne at the proper time appointed for the Messiah, when there was neither King nor Captain, nor High Priest, nor Counsellor, nor any one Governor of the house & tribe of juda, left in jury.  

The fourth proof.  another prophecy there is, no less evident than the former, wherein it is affirmed, that the Messiah should come before the second Temple of jerusalem, 
The destruction of the second Temple.  (that was builded by Zorobabel after the jews were returned from their captivity in Babylon,) should be destroyed by the Romans'. For better understanding whereof, it is to be noted, that the Temple of jerusalem was builded twice; 
3, Reg, 6. & 7. 2, Chron 3. Eusebius in Chron. Clem. lib. 1. storm.  first by Solomon, which lasted about four hundred and fortie-two years; and than it was burned & destroyed by Nabuchodonozor King of Babylon. Wherefore about seventy years after, it was builded again by Zorobabel, 
4, Reg, 25. 1. Esdras, 1, 3, 4.  who reduced the jews from Babylon, and so it continued, until it was destroyed the second time by Tytus, son to Vespasian the Roman Emperor, about forty and six years after our Saviour Christ his ascension. At what time it had lasted from Zorobabel almost six hundred years: and from Solomon, above a thousand.  
And as in the time of the second building, the people of Israel were poor, 
1. Esdras. 5. and 6.  and much afflicted in respect of their late banishment, (though much assisted to this work by the liberality and munificency of Darius' King of Babylon: 
The building of the second Temple, less gorgeous than the first. ) so was the building and workmanship of this second Temple, nothing comparable, for excellency to the first, which was builded by Solomon, 
1. Esdras. 5.  when the jews were in the flower of their glory and riches. This testifieth Aggeus the Prophet, who was one of the builders, and he testified the same to Zorobabel and to the rest of those that were with him, by Gods own appointment, in these words, 
Agge. 2.  The word of God was made to Aggeus the Prophet. Tell Zorobabel the son of Salathiel Captain of juda, and jesus the son of josedec high Priest, and the rest of the people. Who is there left of you, that saw this Temple in his first glory, (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 the former Temple, which Solomon builded?  
Thus said Aggeus by God's commission, of the material building of this second Temple. And yet to comfort the jews with all, he was commanded presently in the same Chapter to say thus. 
Agge. 2.  Comfort thyself Zorobabel, & comfort thyself jesus thou son of josedec high Priest, and comfort yourselves all ye people of the earth, saith the Lord God of hosts: do ye the things which I covenanted with you, when ye came forth of the Land of Egypt, and fear not, for that my spirit shall be among you. Thus saith the Lord God of hosts: 
* This he said for that the three Monarchies ensued, wherein there was continual war and bloodshed.  a little time yet remaineth, when I will move both heaven and earth, both sea and land, with all Countries in the world. And then shall come the DESIRED OF ALL NATIONS; and I will fill his house (or Temple) with glory, saith the Lord God of hosts. Silver is mine, and gold is mine, saith the Lord of hosts: great shall be the glory of this last house or temple, more than of the first, saith the Lord God of hosts. Hitherto are the words of God by Aggeus, and the often repetition, of the Lord God of hosts, is to signify the certainty and great weight of the matter promised.  
Now consider then, that where as God had said immediately before, that this second Temple was nothing in respect of the first, for pomp and riches of the material building, (which the old men in the book of Esdras do testify by their weeping, 
1. Esdras. 3.  (when they saw this second and remembered the first) yet now God saith, that Gold and Silver is his own: (as though he made no account of the abundance thereof in the former Temple, or of the want of the same in this,) and that notwithstanding the poverty of the second building, yet, shall it be filled and replenished with glory: and that in such sort, as it shall far pass in glory the former: and that shall be, as both here is expressed, & other where most plainly,) by the coming of our Saviour 
* This was fulfilled when Christ was personally, and taught in the Temple. Luke, 1,2, 19 Math, 21, 26. etc.  Christ into the second Temple, which shall be a greater dignity, than any dignity whatsoever was found in the first building of salomon's Temple.  
Concerning which point, 

Prerogatives of the first Temple.  
Rab Samuel tract. Sanhed. in Thalm. Heirosol. Rab. Aba in lib. dierum.   it is to be considered, that the learned jews, besides the material difference of building before mentioned, do note five things of great importance to have been wanting in the second Temple, which were in the first. To wit, the fire sent from heaven to burn to Holocaustes; The glory of God (or Angels) appearing among the images of Cherubins that stood in the Temple; The manifest inspiration of God's spirit upon Prophets, (for that prophecy failed in the second Temple;) The presence of the Ark; and last of all Urim & Thumim. All which great wants and differences, notwithstanding, God saith as you see, that the glory of this second temple shall be much greater than the first, by the coming of Christ into the same. Which thing, Malachi that lived at the same time when the second Temple was in building confirmeth more expressly, in these words: 
Malachi. 3.  Behold, I send my 
* This Christ interpreted of S. john Baptist, Math, 11.  Angel, and he shall prepare the way before my face. And strait after, shall come to this Temple, the Lord or Ruler whom ye seek, and the MESSENGER OF THE TESTAMENT whom you desire. Behold, he cometh saith the Lord of hosts, and who can imagine the day of his coming? or who can stand or abide to see him? for he shall be as a purging fire, etc.  
By all which is made evident, that Christ must come and appear in the second Temple before it be destroyed, (as jesus did,) and therefore he cannot be now to come, seeing the said Temple was destroyed above one thousand and five hundred years past, by the Romans', as hath been said. Which destruction and final desolation, was prophesied by Daniel, to ensue soon after the birth and passion of Christ, in these words. 
D●niel. 9 The second Temple to be destroyed presently after Christ's passion.  After sixty and two hebdomades, Christ shall be slain: and a people with their Captain to come, shall destroy the City, and the Sanctuary, and the end thereof shall be vastity or spoil. And after the war ended, there shall ensue the appointed desolation. Which prophecy to have fallen out lytterally about forty years after jesus was put to death, when jerusalem was destroyed, and the Temple overthrown by Titus; the story of josephus the learned jew, 
joseph. de bello judaico lib. 6.  who was Captain against Titus in that war, doth manifestly and at large declare.  
And for that we have made mention here of daniel's prophecy, 
The fift proof. The 72. Hebdomades.  concerning the particular time of Christ's coming & of his death, which confirmeth the purpose we treat of so perspicuously, as nothing can be said more evident: it shall not be amiss, to examine the same before we pass any further. For better conceiving whereof, it is to be understood, that this Greek word Hebdomada, (signifying seven) doth sometime import a week or seven days, according to our common use, 
Two kinds of weeks.  and then it is called in Scripture Hebdomada dierum, a week of days: as in Daniel the tenth Chapter, and the second verse; where the Prophet saith of himself, that he did mourn three weeks of days. But at other times, it signifieth the space of seven years, and is called in scripture Hebdomada annorum, a week of years. As in Leviticus where it is said; 
Levi. 25. vide etiam cap. 23. et alibi passim.  Thou shalt number unto thee seven weeks of years, that is, seven times seven, which make forty and nine years.  
Now than it is certain, that Daniel in the prophecy before alleged, where he assigneth sixtietwo weeks to the time of Christ's death, could not mean weeks of days: for that he appointeth only seven weeks, to the rebuilding of the City of jerusalem, of the Temple, and of the walls about; which were not ended but in forty & nine years after, as may be gathered by the books of Esdras: which fortie-nine weeks, do make just seven weeks of years. 
Libro. 1. et 2.  And therefore it is certain, that such Hebdomades of years, are meant here by Daniel in all the prophecy.  
first then, when the Angel came to comfort him, and to open unto him secrets for the time to come: he said these words; 
Daniel, 9 verse, 23.  Mark my speech and understand the vision. The seventy hebdomades, or weeks, are shortened, (or hastened) upon thy people, and upon thy holy City: to the ●nd all prevarication and sin may take an end, and iniquity be blotted out, and everlasting justice be brought in place thereof: to the end that visions and prophecies may be fulfilled, 
jeremy, 25. and 29.  & the HOLY OF HOLIES, may be anointed. In which words, it seemeth that the Angel did allude by naming seventy, 
Why the Angel named 70, Hebdomades in this place.  unto the seventy years of captivity, prophesied by jeremy: after which ended, the people should be delivered from their temporal bondage in Babylon. And therefore Daniel now being in that place, and perceiving the same time to be expired; prayed to GOD with great instance, to fulfil his promise made by jeremy. Whereto the Angel answered, that it should be done. And as after the expiration of seventy years, God was now to deliver them from the bodily captivity of Babylon: so was he also after seventy Hebdomades more, to deliver them from bondage of sin and prevarication, and that by the anointed MESSIAH, which is indeed the Holy of all Holies.  
This (I say) may be the reason of naming seventy Hebdomades, thereby to allude to the number of the seventy years of that babylonical servitude. For that immediately after, the Angel appointeth the whole exact number, to be threescore & nine Hebdomades, that is, seven to the building of the City and Temple, and sixtietwo from that to the death of Christ, in these words. 
Daniel, 9 verse, 25.  Know thou & mark, that from the end of this speech, to the time that jerusalem shall be builded, and unto Christ the Captain, there shall be hebdomades seven, and hebdomades sixty two: 
The exact number of weeks from the building of the second Temple, to the death of Christ, 62.  and the streets and walls (of jerusalem) shall be builded again, though with much difficulty of the times: and after sixty and two Hebdomades, Christ shall be slain. And the people that shall deny him, shall not be his. etc. And then unto consummation & end, shall persever desolation.  
Now then, if we put these years together; which are here mentioned by Daniel: that is, first the seven Hebdomades● which make forty and nine years, and then the threescore and two, from the restoration of jerusalem, 
The account of daniel's weeks.  which make four hundred, thirty and four more: we shall find the whole number to be four hundred, and eighty three years. Which being begun from the first year of Cyrus● as some will, (for that he first determined the jews reduction,) or from the second years of Darius, as others will, (for that he confirmed & put the same in execution: (or from the twenty year of the said Darius, for that then, he made a new Edict in the favour of Nehemias; and sent him into jury: every way they will end in the reign of Herod and Augustus, under whom Christ was borne, or in the reign of Tiberius Caesar, under whom he suffered. And by no interpretation in the world, can it be avoided, but that this time appointed by Daniel, is now out, above a thousand and five hundred years past, while yet the Temple stood, and was not put to desolation. And therefore of necessity, Christ must be come about that time, and never more hereafter to be looked for.  

The sixth proof.  The traditions and observations of the old jews themselves, do marvelously confirm this belief of ours, 
The traditions of Rabines.  for that they all did run to this one point, that about the time of Augustus his reign, (wherein jesus was borne) the Messiah should appear. It is often repeated in the Thalmud: 
Thalm. tract. Sandr. cap. helec. et alibi.  that one Elyas left this tradition, that the world should endure six thousand years; that is, two thousand before the Law of Moses, two thousand under the same Law, and two thousand after that, under the Messiah. Which last two thousand years; by all computation, could not begin much from the birth of jesus. And the Rabines a great while agone, complained in their Thalmud, that there seemed to them in those days, 
Thalm. in tract. Auodazara.  seven hundred and fourteen years past, since Christ by the Scriptures, should have appeared: and therefore they do marvel why God so long deferreth the same.  
another observation they have upon the words of Esay; 
Esay, 9, ver, 6: An observation of the Cabalists.  Paruulus natus est nobis: a little child is borne unto us. In which words, for that they find the Hebrew Letter Man, to be shut in the midst of a word; (which is strange in that tongue, for that Man is wont to be open in the midst of words, and shut only in the end:) they gather many secrets. And among other, that seeing Man signifieth six hundred years: 
Thalm. in lib. Sabbath. et in tract. Sanhedrin.  so long it should be after Esay, until the time of Christ. Which account of theirs falleth out so just: 
Esay, 7.  that if you reckon the years from Achaz King of juda, in whose time Esay spoke these words, until the time of King Herod, 
Math. 2.  under whom Christ was borne: you shall perceive the number to fail in little or nothing.  
A much like observation hath Rabbi Moses, the son of Maimon, 
The observation of Rabbi Moses.  (whom the jews do hold in extreme great reverence, calling him, the Doctor of justice,) in his Epistle to his Countrymen of Africa, 
Rab. Mos. Ben. Maimon. ep. ad judaeos African.  concerning the time of Christ's appearance. Which he thinketh to be past, according to the Scriptures, above a thousand years in his days; (he lived about the year of Christ, one thousand, one hundred, and forty,) but that GOD deferreth his manifestation for their sins. To which purpose also, appertaineth the tradition of one Elias, (as Rabbi joshua reporteth it in the Thalmud, 
Rab. Ios●●. Ben. Levi. in Thal. tract. Sanhed. cap. haelaec. ) that the Messiah was to be borne indeed, (according to the Scripture,) before the destruction of the second Temple; for that Esay saith of the Synagogue; 
Esay, 66. verse, 7.  Before she was with child, she brought forth: and before the grief of travail came, she was delivered of a man child. That is, (saith he) before the Synagogue was afflicted and put to desolation by the Romans', she brought forth the Messiah. But yet (saith he) this Messiah for our sins, doth hide himself for a time in the Sea and other desert places, 
Christ hideth himself in the Sea.  until we be worthy of his coming.  
To the like effect is the observation of the Thalmud itself, 

The observation of the Thalmud.  
Thalm. tract. Sanhed. cap. hel●● Rab. johanan. Rab. judae. Rab. Nehorai. etc.   & of divers Rabbins therein, concerning the wicked manners of men that should be at Christ's appearance upon earth, of whom they do pronounce these words; The wise men in Israel, shall be extinguished: the learning of our Scribes and pharisees shall be putrefied: the schools of Divinity shall be stews at that time. Which thing, josephus that lived in the same age with Christ, affirmeth to be fulfilled in the time of Herod: 
joseph. lib. 20. antiq. cap, 6. et 8. et lib. 6. de bello. jud. 15. et lib, 7. cap. 9  in so much, that if the Romans had not destroyed them, without doubt (saith he) either the earth would have opened and swallowed them down, or else fire from heaven would have consumed them.  
All then runneth to this end, 
The seventh proof. Foreboding.  both by Scripture, tradition, observation, & instinct of God himself: that about Herod's time the true Messiah should be borne. And hereof came that common and public fame, that is recorded by Tacitus, Suetonius, and josephus, 

Tacit, lib. 21. Sueton. in vita Vesp.  
joseph de bello judai. lib. 7. cap. 12.   (which was also written in open sight, upon the chiefest Tower of the City of jerusalem;) that out of jury should rise, A general Lord of the universal world. Which prophecy, as the Romans either contemned, or turned an other way, applying the same afterward to the Emperor Vespasian: so the jews understood it of their Messiah, and Herod feared the matter greatly; and for that, was so watchful to extinguish the line of David as hath been already showed.  

The eight proof.  Hereof also it did proceed, that the Magis, or wise men of the East, attended so diligently about that time, to expect the star that Balaam had promised at the coming of this King. 
The general expectation of the people.  Here-hence also it was, that the whole people of jury, remained so attended at this time, more than ever before or since, in expecting the Messiah. Whereupon, as soon as ever they heard of I. Baptist in the Desert: 
john, 1.  they ran unto him, ask if he were Christ? As afterward also they flocked to jesus, demanding; Art thou he which is to come: or do we expect an other? which words import the great expectation wherein that people remained in those days. Neither wanted that expectation in the chief Governors themselves: as may appear by that speech of theirs to jesus; 
john, 10.  How long wilt thou kill us (with this expectation?) if thou be Christ, tell us plainly.  
Of which fame, expectation, and greedy desire of the people, 
divers false Christ's did rise in jury.  divers deceivers took occasion to call themselves the Messiah in those days: and the people followed them presently: which thing had not happened in any age before. And among other, there is named one judas Gaulonites, 
Acts, 5. joseph. lib. 17. ca 8. et lib. 18. cap. 1. et 2. et lib. 20. cap. 2. et 6.  or Galilaeus (as S. Luke calleth him,) and an other judas, the son of Ezechias, both of them very wicked & licentious fellows. One also called Atonges, a Shepherd: and two other, named Theudas and Egyptius, most notable deceivers. And above all, there was one Barcozbam, 
Thalm. tract. Sanh. cap. helec. Rab● Mos. Ben. Maim. in Sententiis.  (who as the Thalmud affinneth) for thirty years together was received for the Messiah, by the Rabines themselves, until at last they slew him, for that he was not able to deliver them from the Romans. Which facility in the people when Herode saw: 
Nicol. Damscenus. joseph. lib. 14. antiq. cap. 2.  he caused Nicholaus Damascenus (as I noted before,) to devise a petidegree for him, from the ancientest Kings of juda; and so he, as well as other, took upon him to be the Messiah, whom divers carnal jews, that expected the Messiah to be a magnificent King, (as Herod was) would seem to believe, and divulgate abroad, and thereof in the Gospel, they are thought to have been called Herodians: that is, 
Math, 22. Mark, 3. & 12.  Herodians or followers of Herode, who came to tempt Christ, with the Scribes and pharisees.  
Wherefore to conclude at length, 
The conclusion of this first consideration of the tyme.  this weighty point of the time of Christ's appearing; seeing that about the birth of jesus under Herod's reign, there concurred so many signs & arguments together: as the general peace of the Roman Empire; the defection of the line and regiment of Iuda● the open decay of the second Temple; the just calculation of daniel's Hebdomades; the attestation of Oracles; the observation of Rabbins; the public fame and expectation of all the jews; together with the palpable experience of more than fifteen hundred years past, since jesus appeared, wherein we see the jewish people in vain do expect an other Messiah, they being dispersed over all the world, without Temple, Law, Sacrifice, Prophet, or promise for their redemption, (which never happened unto them till after jesus death, for that in all other their banishments, captivities & afflictions, they had some prophecy, consolation, or promise for their delivery.) These things all (I say) considered and put together: we may most undoubtedly and assuredly conclude, that jesus was borne at the just time appointed, and foretold by the spirit of GOD; and consequently, that he only was the true Messiah and Saviour of the world, which yet shall better appear, by examination of other things that are to follow.   

The second Consideration.  
IN the second consideration, there come to be weighed these points following; 
Christ his birth.  the line and stock of jesus; his manner of conception; the place of his birth; his circumcision and name; his adoration by the Magis; his presentation in the Temple; and his flight to Egypt.  
For his line and stock, 
jesus Lyne.  there was never man denied or doubted, but that jesus was directly of the Tribe of juda, and descended liniallie by his Mother of the peculiar house of David, (
* 3, Reg, 7. Psalms, 80. Esay, 11. Math, 1. Luke, 3.  according as it was foretold that the Messiah should do;) which is proved most clearly by the two Genealogies and pedigrees, set down by S. Matthew and S. Luke, of the blessed Virgins whole descent, from David to joseph, that was of the same Tribe and kindred with her. And it is confirmed by their repairing to Bethleem; (when Proclamation was made by Cyrenius 
* Of this matter writeth josephus li. 18. cap. 1. antiq  in Augustus' name, that every person should repair to the head City of their Tribe and family, to be cessed for their tribute,) seeing that Bethleem was the proper City only of them, that were of the house and line of David: 
1, Reg, 17. 2. Reg, 2.  for that King David was borne therein. And finally, it is evident by that the Scribes and pharisees, who objected matters of much less importance than this against jesus, (as that he was a Carpenter's son, 
Math, 13. Luke, 6.  thereby to debase him for his poverty:) yet never objected they against him, that he was not of the house of David, which they would never have omitted, if they might have done it with any colour: for that it would have weighed more against him then all the rest, and would in one word have dispatched the whole controversy. Nay, I add further, that it remaineth registered in the jews Thalmud itself, 
Thalm. tract. Sanh. cap. Niggar had.  that jesus of Nazareth Crucified, was of the blood Royal from Zorobabel of the house of David.  

The manner of his conception. Luke, 1.  For the manner of his conception, and of the Message or annunciation made unto his Mother by the Angel: albeit it depend principally, upon the relation and credit of the Virgin herself, who only was privy thereunto: and upon the testimony of joseph, to whom it was revealed by the same Angel afterward; yet, he that shall consider the circumstances of the thing itself: as first, the simplicity of both the reporters. Then, how that it is not likely, that joseph being just, 
Math. 1.  (as he is described) would have concealed a thing so much against himself, and against the Law, if he had not some way been assured of the truth. Thirdly, the innocent age of the blessed Virgin, (who was not past fourteen years old at that time, 
Augustin. lib. 4. de Trin. cap. 5. e● li. contra judaeos. cap 5.  as S. Augustine and other ancient Fathers do prove by manifest arguments.) All these things (I say) do make it improbable, that she would invent such a matter of herself. 
Chrisost. in cap. 1. Luc.  And finally, the strange prophecy which she uttered in her Canticle of Magnificat, and which we see now fulfilled, (albeit at that time very unlikely,) to wit, That all generations should call her blessed. These circumstances, he that shall consider them, can not but see that the matter must needs be true.  
And as for the kind and manner of his nativity: 
The manner of jesus Nativity. Esay. 7.  most manifest it is be scripture, that the Messiah was appointed to by borne of a virgin, for so saith Esay plainly: Behold, a virgin shall conceive, and bring forth a son. And Esay appointeth this to K. Achaz for a wonderful and strange sign from God, which he could not have done in reason, if the Hebrew word in that place, might have signified a young woman only (as some later Rabbins will affirm,) for that it is no sign or strange thing, but very common and ordinary for young women to conceive and bring forth children. Wherefore the Septuagint do very well translate it in Greek, 
Parthenos.  by the proper name of virgin, and so did also the elder jews understand it, 
Rab. Sime●n. Ben. johai. in cap. 2. Gen.  as Rabbi Simeon well noteth. And Rabbi Moses Hadarsan, of singular credit with the jews, upon these words of the Psalms: Truth shall bud forth of the earth, etc. saith thus: 
Rab. Mos. Hadar in Psal. 14. v. 12  here Rabbi Ioden noteth, that it is not said, truth shall be engendered of the earth. But, truth shall bud forth: to signify thereby, that the Messiah, (who is meant by the word Truth,) shall not be begotten (as other men are) in carnal copulation. Thus far Rabbi Moses: who in another place, that is, upon the twenty and five Chapter of Genesis, allegeth Rabbi Berachias to be of the same opinion, and to prove it out of the hundred and nine Psalm, and fourth verse.  
The same is proved also, in the plain words of the Prophet jeremy; 
jeremy, 31, verse, 22.  GOD hath created a new thing upon earth: a woman shall environ (or enclose) a man. That is, she shall enclose him in her womb, & bring him forth after a new and strange manner, without generation of man. And finally, 
Rab. Hacad. quest 3. in Ea. cap. 9  Rabbi Hacadosch proveth by Cabala out of many places of Scripture, not only that the Mother of the Messiah shall be a Virgin, but also that her name shall be Marie. All the ten Sibyls in like manner, 
Betulius in lib. de car. Sibyl.  (according as Betulius setteth out their prophecies,) do make special mention of the Mother of Messiah, that she shall be a most pure and holy Virgin; so that this matter was revealed very clearly, both to jew and Gentile before it came to pass. And Clemens Alexandrinus writeth, 
Clem. in recognit.  that Simon Magus, to the end he might not seem inferior to jesus in this point, feigned, that he was also borne of a Virgin, as jesus was.  
That Bethleem where Christ was borne, was the peculiar place preordained by God for the birth of the Messiah: 
The place appointed for the birth of the Messiah.  the Prophet Micheas foretold plainly, when he uttered divers ages before Christ was incarnate, these words; 
Miche. 5.  And thou Bethleem Ephrata, art but a little one (in respect) of thousands in juda: (and yet) shall there come forth of thee, one that shall be the RULER of Israel: and his coming forth is from the beginning, and from THE DAYS OF ETERNITY. By which words is plainly expressed, that albeit Bethleem were but a little poor Town, (as in deed it was) in comparison of many other in juda: yet therein should be borne temporally that Governor of Israel, whose divine birth was before the world's foundation, & from all eternity. And so do interpret this place, both jonathan Ben uziel the great Author of the Chaldie Paraphrase, (who died twentie-eyght years before our Saviour Christ was borne,) and also Rab. Selomoth and Hacadosch, in their Commentaries upon this place of Micheas.  
The same thing foretold David of Ephrata, or Bethleem, (for both names do signify one thing, as appeareth by the former place of Micheas and 
* Gone, 35. and 48.  others,) when talking of the Messiah, and being desirous to know where he should be borne, saith; 
1. Chron, 2. Psalms, 131.  I will not go into the tabernacle of my house, nor into my bed: nor will I give mine eyes sleep, or rest to the temples of my head: until I find out the place, that is appointed for my Lord: the tabernacle (or house) for the GOD of jacob. And then, the mystery being revealed unto him: he saith presently; Behold, we have heard of it (now) in Ephrata (or Bethleem:) we have found it out in the fields 
* This he said. for that in David's time Bethleem stood nigh unto woods.  of wood Math, 2.. And to show how he reverenced the place for that cause, he addeth immediately; We will adore in the place where his feet have stood. Whereby he foreprophecieth, not only the adoration used after in that place unto jesus by the Magis, or three Kings of the East, but also of all other adoration used in the same place in the memory of jesus, by other devout Christians until this day; for which cause Origen saith, that the place of Bethleem, was most famous and renowned in his days. 
Orig. count Cels.   
For the Angels appearing to the Shepherds, 
The Angels singing.  in the night of the Nativity: there can be no more said, but the credit, honesty, and simplicity of them that reported it: and likely it is, they would never feign a thing, that might have been refuted by testimony of the shepherds themselves, if it had been false.  
Of the name of JESUS, given to him in his circumcision: 
The name of jesus.  it was to be seen set down in a Book, that how so ever it were not scripture: yet was it extant in the world before Christ was borne. I mean the second book of Esdras, which hath these words in the person of God the Father. 
2. Esdras. 7.  Behold, the time shall come, when the signs shall appear that I have told, etc. And my son JESUS shall be revealed, with those who are with him. And after those years my son CHRIST shall die, and the earth shall render those that sleep therein.  
Rabbi Hacadosch also proveth by art Cabalist, out of many places and texts of scripture, 
Rab. Hata. in Esay. 9  that the Messiah name at his coming, shall be JESUS. 
Gone, 49. and Psal, 71. & 95.  And among other, he addeth this reason; that as the name of him who first brought the jews out of bondage into the Land of promise, was jesus, or joshua, (which is all one,) so must his name be jesus, 
Note this reason.  that shall the second time deliver them from the bondage wherein they are, and restore them to their old and ancient possession of jury: which is the chief benefit they expect by the Messiah.  
Finally, it is not probable, that the Virgin Marie should feign this name of herself, for that among the jews there were many other names of more honour and estimation at that time; as Abraham, Isaac, jacob, Moses, and David. And therefore if she would have feigned any: it is like she would have taken one of them, as soon as this, which had not been the name of any great patriarch.  

The coming of the three Kings. Math, 2.  There followeth the coming of the three Magis or wise men from the east: of whom 
* Cypr. ser. de Bapt. et idem Yert. lib. 3. cont. Martion. in. hillaer. li. 4. de Trin. josua. 12.  Cyprians words are these: It is an old tradition of the Church, that the Magis of the East, were Kings, or rather little Lords of particular places. Which is to be understood, such little Kings as joshua slew thirty in one battle. And it is to be noted, that S. Matthew maketh mention of the coming of these Kings to jerusalem, as of a known and public matter, whereof all jerusalem and jury were able to bear him witness. For he talketh of their open coming to jerusalem: and of the inquiry for the new borne King: of their speech and conference had with Herod: as also of Herod's consultation with the Scribes & pharisees about the place of the Messiah birth. And finally, he showeth the most pitiful murder that ensued, of almost 
* 14. Thousand, as saith the liturgy of the Aethiopians. and C●lend. Grecorum.  infinite infants, in all the circuit of Bethleem for this matter. Which could not be a thing unknown to all jury, and much less feigned by the holy Evangelist Saint Matthew; for that he should have given his adversaries the greatest advantage in the world; if he had begun his Gospel, with so notorious and open an untruth, which might have been refuted by infinite persons that were yet alive.  
Epiphanius is of opinion, that the three Kings arrived in jerusalem, 
Epiph. haerit. 51.  two years after Christ's Nativity: for that Herod slew all infants of that age. But other hold more probably, that the star appeared unto them, 
Amon. Alex. in Harm, Niceph. lib. 1. cap. 13.  two years before Christ's Nativity, so that they came to Bethleem the thirteenth day after Christ's birth, according as the Church doth celebrate the epiphany. Saint Basile thinketh that they were learned men, 
Basil. ser. in nati. dom.  and might by their learning and Art Magic, (wherein those Countrymen at that time were very skilful,) understand and feel, that the power of their Heathen Gods, was greatly diminished and broken. They might also be stirred up with that common brute, and general prophecy, spread over all the east in those days, as both Suetonius & josephus do record, 
Sueto. in Vespos. cap 4. josephus. lib. 7. de bell. cap 12. Numb. 24.  That out of jury should come an universal King over all the world. By these means (I say) and by the prophecy of Balaam, left among them from Moses time, (for he was a Gentile,) whereby was signified, that a star should rise, and declare a great and mighty King in Israel; they might be induced at the sight of this star, to take so long a journey as they did, towards jury.  

Prophecies of things that should fall out in Bethleem. Numb, 24. Psalms, 71.  This star (as I have said) was foretold by Balaam a Heathen Prophet, above one thousand and five hundred years before it appeared. And after Balaam again, it was prophesied by David, that Kings of Arabia, Saba, and other Eastern Countries should come and adore Christ, and offer both gold and other gifts unto him. 
jeremy, 31.  The murder also of those infants of Bethleem, was presignified by jeremy, in the weeping of Rachel for the slaughter of her children: 
Genesis. 35.  which Rachel was buried in Bethleem, and for that cause, those infants were called her children, albeit she were dead above two thousand years before they were slain, and above one thousand and five hundred years before jeremy wrote the prophecy. Amongst which infants, Herod also for more assurance, slew an infant of his own. 
Philo. lib. de temp.  For that (as Philo noteth) he was descended by his mother's side, of the line of juda. Which cruelty coming to Augustus' ears, he said (as Macrobius reporteth, 
Macrob. lib. 2. Saturnal. cap. 4. ) that he had rather be Herod's swine than his son, for that he being a jew, 
Augustus' speech of Herode.  was forbidden by his Religion to kill his swine, though not ashamed to kill his son.  
The same star whereof we speak, is mentioned by divers Heathen Writers: 
Plin. li. 2. ca 25,  as by Pliny, under the name of a Comet, (for so they termed all extraordinary Stars, 
Heathen testimonies for the star which guided the wise men. ) which appeared in the later end of Augustus' days, and were far different from all other that ever appeared. And therefore contrary to the nature of those kind of Stars, it was adjudged by the whole College of Soothsayers, to portend universal good unto the earth; and for that cause, had an Image of metal erected to it in Rome, and (as Pliny's words are,) Is Cometa unus, tota orb colitur: that only Comet, is worshipped throughout the whole world.  
Origine also, 
Orig. count Celsum  writeth of one Chaeremon a Stoic, that was much moved with the consideration of this Star, and for that after the appearance thereof, he perceived the power of his Gods decayed: took a journey into jury, (in company of other Astronomers,) to inform himself further of the matter. Whereunto Chalcidius a Platonic doth add, 
Chalcid. apud Marsil. Ficin. tract. de stella. Mag.  that the Chaldean Astronomers did gather by contemplation of this Star, that some God descended from heaven to the benefit of mankind. And finally, the Sibyls talking of the coming of Christ, affirmed plainly: 
Sybil. Saemia. apud. Betul.  Rutilans eum sydus mon, strabit: a blazing star shall declare his coming. Which prophecy Virgil the Poet having read in Augustus' time, and soon after having seen the same fulfilled: applied it (as I have showed before of all the rest,) to the flattering of Caesar, and therefore he saith in the place before alleged.  

Eglog. 4.  Ecce Dionaei, processit Caesaris astrum.  
Behold the star of Caesar (descended of Venus, hath now appeared. Which star indeed, was the star of Caesar's Lord and Master.  

Luke, 12.  After forty days passed over, Saint Luke reporteth, how jesus by his mother was presented in the Temple of jerusalem: 
The presentation of jesus in jerusalem.  & therewithal recounteth two strange things that happened at the same time; to wit, that two grave and reverend persons, Simeon surnamed Just, and Anna the Prophetess: (both of singular sanctity amongst the jews,) coming into the Temple at the very same time when jesus was there in his Mother's arms: took notice of him, and acknowledged him publicly for the Messiah and Saviour of the world. Foretelling also by the spirit of prophecy, divers particular things that were to ensue, both to Christ and Christians, and especially to his Mother the blessed virgin. Which things being published at that time, and confirmed afterwards by the event, do well declare, that this narration of S. Luke could not be forged; as do also the number of particular circumstances set down about the time, place, and persons, most notoriously known to all jerusalem. For, as for Anna, 
Anna the Prophetess.  she had lived from her youth until fourscore years of age in the Temple, and thereby was known to the most part of jury. And as for simeon, 
Simeon.  he was the Scholar of the most famous Hillel, and condisciple to jonathan maker of the Chaldie Paraphrase, 
Thalm. tract. pitkei. A●●th.  of whom I spoke before, and the jews Thalmud confesseth, that by the death of these two men, 
Thal. tract. joma. cap. Tereph. Becalpi.  (especially of Simeon,) failed the spirit of the great Synagogue, called Sanhedrin: which after the Captivity of Babylon until Herod's time, supplied (in a sort) the spirit of prophecy, that was expressly in Israel before the said captivity.  
Of Christ's flight into Egypt for fear of Herode, 
Christ's flight into Egypt. Luke, 2. Ose, 11.  S. Luke well noteth, that it was prophesied by Ose long before: that God would call his Son out of Egypt. And the Prophet Esay describeth the same very particularly, when he saith; 
Esay, 19  Behold, our Lord jehova shall ascend up, (or ride) upon a light cloud: (which was his flesh or humanity,) & shall go down into Egypt: and all the Idols of Egypt, shall shake at his presence. Which later point, 
Euseb. lib. 6. dem. cap. 20. et lib. 9 cap. 2.3.4.  Eusebius showeth that it was fulfilled most evidently in the sight of all the world; for that no Nation came to Christian religion with so great celerity or fervour, as did the Egyptians, who threw down their Idols before any other heathen Nations. And as they had been the first in idolatry to other Countries: so were they the first (by Christ's coming unto them, 
The benefit that Egypt received by Christ's flight unto it. ) that afterward gave example of true return to their Creator. It followeth in Esay: And I will give up Egypt into the hands of cruel Lords: & a Potent King shall take dominion over them. Which was fulfilled about the very time wherein Christ was to come. For that then, after many spoils & cruelties exercised upon Egypt by the Roman Lords and Princes, as Pompey, Caesar, Anthony & others: in the end Cleopatra their Queen, (that was the last of all the blood and line of the Ptolomi●s,) was enforced to slay herself: and so Augustus the Emperor took possession of all Egypt, and subjecteth it as a Province to the Romans' Empire.  
But consider you, how Esay concludeth the matter, after all these temporal afflictions threatened against Egypt, & confess, that such adversity, is no sign of God's dys-favour to them who receive it. For thus saith God after all his cominations; In that day, there shall be an Altar of jehova in the midst of Egypt: they shall cry to God in their tribulation, and he shall send them a Saviour, etc. Blessing shall be in the midst of that Land, to whom the Lord God of hosts hath given his benediction, saying: Blessed is my people of Egypt. And here we make an end of our second consideration.   

The third consideration.  
Now in the third place there cometh to be considered, 
The life and actions of jesus.  (according to our former division,) the life, conversation, doctrine, and miracles of jesus. And first, touching things done by him after his coming out of Egypt which might be about the sixth or seventh year of his age,) until his baptism by S. john, (which was the thyrtith,) there is little recorded, 
just. in Tripho. Chrys. in johan. Aug. lib. 4. de Trinit. cap. 5.  either in Profane, or Ecclesiastical Writers. For that as Saint justine, S. Chrisostome, S. Augustine and others do write, he bestowed that time in the common exercise and labours of man's life: thereby to show himself true man, and give demonstration how much he hated and detested idleness.  

Of Saint john Baptist.  Of Saint john Baptist, all Hebrew writers of that time do make mention, with exceeding praise and admiration of his holiness: especially josephus that lived immediately after Christ's days, 
joseph. lib. 18. an●iq. cap. 7.  saith; he was, Vir optimus: judaeos excitans ad virtutum studia. A most excellent man, stirring up the jews to the exercise of virtue. He addeth also, that partly for fear of the great concourse of people which flocked unto him, and partly by the solicitation of Herodias, concubine and brother's wife to Herode Antipas, the great Herod's son: (for whose cause he had turned off his own Wife, daughter to Areta King of the Arabians:) he was apprehended and imprisoned in the Castle of Acherun, and therein soon after put to death. Which murder, josephus esteemed to be the cause of all the misery which ensued afterward to Herod and his whole family.  
Of this man it was written by Malachi the Prophet: 
Malachi. 3.  Behold, I send my messenger (or Angel) before me: & he shall prepare the way before my face: & presently shall come to his temple, the RULER whom ye seek, and the MESSENGER OF THE TESTAMENT, whom you desire. Which prophecy was fulfilled most evidently, upon the preaching of S. john, 
S. john's behaviour towards Christ.  when Christ came unto him; and albeit S. john had never seen him before, yet he acknowledged him for the Messiah in the presence of infinite people, & his acknowledgement was confirmed by the visible descending of a Dove & voice from heaven, 
Math, 3. Mark, 1. Luke, 3.  in the sight & hearing of all the people present, according as three of our Evangelists do report. Which they would never have presumed to do: had not the matter been most evident, and without all compass of denial or contradiction.  
And truly, no one thing in all this story of jesus life, doth more establish the certainty of his being the true Messiah: then that S. john Baptist, (whose wisdom, learning, virtue and rare sanctity, is confessed and recorded by the writings of all our adversaries) should refuse the honour of the Messiah offered unto himself, and lay it upon jesus: as also, should direct those Disciples that depended upon him, to the only following and embracing of jesus doctrine. Which is most evidently proved that he did: for that so many followers and disciples as himself had, not one appeared ever after, that was not a Christian.  
When jesus was baptized, 
The preaching and doctrine of jesus.  he began to preach, and his whole doctrine was directed to the manifestation of his Father's will, and amendment of man's life. It tendeth all to this one ground and principle. 
Deut. 6. Math, 2.  Thou shalt love the Lord thy God with all thy soul: & thy Neighbour as thyself. It was plain, easy, perspicuous, and evident, though it treated of most high mysteries. 
Heathen doctrine.  It had neither pomp nor pride of rhetorical words, nor flattering of man's wickedness, as the doctrine of many Philosophers had. 
jewish Ceremonies.  Neither consisted it of unprofitable external ceremonies, (as the later observations of the jewish Law did,) nor was it fraught with carnality and spirit of this world; as the Turkish Alcoran, 
Turkish Alcoran.  and other sectaries doctrine is. But all was simplicity; all was spirit; all was truth; all was honesty; all was humility; all was charity.  
It took away or dysanulled no one perfect or spiritual point of Moses Law, 
The comparison of Christ's Law with that of Moses. Math, 5.  but rather revived, interpreted, fulfilled, and made perfect the same. For whereas● that commanded external observance, this addeth also internal obedience. Whereas that said, love your friends: this adjoineth, love also your enemies. Whereas that commanded we should not kill: this further commandeth to speak no angry words. Whereas that prohibited to commit actual adultery: this also forbiddeth to covet in mind. Whereas that said, take no interest or usury of a jew that is thy Countryman: this faith, take it of no man whatsoever. Whereas that accounted every jew only to be thy neighbour: this teacheth every person living to be thy brother. Whereas that taught thee to offer up a Calf, a Sheep, or an Ox for thy sins: this instructeth thee, to offer up a contrite heart, by faith in the blood of him that died for all, with a firm and resolute purpose of amendment of life. 
The effect of Christ's doctrine.  And finally, this doctrine tendeth wholly to the true, sincere, and perfect service of GOD thy Lord, that made and redeemed thee, to the exaltation of his only name, power, goodness, and glory: to the depression of man's pride by discovering his misery; to the contempt of this world & vain pomp thereof; to the mortification and subduing of our sensual appetite: to the true love & unfeigned charity of our neighbour; to the stirring up of our spirit to celestial cogitations; to peace of conscience; tranquillity of mind; purity of body; consolation of our soul. And in one word, to reduce mankind again to a certain estate of innocency, simplicity, and Angelical sanctity upon earth, with his eye fixed only in the eternal inheritance of God's kingdom in heaven.  
This was the doctrine delivered by jesus: which is the same that the Prophets of God foretold should be delivered by the Messiah. And as for his life and conversation, 
The life and conversation of jesus.  by the testimony of his greatest adversaries, it was more admirable than his doctrine, his life being a most lively table, wherein the perfection of all his doctrine was expressed. A man of such gravity, as never in his life he was noted to laugh; of such humility, as being the son of God, he scarce used in this world the dignity of a servant; of such sweet and mild behaviour, as all the injuries of his enemies, never wrested from 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 shall not cry nor contend, nor shall any man hear his voice in the street: he shall not crush a broken reed, nor tread out a little flax that lieth smoking on the ground. etc. And another Prophet not long after him, broke forth into this speech, upon consideration of the behaviour that should be in the Messiah, 
Zacha. ●.  Rejoice thou daughter of Zion: triumph thou daughter of jerusalem: for behold thy King shall come unto thee, thy just Saviour: he is poor and humble, etc. And as these Prophets did foretell the virtue and sanctity of the Messiah, so the devils themselves could not but confess the same to have been fulfilled in the person of jesus; as is most evident by the testimony of Porphyry, a professed enemy of the Christian name. Who after consideration of divers Oracles uttered by his Idols, touching jesus, he breaketh forth into this confession. 
Porphyr. lib. de laud. Phyl●s.  It is exceeding wonderful, what testimony the Gods do give of the singular piety and sanctity of jesus: for which they avouch him rewarded with immortality: but yet these Christians are deceived in calling him God. Thus much writeth Porphyry. And last of all josephus the jew, that was borne immediately after jesus, writeth of him thus. 
joseph. lib. 18. antiq. cap. 7.  There was at this time one jesus, a wise man, if it be lawful to call him a man: a worker of most wonderful miracles, and a Master and Teacher of all such men, as willingly were content to embrace the truth.  
In which testimony of josephus, we see mention also of jesus miracles, 
Of jesus miracles.  which is the next thing whereof we are to consider. And as josephus in this place, (being a jew) beareth witness that jesus performed many strange miracles: so most apparently, and according to the interpretation of josephus in this place, were the same miracles foretold by the Prophets of God, that they should be done by the true Messiah. 
Predictions of the Messiah miracles.  So Esay in his thirtiefive Chapter describeth at large, how the Messiah at his coming, shall declare his commission, by giving sight to the blind, hearing to the deaf, speech to the dumb, and agility of body to the lame and cripple. And that which is more; God revealed this point very particularly to the Gentiles by the Sibyls, among whom, one of them wrote thus of Christ to come, as Lactantius recordeth; 
Lact. lib. 4. divina. Instit. cap. 15.  He shall do all by his only word, he shall cure all infirmities: he shall raise the dead: he shall make the lame to run and skip: the deaf shall hear: the blind shall see: and the dumb shall speak. In five loaves and two fishes, five thousand persons shall be satisfied: and the fragments shall fill twelve baskets, to the hope of many. He shall command the winds, and walk upon the furious Sea, with his feet of peace.  
And after divers other Greek verses to this purpose, she concludeth in these words; Men shall say, that I am a mad and lying Prophetess: but when all these things shall come to pass, then remember me: for than shall no man say more, that I was a liar, but rather the Prophet of the great God.  
To these predictions of Prophets in jury and among the Gentiles, do agree the Doctors of the jews themselves, in many places of their Thalmud: 
Thal. tract. Beraco●h. ea Mermathas. Colin.  to wit, that the Messiah shall be most wonderful in working miracles. And in their public Commentary upon Ecclesiastes, they have these words. 
Misdrach. coheleth. cap. 1.  All the former miracles of Prophets or Saints, shall be nothing to the miracles of the Messiah, when he cometh. And thus much of the foretelling of Christ's miracles. But now for the fulfilling thereof in jesus; that is, how these predictions were performed in the stupendious works and actions of our Saviour Christ, there is no difficulty. For that besides the former testimony of josephus, 
The confession of jesus miracles by his enemies.  (which were sufficient in this case,) the jews themselves do grant and record jesus miracles, in divers places of Treatises of their Thalmud; 
Thalm. in tract. Auoda. Zara. Misdrasch. Coheleth Alcoran. Azoar. 1.4. 11.13.  yea, they make mention of many wonderful things which jesus did, that are not written by our Evangelists. The same doth Mahomet in his Alcorane; affirming jesus the son of Marry, to have been a great Prophet, and to have wrought his miracles, by the only power and spirit of GOD; and that himself was sent to confirm jesus doctrine, saving only in the point of his Godhead; wherein he saith, that jesus went toofarre, and had a check for the same at God's hand when he returned to Heaven.  
Thus much do these enemies confess of jesus miracles. Which, as it is much, coming from such witnesses: so if they would either deny or dissemble the same, they might be proved against them by most evident reasons: especially in two points, wherein there can be no probability of any denial.  
The first is, the calling and retaining of his Apostles and other followers, 
The calling of the Apostles.  (whereof josephus also in the place before alleged, maketh mention, 
joseph. lib. 18. antiq. cap. 4.  as of a great miracle:) who were of divers callings, states, conditions, trades, and occupations in the world. And yet all, upon the sudden, left both father, mother, wife, children, and other temporal respects, and followed him, who had nothing to give or promise them in this world. A man, that never spoke them fair, or uttered doctrine that was not repugnant to the sensuality of this life, as may appear by their own writings and testimonies of him. A man, that was contemned by the better sort, as than it might seem: that is, by the wise and learned of that Country, and especially disliked by them that were in government, as a dangerous and troublesome man to the state. One, that had neither friends in the world to bear him out, nor a house to put his head in. And yet, notwithstanding all this, 
A great miracle.  that worldly men and women, & some such also as were great sinners, and lose livers before, should leave all their worldly hope, stay, and condition, to follow such a man, with so great inconveniences, losses, dangers, and dis-favours as they did; and should continue with him in all his afflictions, and be content to die & lose their lives rather than forsake him, or abandon his service; this (I say) is such a miracle, as never in the world fell out the like, and must needs be granted by the enemy, to be supernatural.  
The second point is, 
The miraculous facts of jesus.  of external things and facts done by jesus, above all power of humane ability, in the sight and knowledge of all the jews; which facts were published by our Evangelists, and especially by Saint Matthew, in the Hebrew tongue, while yet the persons were alive upon whom they were wrought, or infinite other that might be witnesses thereof. As for example, the raising of Lazarus in Bethania, that was a village but a mile or two distant from jerusalem: 
john. 11.  at whose death and burial, (being a Gentleman) many Scribes & pharisees must needs be present, (according to the jewish custom at that time, as is reported by josephus, 
joseph. lib. 17. antiq. cap. 11. ) and they saw him both deceased, interred, and the funeral feast observed for him, as also raised again from death by jesus, after four days of his burial. With whom they did both eat and drink, and converse after his return to life, and every day might behlode him walking up and down openly in the streets of jerusalem. This story (I say) how could it be feigned.  
So in like manner, the raising of the Archisinagogues daughter, 
Matthew. 9 Mark. 5.  whose name is affirmed to be jairus, with divers other circumstances that do make the thing most notorious. The raising of the widows son, before the gate of the City Naim, 
Luke, 7.  in the presence of all the people that bore the said corpse, & stood about it. The healing of the Cripple in jerusalem, that had lain thirty and eight years lame, at the Pools side or Bath called Probatica: 
john, 5.  which miracle was done also in the sight of infinite people. The casting out of a Legion of devils, from a man that for many years together was known to live possessed in the Mountains: which devils by peculiar licence, obtained of jesus to enter into a heard of Swine, 
Math, 8. Mark, 5,  and so presently carried two thousand of them away into the Sea, and drowned them. Whereupon the whole Country about of the people called Gerasines, being stricken with extreme fear upon sight of the fact, besought jesus most humbly to departed from their borders. The feeding and filling of five thousand men, 
Math. 14. Luke. 9  besides women and children, with five Barley loaves and two fishes only. The turning of water into wine, at a marriage in Cana, in the presence of all the Guests. The healing of him by a word only, that had an incurable dropsy, 
Luke. 14.  and this at the table of a principal Pharisie, and in the sight of all that sat at dinner with him.  
These (I say) and divers other such miracles, which were done in the presence and sight of so infinite a number of people, and recorded by our Evangelists, at such times when many desired to discredit the same, & might have done easily by many witnesses and authority, if any one part thereof had been subject to calumniation: cannot in reason or probability be doubted of. 
The conclusion of this consideration.  And therefore I must conclude, that seeing these things are above all power of humane nature, and could not be done but by the finger and virtue of the living GOD himself: considering also that it is impossible, that God should assist or give testimony to any falsehood, it must needs ensue, that all was true and sincere which jesus affirmed: and consequently, seeing he affirmed himself to be the Son of God, and the true and only Messiah, it must needs follow by these miracles, that he was so indeed; which is the ground of that speech of his to the faithless pharisees, 
john, 10.  If you will not believe my words, believe my deeds. And thus much of jesus life, doctrine, conversation, and miracles.   

The fourth Consideration.  
THere remaineth now only, the fourth and last consideration of this Section, 
The Passion & Resurrection.  which is, the passion, resurrection & ascension of jesus. And about his passion, there is little or no controversy: for that all his enemies do agree and grant, that he was betrayed by his own disciple; apprehended, afflicted, and delivered up by the jews, and finally put to death upon a Cross by the Gentiles. The testimony of josephus may serve for all herein, whose words are these; 
joseph. lib. 18. antiq. cap. 4.  That the principal jews of his Country, having accused and delivered over jesus to Pilate, (that was Governor of jury for the Roman Emperor) he adjudged him to the Crosse. The same do other jews and Gentiles record: and in this they take great offence & scandal, that we should attibute divinity unto a man that had suffered death upon the Crosse.  
But if we show that this was the eternal pre-ordination and appointment of God, for saving of mankind: and that the same was foretold both to jew and Gentile from the beginning: and so understood also by the jewish Doctors themselves of elder times: then every reasonable man (I trow) will remain satisfied, and prefer Gods divine wisdom before man's folly.  
First then consider, 
Christ's ascending to jerusalem to receive his passion.  that when Christ had ended his preaching, and wrought so many miracles as seemed sufficient to his eternal wisdom; 
Math, 20. Mark, 8.  and when the time was come preordained for his passion, (whereof he told publicly his Disciples before:) he went up to jerusalem of purpose to receive his death; 
Math, 21.  and made a solemn entry into that City upon an Ass, which was prophesied of him many years before; 
Zacharie, 9  Rejoice daughter of Zion. Behold thy JUST KING and SAVIOUR, shall come unto thee upon an Ass.  
And after his abode some days in that place, 
Math, 10, & 16, Psalm, 40. 54, & 108.  he was betrayed and sold by his own Disciple, as David before hand in many places had foretold should come to pass. Then followed his apprehension, and most servile abusage by the jews, whereof it was y in his person by Esay; 
Esay, 50.  I gave my body to them that beat it: and my cheeks to them that buffeted the same. I did not turn myself away from them that reproached me: nor yet from them that did spit in my face.  
After this barbarous entreaty by the jews, they delivered him over to Pilate a Gentile, and never ceased to solicit and pursue their unquenchable hatred against him, until they saw him on the Cross, 
The barbarous abusage of jesus, foretold by prophecy.  where also he was used in the highest degree of spiteful dealing. Whereof likewise the Prophet David, made mention long before in the person of the Messiah, when he said; 
Psalm. 21.  They pierced my hands and feet: they divided among them my apparel: and upon my (upper) garment they did cast lots. And again of another cruelty he complaineth, saying; they gave me Gaul to eat, and in my thirst they refreshed me with Vinegar.  
And finally, that Christ should die for the sins of mankind, 
Christ's death most plainly foretold. Gone, 21. 22. Numbers. 21.  is a common principle both prefigured and foretold throughout all the old Scripture. Prefigured, by the sacrifice of Isaac: by the raising up of the brazen Serpent, & by all other sacrifices that were in the Law. foretold, not only by the Scriptures before alleged, but also most plainly by Daniel, who was told by an Angel, 
Daniel, 9,  that after a certain time by him there appointed: Ungetur Sanctus Sanctorum, the Saint of Saints shall be anointed, et occidetur Christus, & this anointed Saint or Christ shall be put to death. Zacharie also about the same time, doth not only foretell his death, but also the kind thereof, and from what people he should receive the same: 
Zacharie, 12.  for thus he saith in the person of Christ himself. The inhabitants of jerusalem at that day shall look upon me, whom they have Crucified.  
But if ye will read the whole story of Christ's passion, set down at large six hundred years before it fell out, 
The wonderful prediction of Christ his passion, set down by Esay. Esay. 57  I refer you to a narration of Esay, who to signify the strangeness of the case, beginneth with this preface; Who will give credit to that we shall report, etc. And then a little after he goeth on in these words; He shall mount up as a twig from a dry earth. He hath no form or beauty upon him. We beheld him, and there was no countenance in him: 
Christ's deformity upon the Crosse.  we saw him the most contemptible and despised man in the world. A man full of pains, and experienced in infirmity. His countenance was obscure and despicable, and we made no account of him. Truly he took upon himself our griefs, and did bear our pains. We accounted him as a Leper: and 〈…〉 man stricken and punished by God. 
Christ appointed to die for our sins.  But he was wounded for our iniquities, and crushed in pieces for our wickedness. The discipline (or correction) of our peace lieth upon him: and by his wounds, we are made whole. We have all erred, and gone astray like sheep, every man after his own ways: and God hath laid upon him the iniquity of us all. He was offered up for us, because he would so: he shall be led to his slaughter as a Sheep: and as a Lamb he shall be silent before his Sh●arours.  
For the sins of my people, have I stricken him, saith God. He hath done no iniquity, neither was there deceit found in his mouth. Yet would the Lord crush him in infirmity. But if he shall give his life for sin: then shall he see a long seed (or generation,) and the will of the Lord shall be directed in his hand. 
The increase of Christ's kingdom after his resurrection.  And for so much, as his soul hath sustained labour: it shall see and be filled. And this MY JUST SERVAUNT, 
* That is, in making himself known, or revealing the knowledge of himself to the world.  in his knowledge, shall justify many, and bear their iniquities. And I will allot unto him very many people, and he shall divide the spoils of the stout, for that he hath delivered his soul unto death, and was accounted among the wicked, and prayed for hi● transgressors.  
Thus particularly (as ye see) was the death and passion of our Saviour Christ foretold by the Prophets of Israel, to that Nation. Now hear ye the prophecy of Sibylla● 〈◊〉 ye please, 
The particulars of Christ's passion foretold by Sibylla.  wherein she foreshowed the same to the Gentiles; These are her own words, set down by Lactantius. He shall appear miserable, ignominius and deformed, to the end he may give hope unto the miserable. 
Lactant. lib. 4. divin. instit. cap. 16. et 18.  Afterward he shall come into the hands of most wicked and faithless men: they shall buffette him with their sacrilegious fists, and shall spit upon him with their unclean mouths. He shall yield his innocent back to the whip, and shall say nothing while he receiveth the stripes, to the end he may speak to those that are dead. He shall bear a Crown of thorns: and they shall give him Gaul to eat, and Vinegar to drink. And this shall be the hospitality he shall find among them. What thing can be more plainly described then this?  
Neither do the ancient Rabines and Teachers among the jews descent from this. 
The consent of Rabbins.  For that in their Thalmud, 
Thal. tract. Sanhed. cap. helec. Misdraech. Ruth. Rab. joseph. in lib. Siph. Rab. jacob. et R. Hanina. in cap. helec.  that was gathered above one thousand and two hundred years agone, the plain sentences of divers are set down: that their Messiah at his coming shall be put to death. And as for Rabbi jonathan the Author of the Chaldie Paraphrase, who died a little before our Saviour Christ was borne: he applieth the whole narration of the Prophet Esay before recited, 
Esay, 53.  (as needs he must,) to the murder of the Messiah by the jews. Whereupon, Rabbi Simeon that lived the next age after him, writeth these words following. 
Rab. Simeon. Ben. johai. lib. de spe.  Woe be to the men of Israel, for that they shall slay the Messiah. God shall send his son in man's flesh to wash them, and they shall murder him.  
Whereto agreeth Rabbi Hadarsan and others, and do prove further, out of the fore-alleaged prophecy of Daniel, 
Rab. Hadars. in Dan.  Chapter 9 verse 27. that after Messiah shall have preached half seven years, he shall be slain. For that Daniel saith, 
Dani, 9 ver. 27  In half of seven years; the Host and Sacrifice shall cease. Upon which words, they comment thus: Three years and a half, shall the presence of God in flesh, cry and preach upon the Mount Olivet; and then shall he be slain. Which words the jews ordinary 
* Misdrasch. T●helim.  Commentary upon the Psalms, do interpret to be meant of Christ's preaching three years & an half before his passion. Which disagreeth very little or nothing from the account of us Christians, and of our Evangelists.  

Of the miracles that fell out in Christ his death and passion.  And so we see by all that hitherto hath been said, that the very particulars of Christ's whole death and passion, were foretold most plainly both to jew and Gentile, and acknowledged also by the ancient Doctors of the jewish Nation, before the effectuation thereof came to pass. And Sibylla addeth further two particular miracles, that should fall out in the said passion of the Messiah, to wit: 
Lact. lib. 4, divin. Inst. ca 19  That the veil of the jews Temple should break in two: and that at midday; there should be darkness for three hours over all the world. Which thing to have been fulfilled at the death of jesus, not only Saint Matthew doth assure us in his Gospel: 
Math, 27.  but also Eusebius affirmeth, that he had read the same, word for word, recorded in divers heathen writers. And amongst other, he citeth one Phlegon, an exact Chronicler, that reporteth the same in the fourth year of the two hundred and two Olympiad, 
Euseb. in Chron. An Domin. 32. Phleg. Trallian. 11.14. Chron. An. 4. Olim 202.  which agreeth just with the eighteen year of Tiberius his reign, which was the year wherein our Saviour Christ suffered. And he goeth so nigh, as to name the very hours of the day, as our Evangelists do. 
* See Orig. count Cels. lib. 6. e● Suid. in verbo jesus. et Tere. in Apolog.  AEsculus an old Astronomer doth confirm the same, and proovoth moreover, by the situation and constitution of the Sun & Moon at that time, that no Eclipse could then be naturally. Which thing in like manner, Dyonisius Areopagita did observe in the very day of Christ's passion, 
Dionys. Areop. in ep.  being at that time but twenty and five years old, and yet well studied in Astronomy, as himself testifieth. And finally, Lucianus a Learned Priest of Antioch, 
Lucian. praes. apud Euseb.  was accustomed to provoke the Gentiles to their own Commentaries and Stories, for record and testimony of those things.  
There ensueth now, for ending and confirmation of all that hath been said and proved before, to add a word or two of jesus Resurrection. 
Of jesus Resurrection.  Which point, as of all other it is of most importance: so was it exactly foretold both to jew and Gentile, and promised by Christ himself in all his speeches while he was upon earth. And among the jews, it was assured by all the prophecies before recited, which do promise so great abundance of glory, joy, and triumph to Christ's Church after his passion. Which never possibly could be fulfilled, unless he had risen from death again. And therefore the said resurrection was prefigured in jonas, 
jonas, 2.  together with the time of his abode in the Sepulchre. It was also expressly foreshowed by David, affirming: 
Psalm, 16.  That GOD would not suffer his holy one to see corruption. And after him again, more plainly by the Prophet Ose; 
Ose, 6.  He shall quicken us again after two days, in the third day he shall raise us, and we shall live in his sight. And to the Gentiles, Sibylla left written, not far from the same time; 
Lactant. lib. 4. instit. divin. cap. 19  He shall end the necessity of death, by three days sleep: and then returning from death to light again, he shall be the first that shall show the beginning of Resurrection to his chosen: for that by conquering death, he shall bring us life.  
Thus much was promised by Prophets before Christ's appearance. 
Math, 12, 16,17 Mark, 8,9. 10 Luke, 11, 18. john, 2.  And jesus to comfort his Disciples and followers, reiterated this promise again of himself in many speeches, albeit oftentimes his meaning was not perceived. Which promise of return from death, if it had been made for some long time to come, (as Mahomet promised his Saracens after eight hundred years to revisit them again, 
Mahom. in Alcor. Azoar. 17. ) albeit the performance were never meant: yet might the falsehood lurk in the length of time. But jesus, assuring all men that he would rise again within three days, it cannot be imagined, but that he sincerely purposed to perform his promise, for that otherwise the fraud must have been discovered. Now then let us consider what manner of performance jesus made hereof.  
And first the persons most interessed in the matter, 
The appearings which jesus made after his resurrection.  as they whose total hope, stay, refuge and felicity depended hereof: I mean his appalled, dismayed, and afflicted Disciples, do recount twelve sundry apparitions which jesus made unto them in flesh, after his Resurrection. The first was to Mary Magdalen a part, 
Math, 16.  when she with Solome and other women, went & remained with ointments about the Sepulchre. The second, was to all the women together, 
Math. 28.  as they returned homewards, who also were permitted to embrace his feet. The third, was to Simon Peter alone. 
1. Corin. 15, Luke, 24.  The fourth, to the two Disciples in their journey to Emaus. The fift was to all the Apostles, and other Disciples together, 
john. 20.  when the doors were shut. The sixth, was to the same company again, 
1. Cor, 15. john, 20.  after eight days when Thomas was with them, at what time also he did both eat and drink, and suffered his body also to be handled among them. The seventh, was to Saint Peter and S. john, 
john. 21.  with five other disciples when they were in fishing; at what time also he vouchsafed to eat with them: The eight was to eleven Disciples at one time, 
Math, 28.  upon the Mount Thabor in Galiley. 
1. Corin. 15:  The ninth was to more than five hundred brethren at one time, as Saint Paul testifieth. The tenth, was to S. james, 
Ibidem.  as the same Apostle recordeth. The eleventh was to all his Apostles, Disciples and friends together, 
Acts, 1.  upon the Mount Olivet by jerusalem, when in their presence he ascended up to heaven. The twelfth and last was after his ascension, 
1. Corin. 15.  unto Saint Paul, as himself beareth witness.  
All these apparitions are recorded in Scripture, as made by jesus after his Resurrection, to such as by his eternal wisdom, were preordained to be witnesses of so glorious a spectacle. To whom (as S. Luke affirmeth, 
Acts, 1.  He showed himself alive by many arguments, for the space of forty days together, and reasoned with them of the kingdom of his Father. And why any man should mistrust the testimony of those men which saw him, conversed with him, eat with him, drank with him, touched him, and heard him speak, and whose entire estate and welfare depended wholly of the certainty hereof; I see no reason. For what comfort had it been or consolation to these men, to have devised of themselves these former apparitions? What encouragement might they have taken, in those doleful times of desolation and affliction, 
Circumstances that confirm the true resurrection of JESUS.  to have had among them the dead body of him, on whose only life, their universal hope and confidence depended? The Scribes and pharisees being astonished with the sudden news of his rising again, confirmed unto them by their own Soldiers that saw it, found no other way to resist the fame thereof, but only by saying, (as all their posterity do unto this day) that his Disciples came by night and stole away his body while the Soldiers were a sleep. But what likelihood or possibility can there be in this? for first, it is evident to all the world; that his Apostles themselves, (who were the heads of all the rest,) were so dismayed, discomforted, and dejected at that time, as they durst not once go out of the door, for which cause only those seely women, who for their sex esteemed themselves more free from violence: presumed alone to visit his Sepulchre, which no one man durst do for fear of the Soldiers: until by those Women they were informed, that the foresaid band of Soldiers, were terrified & put to flight by Christ's Resurrection.  

Great improbabilities.  And then how was it likely, that men so much amazed & overcome with fear, should adventure to steal away a dead body from a Guard of Soldiers that kept it? or if their hearts had served them to adventure so great a danger: what hope or probability had there been of success? especially, considering the said body lay in a new Sepulchre of stone, shut up, locked, and fast sealed by the Magistrate?  
How was it possible (I say) that his disciples should come thither? break up the Monument? take out his body? and carry the same away, never after to be seen or found, without espial of some one amongst so many that attended there? Or if this were possible, (as in reason it is not) yet what profit, what pleasure, what comfort could they receive hereby? We see that these Apostles and Disciples of his, who were so abandoned of life and heart in his passion: after two days only they were so changed, as life & death can be no more contrary.  
For whereas before they kept home in all fear, 
The great change in jesus Disciples by his Resurrection.  and durst appear no where, except among their own private friends: now they came forth into the streets & common places, and avouched with all alacrity, and irresistible constancy: even in the faces and hearing of their greatest enemies, that jesus was risen from death to life; that they had seen him; and enjoyed his presence. And that for testimony and confirmation hereof, they were most ready to spend their lives. And could all this (trow you) proceed only of a dead body, which they had gotten by stealth into their possession? would not rather the presence and sight of such a body, so torn, mangled, and deformed, as jesus body was, both upon the Cross and before: have rather dismayed them more, then have given them comfort? Yes truly. And therefore Pilate the Governor, 
The examination of the matter by Pilate.  considering these circumstances; and that it was unlikely, that either the body should be stolen away without privity of the Soldiers, or if it had been, that it should yield such life, heart, consolation, & courage to the stealers: began to give ear more diligently to the matter; and calling to him the Soldiers that kept the watch, understood by them the whole truth of the accident, to wit, that in their sight and presence, jesus was risen out of his Sepulchre to life, & that at his rising, there was so dreadful an earthquake, with trembling and opening of sepulchres round about; such skriches, cries, and commotion of all elements: as they durst not abide longer, but ran and told the jewish Magistrates thereof, who being greatly discontented (as it seemed) with the advertisement: gave them money to say, that while they were sleeping, the body was stolen away from them by his Disciples.  

Pilat's Letters to Tiberius, and his proceeding thereupon.  All this wrote Pilate presently to his Lord Tiberius, who was then Emperor of Rome. And he sent withal, the particular examinations & confessions of divers others, that had seen and spoken with such as were risen from death at that time, & had appeared to many of their acquaintance in jerusalem, assuring them also of the resurrection of jesus. Which informations when Tiberius the Emperor had considered, he was greatly moved therewith, and proposed to the Senate, that jesus might be admitted among the rest of the Roman Gods: offering his own consent, with the privilege of his supreme royal suffrage to that decree. But the Senate in no wise would agree thereunto. Whereupon, Tiberius being offended, gave licence to all men to believe in jesus that would: and forbidden upon pain of death, that any Officer or other, should molest or trouble such as bore good affection, zeal, or reverence to that name. Thus much testifieth Tertulian against the Gentiles, 
Tertul. in apolo. pro Christian.  of his own knowledge; who living in Rome a learned man, and pleader of causes, divers years before he was a Christian: (which was about one hundred and fourscore years after our Saviour Christ's ascension,) had great ability by reason of the honour of his family, learning, and place wherein he lived, to see and know the Records of the Romans. And the same doth affirm also Egisippus; 
Egesip. lib. 1. hist. Eusebius libro 4. capit. 21. Ruffian lib. 1. cap. 22.  an other ancient. Writer of no less authority than Tertulian, before whom he lived.  
Neither only divers Gentiles had this opinion of jesus Resurrection again from death, but also sundry jews of great credit and wisdom, 
The opinion of the wiser sort of ●ewes, touching jesus resurrection in that tyme.  at that time were enforced to believe it; notwithstanding, it pleased not God to give them so much grace, as to become Christians. This appeareth plainly by the learned josephus, who writing his story not above forty years after Christ's passion, took occasion to speak of jesus and of his Disciples. And after he had showed how he was Crucified by Pilate, at the instance of the jews: and that for all this, his disciples ceased not to love him still: he adjoineth forthwith these words; 
I●sephus lib. 14. antiq. cap. 4.  Idcirco illis tertio die vita resumpta, denuo apparuit. That is, for this love of his Disciples, he appeared unto them again the third day, when he had resumed life unto him. Which express, plain, and resolute words, we may in reason take, not as the confession only of josephus, but as the common judgement, opinion and sentence, of all the discreet & sober men of that time; laid down and recorded by this Historiographer. In whose days there were yet many Christians alive, that had seen & spoken with jesus after his Resurrection; and infinite jews, that had heard the same protested by their fathers, brethren, Kinsfolk and friends, who had been themselves eye witnesses thereof.  
And thus having declared and proved the Resurrection of our Saviour jesus, 
Of jesus ascension.  both how it was foreshowed, as also fulfilled: there remaineth nothing more of necessity to be said in this Section. For that, who soever seethe and acknowledgeth, that jesus being dead, could raise himself again to life, will easily believe also, that he was able likewise to ascend up to heaven. Whereof notwithstanding, Saint Luke allegeth one hundred and twenty witnesses at the least, 
Acts, 1.  in whose presence he ascended from the top of the Mount Olivet, after forty days space which he had spent with them from the time of his Resurrection. 
Likelihoodes of truth.  He allegeth also the appearing of two Angels among all the people for testimony thereof. He nameth the day and place, when, & where it happened. He recounteth the very words that jesus spoke at his ascension. He telleth the manner how he ascended, and how a Cloud came down, and received him into it out of their ●ight. He declareth what the multitude did, whether they went, and in what place they remained afer their departure thence. And finally, he setteth down so many particulars, as it had been the easiest matter in the world, for his enemies to have refuted his narration, if all had not been true. Neither was there any to receive more damage by the falsehood thereof, than himself & those of his profession, if the matter had been feigned.  
Wherefore to conclude at length this treatise of the Birth, Life, Doctrine, Actions, Death, Resurrection and Ascension of jesus: 
The conclusion of this second Section.  seeing nothing hath happened in the same, which was not foretold by the Prophets of God; nor any thing foreshowed by the same Prophets concerning the Messiah, which was not fulfilled most exactly, within the compass and course of jesus abode upon earth: we may most certainly assure ourselves, that as God can neither foretell an untruth, nor yield testimony to the same: so can it not be, but that these things which we have showed to have been so manifestly foreprophecied, & so evidently accomplished, must needs assure us, that jesus was the true Messiah. Which thing shall yet more particularly appear by that which ensued by his power and virtue, after his ascension: which shall be the argument of the next Section which followeth.    

How jesus proved his Deity, after his departure to heaven. SECT. 3.  
AS by the deeds and actions of JESUS while he was upon the earth, compared with the predictions of God's Prophets from time to time: he hath been declared in the former Sections, to be the true Messiah and Saviour of the world; 
The contents of this third Section.  so in this that now we take in hand, shall the same be showed by such things as ensued after his ascension and departure from this world. Wherein his power and Deity appeared more manifestly, (if it may be so spoken,) then in other his works which he wrought in his life. In which kind, albeit I might treat of many & almost infinite branches, yet for order and brevities sake, I mean only to take in consideration these few that ensue. Wherein, not only the power of jesus, but also his love, his care and providence, and most perfect accomplishment of all his promises; and finally, the justification of all his speeches, prophecies, and doctrines upon earth have been declared.  
And to reduce what is to be said herein to some order and method, it is to be noted, that in the first place shall be considered the sustentation, 
The division of the particular considerations ensuing.  protection, increase, and continuation of Christ's little Church and kingdom, that himself first planted and left upon earth. The second consideration, shall be of his Apostles and their Actions. The third, of his Evangelists. The fourth, of his witnesses and Martyrs throughout the world. The fift, shall treat of the kingdom of infernal powers beaten down by his virtue. The sixth, of the punishment & just revenge that lighted upon his enemies, who most impugned his divine person in the world. The seventh and last, shall declare the fulfilling of all such prophecies and predictions, as proceeded from his divine mouth, while he was conversant upon earth.  

The first Consideration.  
Now then for the first, it is to be considered, 
Christ's Church.  that at jesus departure out of this world from the Mount Olivet, S. Luke reporteth, that all the multitude of his followers, which there had beheld his ascension into heaven, returned back together into the City of jerusalem, and there remained in one house together, continuing in prayer and expectation, what should become of them. The whole City was bend against them: themselves were poor and simple people: and divers of them women: Lands or revenues they had none to maintain them: nor friends in Court to give them countenance against their enemies. The name of jesus was most odious: and whosoever did favour him, was counted an enemy to the state. There wanted not (perhaps) among them, who considering the great multitude, would imagine with themselves, what should become of them: 
The state of Christ's first Church.  where they should find to maintain and sustain them: what should be the end of that feeble congregation? For abroad they durst not go, for fear of persecution: and continue long together they might not, for want of necessaries. Besides that, every hour they expected to be molested and drawn forth by Catchpoles and other Officers. And albeit in these distresses, the fresh memory of jesus, and his sweet promises made unto them at his departure: as also the delectable presence of his blessed Mother, and her often exhortations and encouragements unto them, did comfort them generally, as may be supposed: yet to him that by humane reason, should ponder and weigh their present state & condition, it could not choose but seem hard and no ways durable.  
But behold upon the sudden, 
The coming of the holy Ghost, & what comforts he brought with him. Acts. 2.  when they had continued now ten days together, & might by all probability find themselves in very high degree of temporal distresses: jesus performed his promise of sending them a COMFORTER, which was the holy Ghost. By whose coming, besides the internal joy and incredible alacrity and exultation of mind, they received also fortitude and audacity, to go forth into the world. They received the gift of tongues, enabling them to converse & deal with all sorts of people. They received wisdom and learning, with most wonderful illumination in highest mysteries, whereby to preach, to teach, & convince their adversaries. They received the gift of prophecy to foretell things to come, together with the power of working signs & miracles, whereby the whole world remained astonished. And for a taste or earnest penny of that which should ensue, concerning the infinite increase of that little Congregation: they saw three thousand of their adversaries converted to them in one day, by a Sermon of S. Peter.  
Which increase went on so fast for the time that ensued: that within forty years after, the Gentiles themselves confess, that the branches of this Congregation, were spread over all the world, 
Suetonius in vita Nero. Cor. Tacit. lib. 5. hist.  and began to put in fear the very Roman Emperors themselves. Whereof not long after, a man that was as learned as ever was any, converted from Paganism to Christianity, beareth record in his defence to an Emperor & his Officers, who according to the nature of persecutors, accounted Christians for Traitors and enemies to his state and dignity. Which vulgar objection, this foresaid learned man refuteth in these words.  

Tertulian in apol. ad gentes.  If we were enemies to your estate, you might well seek new Cities & Counteries whereof to bear government; for that you should have in your Empire more enemies than Citizens. We have filled your Towns, your Cities, your Provinces, your Islands, your Castles, your Fortresses, your Tents, your Camps, your Courts, your Palaces, your Senates, and your Market places. Only we have left your idolatrous Temples unto yourselves: all other places are full of Christians. If we were enemies, what dangerous wars might we make against you, (albeit our number were far less,) who esteem so little of our lives, as to offer ourselves daily to be slain at your hands? This then is your safety in very deed, not your persecuting of us, but that we are honest, patiented, and obedient; and that it is more lawful in Christian Religion, to be killed, then to kill.  
By which words of Tertulian, 
The wonderful quick increase of Christ's Church.  in this first beginning and infancy (as it were) of Christian Religion (for he lived in the second age after Christ,) we see how this ltitle flock and kingdom of jesus was increased, notwithstanding all the resistance and violence of the world against it● Which appeareth by the same Tertulian, to have been such: 
In praefat. Apolog.  and was even at that time when he wrote those words (the fourth persecution being then in most fury:) as all the malefactors of the world together, had not so much rigour showed against them: as had the most innocent Christian that lived, for confessing only that name and Religion.  
This than declared most apparently, that it could not proceed but of some divine power and supernatural assistance, that in so short a space, amidst the contradiction and opposition of so many adversaries: among the whips, swords, & tortures of so great, potent, and violent persecutors: this poor, simple, and feeble congregation should pierce through, and augment itself so strongly. Especially if we consider the outward means of this increase; 
The increase of Christians against nature.  wherein there was nothing to allure or content man's nature: nothing gorgeous, nothing delectable, nothing to please or entertain sensuality.  

Plutarch. in Apoth. Prisc. regum.  We read of an Emperor, that taking in hand to conquer the world, made this Proclamation for winning men unto his party. 
The Proclamation of Cyrus, Monarch of Media.  Who soever will come and be my servant: if he be a footman, I will make him a horseman. If he be a horseman, I will make him ride with Coaches. If he be a farmer, I will make him a Gentleman. If he possess a cottage, I will give him a Village. If he have a Village, I will give him a City. If he be Lord of a City, I will make him Prince of a Region or Country. And as for gold, I will pour it forth unto them by heaps and weight, and not by number.  
This was the Proclamation and Edict of Cyrus to his followers: very glorious (as we see) in pomp of words and ostentation of style. 
jesus Proclamation.  Let us now compare the Proclamation of jesus, whose entrance and preface was; 
Math, 3,  Paenitentiam agite: Repent ye. And then it followeth: 
john, 16.  In hoc mundo pressuram habebitis: in this world you shall receive affliction. And then after again; 
Math, 10,  They shall whip and murder you. And yet further: You shall be hateful in the sight of all men, for my sake. Then is there adjoined: 
Luke, 9,  He that loveth his life, shall lose his soul. After that ensueth: he that will follow me, must bear his Crosse. And finally the conclusion is: 
Luke, 14.  He that cometh to me, and doth not hate his father, his mother, his wife, his children, his brethren, his sisters, and also his own life for my sake, he is not worthy to be my servant.  
This was the entertainment proposed by jesus, to such as would come and serve under his Banner; with express protestation, that himself was sent into the world, not to bring peace, 
Math, 5.  rest, and ease to flesh and blood, but rather to be the cause of sword, fire, tribulation, combat, and enmity. And yet, with these cold offers, presented to the world by poor, abject, and most contemptible Officers; and by this doctrine, so cross and opposite to man's nature, inclination and sensual appetite: he gained more hearts unto him, within the space of forty years, as hath been said: then ever did Monarch in the world possess loving Subjects, by what soever temporal allurement they did or might propose. Which argueth most evidently, the omnipotent puissance of him, that contrary to man's reason, could bring to pass so miraculous a conquest.   

The second Consideration.  
THere followeth in order, the consideration of Christ's Apostles; 
Of Christ's Apostles.  which in some respect, may be said more strange and wonderful than the former, in that they being both rude, simple, and unlearned men, (and for the most part of the base sort,) should be chosen and assigned to so great a work, as was the conversion of all Countries and Nations, and to stand in combat with the power, learning and wisdom, of all the world. Neither only had they to contend & fight against their enemies, but also to direct, govern, and menage all those, who should be adjoined to their masters kingdom. To which charge they seemed so untoward and insufficient, in all that time wherein they lived with him here upon earth: as by they questions and demands made unto him a little before his passion, they might appear to have learned very little, in three whole years conversation and instruction: and in very deed, to be incapable of so high mysteries and functions.  
Yet notwithstanding, these men, who of themselves were weak and impotent, after strength and confirmation received by the descending of God's holy Spirit into them: became so perfect, able, and most excellent men, as they brought the whole world in admiration of them. Not only by the most exquisite perfection of their doctrine, (wherein on a sudden, without study they excelled, & convinced the greatest Philosophers then living,) but also, and that especially, by the rare and stupendious miracles, which they wrought in the sight of all men. The contemplation whereof, as S. Luke reporteth, drove the beholders not only into great marvel, 
Acts. 2●  but also into fear and exceeding terror.  
And for example, 
The Apostles miracles.  he recounteth the restoring of a lame man at the Temple gate of jerusalem, which had been a Cripple for the space of forty years and more, and this miracle was done and testified in the presence and knowledge of all the City. He recordeth also, 
Acts, 3.  the dreadful death of Annanias and Saphira, by the only speech and voice of S. Peter: as in like manner, the healing of infinite sick people, 
Acts, 5.  by the presence & shadow of the same Apostle. He reporteth also the most wonderful deliverance of the said S. Peter, out of the hands and prison of Herode by the Angel of God. The variety of languages which all the Apostles spoke. The visible descending of the holy Ghost upon all such, on whom the said Apostles did but lay their hands. 
1, Cor. 15. 2, Cor, 12. Act, 9, 22, 26  The miraculous conversion of Saint Paul, by Christ's appearing unto him in the way, when he went to persecute. Of which miracle, Saint Paul himself protesteth in every place afterward, and once especially, in an open audience and judgement, before King Agrippa, and Festus Governor of jury.  
These miracles and many more are recorded by Saint Luke: whereof some part were seen by himself, and the rest most evident to all the world, as done in public before infinite witnesses. Neither is it possible they could be feigned, for that (as in the like I have before noted,) it had been most easy to have refelled them, and thereby to have discredited the whole proceed of Christian Religion in those first beginnings. 
The miracles reported of the Apostles, could not be feigned.  As for example; if the miracle of Saint Peter, being delivered forth of the hands and prison of Herode Agrippa, had any way been to be touched with falsehood: how many would there have been of Herod's Officers Courtiers, servants and friends, that for defence of their Prince's honour, (so deeply tainted by this narration of S. Luke, published not long after the thing was done,) how many (I say) would have offered themselves to refute and disgrace the Writer hereof, having so pregnant means by public record to do the same; So again, whereas the same S. Luke reporteth of his own knowledge, that in a City of Macedon, named Philippi, S. Paul and Silas after many miracles done, were whipped and put in prison, with a diligent guard in the lowest prison of all: their feet locked fast in stocks of Timber, 
Acts, 16.  and that at midnight when Paul and Silas began to pray, the whole prison was shaken, and all the doors thrown open, as also the gives, not only of those two, but of all the other prisoners upon a sudden burst in sunder: and that thereupon, not only the jailor cast himself at the feet of S. Paul, but the Magistrates also, (who the day before had caused them to be whypt,) came and asked them pardon, and humbly entreated them to departed out of their City. This story (I say) if it had been false, there needed no more for confutation thereof, but only to have examined the whole City of Philippi, which could have testified the contrary.  
And yet among so many adversaries, 
None ever durst impugn the miracles of our Apostles, but by calumniation.  and eager impugners of Christian Religion, as God's enemy stirred up in the primitive Church, of all sorts and sects of people: no one ever appeared, that durst attempt to take in hand, the particular improving of these or the like miracles: but rather confessing the facts, sought always to discredit them by other sinister calumniations: namely and commonly, that they were wrought by the deceits and sleights of Arte-Magick. 
Math, 12.  Thus said the jews of the miracles of jesus, and so said julian the Apostata, 
Apud Cyril lib. 1. cont. julian. August. lib. de vera Relig.  of the wonderful strange things done by S. Peter and Saint Paul; affirming them to have been the most expert in Magic, of any that ever lived: & that Christ wrote a special book of that profession, and dedicated the same to Peter and Paul: whereas notwithstanding, it is most evident, that Paul was a persecutor divers years after Christ departed.  

Eusebius lib. cont. Hiero.  One Hierocles also wrote a book, wherein he feigned Appolonius Tyanaeus to have done the like miracles by Magic, which Christ and his Apostles did by divine power. And finally, it is a general opinion, ●●a● both Nero and julian, gave themselves so extremely to the study of that vain Science, as no men ever did the like; upon emulation only of the miracles done in Rome by Peter and Paul when Nero lived, and by other Saints and Disciples in the time of julian.  

Plin. lib. 30. Nat. hist. cap. 1.  But what was the end? Pliny that was a Pagan, writeth thus of Nero; that as no man ever laboured more than he in that Science, so no man ever left a more certain testimony of the marvelous exceeding vanity thereof. 
Zosimus, in vita julia.  The like in effect writeth Zosimus of julian, albeit himself a malicious Heathen. And if it were not written, yet their several extraordinary calamities, and most miserable deaths, which by all their Magic they could not foresee: doth sufficiently testify the same unto us; especially the last words of julian: 
Niceph. lib. 10. cap. 35. hist.  Uicisti Galilaee, vicisti. Thou hast won (o Galilaean,) thou hast gotten the victory. Acknowledging thereby, as well the truth of Christ's miracles and of his followers, as also the vanity, folly and madness of his own endeavours.  
Thus then went forward Christ's Apostles, 
The success of the Apostles.  & preached him every where throughout the world; 
Mark, 16.  Domino cooperant & sermonem confirmante, sequentibus signis: that is, (as S. Mark affirmeth,) the Lord jesus working with them, and confirming their preaching by signs and miracles. In respect of which benign assistance of jesus in their actions: Saint Luke saith further: 
Acts. 14.  they dealt most confidently in the Lord: his word of grace giving testimony unto their doings, and showing forth signs and most prodigious wonders by their hands. No persecution, no terror, no threats of enemies, no difficulty, or danger that might occur, could stay them from their course of setting forth Christ's name and glory. 
The assurance of the Apostles.  And they were so assured of the truth, by the inward illuminations which they had, and by this certain testimony of God's favour and assistance in doing miracles: ●s one of them writeth thus; 
1. john. 1.  That which we have heard, which we have seen with our eyes, which we have beheld, which our hands have handled of the word of life: that we do testify & announce unto you. And another who had 
* S. Paul.  been a grievous persecutor, and was converted without any conference with any Christian in the world; said, of jesus that was dead, and risen again: that, neither tribulation, nor distress, nor famine, nor beggary, nor danger, nor persecution, nor dint of sword, 
Rom, 8.  could daunt him from the service of such a Master. And in another place, he saith, that he esteemed all things of this world, wherein a man might glory, 
Phillip. 3.  to be as very dung and detriments, in respect of the eminent knowledge, (that is his word) of his Lord jesus Christ. In which very name he took so exceeding great delight: as in a few Epistles which he left written, he is observed to have used this sentence, Dominus noster jesus Christus, above two hundred times.  

The joyful ending of the Apostles.  Neither endured this in these Apostles for a time only, but all their lives, which as they spent the same with alacrity in the service of jesus: so in the end they gave up the same most cheerfully, to what soever death presented itself, for confirmation & sealing of their former doctrine; never so full of confidence, courage, and consolation, as at that hour, 
2. Tim. 4. 1. Thess. 2.  nor ever so boldly denouncing their Master, or talking so joyfully of rewards, Crowns and kingdoms, as at the very last instant & upshotte of their worldly combat. This than 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 divine force & supernatural assistance of their Lord and God, whom they confessed.   

The third Consideration.  
AND thus much in brevity of Christ's Apostles. 
Of the Evangelists.  There ensue next his Evangelists: that is, such men as have left unto us written, his birth, life, doctrine, and death. Wherein is to be noted, that jesus being God, took a different way from the custom of man, in delivering unto us his Laws and precepts. For that men, who have been lawmakers unto the world, knew no surer way of publishing their Law, and procuring authority to the same, then to write them with their own hands, and in their life time to establish their promulgation. So Lycurgus, Solon, & others among the Grecians: Numa to the Romans': Mahomet to the Sarafins: and divers other in like manner. 
jesus left nothing written by himself.  But jesus to show his divine power in directing the pen and style of his Evangelists, would not leave any thing written by himself, but passed from this world in simplicity and silence, without any further show or ostentation of his own doings: meaning notwithstanding by his eternal wisdom, that the prophecy of Ezechiell should be fulfilled, 
Ezechi. 1.  which foresignified the being of his four irrefragable witnesses, which day & night without rest, should preach, extol, & magnify their Lord & Master to the world's end.  

The different qualities and circumstances of the four Evangelists.  Four then were y, and four as we see by God's providence, were provided to fulfil the same prophecy. The first and last are two Apostles, that wrote as they had seen. The two middle are two disciples, who registered things as they had understood by conference with the Apostles. The first Gospel was written by an Apostle, to give light and open the way to all the rest. And the last in like manner was written by an Apostle, to give authority and confirmation to all the former. The first was written in the Hebrew or jewish tongue, for that jesus actions were done in that Country, to the end that thereby, either the whole Nation might believe them, or the obstinate impugn them. The other three were written in the public tongues of all other Nations: that is, in the Greek & Roman languages, if it be true (
* See Armacan. lib. 9 the qu●est.  which divers hold,) that S. Marks Gospel was first written in Latin.  
They wrote their stories in divers Countries, 
Circumstances of truth in our Evangelists.  each one remaining far distant from another, and yet agreed they all (as we see) most exactly, in the very same narration. They wrote in divers times, the one after the other, and yet the latter did neither correct nor reprehend any thing in the former. They published their stories, when infinite were alive that knew the facts, and many more that desired to impugn them. They set down in most of their particular narrations, the time, the day, the hour, the place, the Village, the house, the persons, the men, the women, and other the like. Which circumstances, the more they are in number, the more easy to be refuted if they were not true. Neither did they in jury, writ of things done in India, but in the same Country if self, in Towns and Cities that were publicly known: in Bethania and Bethsaida, Villages hard by jerusalem: in the Suburbs and hills about the City, in such a street, at such a gate, in such a porch of the Temple, at such a fishpool, which all people in jerusalem did every day behold.  

The publishing of our Gospels.  They published their writing in their own life time: and preached in word, so much as in writing they had recorded. They permitted the same to the judgement and examination of all Christ's Church, especially of the Apostles, who were able to discern every least thing therein contained. So Saint Mark set forth his Gospel, 
Hieron. in catalogue script. Eccles.  by the instruction and approbation of S. Peter, as also did S. Luke, by the authority of S. Paul. They altered not their writings afterward, as other Authors are wont in their latter editions, nor ever corrected they one jot of that which they had first set down. And that which never happened in any other writings in the world beside, nor ever Prince or Monarch was able to bring to pass, for credit of his Edicts or sanctions: they gave their lives for defence and justifying of that which they had written.  

The manner of style in our Evangelists.  Their manner of writing, is sincere and simple, without all art, amplification, or rhetorical exhortation. They flatter none, no not jesus himself, whom they most adore: nor in confessing him to be their God and Creator, do they conceal his infirmities of flesh, in that he was man: 
Math, 21. Mark. 2. john, 7. Luke, 19  as his hunger and thirst: his being weary: how he wept: his passions of fear, and the like. So likewise in the Apostles that were the Governors, superiors and heads of the rest: do these Evangelists dissemble, hide, or pass over no such things as were defects, & might seem to worldly eyes to turn to their discredits. As for example, how Christ rebuked them for their dullness in understanding: 
Mark, 15● john, 10. 11, & 20.  how after long instruction, they proposed notwithstanding, very rude and impertinent questions unto him: how Thomas would not believe the attestation of his fellows: how S. john and S. james the sons of Zebedee, ambitiously solicited to have the pre-eminence of sitting nearest to Christ in his glory: which latter clause, being set down clearly by Saint Mark, 
Mark, 10.  while yet S. john the Apostle was living, the same was never denied, nor taken ill by the said Apostle, neither was saint Marks Gospel any thing the less approved by him, albeit he lived longest, and wrote last of all the rest.  
Nay, which is more, 
A special point to be observed in our Evangelists.  and greatly (no doubt) to be observed; these Evangelists were so sincere and religious in their narrations, as they noted especially the imperfections of themselves, and of such other as they principally respected. So Saint Matthew nameth himself Matthew the Publican. 
Math, 10. Mark, 14.  And so S. Mark being Peter's disciple, recordeth particularly, how S. Peter thrice denied his Lord and Master. Saint Luke that was scholar and dependent of S. Paul, maketh mention alone of the differences between Paul and Barnabas: 
Acts. 15.  and in the Story of S. Stephen's death, after all his narration ended, he addeth a clause that in human judgement might have been left out, to wit, 
Acts, 7.  Saulus erat consentiens neci eius: Saul was consenting and culpable of Stephen's death. Whereby we may perceive most perspicuously, that as these men were plain, sincere and simple, and far from presuming to devise any thing of themselves, so were they religious, and had scruple to pass over, or leave out any thing of the truth, in favour of themselves, or of any other whosoever.  
These men's writings then, were published and received for undoubted truth, by all that lived in the very same age, and were privy to the particulars therein contained. They were copied and abroad into infinite men's hands, and so conserved with all care & reverence, as holy and divine scripture. They were read in Churches throughout all Countries and Nations: expounded, preached, & taught by all Pastors, and commentaries made upon them by holy Fathers from time to tyme. So that no doubt can be made, 
No doubt but that we have the true writings of our Evangelists.  but that we have the very same writings incorrupt as the Authors left them: for that it was impossible for any enemy to corrupt so many copies over the world, without discovery and resistance. And the same very text, words, and sentences, which from age to age the learned Fathers do allege out of these Scriptures, we find them now, as they had them at that time. As for example, S. john that lived longest of all the Apostles & Evangelists, had among other Scholars and auditors, Papias, Ignatius, and Policarpus, all which agree of the four Gospels and other writings left unto us in the new Testament affirming S. john to have approved the same. These men were Masters again to justinus Martyr, Ireneus & other, whose writings remain unto us. And if they did not, yet their sayings and judgements touching the Scriptures, are recorded unto us by Eusebius and other Fathers of the next age after, 
Eusebius. lib. 5. hist. cap 15.  and so from hand to hand until our days. So that of this, there can be no more doubt, then whether Rome, Constantinople, jerusalem, and other such renowned Cities known to all the world at this day, be the very same whereof Authors have treated so much in ancient times.   

The fourth Consideration.  
AND thus much of Christ's Evangelists, for whose more credit, and for confirmation of things by them recorded: 
Of Martyrs.  his divine providence preordained, that infinite witnesses, (whom we call Martyrs) should offer up their blood in the primitive Church and after. Whereas for no other doctrine, profession, or Religion in the world, the like was ever heard of; albeit among the jews in the time of the Maccabees, 
Macab. lib. 1. et 2.  and at some other times also, when that Nation for their sins were afflicted by Heathen Princes, some few were tyrannised and injuriously put to death; yet commonly, and for the most part, this was rather of barbarous cruelty in the Pagans for their resistance, then directly for hatred of jewish Religion. And for the number, there is no doubt, but that more Christians were put to death with in two months for their belief throughout the world, than were of jews for two thousand years before Christ's coming. Which is undoubtedly a matter very wonderful, considering, that the jewish Religion impugned no less the Pagan Idolatry, then doth the doctrine of the Christians. But this came to pass that Christ's words might be fulfilled, who said; 
Math, 5.  I come not to bring peace but the sword. And again, I send you forth as sheep among wolves. 
Math, 10.  That is to say, to be torn and harried, and your blood to be devoured.  
In which extreme and most incredible sufferings of Christians, 
Three points to be considered in our Martyrs.  three points are worthy of great consideration. The first, what infinite multitudes of all states, conditions, sex, qualities and age, did suffer daily for testimony of this truth. The second, 
* See the narration of Philaeas, bishop in Africa touching this point, alleged by Eusebius, lib. 8. hist. cap. 11. et 12.  what intolerable and unaccustomed torments, not heard of in the world before, were devised by Tyrants for afflicting this kind of people. The third, what invincible courage and unspeakable alacrity, the Christians showed, in bearing out these afflictions, which the enemies themselves could not attribute, but to some divine power and supernatural assistance.  
And for this later point of comfort in their sufferings, 
The singular alacrity of Christians in their sufferings.  I will allege only this testimony of Tertulian against the Gentiles, who objected, that wicked men suffered also as well as Christians; whereto this learned Doctor made answer in these words. Truth it is, that many men are prone to ill, and do suffer for the same: but yet dare they not defend their evil to be good, as Christians do their cause. For that every evil thing by nature, doth bring with it either fear or shame: 
Tertul. in. Apolog capit. 1.  and therefore we see, that malefactors, albeit they love evil, yet would they not appear so to the world, but desire rather to lie in covert. They tremble when they are taken, and when they are accused, they deny all, and do scarce oftentimes confess their doings upon torments. And finally, when they are condemned, they lament, moan, and do impute their hard fortune, to destiny, or to the Planets. But the Christian, what doth he like to this? is there any man ashamed? or doth any man repent him when he is taken, except it be for that he was not taken rather? If he be noted by the enemy for a Christian, he glorieth in the same: if he be accused, he defendeth not himself: if he be asked the question, he confesseth it willingly: if he be condemned, he yieldeth thanks. What evil is there then in the Christian cause, which lacketh the natural sequel of evil? I mean fear, shame, tergiversation, repentance, sorrow, and deploration? What evil (I say) can this be deemed, whose guiltiness is joy? whose accusation is desire? whose punishment is happiness?  
Hitherto are the words of learned Tertulian, 
jesus assistance to his Martyrs.  who was an eye witness of that he wrote, and had no small part in the cause of those that suffered, being himself in that place and state, as daily he might expect to taste of the same affliction. To which combat, how ready he was, may appear by divers places of this his Apology, wherein he uttereth (besides his zeal and fervour) a most confident security, and certain assurance of jesus assistance, by that which he had seen performed to infinite other, in their greatest distresses, from the same Lord before. So that nothing doth more ascertain us of the divine power and omnipotency of jesus, than the fortitude invincible, which above all human reason, force, and nature, he imparted to his Martyrs.   

The fift Consideration.  
AFter which consideration, 
The subjection of spirits.  there cometh to be weighed, the fift point before mentioned, which is, of the same power and omnipotency of jesus, declared and exercised upon the spirits infernal. Which thing, partly may appear by the Oracles alleged in the end of the former Section, (wherein those spirits foretold; that an Hebrew child should be borne; to the utter subversion and ruin of their tyrannical dominion:) and much more at large the same might be declared, by other answers and Oracles uttered after Christ's nativity, and registered in the monuments even of the Heathens themselves. Whereof he that desireth to see more ample mention, (especially out of Porphyry who then was living,) let him read Eusebius sixth book, De preparatione evangelica, where he shall find store: and namely, that Apollo many times exclaimed, Hei mihi, congemiscite: Hei mihi: hei mihi: Oraculorum defecit me claritas. Woe unto me, lament ye with me; woe unto me, woe unto me: for that the honour of Oracles hath now forsaken me. Which complaints and lamentations, are nothing else but a plain confession, that jesus was he, of whom a Prophet said divers ages before: 
Sopho, 2.  Attenuabit omnes Deos terrae: he shall wear out and bring to beggary, all the Gods or Idols of the earth. This confessed also the wicked spirits themselves, when a● Christ's appearing in jury, they came unto him divers times and besought him, not to afflict or torment them, nor command them presently to return to hell, but rather, to permit them some little time of entertainment, in the Sea, or Mountains, or among herds of Swine, or the like. Which confession they made in the sight of all the world, and declared the same afterwards by their facts and deeds.  
For presently upon jesus death, & upon the preaching of his name and Gospel throughout the world, 
Of the miraculous ceasing of Oracles at Christ's appearing.  the Oracles which before were abundant in every Province and Country, were put to silence. Whereof I might allege the testimonies of very many Gentiles themselves, 
Juvenal.  as that of Iwenall. 
Cessant Oracula Delphis. 
Saty. 6.   All Oracles at Delphos do now cease, etc.  
That also of another Poet: 
Excessere omnes adytis, arisque relictis  
Dii, quibus imperium hoc steterat, etc. 
Lucan.    
That is, the Gods by whom this Empire stood, are all departed from their Temples, and have abandoned their Altars and place of habitation. Strabo hath also these express words. 
Strab. lib. Geograph.  The Oracle of Delphos at this day, is to be seen in extreme beggary and mendicitie.  
And finally, 
Plutarch. de defectu oraculo.  Plutarch that lived within one hundred years after Christ, made a special book to search out the causes, why the Oracles of the Gods were ceased in his tyme. And after much turning and winding many ways, resolved upon two principal points, 
Two insufficient causes.  as causes thereof. The first, for that in his time there was more store of wise men then before, whose answers might stand in steed of Oracles: and the other, that peradventure the spirits which were accustomed to yield Oracles, were by length of time grown old and dead. Both which reasons in the very common sense of all men, must needs be false; and by Plutarch himself, can not stand with probability. For first, in his Books which he wrote of the lives of ancient famous men, he confesseth, that in such kind of wisdom, as he most esteemed, they had not their equals among their posterity. Secondly, in his Treatises of Philosophy, he passeth it for a ground, that spirits, nor depending of material bodies, cannot die, or wax old; and therefore of necessity he must conclude, that some other cause is to be yielded of the ceasing of these Oracles, which cannot be but the presence and commandment of some higher power, according to the saying of S. john, 
1. john, 3.  To this end appeared the son of GOD, that he might dissolve (or overthrow) the works of the devil.  
Neither did jesus this alone in his own person, but gave also power and authority to his disciples and followers to do the like, according to their commission in Saint Mathewes Gospel: 
Math, 10.  Super omnia Demonia et spiritus immundos etc. You shall have authority over all devils & unclean spirits. Which commission, how they afterward put it in execution, the whole world yieldeth sufficient testimony. And for example's sake only, I will allege in this place, an offer or challenge made for proof thereof, 
Tertul. in Apolog. ad gentes.  by Tertulian to the Heathen Magistrates and persecutors of his time, his words are these. Let there be brought here in presence before your tribunal seats, some person, who is certainly known to be possessed with a wicked spirit, and let that spirit be commanded by a Christian to speak, & he shall as truly confess himself to be a devil, 
A most confident offer made by Tertulian.  as at other times to you, he will falsely say he is a God. Again, at the same time: let there be brought forth one of these (your Priests or Prophets) that will seem to be possessed with a divine spirit, I mean of those that speak gasping, etc. (in whom you imagine your Gods to talk, and except that spirit also, (commanded by us,) do confess himself to be a devil, (being afraid indeed to lie unto a Christian:) do you shed the blood of the Christians in that very place. etc. None will lie to their own shame, but rather for honour or advantage: yet those spirits will not say to us, that Christ was a Magician, as you do, nor that he was of the common condition of men. They will not say, he was stolen out of the Sepulchre, but they will confess, that he was the virtue, wisdom, and word of God; that he is in heaven, and that he shall come again to be our judge, etc. Neither will these devils in our presence, deny themselves to be unclean spirits, and damned for their wickedness, and that they expect his most horrible judgement, professing also, that they do fear Christ in God, and God in Christ: and that they are made subject unto his servants.  
Hitherto are the words of Tertulian, containing (as I have said) a most confident challenge, and that upon the lives & blood of all Christians, to make trial of their power in controling those spirits, which the Romans' and other Gentiles adored as their Gods. Which offer, seeing it was made and exhibited to the persecutors themselves, then living in Rome, well may we be assured, that the enemy would never have omitted so notorious an advantage, if by former experience he had not been persuaded, that the joining herein would have turned and redounded to his own confusion.  

The wonderful authority of Christians over spirits.  And this puissant authority of jesus imparted to Christians, extended itself so far forth: that not only their words and commandments, but even their very presence did shut the mouths, and drive into fear the miserable spirits. 
Lact. li. 2. divin. Instit. cap. 16.  So Lactantius showeth that in his days, among many other examples of this thing, a seely serving-man that was a Christian, following his Master into a certain Temple of Idols, the Gods cried out, that nothing could be well done, as long as that Christian was in presence. The like recordeth Eusebius of Dioclesian the Emperor, who going to Apollo for an Oracle, received answer, 
Euseb. lib. 5. de prap. evan.  That the just men were the cause that he could say nothing. Which just men, Apollo's Priests interpreted, to be meant ironically of Christians: and thereupon Dioclesian began his most fierce and cruel persecution in Eusebius days. Sozomenus also writeth, 
Sozom. lib. 3. hist, cap. 18.  that julian the Apostata, endeavouring with many sacrifices and conjurations, to draw an answer from Apollo Daphnaeus, in a famous place called Daphne, in the suburbs of Antioch: understood at last by the Oracle, that the bones of Saint Babylas the Martyr, that lay near to the place, were the impediment why that God could not speak. And thereupon, julian caused the same body presently to be removed. And finally, hereof it proceeded, that in all sacrifices, conjurations, and other mysteries of the Gentiles, there was brought in that phrase recorded by scoffing Lucian: 
Lucian. in Alex.  Extant Christiani, let Christians departed; for that while they were present, nothing could be well accomplished.  
To conclude, the Pagan Porphyry, that of all other most earnestly endeavoured to impugn and disgrace us Christians, 
Porph. li. 1. count Christ. apud. Euse. lib. 5. cap. 1. de prae. evang.  and to hold up the honour of his enfeebled Idols; yet discoursing of the great plague that reigned most furiously in the City of Messina, in Cicilie where he dwelled: yieldeth this reason, why AEsculapius the God of Physic, (much adored in that place,) was not able to help them. 
A marvelous confession of Porphyry.  It is no marvel (saith he) if this City so many years be vexed with the plague, seeing that both AEsculapius and all other Gods be now departed from it, by the coming of Christians. For since that men have begun to worship this jesus, we could never obtain any profit by our Gods.  
Thus much confessed this Patron of Paganism, concerning the maim that his Gods had received by jesus honour. Which albeit he spoke with a malicious mind, to bring Christians in hatred and persecution thereby, yet is the confession notable, & confirmeth that Story which Plutarch in his forenamed book doth report; 
A pretty story of Plutarch.  that in the later years of the reign of the Emperor Tiberius, 
Plutarch. de defectu oraculo.  a strange voice, and exceeding horrible clamour, with hideous cries, skriches, and howl, were heard by many in the Grecian sea, complaining that the great God Pan was now departed. And this Plutarch (that was a Gentile) affirmeth to have been alleged and approved, before the Emperor Tiberius, who marveled greatly thereat, and could not by all his Diviners and Soothsayers, whom he called to that consultation, gather out any reasonable meaning of this wonderful accident. But we Christians, comparing the time wherein it happened, unto the time of jesus death & passion, and finding the same fully to agree, may more than probably persuade ourselves, that by the death of their great God Pan, (which signifieth all,) was imported the ruin and utter overthrow of all the wicked spirits and Idols upon earth.   

The sixth Consideration.  
AND thus hath the Deity of jesus been declared and proved by his omnipotent power, 
The punishment of enemies.  in subduing infernal enemies. Now resteth it for us to make manifest the same, by his like power and divine justice, showed upon divers of his enemies here on earth; whose greatest punishment, albeit for the most part, he reserveth for the life to come, yet sometimes for manifestation of his omnipotency, (as specially it was behoveful in those first days of his appearance in the world) he chasteneth them also even here on earth in the eye and sight of all men. So we read of the most infamous and miserable death of Herod the first, surnamed Ascolonita, 
Herod Ascolonita.  who after his persecution of Christ in his infancy, and the slaughter of the infants in Bethleem for his sake: 
joseph. lib. 17. antiq. cap. 10. et lib. 1. de bell. judai. cap. 21.  was wearied out by a loathsome life, in fear and horror of his own wife and children: whom after he had most cruelly murdered, was enforced also by desperation, through his unspeakable griefs, vexations, and torments, to offer his own hand to his own destruction, if he had not been stayed by his friends that stood about him.  
After him, 
Archilaus.  Archelaus his eldest Son, that was a terror to jesus at his return from Egypt, fell also by God's justice into marvelous calamities. 
joseph. lib. 17. antiq. cap. 15. lib. 2. de bell. juda. cap. 6.  For first, being left as king by his father, Augustus would not allow or ratify that succession; but of a king made him a Tetrarch, assigning unto him only the fourth part of that dominion which his Father had before. And then again after nine years space, took that away in like manner, with the greatest dishonour he could devise, seizing upon all his treasure and riches by way of confiscation, and condemning his person to perpetual banishment, wherein he died most miserably in Vienna in France.  

Herod Antipas.  Not long after this, the second son of Herod the first, named Herod Antipas, Tetrarch of Galilee, who put S. john Baptist to death, and scorned jesus before his passion, (whereat both himself and Herodias his Concubine were present: 
joseph. lib. 18. antiq. cap. 9 lib. 2. de bell. cap. 8. ) was deposed also by Caius the Emperor, (being accused by Agrippa his nearest kinsman) & most contumeliously sent in exile; first, to Lions in France, and after that, to the most desert and inhabitable places in Spain, where he with Herodias wandered up and down in extreme calamity so long as they lived, and finally, ended their days abandoned of all men. In which misery also it is recorded, that the dancing Daughter of Herodias, 
Herodias daughter.  who had in her jollity demanded john Baptists head, being on a certain time enforced to pass over a frozen River, 
Niceph. lib. ●. cap. 20.  suddenly the Ice broke, and she in her fall, had her head cut off by the same Ice, without hurting the rest of her body, to the great admiration of all the lookers on.  
The like event had another of Herod's family, named Herod Agrippa, 
Herod Agryppa.  the accuser of the forenamed Herod the Tetrarch; who in his great glory and triumph having put to death S. james, the brother of S. john Evangelist, & imprisoned S. Peter, was soon after in a public assembly of Princes and Nobles at Caesaria, stricken from heaven with a most horrible disease, whereby his body putrefied, and was eaten with vermin, 
Acts. 12. joseph. lib. 19 antiq. cap. 7.  as both S. Luke recordeth, and josephus affirmeth. And the same josephus, with no small marvel in himself, declareth; that at the very same time when he wrote his story, 
Lib. 18. cap. 7.  (which was about threescore and ten years after the death of Herod the first,) the whole progeny and offspring, kindred and family of the said Herod, 
The stock of Herod soon extinguished.  (which he saith was exceeding great, by reason he had many wives together, with many children, brothers and sisters, besides Nephews and kinsfolk:) were all extinguished in most miserable sort, and gave a testimony (saith josephus) to the world, of the most vain confidence, that men do put in humane felicity.  
And as the punishments lighted openly upon jesus professed enemies in jury: 
The punishments of the Romans'.  so escaped not all the Romans' their chastisement; I mean such, as especially had their hands in persecution of him, or of his followers after him. For first, 
Pilate.  of Pontius Pilate that gave sentence of death against him, we read, that after great disgrace received in jury, 
Eutrop. lib. 7. hist. Euseb. lib. 2. cap. 7. hist.  he was sent home into Italy, and there by manifest dis-favours showed unto him by the Emperor his Master, fell into such desperation, as he slew himself with his own hands. And secondly of the very Emperors themselves, who lived from Tiberius (under whom jesus suffered) unto Constantine the great, under whom Christian Religion took dominion over the world, (which contained the space of three hundred years,) very few or none escaped the manifest scourges of Gods dreadful justice, showed upon them at the knitting up of their days. For example's sake; Tiberius, that permitted Christians to live freely, 
Tertuli. in Apolog.  and made a Law against their molestation, (as before hath been showed,) died peaceably in his bed. 
Caligula.  But Caligula that followed him, for his contempt showed against all divine power, in making himself a God: was soon after murdered by the consent of his dearest friends. Nero also, 
Nero.  who first of all other began persecution against the Christians, within few months after he had put S. Peter & S. Paul to death in Rome, (having murdered in like manner, his own Mother, Brother, Wife, and Master,) was upon the sudden, from his glorious estate and majesty, thrown down into such horrible distress and confusion in the sight of all men: as being condemned by the Senate, to have his head thrust into a Pyllerie, and there most ignominiously to be whipped to death: was constrained, for avoiding the execution of that terrible sentence, to massacre himself with his own hands, by the assistance of such as were dearest unto him.  

Many Emperors that died miserably.  The like may be showed in the tragical ends of Galba, Otho, Vitellius, Domitian, Commodus, Pertinax, julian, Marcinus, Antoninus, Alexander, Decius, Gallus, Volutianus, AEmilianus, Valerianus, Galienus, Caius, Carinus, Maximianus, Maxentius, Lucinius and others. Whose miserable deaths, a Noble man & councillor, (well near one thousand years passed) did gather against Zosimus a Heathen writer, 
E●agrius Scolast. lib. 3. hist. cap. 41.  to show thereby the powerful hand of jesus upon his enemies: adding furthermore, that since the time of Constantine, (whiles Emperors have been Christians) few or no such examples can be showed, except it be upon julian the Apostata, Valens the Arrian heretic, or some other of like detestable and notorious wickedness. And thus much of particular men chastised by jesus.  
But if we desire to have a full example of his justice upon a whole Nation together; 
The chastisement of jerusalem, and of the jewish people.  let us consider what befell jerusalem and the people of jury, for their barbarous cruelty practised upon him, in his death & passion. And truly, if we believe josephus & Philo the jewish Historiographers, (who lived either with Christ, or immediately after him,) it can hardly be expressed by the tongue or pen of man, what insufferable calamities and miseries, were inflicted to that people (presently upon the ascension of jesus,) by Pilate their Governor; 
joseph. lib. 19 an●iq. li. 2. et. 3. de bell. judai. Philo. in Flacco et lib. 2. de leg. Cornel. Tac. lib. 12.  under Tiberius the Emperor; and then again by Petronius under Caligula, and after that, by Cumanus, under Claudius; and lastly by Festus and Albinus, under Nero. Through whose cruelties; that Nation was enforced finally to rebel, and take Arms against the Roman Empire, which was the cause of their utter ruin and extirpation by Tytus and Vespasian. At what time besides the overthrow of their City, burning of their Temple, and other infinite distresses, which josephus an eye-witness protesteth, that no speech or discourse humane can declare. The same Author likewise recordeth, eleven hundred thousand persons to have been slain, and fourscore and seaventeen thousand taken alive, who were either put to death afterward in public triumphs, or sold openly for bondslaves into all parts of the world.  
And in this universal calamity of the jewish Nation, being the most notorious and grievous, 
How Christ's death was punished with like circumstances upon the jews.  that ever happened to people or nation before or after them, (for the Romans' never practised the like upon others) it is singularly to be observed, that in the same time and place, in which they had put jesus to death before: that is, in the feast of the Paschal, when their whole Nation was assembled at jerusalem, from all parts, Provinces, and Countries of the earth: they received this their most pitiful subversion, and that by the hands of the Roman Caesar, to whom by public cry, they had appealed from jesus but a little before. Yea, further it is observed and noted, that as they apprehended jesus, and made the entrance to his passion upon the Mount Olivet: so Titus, 
joseph. lib. 5. de bello cap. 8.  (as josephus writeth) upon the same Mount planted his first siege for their final destruction. And as they led jesus from Caiphas to Pilate, afflicting him in their presence: so now were they themselves led up and down from john to Simon, 
Capit. 27.  (two Tyrants that had usurped dominion within the City,) and were scourged and tormented before the tribunal seats. Again, as they had caused jesus to be scoffed, beaten, and villainously entreated by the Soldiers in Pilat's Palace: so were now their own principal Rulers and Noble men, (as josephus writeth,) most scornfully abused, beaten, and crucified by the same Soldiers. Which latter point of crucifying, or villainous putting to death upon the Cross, was begun to be practised by the Romans' upon the jewish Gentry, immediately after Christ's death & not before. And now at this time of the war josephus affirmeth, that in some one day, five hundred of his Nation were taken and put to this opprobrius kind of punishment; in so much, that for the great multitude, he saith: 
Lib. 5. de bello● cap● 28.  Nec locus sufficeret Crucibus, nec Cruces corporibus: that is, neither the place was sufficient to contain so many Crosses as the Romans' set up, nor the Crosses sufficient to sustain so many bodies as they murdered by that torment.  
This dreadful and unspeakable misery, fell upon the jews about forty years after Christ's ascension, 
A marvelous providence of God for delivering the Christians that were in jerusalem at the time of destruction.  when they had showed themselves most obstinate and obdurate against his doctrine, delivered unto them, not only by himself, but also by his disciples; of which disciples they had now slain Saint Stephen and S. james, and had driven into banishment both S. Peter and S. Paul, and other that had preached unto them.  
To which later two Apostles, (I mean Saint Peter and Saint Paul,) our Saviour Christ appeared a little before their martyrdoms in Rome, (as Lactantius writeth,) and showed, that within three or four years after their deaths, he was to take revenge upon their Nation, by the utter destruction of jerusalem and of that generation. 
Lib. 4. divin. Instit. cap. 2●.  Which secret advise, the said Lactantius affirmeth● that Peter & Paul revealed to other Christians in jury; whereby it came to pass, (as Eusebius also and other Authors do mention, 
Eusebius lib, 3. hist. capit, 5. Niceph, cap, 3. ) that all the Christians living in jerusalem, departed thence, not long before the siege began, to a certain Town named Pella, beyond jordan, which was assigned them for that purpose by jesus himself, for that it being in the dominion of Agryppa, (who stood with the Romans',) it remained in peace and safety, while all jury beside was brought to desolation.  

The jewish miseries after the destruction of jerusalem.  This than was the providence of God for the punishment of the jews at that time. And ever after, their estate declined from worse to worse: and their miseries daily multiplied throughout the world. Whereof he that will see a very lamentable narration, let him read but the last Book only of josephus history De bello judaico, wherein is reported besides other things, that after the war was ended, & all the public slaughter ceased, Tytus scent threescore thousand jews, as a present to his Father to Rome, there to be put to death in divers & sundry manners. Others he applied to be spectacles for pastime to the Romans' that were present with him; whereof josephus saith that he saw with his own eyes, two thousand and five hundred murdered and consumed in one day, by fight & combat among themselves, 
joseph, lib, 7, de bell, cap, 20, et 21.  and with wild beasts at the emperors appointment. Others were assigned in Antioch and other great Cities, to serve for faggots in their famous bondfires at times of triumph. Others were sold to be bondslaves, others condemned to dig and hue stones for ever. And this was the end of that war and desolation.  
After this again under Trajan the Emperor, 
The final desolation of the jewish Nation.  there was so infinite a number of jews slain, and made away by Marcus Turbo in Africa, & Lucius Quintus in the East: (as all histories agree) that it is impossible to express the multitude. But yet more wonderful it is, which the same Hystorians report: that in the eighteen year of Adrian the Emperor, 
Oros● li, 7, ca, 13, Ariston pellaeus in hist. Euseb, lib, 4, capit 8, Niceph, libro, 3, cap, 24,  one julius Severus being sent to extinguish all the remnant of the jewish generation: destroyed in small ●yme ninetie and eight Towns and Villages within that Country, and slew five hundred and fourscore thousand of that blood and Nation in one day: at which time also he beat down the City of jerusalem in such sort, as he left not one stone standing upon another of their ancient buildings: but caused some part thereof to be re-edified again, and inhabited only by Gentiles. He changed the name of the City, and called it 
* The emperors name was Aelius Adrianus.  AELIA, after the emperors name. He drove all the progeny and offspring of the jews forth of all those Countries, with a perpetual Law confirmed by the Emperor, that they should never return: no, nor so much as look back from any high or eminent place to that Country again. And this was done to the jewish Nation by the Roman Emperors, for accomplishing that demand, which their principal elders had made not long before to Pilate the Roman Magistrate, concerning jesus most injurious death, crying out with one consent and voice, 
Math, 25.  to wit, Let his blood be upon us, and upon our posterity.   

The seventh Consideration.  
AND herein also, 
The fulfilling of jesus prophecies.  (I mean in the most wonderful and notorious chastisement or rather reprobation of the jewish people, which of all the world was Gods peculiar before,) is set out unto us, as it were in a glass, the seventh and last point, which we mentioned in the beginning of this Section: to wit, the fulfilling of such speeches & prophecies, as jesus uttered when he was upon earth; as namely at one time, after a long and vehement commination made to the Scribes and pharisees, and principal men of that nation, (in which he repeateth eight several times the dreadful threat woe:) he concludeth finally, that all the just blood, injuriously shed, 
Math, 23.  from the first Martyr Abel, should be revenged very shortly upon that generation. And in the same place, he menaceth the populus City of jerusalem, that it should be made desert. And in another place he assureth them, 
Luke, 21.  that one stone should not be left standing thereof upon another. And yet further he pronounced upon the same City these words: 
Luke, 19  The days shall come upon thee, and thine enemies shall environ thee with a wall, and shall besiege thee: they shall straighten thee on every side, and shall beat thee to the ground, and thy children in thee. And yet more particularly, he foretelleth the very signs, 
jesus speeches of jerusalem.  whereby his disciples should perceive when the time indeed was come, using this speech unto them. 
Luke, 21.  When you shall see jerusalem besieged with an Army: then know ye that her desolation is at hand: for that these are the days of revenge, to the end all may be fulfilled which is written. Great distress shall fall upon this earth, and vengeance upon this people. They shall be slain by dint of the sword, and shall be led as slaves into all Countries. And jerusalem shall be trodden under feet by the Gentiles, until the times of Nations be accomplished.  
This foretold jesus of the misery that was to fall upon jerusalem, 
The circumstance of the time, when jesus spoke his words, & when they were written.  and upon that people (by the Romans' and other Gentiles,) when the jews seemed to be in most security, and greatest amity with the Romans', (as also they were when the same things were written,) and consequently at that time, they might seem in all humane reason, to have less cause than ever before to misdoubt such calamities. And yet how certain & assured foreknowledge, (and as it were most sensible feeling,) jesus had of these miseries, he declared, not only by these express words, and by their event: 
Luke. 19  but also by those pitiful tears he shed upon sight and consideration of jerusalem, and by the lamentable speech he used to the women of that City, who wept for him at his passion, persuading them to weep rather for themselves and for their children, 
Luke, 23.  (in respect of the miseries to follow,) then for him.  
Which words and predictions of jesus, together with sundry other his speeches, foreshowing so particularly the imminent calamities of that Nation, (& that, as I have said, at such time, when in humane discourse there could be no probability thereof;) when a certain heathen Chronicler & Mathematique, named Phlegon, 
Phleg. thrall. lib. annal.  about a hundred years after Christ's departure, had diligently considered, having seen the same also in his days most exactly fulfilled, (for he was servant to Adrianus the Emperor, by whose commandment, as hath been said before, the final subversion of that jewish Nation was brought to pass: 
The testimony of a Heathen, for the fulfilling of Christ's prophecies. ) this Phlegon (I say) though a Pagan, yet upon consideration of these events, and others that he saw, (as the extreme persecution of Christians foretold by Christ and the like:) he pronounced, that never any man foretold things so certainly to come, or that so precisely were accomplished, as were the predictions and prophecies of jesus. And this testimony of Phlegon, was alleged & urged for Christians, against one Celsus a Heathen Philosopher & Epicure, by the famous learned Origen, 
Orig. lib. 2. con●. Celsum, sub initium.  even the very next age after it was written by the Author: so that of the truth of this allegation, there can be no doubt or question at all.  

Other prophecies of jesus, fulfilled to his Disciples.  
AND now albeit these predictions and prophecies, concerning the punishment and reprobation of the jews, fulfilled so evidently in the sight of all the world, might be a sufficient demonstration, of jesus foreknowledge in affairs to come: yet are there many other things besides foreshowed by him, which fell out as exactly as these did; notwithstanding that by no learning, mathematical reason, humane conjecture, they were or might be foreseen. As for example: the foretelling of his own death, the manner, time, and place thereof: as also the person that should betray him, together with his irrepentant end. The flight, fear, and scandal of his Disciples, albeit, they had promised and protested the contrary. The three several denials of Peter. The particular time of his own resurrection, and ascension. The sending of the holy Ghost, and many other the like predictions, prophecies and promises, which to his Apostles, disciples, and followers that heard them uttered, and left them written before they fell out, & saw them afterward accomplished: & who by the falsehood thereof should have received greatest damage of all other men, if they had not been true; to these men (I say) they were most evident proofs of jesus divine prescience in matters that should ensue.   

Prophecies fulfilled in the sight of Gentiles.  
BUT yet for that an Infidel, (with whom only I suppose myself to deal in this place,) may in these and the like things, find (perhaps) some matter of cavillation: & say, that these prophecies of jesus were recorded by our Evangelists, after the particularities therein prophesied were effectuated & not before; and consequently, that they might be forged; I will allege certain other events, both foretold & registered before they came to pass: and divulged by public writings in the face of all the world, when there was small semblance that ever the same should take effect. Such were the particular foretelling of the kind and manner of S. Peter's death, whiles he lived. The peculiar and different manner of S. john the Evangelists ending, from the rest of the Apostles. The foreshowing and describing to his disciples, the most extreme and cruel persecutions, that should ensue unto Christians for his sake, (a thing at that time not probable in reason, for that the Romans' permitted the exercise of all kinds of Religions:) and that notwithstanding all these pressures and intolerable afflictions, his faithful followers should not shrink, but hold out, and daily increase in zeal, fortitude, and number, and finally, should achieve the victory and conquest of all the world: a thing much more unlikely at that day, and so far passing all humane probability, as no capacity, reason, or conceit of man, might reach or attain the foresight thereof. And with this will we conclude our third and last part of the general division set down in the beginning, concerning the grounds and proofs of Christian Religion.     

The Conclusion. SECT. 4.  

The sum of the former three Sections.  BY all that hitherto hath been said, we have declared and made manifest unto thee (gentle Reader) three things of great importance. First, that from the beginning and creation of the world, there hath been promised in all times and ages, a Messiah, or Saviour of mankind, in whom, & by whom, all Nations should be blessed; as also, that the particular time, manner, and circumstance of his coming, together with the quality of his person, purpose, doctrine, life, death, resurrection, and ascension, were in like manner by the Prophets of God, most evidently foreshowed. secondly, that the very same particulars and special points that were dissigned and set down by the said Prophets, were also fulfilled most exactly with their circumstances, in the person and actions of jesus Christ our Lord and Saviour. thirdly, that besides the accomplishment of all the foresaid prophecies, there were given by jesus many signs, manifestations, and most infallible arguments of his Deity and omnipotent puissance, after his ascension or departure from all humane and corporal conversation in this world.  
By all which ways, means, arguments and proofs: and by ten thousand more, which to the tongue or pen of man are inexplicable, the christian mind remaineth settled, and most firmly grounded in the undoubted belief of his Religion: having besides all other things, evidences, certainties, and internal comforts and assurances which are infinite: these eight demonstrative reasons and persuasions which ensue, 
Eight reasons.  for his more ample and abundant satisfaction therein.  
first, 
1 The prophecies.  that it was impossible that so many things should be foretold so precisely, with so many particularities, in so many ages, by so different persons of all sanctity, with so great concord, consent, and unity; and that so long before hand, but by the spirit of God alone, that only hath the foreknowledge of future events.  

2 The fulfilling.  Secondly, that it could not possibly be, that so many things so difficult & strange, with all their particularities & circumstances, should be so exactly and precisely fulfilled, but in him alone, of whom they were truly meant.  

3 God's assistance.  Thirdly, that it can no ways be imagined, that God would ever have concurred with jesus doings, or assisted him, above all course of nature, with so abundant miracles, as the Gentiles do confess that he wrought, if he had been a Seducer, or taken upon him to set forth a false doctrine.  

4 jesus doctrine.  Fourthly, if jesus had intended to deceive and seduce the world: he would never have proposed a doctrine so difficult & repugnant to all sensuality: but rather would have taught things pleasant & grateful to man's voluptuous delight, as Mahomet did after him. Neither could the nature of man, have ever affectuously embraced such austerity, without the assistance of some divine and supernatural power.  

5 jesus manner of teaching.  fiftly, for that jesus being poorly borne and unlettered, as by his adversaries confession doth appear, and that in such an age and time, when all worldly learning was in most flourishing estate: he could never possibly but by divine power, have attained to such exquisite knowledge in all kind of learning, as to be able to decide all the doubts & controversies of Philosophers before him, as he did, laying down more plainly, distinctly, and perspicuously, the pith of all humane and divine learning, within the compass of three years teaching, (and that to auditors of so great simplicity,) then did all the Sages of the world unto that day: insomuch that even then, the most unlearned Christian at that time, could say more in certainty of truth, concerning the knowledge of God, the Creation of the world, the end of man, the reward of virtue, the punishment of vice, the immortality and rest of our soul after this life, and in other such high points and mysteries of true Philosophy: then could the most famous and learned of all the Gentiles, that had for so many ages before, beaten their brains in contention about the same.  
sixtly, 
6 jesus life, and manner of proceeding.  if jesus had not meant plainly and sincerely in all his doings, according as he professed: he would never have taken so severe a course of life to himself, neither would he have refused all temporal dignities and advancements as he did: he would never have chosen to die so opprobriously in the sight of all men, nor made election of Apostles and disciples so poor and contemptible in the world: nor if he had, would ever worldly men have followed him in so great multitudes, with so great fervour, zeal, constancy, and perseverance unto death.  

7 The beginners and first publishers of christian religion.  Seventhly, we see that the first beginners and founder's of Christian Religion left by jesus, were a multitude of simple and unskilful persons, unapt to deceive or devise any thing of themselves. They began against all probability of man's reason: they went forward against the stream & strength of the world: they continued and increased above humane possibility: they persevered in torments & afflictions insufferable: they wrought miracles above the reach and compass of man's ability: they overthrew Idolatry that then possessed the world, and confounded all powers infernal, by the only name and virtue of their Master. They saw the prophecies of jesus fulfilled, and all his divine speeches and predictions come to pass. They saw the punishment of their enemies and chief impugners, to fall upon them in their days. They saw every day whole Provinces, Countries, and kingdoms converted to their faith. And finally, the whole Roman Empire and world beside, to subject itself to the Law, obedience, and Gospel of their Master.  
lastly, 
8 The present state of jews.  among all other reasons and arguments, this may be one most manifest unto us: that whereas by many testimonies and express prophecies of the old Testament, it is affirmed, that the people of Israel should abandon, persecute and put to death, the true Messiah at his coming, as before hath been showed; and for that fact, should itself be abandoned of God, and brought to ruin and dispersion over all the world: (wherein according to the words of Ose, 
Ose, 3.  They shall sit for a long time; without King, without Prince, without sacrifice, without Altar, without Ephode, or Images: and after this again, the children of Israel shall returne● and seek their God, in the last days.) We see in this age the same particularities fulfilled in that Nation, and so have continued now for these ●ifteene hundred years: that is, we see the jewish people abandoned and afflicted above all Nations of the world: dispersed in seruilite throughout all corners of the earth: without dignity or reputation: without King, Prince, or commonwealth of themselves; prohibited by all Princes, both Christian and other, to make their sacrifice where they inhabit; deprived of all means to attain to good knowledge in good literature, whereby daily they fall into more gross ignorance, and absurdities against common reason, in their later doctrine: then did the most barbarous Infidels that ever were, having lost all sense and feeling in spiritual affairs; all knowledge and understanding in celestial things for the life to come: having among them no Prophet: no grave teacher: no man directed by God's holy spirit; and finally: as men forlorn and filled with all kind of misery, do both by their inward and external calamities, preach, denounce, and testify to the world, that jesus whom they crucified, was the only true Messiah & Saviour of mankind, and that his blood, (as they themselves required,) lieth heavily upon their generation for ever.  

The conclusion of the Chapter, with an admonishment.  Wherefore to conclude this whole discourse and treatise of the proofs & evidences of our Christian Religion: seeing that by so manifold and invincible demonstrations, it hath been declared and laid before our eyes, that jesus is the only true saviour and redeemer of the world: and consequently, that his service and religion, is the only way & mean to please Almighty GOD, and to attain everlasting happiness: there remaineth now to be considered, that the same jesus, which by so many Prophets was promised to be a Saviour, was also foretold by the self same Prophets, that he should be a judge, 
jesus shall be also a judge.  and examiner of all our actions. Which latter point, no one Prophet that hath foreshowed his coming, hath omitted seriously to inculcate unto us. No not the Sibyls themselves, who in every place where they describe the most gracious coming of the Virgin's son, do also annex thereunto his dreadful appearance at the day of judgement: especially, in those famous Acrostic verses whereof there hath been so much mention before; the whole discourse upon the words jesus Christ the Son of God, 
Apud Euse. lib. 4. in vit. Const. in ●i.  Saviour and Cross, containeth nothing else, but a large and ample description of his most terrible coming in fire and flame, and conflagration of the world at that dreadful day, to take account of all men's words, actions, and cogitations.  
To which description of these Pagan Prophets● is consonant the whole tenor and context of the old Bible, 
1. Reg, 2. Psalms, 95. Esa, 2. 13. 26, 27. 30. jeremy. 30. Daniel, 7. Sopho, 1. Malac. 4. Math, 12. 13. 16, 14. 25.  foreshowing every where, the dreadful majesty, terror, and severity of the Messiah at that day. The new Testament also, which tendeth to comfort and solace mankind, and hath the name of Euangile, in respect of the joyful news which it brought to the world, omitteth not to put us continually in mind of this point. And to that end both Christ himself, 
Mark, 13. Luke. 17. Rom, 2, 14. 1, Cor, 15. 2, Cor, 5. 1. Thess, 4. 5. 2, Thes. 1. 1. Titus, 2. 2, Peter, 3. Hebr. 9 jude. 4. Revel. 1.  amidst all his sweet and comfortable speeches with his Disciples, did admonish them often of this last day, and his Apostles Evangelists, and Disciples after him, repeated, itterated, and urged this important consideration, in all their words and writings.  
Wherefore, as by the name and cogitation of a Saviour, we are greatly stirred up to joy, alacrity, confidence and consolation, so by this admonishment of God's Saints, and by the testimony of our Lord and Saviour jesus Christ himself, that he is to be our judge, and severe examiner of all the minutes and moments of our life: we are to conceive just fear and dread, of this his second coming.  

An illation upon the premises with an exhortation.  And as by the whole former treatise, we have been instructed, that the only way to salvation, is by the true profession of Christ's Religion: so by this account that shall be demanded at our hands at the last day, by the Author and first institutor of this Religion; we are taught that unless we be true Christians indeed, and do perform such duties as this Law and Religion prescribeth unto us, so far off shall we be from receiving any benefit by the name, as our judgement shall be more grievous, and our final calamity more intolerable. For which cause I would in sincere charity, exhort every man that by the former discourse hath received any light, and is thoroughly confirmed in his judgement concerning the manifest and undoubted truth of this Christian Religion: to employ his whole study and endeavours for the attainment of the fruit & benefit thereof, which is by being a true and faithful Christian; for that our Saviour Christ himself foresignified, that many should take the name without benefit or commodity of their profession.  
And to the end each man may the better know or conjecture of himself, whether he be in the right way or no, and whether he perform indeed the true duty belonging to a faithful Christian; I have thought convenient, to adjoin this Chapter next following of that matter, and therein to declare the particular points belonging to that profession. Which being known, and thoroughly considered, it shall be easy for every one that is not over partial, or wilfully bend to deceive himself, to discern clearly of his own estate, and of the course and way that he holdeth. Which is a high point of wisdom for all men to do while they have time; lest at the last day, we having passed over the whole course of our lives in the bare name only of Christianity, without the substance and true knowledge thereof: do find ourselves in the number of those most miserable & unfortunate people, who shall cry Lord, Lord, and receive no comfort by that confession.    

how A MAN MAY JUDGE OR DISCERN OF HIMSELF, WHETHER HE BE a true Christian or not.  
With a declaration of the two parts belonging to that profession: which are, belief and life.  
CHAP. V.  
AS in human learning and sciences of this world, after declaration made of the utility, possibility, certainty, conveniency, and other qualities, commendations, and properties thereof: the next point is, to show the means and ways whereby to attain the same: so much more, in this divine & heavenly doctrine of Christian Religion, (which concerneth our soul and everlasting salvation;) for that we have showed before, not only the most undoubted truth whereupon it standeth, but also that the knowledge thereof is so absolutely necessary, as there is no other name or profession under heaven, whereby mankind may be saved, but only this of jesus: 
Acts, 4.  it followeth by order of consequence, that we should treat in this place, 
The effect of this Chapter.  how a man may attain the fruit of this doctrine: that is to say, how he may come to be a good Christian; or if he already profess that name, how he may examine or make trial of himself whether he be so indeed or not. Which examination (to speak in brief) consisteth wholly in consideration of these two points. 
Two points.  First, whether he do not only, believe unfeignedly the total sum of documents & mysteries, left by jesus and his Disciples to the Catholic Church, but also persuade and assure himself, of the forgiveness of all his sins, and of the fatherly love & favour of GOD towards him in Christ jesus, whereby he is adopted to be the son of God, and an heir of everlasting life. Secondly, whither he conform and frame his life, according to the precepts and doctrine of Christ jesus. So that in these two points we are to bestow our whole speech in this Chapter.  

The first part, concerning belief.  
AND for the first, how to examine the truth of our belief, it would be over tedious to lay down every particular way that might be assigned for discussion thereof: for that it would bring in the contention of all times, as well ancient as present, about controversies in Christian Faith, which hath been impugned from age to age, by the seditious instruments of Christ's infernal enemy. And therefore, as well in respect of the length, (whereof this place is not capable,) as also for that of purpose I do avoid all dealing with matters of controversy within the compass of this work, I mean only at this time, (for the comfort of such as are already in the right way, and for some light unto others, who perhaps of simplicity may walk awry,) to set down with as great brevity as possible may be, some few general notes or observations, for their bethelpe in this behalf.  
In which great affair of our faith and belief, (wherein consists as well the ground and foundation of our eternal welfare, as also the fuite and entire utility of Christ's coming into this world;) it is to be considered, that GOD could not of his infinite wisdom, (foreseeing all things and times to come) nor ever would of his unspeakeaable goodness, (desiring our salvation as he doth) leave us in this life, without most sure, certain, and clear evidence of this matter; and consequently, we must imagine, that all our errors committed herein (I mean in matters of faith and belief among Christians, 
The matters of faith & belief easy among Christians. ) do proceed rather of sin, negligence, wilfulness, or inconsideration of ourselves, then either of difficulty or doubtfulness in the means left unto us for discerning of the same, or of the want of God's holy assistance to that effect, if we would with humility accept thereof.  
This Esay made plain, when he prophesied of this perspicuity; that is, of this most excellent privilege in Christian Religion, so many hundred years before Christ was borne. For after that in divers Chapters he had declared the glorious coming of Christ in signs & miracles, as also the multitude of Gentiles that should embrace his doctrine, together with the joy and exultation of their conversion: he foreshoweth presently, the wonderful providence of God also, in providing for Christians so manifest a way of direction for their faith & religion, as the most simple and unlearned man in the world, should not be able (but of wilfulness) to go astray therein. His words are these, directed to the Gentiles. 
Esay, 35.  Take comfort and fear not. Behold, your God shall come and save you. Then shall the eyes of the blind be opened, and the ears of the deaf shall be restored. etc. And there shall be a path and a way: which shall be called, 
* The direct holy way of Christians under the Gospel.  The holy way: and it shall be unto you so direct a way, as fools shall not be able to err therein. By which words we see, that among other rare benefits that Christ's people were to receive by his coming, this should be one, and not the least, that after his holy doctrine once published and received, it should not be easy for the weakest in capacity or learning that might be, (whom Esay here noteth by the name of fools,) to run awry in matters of their belief, so plain, clear, and evident, should the way for trial thereof be made.  
God hath opened himself unto us in the holy Scriptures, the writings and doctrine of Moses and the Prophets, of Christ, and his Apostles: 
john, 20. 21. 2, Timo. 3. 14, 15, etc. Rom, 1. 20.  wherein is contained whatsoever is necessary for our salvation. For although the invisible things of God, that is, his power and godhead, may be seen by the workmanship and creation of the world, wherein, as in a book written with the hand of God, 
Psalms, 19, 1.  and laid open to the eyes of men, the glory of GOD and his mighty power appeareth; Yet because, either we read not this Book at all, or if we do, we read it carelessly, 
Abac, 2, 2.  therefore it was necessary that the Lord God should add another Book more plain and easy to be read, so as he may run that readeth it, 
August. in exposit. Psal. 96. et Serm. 56. ad Fratrem in Eremo.  and this is, (as hath been said) his holy will, revealed unto us in his written word. Which Saint Augustine therefore very well, calleth the Letters or Epistle of God, sent unto us from our heavenly Country, 
Titus, 2. 12,  to teach us to live godly and righteously whilst we soiurne here in this present world.  
This is that Lantern whereby our feet may be directed, 
Psalm 119,105.  and that light whereby our paths may be guided unto Christ: it is that most certain & infallible rule and level of all our actions, whereby both our faith & life are to be squared and framed. Yea, it is that holy and undefiled way, 
Psalms, 19, 7.  and with all, that plain and easy way denoted by Esay, which even in the very entrance thereof, giveth light & understanding (as David speaketh) unto the simple. 
Psalms, 119.130  And although we must confess with S. Peter, that there are some things in the Scripture hard to be understood, yet we may also say with the same Peter, 
●, Peter, 3, 16  that they are hard to those that are unlearned and unstable, which pervert and wrest them to their own destruction. 
2, Cor, 4, 3,4  So that if the Gospel of Christ be yet hid, it is hid in them that perish, whose senses sathan hath closed, that the light thereof should not shine unto them. And here-hence is it that the Apostle Saint Paul, pronounceth so peremptorily of a contentious and heretical man, 
Titus, 3,  that he is damned by the testimony of his own judgement or conscience, for that he hath abandoned this common, direct, and public way, which all men might see, & hath devised particular paths and turnings to himself. And here-hence is it, that the ancient Fathers of Christ's primitive Church, disputing against the same kind of people, defended always, that their error was of malice and wilful blindness, and not of ignorance; applying these words of prophecy unto them: 
Psalms, 31.11,  They that saw me, ran out from me.  
Thus than it appeareth, that the plain and direct way mentioned by Esay, wherein no simple or ignorant man can err, is the doctrine taught by the mouth of our Saviour Christ and his Apostles, which howsoever it seem to be obscure and darksome to men of perverse minds, that are not exercised in it: yet to the godly and studious readers and hearers, that have their eyes opened, and their minds lightened to see the truth, 
1. Peter, 1, 19  it is most plain and easy to be understood.  
And this is the cause, that those holy and sage Apostles of Christ, for the better preventing of all bye-ways, crooked paths, and blind lanes of errors that afterwards might arise, (as by revelation from jesus they understood there should do many,) so earnestly exhorted, 
1, Cor. 16. Gala. 5. 2. Thess. 2. 1. Tim, 6. 20 2, Tim, 1, Math, 7, Rom, 16, 2, Tim, 2. 3. Titus, 3.  and so vehemently called upon the people, to stand fast in the documents then received, to hold firmly the faith and doctrine already delivered, as a Depositum and treasure committed, to be safely kept until the last day. And above all other things they most diligently forewarned them, to beware of newefangled Teachers, whom they called Heretics, who should break from the unity of that body whereof Christ is the head, and should devise new glosses, expositions, and interpretations of Scripture, bring in new senses; doctrines, opinions, and divisions, to the renting of God's Church and City now builded, & to the perdition of infinite souls.  
The Apostle S. Paul, even whilst he lived, found some of his Scholars to be removed by newfangled Teachers to another Gospel, 
Gala, 1. 11. 12.  and the better to make them see their error, he appealeth to the Gospel which he had taught them. The Gospel he preached, was not after man, neither received he it of man, but by revelation from jesus Christ. He brought them no fancies, visions, dreams, interpretations of scripture hatched in his own brain, 
1. Cor, 1●. 23.  but the pure & sincere doctrine, received by revelation from God himself, and faithfully delivered unto them, without hack or maim as he received it.  
Therefore Saint Jerome upon that place, 
jerom. in epist. ad Gal.  considering how all Heretics have juggled with the Scriptures from time to time, saith. That Martion and Basilides, and other Heretics, (the contagious botches & plague sores of the Church,) have not the Gospel of God, because they have not the spirit of God, without which, that which is taught, groweth to be man's Gospel. This maketh that learned Father to resolve upon the matter, that it is a dangerous thing perversely to expound the holy Scriptures, for by this means, that is, by wrong and perverse interpretation, that which is God's gospel, is made man's Gospel, et quod peius est, and that which is worse (saith this holy Father,) it is made the devils Gospel. For discerning therefore of this kind of most pernicious people, and their devilish dealing, and lest we should be carried away with every wind of doctrine by the wiliness of men, 
Ephe. 4, 14.  God hath ordained in his Church Apostles, 
1, Cor, 12,  Doctors, Prophets, Pastors, and Interpreters, whom he hath so guided and governed from time to time with his holy spirit, that they have been able by the Scriptures to repress and beat down whatsoever errors and heresies have been raised up by the enemies of God's truth, contrary to the analogy of faith and rule of charity: that is to say, beside the true sense and meaning of the Canonical scripture.  

No heresy finally prevailed against the scriptures.  When there rose up certain sedious fellows among the jews in the primitive Church, making some contention about their ceremonies, as did Simon Magus, Nicholaus Cerinthus, Ebion, and Menander that were heretics; They were refelled and convinced out of the scriptures by the Apostles and their scholars, Martialis, Dyonisius Areopagita, Ignatius, Policarpus, and others, who were no doubt directed & guided by the spirit of God. Afterward, when Basilides, Cerdon, Martion, Valentinus, Tatianus, Apelles, Montanus, and divers others, troubled the Church with monstrous heresy, they were confuted by justinius Martyr, Dionysius bishop of Corinth, Irenaeus, Clemens, Alexandrinus, Tertullian, & their equals, who in all their controversies had recourse unto the scriptures, and being instructed and led by the spirit of truth, prevailed mightily against their adversaries. And so downward from age to age unto our days, whatsoever heresy or different opinion hath sprung up contrary to the doctrine of Christ and his Apostles, it hath been checked and controlled by the watchmen, spiritual Pastors, and Governors of the Church, who alleged always the consent of the scriptures for deciding of all doubts, and were most graciously guided by the spirit of God in all their actions. And hereof it is that the word of God is called the sword of the spirit: 
Ephe, 6, 17.  because, as it was given by inspiration at the first, so being expounded by the direction of the same spirit, it is most lively and mighty in operation: 
2, Tim. 3,16. Heb, 4, 12.  sharper than any two edged sword, and entering through, even to the dividing a sunder of the soul and the spirit, of the joints and the marrow, and is a discerner of the thoughts and intents of the heart.  
This is that spiritual sword wherewith our Saviour Christ prevailed against sathan the head Lord & master of all Heretics, 
Math. 4.  who notwithstanding pretended scriptures for his devilish purposes. And the Apostle Paul, 
Acts, 9  being furnished with this only weapon, disputed against the perverse & overthwart jews, which dwelled at Damascus, and confounded them, proving by conference of Scriptures, that this was very Christ.  
Now as it was expedient that the Gospels should be written, that we learning the truth forth of them, 
Theophilactus.  should not be deceived by the lies of heresies; so was it necessary that the same Gospels should be preached for the confirmation of faith. 
Hieronimus.  And hereof it is, that the Apostle S. Paul, Rom. 10. saith, 
Rom, 10, 17,  that faith cometh by hearing the word of God, 
1. Peter, 1, 23 Ephe, 5, 26.  because the word preached, is the ordinary means to beget and increase faith in us, for the which cause also, it is called the incorruptible seed whereby we are borne a new, and whereby the Church is sanctified unto the Lord.  
Wherefore to conclude this point, seeing that the holy scriptures are that most infallible and secure way mentioned by Esay, seeing they are the rule & level both of our faith and life, containing in them sufficient matter to confute error and confirm the truth, able to make a man wise unto salvation, 
2, Tim, 3, 15. 16, 17.  & perfectly instructed unto every good work: 
Basil. moralium, Regula. 80. ca 21.  this aught to be the duty of the faithful, (that I may use the words of Basil,) to be thoroughly persuaded in his mind, that those things are true and effectual, which are uttered in the Scripture, and to reject nothing thereof. For if whatsoever is not of faith be sin, (as saith the Apostle) and if faith cometh by hearing, and hearing by the word of God, without doubt when any thing is without the holy scripture, (which cannot be of faith,) it must needs be sin. And therefore (to speak as S. Augustine speaketh, 
August. count literas. petil, lib. 3. cap. 6. ) if any, I will not say if we, but (which S. Paul addeth) if an Angel from heaven, 
Gala, 1, 8.  shall preach either of Christ or of his Church, or of any other thing which pertaineth to faith, or to the leading of our life otherwise, than we have received in the holy scriptures of the Law and the Gospel, let him be accursed.  
Now if forsaking all bie-pathes of men's inventions and traditions, we will search diligently in the scriptures wherein we think to have eternal life, 
john, 5. 39  we shall see that they testify of nothing so much, as of the promises of God in Christ jesus; who as he is the end of the Law for righteousness to every one that believeth, 
Rom, 10, 4, Gala, 3, 24.  so do they send us directly, and as it were lead us by the hand like a careful Schoolmaster unto him, teaching us to apprehend and lay hold on him with the hand of faith, and to apply him with his gifts and graces unto ourselves, and our own salvation. So that faith is made the means, and as it were the Conduit to convey Christ himself, his death, burial, and resurrection, and all the rest of his benefits unto us, which the Apostle witnesseth. Collos. 2. 12. Ye are buried (saith he) with him through Baptism, in whom ye are also raised up together, 
Coloss. 2,12.  through the faith of God effectually working, who raised him from the dead. Whereof it ensueth, that all the faithful, do not only obtain the benefit of Christ's death & burial by their Baptism, whereby they die unto sin: but also do receive and enjoy, the fruit and effect of his resurrection by a lively faith, whereby they are quickened and raised up unto righteousness in this life, and are ascertained of resurrection to glory in the life to come, 
Philip, 3,21.  by his mighty working that is able to subdue all things unto himself.  
Seeing therefore that the sum & substance of our whole Religion, and of our eternal salvation or damnation, consisteth in the knowledge of this one virtue, it shallbe worth the labour, briefly (but yet plainly) to describe the form, force, & nature of this faith whereof we speak. Wherein you shall not look for the divers significations, which that word receiveth in the Scripture, nor for any declaration of those unprofitable faiths whereof S. james speaketh, 
james, 2, 19  which are common to the wicked, and to the devils themselves, whereby they believe that jesus is that Christ; 
Mark, 1, 24.  but here my purpose is to entreat, of that lively and saving faith, which is peculiar and proper to the elect and chosen children of God, whereby they believe, that Christ is their jesus, 
Math. 1, 21.  by whom they are saved from their sins, and from the punishment due unto them for the same, and by whom only they are restored unto the favour of God, 
Rom, 8, 17.  and made heirs with Christ of his heavenly kingdom.  
In the Epistle to the Hebrues, 
Hebru, 11, 1.  there is a notable description of that lively faith, where it is said, to be the ground of things that are hoped for, & the evidence of things that are not seen. Of which description of the Apostle, we may make a plain definition after this sort. Faith is an assured persuasion of our salvation by the means of Christ, which is grounded on the promises of God, & sealed in our hearts by the holy Ghost. This definition is drawn from the form & propriety of true faith, but the other, in the Epistle to the Hebrues, seemeth rather to be taken from the substance of faith, & speaketh of the object matter thereof. But both of them tend to one and the same thing, namely, to express the nature of true faith, to consist in the certainty of that eternal life, which is purchased unto us by Christ jesus, which although we enjoy not presently, yet by faith we are as fully assured of it, as if we had possession and fruition thereof already. And hereof it is, that the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Colos, 2, 2, Heb, 10,22,  fullness or assurance of faith, when we are persuaded that we are so highly in God's favour, that nothing is able to separate or remove us from the love that GOD beareth us in his Son and our Saviour Christ jesus. This fullness of faith, containeth in it these three things.  
First, a notice or knowledge of the merciful promises of God in Christ jesus. Secondly, an undoubted persuasion of the truth of those promises. And thirdly, the applying of the same to the comfort of our souls and consciences, for our salvation. For as it is not enough for a man to have meat, unless he also eat it and digest it, so it is not enough for us to know the promises of God, unless we believe the same to be true, 
Hebru, 4,2.  and apply them to our own selves. And as it is not enough for a wounded man, to have a sovereign salve or Medicine in his window, unless he apply it to his wound, so is it not sufficient for us, to know that Christ is the Saviour of the world, unless also we acknowledge him to be a Saviour unto us, and lay hold on him by the hand of faith.  
Wherefore, this is the property & effect of a saving faith, even to apply Christ with his gifts unto every one of the faithful, and to make all conclusions of God's promises particular, that is, peculiar to themselves & their own salvation. And therefore it is that faith is called the life of the soul, 
Habac, 2, Rom, 1, 17. Hebru, 10. 37.  because it is the instrument, wherewith Christ the true life and food of our soul is to be eaten. Yea it is the mouth, the tongue, the teeth, the stomach, and that heat of our hearts & souls, whereby Christ the word of God, is spiritually taken, eaten, and digested of us; with which word, or rather with which Christ, our souls do live: 
john, 6, 51.  namely, with the flesh and blood of Christ which we eat & drink, whilst we embrace and receive Christ by a lively faith. Whereupon S. Cyprian hath this sweet saying, 
Cyprian. lib, de caena. domini.  Quod est esca carni, hoc animae est fides, etc. That which meat is to the flesh, that is faith to the soul. That which food is to the body, that is the word to the spirit. So that faith is that bond, which doth so straightly unite and knit us unto Christ, no otherwise then the members are united to the head, whereby we partake his spiritual graces, as the members of man's body receive nutriment from the head; and in a word, what good things soever are necessary for us to eternal life, do flow and are derived unto us from Christ, as from a most plentiful and wholesome fountain, and are conveyed unto us by the instrument of faith, as by a strong and substantial Conduit pipe.  
It were too long, and not so pertinent to the purpose, to recite all the properties of this saving faith whereof we speak: it may suffice therefore to have showed you these few notes, and effects thereof, by the due consideration whereof, it shall be easy for any to examine and try themselves, 
2, Cor, 13, 5.  as the Apostle speaketh, whether they be in the faith or no, and consequently, whether they be true Christians for the first part of that profession: namely, for matters of belief, which consisteth (as hath been showed) not only in believing whatsoever is propounded unto us in the holy Scripture, (although that also be a true faith,) but also in the assurance of God's love & favour towards us, wrought in our hearts by the preaching of the Gospel, and sealed by the holy Ghost; whereby we do firmly persuade ourselves, that our sins are as utterly forgiven us for Christ's sake, as if we never had committed any, and his righteousness as perfectly imputed unto us, as if we had performed the same in our own persons.  
Wherefore, to conclude this first part of our present speech, 
Dial. contra. Lucifernanum.  he that not only protesteth with Saint Jerome, that he doth abhor all sects and names of particular men, as Marcionists, Montanists, Valentinians, and the like, 
Gone, 11,  (which like the builders of Babel, have built up Churches, Synagogues, and Conventicles to get themselves a name, that men might be called after them, Marcionists, Montanists, and such others,) he I say that loatheth and detesteth sects, and as he was not baptized in the name of Martion, Montan, or Valentine, but in the name of jesus Christ, so refuseth to be called a Marcionist, Montanist, or Valentinian, or by any name of any man under heaven: & therewithal rejoiceth in the name of Christ to be called a Christian, and giving all doctrines and gospels the slip, pitcheth him upon the doctrine and Gospel of jesus, taught by his holy Apostles; he that can captivate his understanding to the obedience of Christ, to believe humbly such things as Christ by his Apostles proposeth to him, 
2, Cor, 10.5.  albeit his reason or sense should stand against the same. And not only so, but also persuadeth and assureth his own heart and soul, that all the merciful promises that God maketh in his word, do belong unto him in especial, and that he is one of that number which GOD hath elected to salvation, and for whose sins Christ jesus the son of God was content to die, and to rise again for his justification, 
Ephe, 3, 17.  he that findeth himself to be in this faith, or rather this faith to be in him, and feeleth the fruits and effects thereof, that is, (as they are reckoned by the Apostle, Rom. 5.) to be at peace with God; 
Rom. 5, 12:  to have an entrance unto grace; to have spiritual joy, not only in prosperity, but even in tribulation and affliction; to have hope that maketh not ashamed; and to have the love of God shed abroad in his heart by the working of the holy Ghost, etc. This man, no doubt, is in a most sure case for matters of his faith, and cannot possibly walk awry therein, but may think himself a good Christian for this first point, which is for matters of belief.   

The second part of this Chapter.  
THere followeth the second part of Christian profession, concerning life & manners; which is a matter of so much more difficulty than the former, by how many more ways a man may be led from virtuous life then from sincere faith, wherein there can be no comparison at all, seeing the path of our belief is so manifest, (as hath been showed,) that no man can err therein but of inexcusable wilfulness. Which wilfulness of error, 
* See S. August. de util. cre cap. 1 Cyp. epist. 61.  the holy Fathers of Christ's primitive Church, did always refer to two principal and original causes, that is, 
The two causes of heresy.  to pride & overweening in our own conceits, and to malice against our Superiors, for not giving ourselves contentation in the things that we desire. Of the first do proceed new opinions, new glozing, expounding, 
The doings of Precismatiques.  & applying, of the Scriptures, preferring our own judgement before all other past or present; the contempt and debasing of holy Fathers and Counsels, and whatsoever proof standeth not with our own liking and approbation.  
Of the second fountain are derived other qualities conformable to that humour, as are the denying of jurisdiction and authority in our Superiors, the contempt of Prelates, the exaggeration of the faults and defects of our Governors, the impugnation of all Bishoplike dignities or Ecclesiastical eminency, and especially of that rule whereunto appertaineth the correction of such like offenders: and finally, for satis-fying this devilish and pernicious venom of malice, those wicked reprobates do incite and arm the people against their spiritual Pastors, they kindle factions against Gods faithful Ministers, they devise a new Church, a new form of Government, a new kingdom and Ecclesiastical Hierarchy upon earth, whereby to bring men in doubt or staggering what or whom to believe, or whereunto to have recourse in such difficulties as do arise.  
These two maladies I say of pride and malice, have been the cause of obstinate error in all Heretics from the beginning, as full well noted that holy & ancient Martyr Saint Cyprian, 
The observation of Saint Cyprian.  when he said so long a go. These are the beginnings and original causes of Heretics and wicked schismatic, first to please & like well of themselves, 
Cyp. epist. 65. ad Rogatian.  and then, being puffed up with the swelling of pride, to contemn their Governors and Superiors. Thus do they abandon and forsake the Church, thus do they erect a profane Altar out of the Church against the Church. Thus do they break the peace and unity of Christ, and do rebel against God's holy ordination.  

Many causes of evil life.  Now then, as these are the causes either only or principally of erring in our belief, most facile and easy (as we see) to be discerned, so of error in life and manners, there are many more occasions, causes, offsprings, and fountains to be found. That is to say, so many in number as we have evil passions, inordinate appetites, wicked desires, or unlawful inclinations within our mind, every one whereof, is the cause oftentimes of disordered life, and breach of God's commandments. For which respect there is much more set down in Scripture for exhortation to good life, then to faith, for that the error herein is more ordinary & easy, and more provoked by our own frailty, as also by the multitude of infinite temptations. Wherefore we read that our Saviour Christ in the very beginning of his preaching, strait after he was baptized, and had chosen unto him S. Peter, and S. Andrew, james and john, and some other few disciples, went up to the Mountain, and there made his most excellent, famous, and copious Sermon, 
The effect of Christ his Sermon.  recited by S. Matthew in three whole Chapters, 
Math. chap, 5, 6, and 7.  wherein he talketh of nothing else but of virtuous life, poverty, meekness, justice, purity, sorrow for sin, patience in suffering, contempt of riches, forgiving of injuries, fasting, prayer, repentance, entering by the strait gate: and finally, of perfection, holiness, and integrity of conversation, and of the exact fulfilling of every jot of God's Law and commandments. He assured his Disciples with great asseveration, that he came not to break the Law, but to fulfil the same: & consequently, whosoever should break the least of his Commandments, and should teach men so to do, that is, should persevere therein without repentance, and so by his example draw other men to do the like, should have no place in the kingdom of heaven. Again, he exhorted them most earnestly to be lights, and to shine by good works to all the world, 
Math, 5,20  and that except their justice did exceed the justice of the Scribes and Pharisees, 
Math, 6, 24,  (which was but ordinary and external) they could not be saved. He told them plainly they might not serve two masters in this life, but either they must forsake God, or abandon Mammon. 
Math. 7, 13.  He cried unto them Attendite, stand attended, and consider well your state and condition, and then again, seek to enter by the strait gate. And lastly he concludeth, that the only trial of a good Tree, 
Math, 7. 20  is the good fruit which it yieldeth: without the which fruit, let the tree be never so fair, or pleasant to the eye, yet is it to be cut down and burned. And that not every one that shall cry or say unto him Lord, Lord, at the last day, shall be saved, 
Math, 7, 25.  or enter into the kingdom of heaven, but only such as did execute in deeds, the will & commandments of his Father in this life. For want whereof, he assureth them, that many at that day, 
Math,7,22.  who had not only believed but also done miracles in his name, should be denied, rejected, and abandoned by him.  
Which long lesson of virtuous life, being the first that ever our Saviour gave in public to his Disciples then newly gathered together, (as Saint Matthew noteth,) (having treated somewhat before of points of faith, and by some miracles & preaching showed himself to be the true Messiah,) doth sufficiently teach us, that we must not only believe in his name and doctrine, but conform our lives and actions also to the prescript rule of his commandments.  
For albeit in Christian Religion, 
A similitude touching faith and works.  faith be the first and principal foundation, whereupon all the rest is to be stayed & grounded. Yet as in other material buildings, after the foundation is laid, there remaineth the greatest labour, time, cost, cunning, and diligence to be bestowed upon the framing, and furnishing of other parts that must ensue: even so in this celestial edifice or building of our soul, having laid on the foundation and ground of true belief: the rest of all our life, time, labour and studies, is to be employed in the perfecting of our life and actions, & as it were in raising up the walls and other parts of our spiritual building by the exercise of all virtues, and diligent observation of God's commandments, without the which, it will be to no more purpose for us to brag of our knowledge in the Scriptures, or to say we have faith, and look to be saved as well as other men: than it will be to purpose to have a foundation without a building upon it, or a stock or tree that beareth no fruit. Which thing S. james (speaking of that historical and dead faith, whereby the wicked & the very devils themselves believe that there is one GOD,) expresseth most excellently in this fit similitude: 
james,2. 26.  As a body without a spirit is dead, even so, (saith he) is faith without works.  
This point of doctrine of virtuous life and observing of God's commandments, not our Saviour Christ alone in his Sermon, most earnestly urged, (as hath been said) but his forerunner also Saint john the Baptist, and his followers the holy Apostles, whereof the one continually called upon the people to bring forth fruits meet for repentance; 
Math, 3, 8.  the other in all their writings, & no doubt in all their Sermons after matter of doctrine and faith propounded, 
Roma. 12. 1. Ephe, 4, 1.  do proceed to exhortation, and precepts of Christian life. In so much as Saint Augustine & other ancient Fathers, are of opinion, that the rest of the Apostles, S. Peter, S. james, S. john, and S. Jude, perceiving the looseness and security of the people in their times, directed their writings, either only or principally to this end, even to persuade and enforce the necessity of good life and conversation among Christians. Yea and that Saint Paul himself, when he concludeth that a man is justified by faith without the works of the Law, 
Rom,3,28,  doth not exclude the works of charity, as effects and fruits of faith, which follow him that is already justified in the sight of God: but he excludeth them as causes of salvation, which go before him that is to be justified. Whereby it appeareth, that S. Paul handling the causes of our justification in the sight of God, is not repugnant or contrary to S. james, speaking of the notes and signs whereby we are justified: that is, (as the word is taken 
Math,12,37.  else where,) declared or known to be just or righteous before men.  
The sum is, that although good works are not the causes of our salvation, 
Colos. 1,10.  yet they are the way as it were, and the path that leadeth thereunto: because by them, as by certain marks, we perceive ourselves to have entered, and to have proceeded in the way of eternal life. Yea, they are the fruits and effects, 
james,2,18.  whereby we testify and declare both unto ourselves and to others, the truth of that faith which we profess. And therefore our Saviour Christ willeth us in the Gospel, 
Math,5,16,  to let our light shine before men, that they seeing our good works, may take occasion thereby to glorify our heavenly father.  
And his holy Apostle Saint james, 
james,2,18.  biddeth those carnal & sensual Christians, that stood so much upon the only name of faith, to show him their faith by their works, as he would show them his faith by his workest that is, they should declare and testify unto men (as I have said) the faith which they professed, by the fruits thereof. To men (I say) because men which judge but by the outward appearance only, cannot know the goodness of a tree, 
Math, 7, 16,  b●t by the good fruit which it yieldeth; they cannot discern the inward faith but by the outward works. But as for God, that searcheth the secrets of the hearts and reins, it needeth not that we should show him our faith by our works, nor may we look for justification at his hands by the best of them: 
Rom, 4, 2.  for than might we have whereof to boast, but there is no boasting with God, and therefore no justifying by works in his sight. Yet notwithstanding, the Lord requireth good works at our hands, to the end that himself might be 
* 1, Pet, 2. 12.  glorified, our needy brethren relieved and 
* 1, Cor,9. 2,13  comforted, others gained & won by our example, to the embracing of the same faith and Religion which we profess: our own faith exercised and strengthened, and our calling and election made sure and confirmed. 
2, Peter,1,10   
And it is very requisite that the children of GOD, 
1, Pet,1,18,19.  which are bought with so high a price, as with the blood of jesus, should glorify God both in soul & body, because they are redeemed both in soul and body, and not live unto themselves, 
1, Cor, 6,20, 2, Cor,5,15,  but unto him which died and rose again for them.  
This is the end of our election before the foundations of the world were laid, as the Apostle testifieth, Ephes. 1.4. 
Ephe, 1,4,  even that we should be holy and blameless before him in love. This is the end of our creation, as the same Apostle witnesseth, Ephesians, 2. 10. 
Ephe, 2,10.  Where he saith that we are God's workmanship created in Christ jesus unto good works, wherein he hath ordained that we should walk. This is the end of our redemption, as old Zacharie prophesied, Luke, 1. 74, 75. 
Luke. 1,74,75  that being redeemed and delivered from all our spiritual enemies, and from eternal destruction whereunto we were subject, we should serve God without fear, in holiness and righteousness before him all the days of our life. Finally, this is the end of our vocation. For God hath not called us to uncleanness, but unto holiness: 
1, Thes, 4,7. 1, Pet, 1,15.  and as he that hath called us is holy, so must we be holy in all manner of conversation. And it can not be that they which are truly justified, that is to say, made righteous by a lively faith in Christ, should not also in some measure be sanctified, that is, made holy by a faithful life in him.  
Let not men therefore deceive themselves with the only name and shadow of faith, without the nature & substance thereof. Let them not promise unto themselves everlasting life, because they know the true God, 
john, 17,3.  and whom he hath sent jesus Christ: but let them remember how Christ's Apostle whom he dearly loved expoundeth that saying, when he writeth, By this we know God (truly) if we keep his commandments: 
1, john, 2.3,4.  and whosoever saith that he knoweth him, and yet keepeth not his commandments, is a liar, and the truth is not in him. 
1, Tim, 1,15,  For as it is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners: so is it as true a saying, and no less worthy to be affirmed, that they which have believed God, 
Titus, 3,8.  should be careful to show forth good works.  
Saint Gregory upon the words of Christ to S. Thomas, 
Greg. in hom. 29. in Emang. john 20.  Blessed are they who have not seen, and yet have believed: hath a notable discourse to this purpose. If any (saith he) infer hereof, I believe and therefore am blessed, and shall be saved, he saith truly, if his life be answerable to his belief: for that a true faith doth not contradict in manners, the things which he professeth in words. For which cause, S. Paul accuseth certain false Christians, 
Titus, 1,16.  in whom he found not virtuous life answerable to their profession: that they confessed God in words, but denied him in their deeds. And Saint john avoucheth, that whosoever saith, he knoweth GOD, 
1, john, 2,4.  and keepeth not his commandments, is a liar. Which being so, we must examine the truth of our faith by consideration of our life: for then & not otherwise are we true Christians, if we fulfil in works, that whereof we have made promise in words. That is, in the day of our Baptism, we promised to renounce the pomp of this world, 
What we promised in our Baptism.  together with all the works of iniquity; which promise, if we perform now after Baptism, then are we true Christians, and may be joyful. But contrariwise, if our life be wicked, & contrary to our profession, it is said by the voice of truth itself. Not every one that shall say to me Lord, Lord, 
Math, 7.  shall enter into the kingdom of heaven. And again, why do ye call me Lord, Lord, & do not perform the things that I tell you.  
Heer-hence is it, that God complained of his old people the jews, saying: 
Esay, 29,17.  this people honoureth me with their lips, but their hearts are far off from me. 
Psal, 78,36,37  And the Prophet David of the same people. They loved him with their mouth, and with their tongues they lied unto him. Wherefore let no man presume to say he shall be saved, if faith and good life be divorced & put a sunder, which S. Chrisostome noteth, by the woeful and heavy chance & judgement that happened unto him, who in the Gospel was admitted to the feast of Christian faith & knowledge, but for lack of the ornament or garment of good life, was most contumeliously deprived of his expectation. Of whom Saint Chrysostom's words are these. 
Chrys. hom. 9 in john.  He was invited to the feast, and brought unto the Table, but for that by his foul garment he dishonoured our Lord that had invited him: he was not only thrust from the Table & banquet, but also bound hand and foot, and cast into utter darkness, where there is eternal weeping and gnashing of teeth.  
Wherefore let us not (dear brethren) let us not I say deceive ourselves, and imagine that our dead and unfruitful faith will save us at the last day: for except we join pure life to our belief, and in this heavenly vocation of ours, do apparel ourselves with the worthy garments of virtuous deeds, whereby we may be admitted at the marriage day in heaven: nothing shall be able to deliver us from the damnation of this miserable man, that wanted his wedding weed.  
Which thing S. Paul well noteth, when having said, 
2, Cor,5,1,8.  we have an everlasting house in heaven, not made with men's hands, he addeth presently this exception, Si tamen vestiti et non nudi inveniamur. That is, if we be found at that day well appareled and not naked. Would God every Christian desirous of his salvation, would ponder well this discourse of S. Chrisostome.  
And so with this alone to conclude our speech in this Chapter, 
The conclusion of this Chapter.  without allegation of further matters or authorities, (which are infinite to this effect,) it may appear by that which hath already been set down, wherein the true profession of a Christian consisteth: and thereby each man that is not partial, or blinded in his own affection (as many are,) may take a view of his state and condition, and frame unto himself a very probable conjecture, how he is like to speed at the last accounting day. That is, what profit or damage he may expect by his knowledge and profession of Christian Religion. For as to him that believeth sound, and walketh uprightly in his vocation, performing effectually every way his professed duty, there remain both infinite and inestimable rewards prepared: so to him that strayeth aside, and swerveth from the right path of faith and life prescribed unto him, there are no less pains and punishments reserved. For which cause, every Christian that is careful of his own salvation, aught to six his eyes very seriously upon them both; and as in belief to show himself constant, firm, humble, and obedient: so in life & conversation, to be honest, just, pure, innocent and holy.  
And for this second point concerning life and manners, hath been already handled in my former book, (which as I understand is imprinted in England:) I shall need to wade the less in further discourse hereof. But for I have been admonished by the writings of divers, how my former book hath been misliked in two special points; first, that I speak so much of good works, and so little of faith: secondly, that I talk so largely of God's justice, and so briefly of his mercy, whereby the consciences of many have been offended: let the last Chapter going before of belief and life, answer the first, and that which immediately followeth, serve for the latter objection, and so I doubt not but a Christian man may be thoroughly resolved.    

OF THE ONLY IMPEDIMENT THAT IS WANT TO LET SINNERS FROM Resolution.  
Which is, the mistrust and diffidence in God's mercy, through the multitude and grievousness of their offences.  
CHAP. VI  
AMong all other the most grievous and perilous cogitations, which in this world are accustomed to offer themselves to a mind entangled and laden with great sins: this usually is the first, 
Despair, an ordinary temptation to the greatest sinners.  (through the nature of sin itself, and crafty suggestion of our ghostly enemy,) to fall into distrust and despair of God's mercy. Such was the cogitation of most unhappy Cain, 
Caine.  one of the first inhabitants of the earth, who after the murder of his own only brother, and other sins by him committed, broke into that horrible and desperate speech, so greatly offensive unto his Lord & Maker, 
Gone, 4,  Mine iniquity is greater than that I may hope for pardon. Such was in like manner the desperate conceit of wicked judas, one of the first of them that were chosen to the peculiar service of our Redeemer; 
judas.  who feeling his conscience oppressed with manifold iniquities, and most of all with the prodition of his own Lord and Master: took no other way of amendment or redress, but to destroy himself both in body and soul, adjoining onoly these words, full of miserable distrust and desperation: 
Math, 27.  I have sinned in betraying the innocent and just blood. By which words and most wretched end, he more grievously offended and injured his most loving and merciful Saviour, then by all his former iniquities committed against him.  
This then (most loving brother) is the first and greatest rock, 
The shipwreck of souls overladen with sins.  whereat a sinful soul over burdened with the charge of her own iniquities, and tossed in the waves of dreadful cogitations, by the blasts & storms of God's threats against sinners, doth commonly make her shipwreck. That is, that most horrible depth and dungeon, whereof the holy scriptures saith: 
Prou, 18.  The impious man, when he is come into the bottom and profundity of his sins, contemneth all. This is that remediless sore, and incurable wound, wherewith God himself charged jerusalem, when he said: Insanabilis fractura tua: 
jeremy. 3●  thy rapture is irremediable. And the Prophet Michaeas considering the same people, thorough the multitude of their wickedness, to incline now to despair of God's goodness towards them; broke forth into this most pitiful complaint. 
Mich, 3.  For this will I weep and lament extremely, I will strip off my clothes and wander naked: I will roar like unto Dragons, and sound out my sorrow as Struthious in the desert, for that the wound and malady of my people is desperate.  
This is that great and main impediment, 
The misery of desperation.  that stoppeth the conduits of Gods holy grace, from flowing into the soul of a sinful man. This the knife that cutteth in sunder all those heavenly & blessed cords, wherewith our sweet Lord and Saviour endeavoureth to draw unto repentance the hearts of sinners, saying by his Prophet, 
Hose. 11.  I will pull them unto me with the chains of love and charity. For by this means every sinful conscience cometh to answer almighty God, as did jerusalem, when being admonished of her sins, and exhorted by his Prophet to amendment of life, she said: 
jeremy, 2.  Desperani, nequaquam faciam: I am become desperate, I will never think of any such thing. To which lamentable estate when a sinful man is once arrived: the next step he maketh, is, (for avoiding all remorse and trouble of conscience:) to engulf himself into the depth of all detestable enormities, and to abandon his soul to the very sink of all filth and abominations: according as S. Paul said of the Gentiles in like case, 
Ephe, 4.  That by despair they delivered themselves over to a dissolute life, thereby to commit all manner of uncleanness.  
Which wicked resolution of the impious, is the thing, (as I have noted before) that most of all other offences upon earth, doth exasperate the ire of almighty God, depriving his divine majesty of that most excellent property, 
The thing wherein God most delighteth is mercy.  wherein he chiefly delighteth and glorieth; which is, his infinite and unspeakable mercy. This might be declared by divers and sundry examples of holy writ, how be it two only shall suffice for this present.  
The first is of the people of Israel, not long before their banishment into Babylon, who being threatened from God by the prophet jeremy, that manifold punishments were imminent over their heads, for their grievous sins committed against his majesty: began (in stead of repentance) to fall to desperation: and consequently, resolved to take that impious course of all desolute life, alleged before out of Saint Paul; for thus they answered God exhorting them by his threats to reform their wicked lives. 
A desperate resolution.  We are now grown desperate: and therefore we will hereafter follow our own cogitations, and every one fulfil the wickedness of his own conceit. Whereat God stormed infinitely, and broke forth into this vehement interrogation: 
jerem, 18.  Interrogate Gentes: quis audivit talia horribilia? Ask and inquire of the very Gentiles, whether ever among them were heard any such horrible blasphemies.  
And after this, for the more declaration of this intolerable injury herein offered to his Majesty: he commanded the Prophet jeremy to go forth out of his own house, and to get him to a potter's shop, which in the Village was framing his vessels upon the wheel. Which jeremy having done, he saw before his face a pot crushed & broken by the Potter all in pieces upon the wheel, and thinking thereby that the vessel had been utterly unprofitable and to be cast away, he saw the same clay presently framed again by the Potter, into a new vessel, more excellent than before. 
A marvelous example of God's clemency.  Whereat he marveling, God said unto him; Dost not thou think (jeremy) that I can do with the house of Israel, as this Potter hath done with his vessel? or is not the house of Israel in my hands, as the clay in the hands of this craftesman? I will denounce upon a sudden against a Nation and Kingdom, that I will root it up and destroy it, and if that Nation or Kingdom do repent from their wickedness, I also will repent me of the punishment which I intended to lay upon them. And then he proceedeth forward, declaring unto jeremy the exceeding grief and indignation which he conceiveth, that any sinner whatsoever, should despair of mercy and pardon at his hands.  
The second example is, of the same people of Israel, during the time of their banishment in Babylon; at what time being afflicted with many miseries for their sins, 
Another example of God's wonderful mercy.  and threatened with many more to come, for that they changed not the course of their former wicked conversation: they began to despair of God's mercy, and to say to the Prophet Ezechiell that lived banished among them, and exhorted them to amendment, upon assured hope of God's favour towards them; 
Ezech. 33.  Our iniquities and sins do lie grievously upon us, and we languish in them: and what hope of life than may we have? At which cogitation and speech, God being greatly moved: appeared presently to Ezechiell and said unto him: Tell this people, I do live saith the Lord God of hosts, I wish not the death of the impious, but rather that he should turn from his wicked ways and live. Why will the house of Israel die in their sins, rather than turn unto me? And then he maketh a large and vehement protestation, that how grievously soever any person should offend him, and how great punishments soever he shall denounce against him: yea, if he had given express sentence of death and damnation upon him: yet, Si egerit paenitentiam a peccato suo, feceritque: judicium & justitiam: that is, if he repent himself of his sin, & exercise 
* judgement and justice to be used in true repentance: that is, judgement upon ourselves, and justice towards others.  judgement & justice for the time to come, all his sins that he hath committed shall be forgiven him (saith almighty God,) for that he hath done judgement and justice.  
And this now might be sufficient, (al● be it nothing else were spoken) for removing this first obstacle and impediment of true resolution, which is the despair of God's infinite goodness and mercy. Nevertheless, for more evident cleared and demonstration of this matter, and for the greater comfort of such as feel themselves burdened with the heavy weight of their iniquities committed against his divine majesty; I have thought expedient in this place, to declare more at large, this abundant subject of endless mercy, towards all such as will truly turn unto him: in what time, state, condition, or age soever in this life; 
Four parts of this Chapter.  which shall be showed and set down by these four points and parts that do ensue.  

The first part: touching the love that God beareth towards man.  
FIrst of all, by the infinite and incomprehensible love that almighty God beareth unto man: which love is always the mother of favour, grace, and mercy. If you demand of me in what sort I do prove that the love of God is so exceeding great towards man, I answer as the Cosinographer is wont to do, who by the greatness and multitude of the streams and Rivers, doth frame a conjecture of the fountain from which they flow. The proper Rivers which are derived and do run forth of love, are good turns and benefits; which seeing they are infinite, endless and inestimable, bestowed by God upon man, (as in the place before hath been declared, and the whole universal frame of this world doth abundantly bear witness,) it followeth most evidently, that the origine, fountain, & wellspring of all these favours, graces, and good turns, must needs be infinite, immeasurable, and far surpassing all compass of man's understanding.  
If you require of me the cause and reason, why Almighty God should so wonderfully be affected towards man, I can directly yield you none at all, but rather marvel thereat with holy job, 
job. 7.  why so sovereign a Majesty should set his heart upon so base a subject. Notwithstanding, the holy scripture seemeth to allege one principal reason of this love, when it saith; 
Wisdom, 11  Nihil odisti eorum quae fecisti, & parcis omnibus, quia tua sunt, Domine, qui diligis animas. That is, Thou (o Lord) which lovest souls, canst not hate those things which thou hast made, but dost use mercy towards all men, for that they are thine. And the like manner of reasoning useth God himself, when he saith by his Prophet Ezechiell; 
1 The first cause why God loveth us, for that he is our Creator, and we are his own works. Ezechiel, 18.  Behold, all souls are mine, and hereupon he inferreth a little after; Numquid voluntatis meae est mors impii: Can I have the will to damn a wicked man, seeing that his soul is mine, created and redeemed by me? as who would say: this were a case against all order and equity. And the reason of this manner of speech and argument is, for that every man naturally is inclined to love the things that be of his own making. So we see, that if a man have an Orchard, wherein be great variety of trees and plants, yet if there be but one of his own peculiar grafting that flourisheth and prospereth well: he taketh more delight therein, then in any of the rest, for that it is his own workmanship. So in like manner, if a man have a vinyeard of his own planting and trimming. 
Every man given to love his own.  For which respect the holy Prophet David, finding himself and the whole kingdom of jury in great affliction and calamity: thought no other means so forcible to draw God to compassion and commiseration of their case, as to cry out to him in this manner; 
Psalms, 79.  Thou which governest Israel, look towards us and be attended. Thou hast brought forth a vineyard out of Egypt, thou hast purged the same from Gentiles, and hast planted it. Thou O God of all power turn towards us, look upon us from heaven, and visit this thy vineyard which thine own right hand hath planted. The like manner of persuasion used the holy Prophet Esay to move God, when he said: Look upon us I beseech thee (O lord) which are the work of thine own hands.  
But above all other, the blessed man job standeth, 
job, 1.  as it were, in argument and disputation with God about this matter, saying: 
The confidence of job, in that God bade made him.  have not thy hands made me? have they not framed me of clay and earth? hast not thou compacted me as cheese is made of milk? hast not thou knit my bones and sinews together, and covered my flesh with skin? hast not thou given me life, & conserved my spirit with thy continual protection? how soever thou seem to dissemble these matters & hide them in thy heart, yet I know that thou remember'st them all, and art not unmindful of them. By which words this holy man signified, that albeit God suffered him greatly to be tempted and afflicted in this life, so far forth as he might seem to have forgotten him: yet was he well assured that his divine majesty could not of his goodness forsake or despise him, for that he was his creature and the proper workmanship of his own hands. In which very name of workmanship, holy David took such great comfort, considering that the workman cannot choose but be loving and favourable towards his own work, (especially so excellent and bountiful a workman as is almighty GOD, towards a work made as man is, to his own shape and likeness,) that in all his necessities, yea even in his greatest infirmities of flesh, and most grievous offences committed against his Majesty, he conceiveth most assured hope of mercy & pardon, upon this consideration, that he was his workmanship, 
The assured hope David had, in that he was God's workmanship.  & consequently, well known to his divine wisdom, of how brickle & infirm a metal he was made. For thus at one time among other, he reasoneth of this matter. Look how far distant the East is from the West, 
Psalms, 102.  so far off hath God removed our iniquities from us. Even as a father doth take compassion of his own children, so doth the Lord take mercy upon us: for that he well knoweth the mould whereof we are made, and doth remember that we are nothing else but dust.  
In which discourse, the holy Prophet maketh mention of two things that did assure him of God's mercy; the one, that God was his Creator and maker, and thereby privy to the frailty of his constitution & nature: th'other, that he was his father, whose property is to have compassion on his children; & this is a second reason, 
2 The second reason of assurance of God's love, for that he is our Father.  more strong and forcible perhaps then the former, why every man may be most assured of pardon that heartily turneth unto almighty GOD; considering that it hath pleased his divine Majesty, not only to be unto man a Creator, (as he is to all other things,) but also a father, which is the title of the greatest love and conjunction, that nature hath left to things in this world. Whereof a certain Philosopher said well: that no man could conceive the love of a Parents heart, but he only that had a child of his own. For which respect, our Saviour Christ to put us in mind of this most fervent love; and thereby as it were, by one fire to enkindle another within our hearts: did use oftentimes and ordinarily, to repeat this sweet name of Father in his speeches to his followers, 
Math, 5,6,8. etc.  and thereupon founded divers most excellent & comfortable discourses; as at one time when he exhorted them from overmuch care and worldly solicitude: he addeth this reason: Your father in heaven knoweth, that you have need of these things. 
Math, 6.  As who would say, he knowing your wants, and being your Father, you shall not need to trouble yourselves with too great anxiety in these matters: for that a Father's heart cannot but be provident & careful for his children. The like deduction maketh he in the same place, to the same effect, by comparison of the birds of the air, and other irreasonable creatures: for which, if God do make (saith he) so abundant provision, as all the whole world may witness that he doth: much more careful will he be to provide for men that are his own children, which are more dear unto him then any other terrestial thing created.  
All which speeches and reasons of our Saviour, are derived from the nature and property of a Parent, which cannot but affect and love his children; especially such a Father whom Christ calleth celestial who in this perfection of true fatherly love, 
What a father God is.  so far exceedeth all earthly Parents put together: as in power, clemency & goodness, almighty GOD surpasseth the infirmity of his feeble creatures. Such a father, as hath not only given life and being unto his children: 
Gala, 4.  but also (as S. Paul saith,) hath poured into their hearts the divine spirit of his only eternal Son, stirring them up to most assured confidence and invincible hope, in his fatherly goodness and protection. And upon assurance of this hope, have as well sinners as Saints from the beginning, fled unto him confidently under this title of paternity, and never were deceived. So the Prophet Esay, as well in his own name, as in the name of the sinful people of Israel, doubted not to cry. 
Esay, 63.  Thou art our father, Abraham hath not known us, and Israel is ignorant of us: Thou O Lord, art our father, thou art our redeemer. And to confirm this assurance unto us, Christ sent that most sweet and comfortable embassage unto his Disciples, 
Christ's comfortable embassage.  presently upon his resurrection: 
john, 20.  Go & tell my brethren, that I do ascend unto my father and unto your father: unto my God, and unto your God. By which two words of Father and God, the one of love, and the other of power: the one of will, the other of ability, he took away all doubt of not speeding, from each man that should make recourse to this merciful Lord & Father. God himself also, after many threats used by the Prophet jeremy against the people of Israel for their sins, in the end, lest they should despair, turneth about his talk, 
How greatly the respect of a father moveth God.  and changeth his style, assuring them of many graces and favours, if they would return unto him: telling the house of Israel, 
jeremy, 31.  that he had loved her from the beginning, and had sought to draw her unto him by threats, to the end he might take mercy upon her: and that now he intended to build her up again, to adorn her with joy & exultation, to gather her children from all corners of the earth, to refresh them with the waters and rivers of life, and all this (saith he) Quia factus sunt Israeli Pater: for that I am become now a Father to Israel. And in the same place to wicked Ephraim (the head City of the rebellious kingdom of Samaria,) he saith: 
jeremy. 31.  Ephraim is become my honourable son, my delight & dearly beloved child: therefore my bowels are moved with compassion upon him, & in abundance of mercy will I take pity of him. So much attributed God to this respect of being a father unto Israel & Ephraim, & of their being his children: that for this cause only (notwithstanding their infinite enormous sins) his bowels of endless mercy were moved with love and compassion towards them.  
And these are those tender and merciful bowels, 
Luke, 1,  which holy Zacharie father to Saint john Baptist, protesteth to be in almighty God towards mankind that had offended him. These are those which were in that good old father mentioned in the Gospel, 
Luke, 16.  who being not only offended but also abandoned by his younger son, yet after he saw him return home again, notwithstanding he had wasted all his thrift and substance, 
The father's liberal heart to the prodigal son.  and had wearied out his body with wicked life: he was so far off from disdaining to receive him: as he came forth to meet with him, fell upon his neck, and kissed him for joy: adorned him with new apparel & rich jewels: provided a solemn banquet for him: invited his friends to be merry with him: and showed more exultation and triumph for his return, then if he had never departed from him.  
By which parable our Saviour Christ endeavoured to set forth unto us, the incomprehensible mercy of his heavenly father towards sinners: in which respect he is truly called by his Apostle Pater misericordiarum, 
2, Cor, 1. Ber. ser. 5. de natal.  the father of mercies. For that (as Saint Bernard well noteth) this sea and Ocean of mercies, doth flow peculiarly from the heart of a father, which cannot be said so properly of the gulf and depth of his judgements. For which cause he is called in Scripture the God of justice and revenge, 
Psalms, 35●  and not the Father. And finally, this blessed name of Father in God, doth import unto us by Gods own testimony, 
What the name of Father doth import.  all sweetness, all love, all friendship, all comfort, all fatherly providence, care, and protection; all certainty of favour, all assurance of grace, all security of mercy, pardon, and remission of our sins, whensoever unfeignedly we turn unto him.  
And in this point his divine Majesty is so forward and vehement, to give us assurance, that being not content to set forth his love unto us by the love of a father's heart; he goeth further & protesteth unto us, that his heart is more tender towards us in this behalf, than the heart of any mother can be to the only child and infant of her own womb. For thus he saith to Zion, which for her sins began to doubt lest he had forsaken her: 
Esay, 49.  Can the mother forget her own infant, or can she not be merciful to the child of her own womb? if she could, yet can I not forget or reject thee: behold, I have written thee in the flesh of mine own hands. And this, for so much as God is called our father.  

The third argument of God's love, the giving his son for us.  There remaineth yet a third consideration, which more setteth forth God's inestimable love, than any of the other demonstrations before handled. And that is, that he gave the life and blood of his only begotten and eternal son, for purchasing and redeeming us when we were lost; a price so infinite and inexplicable, as (no doubt) his divine wisdom would never have given, but for a thing which he had loved above all measure. Which our Saviour himself that was to make the payment, doth plainly signify, and therefore also seemeth as it were, to wonder at such a bargain, when he saith in the Gospel: 
john. 3.  So dearly hath God (my father) loved the world, that he hath given for it his only begotten son. In which words he ascribeth this most wonderful dealing of his Father, unto the vehemency and exceeding abundance of love: as doth also his dearest disciple and Apostle S. john, saying: 
1, john, 4.  In this appeareth the great love & charity of God towards us, that he hath sent his only begotten son into the world, to purchase life for us. In this (I say) is made evident his exceeding charity, that we not loving him, he loved us first: and gave his own son to be a ransom for our sins. Whereunto also the holy Apostle S. Paul agreeth, 
Christ was given for love.  admiring in like manner the excessive love of God in these words; 
Rom. 5.  God doth marvelously commend and set forth his great love unto us, in that we being yet sinners, he gave his son to the death for our redemption. And in an other place, framing out; as it were, a measure of God's mercy by the abundance of his love: saith thus; 
Ephe, 2.  God who is rich in mercy, thorough the exceeding love which he bore unto us, we being dead in sin, he revived us in Christ, and raised us up even unto heaven, making us to sit down there with him, to the end he might declare to all ages and worlds ensuing, the most abundant riches of his grace and goodness towards us.  
This was the opinion of that noble Apostle S. Paul, and of all his coequals, Apostles, Evangelists, Disciples and Saints: that this work of our redemption, proceeded only from the inflamed furnace of God's immeasurable love. And therefore to make no other conclusion hereof, then that which S. Paul himself doth make: 
The conclusion of this point, made by S. Paul. Titus. 3.  if God have not spared his own proper & only begotten son, but hath given him up to death for gaining us unto him, how can it be, that with him he hath not given unto us all other things. If when we were his enemies and thought not upon him, 
Rom, 5.  he sent to seek us so diligently, by such a messenger as he loved so dearly, allowing him to lay down a price for us which he so infinitely esteemed: what shall we think that he will do unto us now, (we being made his own by our redemption,) if we return willingly unto him: when our receiving shall cost him nothing else, but only a merciful look upon us: which is not so much from the infinite bowels of his bottomless mercy, as is one drop of water from the most huge gulf of the main Ocean sea. And this shall suffice for the first point of God's love, declared unto us by the three most sweet and comfortable names and respects, of Creator, Father, and Redeemer.   

The second part: how God expresseth his love towards sinners.  
NExt after which, we are to consider in what manner God is accustomed to express and declare this love of his, in his dealings and proceed towards sinners. And first of all the wise man (having had long experience of this matter,) beginneth to describe and set it forth in this sort, saying unto God himself: 
Wisd, 11,  (Thou (O Lorde●) dost dissemble the sins of men, to give unto them time of repentance. And then, when they will not use this benefit of his forbearing, but will needs enforce him to punish and correct them: he saith further of this correction: 
Wisdom, 12.  Such as wilfully do run astray (O Lord) and will not turn unto thee, thou dost correct them sweetly by little and little, admonishing and exhorting them to leave their sins and to believe in thee. 
Two rare points of clemency in God.  These two points then of exceeding clemency, by the testimony of the wise man, are found in almighty God: first, to wink at the wicked life of men, and to expect their conversion with unspeakable patience and longanimity, according as also the Prophet Esay beareth witness, adjoining the cause thereof in these words: 
Esay, 30,  The Lord doth attend your conversion, to the end he may take mercy on you, and thereby be exalted. And secondly, for the same respect when he is enforced by reason of his justice to chastise them: yet doth he the same with such moderation and mildness, as always in this life he reserveth place of pardon.  
And to these two we may adjoin yet a third property of his mercy, more admirable (perhaps) then the former: which is, (as Tertullian excellently noteth, 
Tertul. in Apolog. cap 2. ) that he being the party offended, yet first & principally desireth reconciliation: he having received the wrong and injury, yet doth he most busily entreat for amity and atonement. And whereas in all right and equity, he might deny us pardon, and for his power take revenge of us at his pleasure: 
God that is offended, seeketh atonement with us.  yet doth he not only offer us peace of his own accord, but also sueth unto us by all means possible to accept thereof● humbling (in a certain manner) his divine Majesty to our baseness & vility: and behaving himself in this respect, as a Prince that were enamoured of his bondslave and abject servant.  
This might be declared by many of his own speeches and doings in holy Scripture: but one place out of the Prophet Esay shall serve for all: where almighty GOD so earnestly wooeth the conversion of jerusalem, as no lover in the world could utter more signs and testimonies of a heart inflamed and set on fire with love, than he doth towards that City which so highly had offended him. 
God's wooing of jerusalem.  For first, after many threats poured out against her, if she did not return, lest she might perhaps fall into despair, he maketh this protestation in the beginning of his speech, 
Esay, 27,  Indignatio non est mihi, etc. Angry I am not (o jerusalem,) but whatsoever I have spoken, I have spoken of good will and love. 
His protestation.  Secondly, he entereth into this dispute, and doubt with himself, about punishing her for her sins; what shall I do? 
His cunctation.  Shall I tread her under my feet & put her to the fire? or else will she stay my puissant hand and make peace with me, will she (I say) make atonement with me? After which doubt & cunctation, he resolveth himself to change his manner of style, and to fall a little to chide with her, and then he saith, 
His chiding.  hearken O ye deaf inhabitants of jerusalem: look about ye ye blind folk that will not see: who is blind and deaf but my servant, that will not regard or listen to the messengers which I send? O thou which hast open ears, wilt thou not hear? And then a little after he beginneth to smooth & speak fair again, saying: 
His fair speech.  Ever since thou hast been gracious & glorious in mine eyes, I have loved thee, and for thy soul will I give whole nations. Fear not, for that I am with thee. Wherewith she being little or nothing moved, he returneth to a sweet manner of complaint saying: 
His complaint.  Thou hast enthralled me by thy sins, & with thine iniquities thou hast greatly afflicted me. Which being said, and she somewhat moved thereby to love him as it seemeth, he turneth unto her with this most comfortable and kind speech: 
His kind speech.  I am he, I am he, which cancelleth thine iniquities for mine own sake, and will never think any more upon thy sins.  
All which being done, and they now reconciled, and made fast friends together, his divine Majesty beginneth a very loving conference (as it were) and sweet expostulation with her, saying in these words: 
His conference.  Call thou to memory the things that are past, and let us judge ourselves here together. Tell me if thou have any thing whereby thou mayst be justified. Thy first parent was a sinner, etc. Whereat she being ashamed, and having nothing in the world to answer for herself: almighty God comforteth her, and knitteth up the whole matter in this most kind and amiable sort. 
His sweet conclusion.  Fear not, for I will pour out my spirit upon thee, and upon thy seed, and my benediction shall be upon thine offspring; thy children shall bud up and flourish as wylloes planted by the water side; Thus saith the Lord and king of Israel, the Lord of hosts that is thy redeemer: I am the first and the last, & besides me there is no other God. Be mindful of this thou house of jacob, I have dissolved and dissipated thy sins, as a cloud is dissolved in the air: be mindful of this and have an assured confidence. Thus far continueth the treaty between God and his City of jerusalem.  
And now tell me (dear Christian brother) whether it be possible for any heart or tongue in the world, 
A consideration upon the former treaty of God with jerusalem.  to conceive or express more ways or significations of most vehement good will and burning affection, then of God's part in this treaty hath been declared? What lover or enamoured person upon earth, what passionate heart could woo more earnestly, sue more diligently, solicit more artificially, complain more pitifully, expostulate more amiably, confer more intrinsically, remit offences more readily, offer benefits more abundantly, conclude more sweetly, and give more pregnant testimony of unfeigned love, or more assured certainty of eternal league and amity, them doth almighty GOD unto this Nation that so grievously had offended him? who will not confess now with the Prophet David, 
Psalms, 144.  that sweet and merciful is the Lord; and his miserations spread over all the rest of his most wonderful works. Who will marvel if the same Prophet made a vow, 
Psalms, 16.  that his everlasting song should be of the mercies of this his Lord and maker?  
But yet this thing is made much more apparent, 
God's tender love to jerusalem when he was to destroy it.  by that which his divine Majesty did afterwards to the same people in the days of jeremy the Prophet (above an hundredth years after this treaty in the time of Esay:) at what time God being resolved to destroy them and their City, for their obduration in their sins: when the hour of execution drew near, his bowels of mercy were so touched with commiseration towards them, as he called to jeremy, & commanded him once again to go up to the Temple gate where all the people did pass in and out, and there with a loud voice to cry as followeth. 
jerem, 7,  Hear ye the word of God, o all you of juda, that do pass in and out by these gates: thus faith the Lord of hosts the God of Israel: yet do you amend your ways, and I will dwell in this place with you, etc. And when this exhortation, and blessed endeavour of almighty God, could not move or profit them any thing at all: then his unspeakable goodness began with sharp threats in this manner; 
jerem. 7.  My fury and indignation is gathered together upon this City: & upon the inhabitants, & upon the very beasts and cattle thereof, as also upon the fruit and trees of this Region. The carcases of this people, shall be food to the birds of the air, and to the beasts of the field, their enemies shall come and cast forth of their sepulchres, 
jerem, 8.  the bones of the Kings and Princes of juda: the bones of their priests, prophets and inhabitants; and shall dry them at the Sun, and cast them out unto the dunghill. After all which long and dreadful commination, he altereth his speech presently again, and saith with a very lamentable and pitiful voice. 
A pitiful complaint.  And will not he that is fallen (notwithstanding all this) rise up again? Will not he that is departed from me, return unto me again? O, why doth my people run from me so obstinately? By which loving complaint, 
The wonderful proceeding of God with jerusalem.  and infinite other means of mercy that God used to that people, when no amendment at all could be procured: his divine Majesty was enforced to call Nabuchodonosor king of Babylon before the walls of jerusalem, to destroy it. But even now also consider the bowels of his unspeakable mercy. For hoping that by this terror they might perchance be stirred up to conversion; he sent jeremy the Prophet to them again, with this embassage: 
jere. 35●  Tell the inhabitants of jerusalem: will ye not yet receive discipline and obey my words? Whereat those graceless people were so little moved, as they took jeremy and cast him into prison for his message, & thereby exasperated most grievously Gods further indignation against them. Notwithstanding all which, his incomprehensible clemency would not thus abandon them: 
Jere, 3●●  but commanded holy jeremy to write out all his threats and promises in a book together, and to send the same unto them, forth of the prison where he lay, by his servant Baruch, to be read in their hearing: and so he did. Whereof when Ioacim the King had understanding: he commanded Baruch to be brought into his presence, and there to read the Book by the fire side, (as the Scripture noteth.) And when he had heard but three or four pages thereof, 
The obstinacy of the jewish nation.  he cut them out with a penknife, and threw the whole book into the fire, and so consumed it. At which obstinate and impious dealing, albeit almighty God were exceedingly offended, yet commanded he the same book to be indicted & written again, in much more ample manner then before, thereby (if it had been possible) to have stirred up and gained that people unto him. But when this by no means in the world could be brought to pass: then permitted his divine Majesty, the whole City to be destroyed, according to his former threats, and that rebellious people to be led away captive in bondage to Babylon. In which place and misery (notwithstanding their demerits) his infinite mercy could not forsake them, but sent his Prophet Ezechiell, as also Baruch unto them, with extreme complaint of their obduration: 
Ezechi. 23.  and yet offering unto them mercy and pardon even then, if they would repent.  
And what more wonderful clemency than this, can possibly be imagined dear Christian brother? 
Ezech, 2. Epitheto●s given by God to the people of Israel.  May in reason any man ever now enter into doubt or despair of God's mercy, how great and grievous soever the burden of his sins be, when he considereth this proceeding of his eternal Majesty with the people of Israel, for so many years and ages together: whom himself calleth notwithstanding, Gentem Apostatricem dura fancy & indomabili cord: an apostatical Nation, of a shameless countenance and incorrigible disposition? Can God devise any more effectual and forcible means, to erect and animate a sinner confidently to return unto him, then a●e these? And yet (gentle reader) for thy further comfort and encouragement in this behalf, I will adjoin one thing more, which doth exceed and pass all reason and reach of humane imagination: and this is, 
A wonderful point.  that God promiseth to a sinner that faithfully will return unto him, not only to forget and utterly extinguish all memory of his former iniquities, but also to make more joy and triumph at his conversion, and to love and cherish him more tenderly at his return, then if he had never fallen or departed from his service.  
This God himself signifieth by the Prophet Esay, 
Esay, 40.  when he saith, Call unto jerusalem, speak unto her heart, (that is, comfortably,) for that her iniquity is forgiven, she hath received double at God's hands for all her sins committed. 
What joy there is made at a sinner's conversion.  And more plainly in an other place by the same Prophet. 
Esay, 30.  The light of the Moon shallbe as the light of the Sun: and the light of the sun shall be as the light of seven days, seven times put together, when God shall bind up the wounds of his people and heal their sores. And to this purpose do appertain directly those most wonderful Parables of our Saviour in the Gospel, 
Luke, 15,  concerning the extraordinary joy & feasting that the careful woman made, when she had found again her groat that was lost, and the good shepherd, when he brought back the sheep that was astray: and the merciful father when he received home his son that before had abandoned him. And to the same purpose doth it also appertain, that in the Prophet David God glorieth especially in the service of those people, 
Psalms, 57  that before had not known him. And this shall suffice for this second point, to show what wonderful means almighty God doth use, in setting forth his mercy, for allurement of sinners unto repentance.   

The third part: what assurance God giveth to them that repent.  
AND so having declared what exceeding great love and mercy GOD beareth towards man, & how effectually he expresseth the same by his suing unto sinners for their conversion: it followeth that we should in this third place, examine some what more in particular, what certain assurance his divine Majesty giveth, of undoubted pardon and full remission of their sins, to all such as unfeignedly shall resolve themselves to make their refuge unto him. Which thing albeit every man by that which before hath been treated, may sufficiently conceive, yet for the importance of the matter, it shall not be amiss in this place also, to add a word or two, for more plain and evident demonstration thereof. And this shall be done by setting down both the words and deeds, that is, both the promises and performance which almighty God hath used and exercised in this behalf, to all such as have offended him whatsoever.  
And for the first, which are his promises; 
The promises of God to sinners that repent.  most apparent it is, as well by the things which before have been discussed, as also by the whole course, body, and drift of holy scripture, that the promises of mercy & pardon which his divine majesty hath made to sinners, & whereunto by his sacred word, he hath (in a certain manner) obliged himself; are both manifold, vehement, absolute, resolute and universal. 
Ezech, 18,33. 34, 37.  Whosoever shall departed from his wicked ways, and turn unto me, (saith almighty GOD) I will receive him. Behold the universality of all people and persons, without excluding any. And then further; At what time soever an impious man shall return unto me from his impiety, his wickedness shall not hurt him, saith the same Lord God of hosts: see the universality of all times and seasons without exception. But yet hearken what God addeth beside. Leave of to do perversely, (saith he to the jews &c.) and then do you come & find fault with me, if you can. For if your sins were as red as scarlet, they shall be made as white as snow. etc. 
Esay, 1,  Consider the universality of all kind of sins, be they never so grievous, so horrible, or heinous.  
And finally, God talking to a soul that hath often times fallen and most infinitely offended him, he saith thus; 
jerem, 3,  It is a common received speech, that if a woman departed from her husband, and do join herself to another man, she may not return to her first husband again, for that she is defiled and made contaminate. And yet whereas thou hast departed from me, and hast committed fornication with many other lovers: do thou return unto me again, and I will receive thee, saith almighty God.  
By which words is expressed the fourth universality, containing all states, qualities, and conditions of men; how many ways, or how oftentimes, or how contemptuously soever, they have committed sins against his divine Majesty. And what may be added now more unto this? was there ever Prince that made so large an offer to his subjects? or was there ever father that gave so ample and universal promise of pardon unto his children? 
Four universalities in God's promises to sinners.  Who can now mistrust himself to be excluded from this assurance of mercy, wherein all sorts of people, all kind of sins, all times and seasons, all states and qualities of sinners are comprehended? O most miserable & infortunate man that excludeth himself, whom God excludeth not. What is there in this general and universal promises, whereof any man in the world should have pretence, to make any least doubt or question? Of the meaning (perhaps) and intent of him that promiseth? O dear brother, it is only love and charity; and consequently, can not deceive us. Of the truth and surety of his promises? It is infallible; and more certain than heaven and earth put together. Of the power that he hath to perform his promises? 
Three points of great comfort.  It is infinite, and not restrained by any bounds or limitation: whereof then may we doubt? or in which of these three points may we not conceive most singular consolation? hear the comfortable meditation that blessed S. Bernard made upon thes three particulars which we have now mentioned. Tria considero (saith he) in quibus tota spes mea consistit: charitatem vocationis, veritatem promissionis, potestaetem redditionis. etc. 
Bern. Ser. in ver. Psalm misericordia. Domini in aeter. C●ntab.  That is, I do consider three things (faith this holy man) wherein all my hope consisteth, & whereby it is made invincible. First the exceeding love & charity of him, that calleth me to him by repentance; secondly, the infallible truth and certainty of his promise which he maketh to me of pardon and mercy; thirdly, the endless power and ability he hath to perform whatsoever he promiseth. This is that triple or threefold rope and chain, 
Eccl●● 4.  which holy scripture saith is hardly broken: for that by this rope, let down unto us from heaven (which is our Country) into this world, that is our prison; we may ascend and mount up (if we will) even unto the sight and possession of God's eternal kingdom & heavenly glory. Thus far that blessed father.  

How God hath performed his promises to sinners that have repent.  But now to the second point, if we consider how faithfully almighty God hath put in execution those promises of his from time to time, and how no one man upon earth, (so many ages as the world hath continued) was ever yet frustrate of his hope, in making his conversion unto his Majesty, if he made it from his heart: we shall find further cause for us to confide. For so much as it is not probable, or in reason to be imagined, that he which never failed in times past, will break his promise for the time to come; especially seeing now in Christianity, when we have this advantage above other former times (as Saint john doth also note) that he who was and is our judge, 
1. Ioh, 2,  is become also our advocate to plead our cause.  
Cast back thine eyes then my loving dear brother, and take a view of all ages, times and seasons past & gone. Begin from the first creation of the world, and come downward even unto this day: & examine indifferently whether in all this wide compass of times, persons, places and most grievous offences committed against his divine Majesty, 
Never sinner repent that was not pardoned.  there were ever yet any one sinner upon earth, that returned unfeignedly & was not received. The sin of our first Parents, 
Adam & Eue.  was presently forgiven unto them, upon their first signification of grief and sorrow for the same. And not only this, 
Gone, 3.  but our Saviour also jesus Christ was promised to be sent, for restoring them and their posterity to the glory and felicity which by their fall they had lost. After this, until the time of Abraham and of the people of Israel, as some works of God's justice are recorded in holy writ, that were exercised upon irrepentant offenders: so are there many more celebrated of his mercy: & only two persons in particular are mentioned, who notwithstanding some sorrow which they seemed to have of their offences, were yet rejected: the first whereof was the murderer Cain, 
The rejection of Cain and Esau.  who at the beginning denied his wickedness unto God, and then being convicted, despaired of remission. The second was Esau, whom S. Paul calleth a profane fornicator: 
Hebru, 12,  who found no place of repentance, albeit with tears he sought the same. Whereof S. Chrisostome giveth the reason in these words: 
Chrys. hom. 80. de paenit. ad pop. Ami●.  For this cause Esau obtained not pardon, for that he did not repent as he should have done: his tears proceeding rather of anger and temptation, then of true sorrow.  
When the people of Israel came to be a distinct Nation, & to be governed at God's appointment: how grievously (trow you) did they offend daily, and almost hourly his divine Majesty? And how graciously did his unspeakable clemency remit & pardon their manifold and innumerable sins and trespasses done against him? The whole Scripture (in truth) seemeth nothing else, but a perpetual narration of God's incredible patience and infinite mercies towards them. 
The infinite ●ins of the jewish people, and their infinite pardons received from God.  And if I would speak of particular persons among them, which he received to his favour after great and manifold offences committed: there would be no end of that recital.  
Let Manasses that most impious and wicked king, be an example for all: 
The example of Manasses.  of whose enormous life & most detestable acts, whole pages are replenished, both in the books of kings and Chronicles; 
4, Reg, 21. 2, Chro, 33,  and yet afterwards notwithstanding, the same man falling into misery and calamity among the Babylonians, (a fortunate school oftentimes for Princes, who in their prosperity are wont to contemn God,) he began to be sorrowful for his former life and actions, and became repentant (as the Scripture saith) in the sight of God, for the same. Whereat his divine & incomprehensible mercy was so much moved presently, as he received him to favour, and brought him back from his prison and fetters, to his kingdom & imperial throne of Majesty.  
The example also of the Ninivites is very notable and singular in this behalf: 
The example of the Ninivites.  against whom almighty God having decreed a sentence of death, to be executed within a certain time; 
jonas, 1,2,3,4.  he commanded jonas the Prophet to go and denounce that sentence unto them. But jonas well knowing the nature and disposition of God towards mercy: foresaw (as afterwards he signifieth) that if he should go and bear that embassage unto them, and they thereupon make change of their lives: his Majesty would presently pardon them, and so he should be taken for a false and lying Prophet. For avoiding which inconvenience, he chose rather to flee away by sea to the City of Tharsis, & there to hide himself. But almighty God raised a tempest in that journey, and disposed in such sort, as Ion●s was cast into the sea, and there received and devoured by a whale: from whose belly he was commanded afterwards to repair to Niniveh, and to do his former message; which he performed. And the tenor of his message was, that within f●rtie days that huge city of Niniveh should be destroyed. Which he having denounced unto them: the sequel fell out, as jonas before had suspected. For the Ninivites believing the message, & betaking themselves to repentance, GOD forgave them presently: whereat jonas was exceedingly grieved & offended, and complained sweetly to God of his strange dealing herein, demanding why he had enforced him to come & preach destruction unto them, knowing before hand that he would pardon them. But his merciful Lord answered him fully to this point, by a certain accident that fell out, whereto jonas was not able to reply one word.  
For so it chanced, that jonas sitting without the walls of the City Niniveh, under an ivy bush, that in one night by God's appointment was sprung up to cover him from the sun: the same ivy by God's ordinance perished upon the sudden, and was consumed by a worm, leaving the poor Prophet destitute of that consolation of shadow which he received by it. 
Consider this speech of almighty God.  Wherewith he being not a little disquieted and afflicted, God said unto him: thou (jonas) art sorrowful, 
jonas. 4.  and much grieved for loss of thine ivy tree, which notwithstanding thou didst not plant or make to grow, nor tookest any labour at all about it. But the same grew up in one night, and in one night it perished again. And shall not I then, be careful to pardon my great City of Niniveh, wherein there be above an hundred & twenty thousand innocent people, which cannot distinguish between their right hand and their left? This was the answer of almighty God to jonas, for defence of his singular inclination to mercy, in respect that the Ninivites were his own creatures, his own workmanship, and the labours of his own hands, as all other people also are. Of which kind of reason and consideration, there have been divers things said and declared 
* In the first part of this book.  before, for manifestations of Gods infinite mercy. And all this that hitherto hath been spoken, is of things only done in time of the old Testament, before the appearance of Christ our Saviour in the flesh.  

Examples of mercy in the new Testament.  But now if we look into the time of grace, when God incarnate came himself in person, to show the riches of his endless mercy unto mortal men upon earth: we shall see more examples without comparison, of his exceeding clemency. For that now, our Creator and shepherd overcome (as it were) with extreme compassion, came down into the vale of our misery, with resolution, not only to offer pardon and forgiveness to all his sheep that were astray & would return: 
Luke, 15,  but also to follow and seek them out: and being found, to lay them on his own shoulders, and so to bear them back unto the fold again, and there to give his life and blood for their defence against the Wolf.  

john, 10,11,  O sweet Lord, what greater love can be imagined then this? what more pregnant signification of inflamed charity, can man's cogitation conceive or apprehend? is it marvel now if he which descended unto us with his heart, and with these bowels of burning affection, did set open the gates of all his treasures, favours, and graces unto us? Is it marvel if the holy Apostle Saint Paul do say of this time Superabundavit gratia, 
Rom, 5,  that grace did over abound: and yet further in another place; that Christ being very God, 
Phillp. 2,  did in a certain sort impoverish and empty himself, with the most wonderful effusion of mercies and havoc of heaven, which at this time and ever since he hath made?  
herehence it proceeded that all his delight and pleasure upon earth, 
The wonderful clemency of jesus our Saviour.  was to converse with sinners, & to give them comfort, courage, and confidence in him. Which he did so manifestly in the sight of all the world as he became very scandalous & offensive thereby to the Scribes & pharisees, 
Math, 9, & 11. Mark●, 2, Luke, 5,  & other principal Rulers among the jewish Nation. Here-hence: also did proceed those his most marvelous speeches and strange invitations of wicked men unto him; as for example at one time among other, when he cried out in public, 
Math, 11.  Come unto me all ye that do labour and be heavy laden, and I will refresh you. And at another time, going into the Temple of jerusalem upon a high festival day, when all the people were gathered together: he stood up in the midst of them all, and broke forth into this vehement invitation, with a loud voice, as S. john Evangelist recordeth: 
john, 7,  If any man among you be thirsty, let him come unto me and he shall drink. 
john, 7.  Hereby it came to pass, that his divine majesty was termed commonly, Publicanorum et p●ccatorum amicus: 
Math, 11.  the friend and familiar of wicked Publicans and sinners. And hereof finally it did proceed, that he received all, embraced all, and forgave all that repaired unto him: were they Scribes, pharisees, Soldiers, Publicans, Usurers, Harlots, thieves, Persecutors, or whatsoever most grievous offenders beside: (whereof particular examples in each kind might be alleged:) assuring us furthermore, that after his resurrection and blessed ascension to the right hand of his father, he would be more bountiful yet in this manner of proceeding, 
john, 12,  and dr●w all men unto him: being at one time both our judge and Advocate, our King and Mediator, our God and Redeemer, our Father and Brother, our Priest and Sacrifice, and he that both pleadeth and determineth our cause together.  
What then should not we hope at this time (dear Christian brother) at the hands of this our Lord and Master, 
Great & many ●●uses of assured hope in Christ.  which hath left unto us such words, such deeds, such assured evidences of his infallible love and abundant mercies towards us? why should not his dealings with other men before us, give us heart and courage to trust assuredly in him, for the time present and to come? why should not his former most infinite mercies, be unto us odoriferous alluring savours & ointments, to make us as the spouse did in the Canticles, 
Cant. 1.  follow and run after him?  
Hear what devout S. Bernarde doth meditate upon this passage of Christ's fragrant ointments. 
Be●. Ser. 5. in Cantab.  O sweet jesus (saith he) the fresh and odoriferous smell of thy wonderful clemency doth allure us to run after thee, when we hear say, that thou despisest not beggars, nor abhorrest sinners. We know right well (o Lord) that thou didst not reject the thief that confessed thee, nor the sinful woman that wept unto thee, nor the Chananaean that humbled herself before thee, nor the wicked adulteress brought unto thee, nor the touller or tribute gatherer that followed thee, nor the publican that repaired unto thee, nor the disciple that denied thee, nor Saul that did persecute thee, nor thy torments that did nail thy sacred body to the Crosse. O Lord, all these are fragrant smells and savours of thy most sweet mercy: and at the scent of these thy ointments, we do follow and run after thee. Thus far S. Bernard.   

The fourth part: The application of all that hath been said.  
AND so with this to come to the fourth and last part of this Chapter, and to apply all that hath been said of God's mercy to our present purpose: What man is there living in the world, that reading and believing these things, can doubt or mistrust to receive pardon for his sins? 
Rom, 8,  If God be he that justifieth, who is able to condemn us, saith the holy Apostle S Paul? If God be minded to deliver us, who can take us out of his hands? 
john, 10,  If God protest that he will pardon us, why should we make any doubt or question thereof at all? Why should we not join rather with that confident and faithful servant of his S. Paul, who saith unto us, and to all other sinners living, in his masters name: 
Hebr, 10.  Let us repair unto him with a true heart in fullness of faith, having purged our hearts from an evil conscience: 
S. Paul's exhortation to confidence.  let us hold fast an immovable confession of our hope, seeing he is faithful which hath given unto us his promise, and let us consider how one of us may provoke another to charity and good works. By which words, the holy Apostle signifieth, that what sinner soever shall resolve with himself to purge his conscience from wickedness for the time to come, and to employ the rest of his life in charity and good works: he may confidently & boldly repair unto almighty God, with most certain assurance to receive pardon & remission. And alas (dear brother) why then should any man despair? Wherefore should any man cast away his own soul, that GOD so much desireth to save? what a pitiful and lamentable case is it, to behold so many Christians in the world to go languishing in their sins, & to give themselves over to all kind of careless and dissolute sensuality (which by God himself is called desperation,) upon this conceit and wicked cogitation, that now they are gone so far, and so deeply rooted and habituated in this kind of life, as either it is impossible or in vain for them now, to think of change or amendment? O dear brother, let these men hearken to this excellent discourse of holy Chrisostome, which ensueth.  
If thou be a wicked man, 
An excellent discourse and exhortation of Saint Chrys. hom. 2 in Psal. 50.  (saith he) think upon the Publican. If thou be unclean of life, consider the harlot. If thou be a murderer, remember the thief. If thou be a swearer, call to mind the blasphemer. Cast thine eyes upon Saul and Paul, first a persecutor, and then a preacher; first a violent robber, afterward a good steward and dispenser. First chaff; afterward corn: first a wolf, afterward a shepherd: first lead, afterward gold: first a pirate, afterwards a good pilot: first a dispersor, afterward a gatherer together: first a breaker down of God's vine yard, afterward a planter: first a destroyer, afterward a builder. Thou hast seen manifold wickedness, but now behold unspeakable mercy. Thou hast heard the pride of the servant, consider now the love and clemency of the Master. I will not thou say to me, I am a blasphemer, I have been a persecutor, I have led an unclean and abominable life, and therefore I doubt lest I shall not be pardoned; Say not so unto me, for here thou hast examples to the contrary, in every of these and many other sins. Thou mayst safely fly to what port thou list, and that either in the old or new Testament. For in the old thou hast David, in the new thou hast Paul. I will not have thee therefore allege excuses unto me, for covering thine own cowardness. Hast thou sinned, repent: hast thou sinned a thousand times, repent a thousand times unfeignedly. This is the only ointment that may be poured into an afflicted conscience, the torment whereof I do well know. 
The speech of the devil to a soul laden with sin.  For the devil standeth by, whetting his sword of desperation, & saying unto thee; Thou hast lived wickedly all thy youth, and thy former days thou hast misspent: thou hast haunted plays & spectacles with thy companions, and followed after lose and lascivious women; thou hast taken other men's goods from them wrongfully; thou hast been covetous, dissolute, & effeminate: thou hast forsworn thyself: thou hast blasphemed and committed many other heinous & wicked crimes, and therefore what hope canst thou have of salvation? Truly none at all. Thou art a mere castaway, and canst not now go back: and therefore my counsel is, that now thou use the pleasures and commodities of this world, and pass over thy time in mirth of heart, without cogitation of other affairs.  
These are the words of the devil (loving brother: 
S. Chrysostom's counsel against the devils temptation.  these are the counsels and persuasions of our enemy. But mine are contrary. If thou have fallen, thou mayest rise again. If thou have been a lost companion, yet thou mayst be saved. If thou have committed fornication and adultery in time past, thou mayst be continent for the time to come. If thou have haunted plays and games, thou mayst draw back thy foot from henceforth. If thou have delighted in lewd and evil company, thou mayst hereafter acquaint thyself with good. This only is necessary, that thou begin thy conversion out of hand, and that thou repent and take in hand to reform thyself, though it be at the first but a little. Let thine eyes begin but to shed forth one tear: enter into thy conscience: consider thyself but indifferently: examine thine actions and what they deserve: lay before thy face the day of judgement with the torments of hell on the one side, and the joys of heaven on the other. Repent, confess, amend thy life, seek a medicine for thy wound out of hand while thou art in this life, in what state or condition soever thou be. 
No time too late to repent.  Yea if thou be upon thy deathbed, and ready to breathe out thy soul & spirit, fear not to repent, for that God's mercy is not restrained by the shortness of time. Which I speak unto you (my dear brethren) not to make you hereby the more negligent, but only to stir you up to the confidence of God's mercy, and thereby to avoid the most dangerous gulf of desperation. Hitherto are the words of this holy and learned Father.  
In which long and large discourse of his, we are to note, that (together with most excellent encouragement which he giveth to all sinners, of what state and condition soever they be, in all times and seasons to trust in God's mercy, and never to despair;) he giveth also an wholesome admonishment, that we should not by this confidence become more negligent in reforming our lives, but rather do it out of hand, without all delay or procrastination. Whereunto in like manner the holy father S. Augustine in like exhortation against despair, 
An exhortation and admonishion of S. Augustine. Ser. 58. de temp.  doth endeavour most vehemently to stir us up in these words: Let no man after a hundred sins, nor after a thousand, despair of God's mercy, but yet so let him not despair, as he seek presently without all stay, to reconcile himself to God by amendment of life: lest perhaps after that by custom he hath gotten a habit of sin, he be not able to deliver himself from the snares of the devil, albeit he would.  
And in the very same sermon he discourseth yet further of the same matter in manner following. Not every man that hath sinned, but he that persevereth in sin, is hateful and abominable in the sight of God. For that no man must distrust of God's mercy towards him that will amend and leave his sins. For that God himself as a most sweet comforter, hath said by his Prophet, 
Ezech, 11,33.  That the impiety of a wicked man shall not hurt him, at what time soever he shall turn from the sam● But yet this great mercy of the Lord, is then only profitable unto us: if we delay not our conversion, nor do multiply sins upon sins. Which I will declare unto you by the example of wounds & ruptures of our body, by which, the infirmities also of our mind and soul may be conceived.  
Thus than we see, if a man's foot, leg, or arm be broken, 
A similitude of the body, to express the misery of the soul, by multiplying sin.  with how great pain the fame is restored to his accustomed strength. But if any member of our body should be broken twice, or three times, or more often in one and the self same place: your charity can imagine, how hard a thing it were for that part to recover her perfect health again. So fareth it (dear brethren) in the wounds and ruptures of our soul. If a man do commit sin once or twice, & do unfeignedly with out dissimulation make his refuge to the medicine of repentance, he doth out of hand obtain health again, & that sometimes without any scar or blemish of the disease past. But if he begin to add sins upon sins in such sort, that the wounds of his soul do rather putrefy within him by covering and defending them, then heal by repentance & confession: it is to be feared, least that heavy speech of the Apostle be fulfilled in him, to whom he saith: 
Rom, 2.  Dost thou not know, that the benignity of God is used to bring thee to repentance? but thou by thy obdurate and irrepentant heart, dost heap to thyself wrath, in the day of vengeance and of the revelation of God's just judgement. Thus far S. Augustine.  
But now (dear christian brother) what can be spoken more effectually, either to erect us to hope & confidence in God's mercy, or to terrify us from presumption in delaying our amendment, than here hath been uttered by these noble pillars and fathers of Christ's Church, and most excellent instruments and temples of his holy spirit? The divine wisdom of almighty God in a certain place, saith: 

Godly men● words ought to move us greatly.  
Eccle, 12.   That the words of wise men ought to be spurs unto us, and as it were nails, driven into the depth of our hearts: meaning thereby that we should be stirred up, and most vehemently moved, when we hear such wise men as the holy Ghost there meaneth (which in deed are only they that have the knowledge and true fear of GOD,) make such exhortations unto us, and give us such wholesome admonishments, as these godly Fathers in this great affair have done. And how is it then (dear brother) that we are nothing stirred up thereby, nothing quickened, nothing awaked? Well, I will conclude this whole Chapter and treatise with an other exhortation and admonishion of S. Augustine, for that besides the grave authority of the man, (which ought to move us much,) I think nothing can be spoken more excellently, or more agreeing to our peculiar purpose. Thus than he saith.  

A notable discourse of S. Augustine touching our conversion. Ser. 181. de temp.  Almighty God doth never despise the repentance of any man, if it be offered unto him sincerely and simply: nay, he accepteth the same most willingly, embraceth the penitent, and endeavoureth to reduce him to his former state wherein he was before hefell. And that which is yet more: if a man be not able to fulfil the whole order of his satisfaction, yet doth not God refuse the least repentance that is, though it be done in never so short a space. Neither doth he suffer the reward to perish of any little conversion. 
Esay, 54.  And this doth the Prophet Esay seem to me to signify, when he saith in God's person to the people of Israel: I have contristed thee a little for thy sins, I have stricken thee & turned my face from thee, thou hast been sad and hast walked in sorrow, and I have comforted thee again. These examples then of repentance (dear brethren) we having before our eyes, let us not persevere in our wickedness, nor despair of reconciliation, but rather let us say with a confident heart: we will turn home to our father, and present ourselves unto our God: for truly (my brethren) he will never turn away from the man that turneth unto him. 
Esay, ●9.  Hymsefe hath said that he is a God which draweth near unto us, were it not that our sins do make a separation betwixt him and us. Let us take away then the separation & obstacle, and so nothing shall let our conjunction with him, which he greatly desireth. For to this end did he create us, that he might bestow upon us eternal bliss in the kingdom of heaven. He did not make us for hell, 
Hell not made for man.  but he made his kingdom for us, & hell for the devil. So he saith in the Gospel; 
Math, 25●  Come ye blessed of my father, enjoy the kingdom prepared for you from the beginning of the world. And to the damned: Depart from me ye accursed into everlasting fire, which is prepared for the devil and his angels.  
If then hell fire was prepared for the devil, and the kingdom of heaven for man, from the beginning of the world: it remaineth only that we provide, not to lose our inheritance by persisting in sin. So long as we are in this life, how many or great soever our sins may be, 
In this life repentance is available, but not after.  it is possible to wash them away by true and unfeigned repentance, but when we shall once departed from this world, albeit then we do repent, (as no doubt but we shall from the bottom of our hearts,) yet shall it avail us nothing. And albeit our teeth do gnash, our mouth cry out, our eyes gush forth in tears, and our hearts lament with innumerable complaints & supplications: yet shall no man hear us, no man assist us, nor so much as with the tip of his finger, give unto us a drop of water to cool our tongue amidst her torments; but we shall receive that lamentable answer which the rich glutton received at the mouth of Abraham: There is between us & you a great distance, so that none may pass from us to you, nor from you to us. Hitherto lasteth S. Augustins exhortation. And therewithal think I it good to conclude this treatise.  
FINIS.  
The end of the second and last Book, tending to Resolution.