I might treate of many almost infinite braunches yet for order and breuities sake I meane onely to take in consideration these fewe that ensue Wherin not onely the power of Iesus but also his loue his care and prouidence and most perfect accomplishment of all hys promises and finally the iustification of all his speeches prophecies and doctrines vpon earth haue beene declared And to reduce what is to be said heerein to some order and methode it is to be noted that in the first place shall be considered the sustentation protection increase and continuation of Christes little Church and kingdome that himselfe first planted and left vpon earth The second consideration shal be of hys Apostles and theyr Actions The thyrde of hys Euangelists The fourth of hys witnesses and Martyrs throughout the world The fyft shall treate of the kingdom of infernall powers beaten down by his vertue The sixt of the punishment iust reuenge that lighted vppon hys enemies who most impugned his diuine personne in the world The seauenth and last shall declare the fulfilling of all such prophecies and predictions as proceeded frō his diuine mouth while he was conuersant vpon earth The first Consideration NOwe then for the first it is to be considered that at Iesus departure out of thys world from the Mount Oliuet S. Luke reporteth that all the multitude of hys followers which there had beheld his ascention into heauen returned backe together into the Cittie of Ierusalem and there remained in one house together continuing in prayer and expectation what shoulde become of them The whole Cittie was bent against them themselues were poore and simple people and diuers of them women Lands or reuenewes they had none to maintayne them nor freendes in Courte to giue them countenaunce against theyr enemies The name of Iesus was most odious and whosoeuer did fauour hym was counted an enemy to the state There wanted not perhaps among them who considering the great multitude would imagine with themselues what should become of them where they should finde to maintaine and sustaine them what should be the ende of that feeble congregation For abroad they durst not goe for feare of persecution and continue long together they might not for want of necessaries Besides that euery houre they expected to be molested and drawne foorth by Catch-poles and other Officers And albeit in these dystresses the fresh memorie of Iesus and hys sweete promises made vnto them at his departure as also the delectable presence of hys blessed Mother and her often exhortations and encouragements vnto them dyd comfort them generally as may be supposed yet to him that by humaine reason shoulde ponder and weigh theyr present state condition it coulde not chuse but seeme harde and no waies durable But beholde vppon the suddaine when they had continued nowe tenne daies together might by all probabilitie find themselues in verie high degree of temporall distresses Iesus performed his promise of sending them a COMFORTER which was the holie Ghost By whose comming besides the internall ioy and incredible alacritie and exultation of minde they receiued also fortitude and audacitie to goe foorth into the worlde They receiued the gyft of tongues enabling them to conuerse deale with all sorts of people They receiued wisdome and learning wyth most wonderfull illumination in highest mysteries wherby to preach to teach conuince their aduersaries They receiued the gift of prophecie to fore-tell things to come together wyth the power of working signes myracles wherby the whole world remained astonied And for a taste or earnest pennie of that which shoulde ensue concerning the infinite increase of that little Congregation they sawe three thousand of theyr aduersaries conuerted to them in one daie by a Sermon of S. Peter Which increase went on so fast for the tyme that insued that within fortie yeeres after the Gentiles themselues confesse that the braunches of thys Congregation were spread ouer all the world and began to put in feare the very Romaine Emperors themselues Whereof not long after a man that was as learned as euer was any conuerted from Paganisme to Christianitie beareth recorde in hys defence to an Emperour hys Officers who according to the nature of persecutors accounted Christians for Traytors and enemies to his state and dignitie Which vulgare obiection thys foresaid learned man refuteth in these words If we were enemies to your estate you might well seeke new Citties Counteries whereof to beare gouernment for that you should haue in your Empire more enemies thē Cittizens We haue filled your Townes your Citties your Prouinces your Ilandes your Castels your Fortresses your Tents your Campes your Courtes your Palaces your Senats and your Market places Onely we haue left your idolatrous Temples vnto your selues all other places are full of Christians If we were enemies what dangerous warres might we make against you albeit our number were far lesse who esteeme so little of our liues as to offer our selues dailie to be slaine at your handes This then is your safetie in verie deede not your persecuting of vs but that we are honest patient and obedient and that it is more lawfull in Christian Religion to be kylled then to kil By which wordes of Tertulian in thys first beginning and infancie as it were of Christian Religion for hee liued in the second age after Christ we see how this ltitle flocke and kingdom of Iesus was increased notwithstanding all the resistance and violence of the world against it◠Which appeareth by the same Tertulian to haue beene such and was euen at that time when hee wrote those wordes the fourth persecution beeing then in most furie as all the malefactors of the worlde together had not so much rigour shewed against them as had the most innocent Christian that liued for confessing onely that name and Religion Thys then declared most apparentlie that it could not proceed but of some diuine power and supernaturall assistance that in so short a space amidst the contradiction and opposition of so many aduersaries among the whyppes swords tortures of so great potent and violent persecutors thys poore simple and feeble congregation shold pearse through and augment it selfe so stronglie Especially if we cōsider the outward meanes of this increase wherein there was nothing to allure or content mans nature nothing gorgious nothing delectable nothing to please or entertaine sensualitie We reade of an Emperour that taking in hand to conquer the worlde made thys Proclamation for winning men vnto hys partie Who soeuer wyll come and bee my seruaunt if he be a foote-man I wyll make him a horse-man If hee be a horse-man I wyll make hym ryde with Coches If he be a Farmour I will make him a Gentleman If he possesse a cottage I wyll giue him a Village If he haue a Village I wyll giue him a Cittie If he be Lorde of a Cittie I
Gods word So againe where God sayth by Ose I will saue the house of Iuda by Iâ—houa their God which is by Christ Ionathan translateth it thus I wyll saue Iuda by the worde of their God In lyke manner where Dauid wryteth Iehoua saide to my Lorde sitte at my right hande c. Ionathan expresseth it thus Iehoua saide vnto hys word sitte at my right hand So Rabbi Isaac Arama writing vpon Genesis expoundeth thys verse of the Psalme he sent his word healed them c. to be meant of Messias that shall be Gods word And Rabbi Simeon the cheefe of all the Cabalists vpon those words of Iob I shall see God in my flesh gathereth that the worde of God shall take fleshe in a womans wombe So that thys doctrine was nothing strange among the auncient Rabbines For further confirmation whereof seeing the matter is of so great importance coÌ„sider what is recorded in a Treatise called Zoar of high authoritie among the Iewes where Rabbi Simeon that was last before alleaged citeth a place out of old Rabbi Ibba vpon these words in Deuteronomie Iehoâ—â— our Lord is one Iehoua which wordes the said auncient Rabbi Ibba interpreteth thus by the first Iehoua in this sentence being the incommunicable name of God is signified sayth hee GOD the father Prince of all things By the next words our Lord is signified God the sonne that is fountaine of all Sciences And by the seconde Iehoua in the same sentence is signified God the holy Ghost proceeding of them bothe To all which is there added the word One to signifie that these three are indiuisible But this secrete shall not be reuealed vntill the comming of Messias Hetherto are the words of Rabbi Ibba reported in Zoar by Rabbi Simeon where also the sayd Rabbi Simeon interpreteth these words of Esay Holy Holie Holie Lord God of Sabaoth in thys manner Esay by repeating three times holy sayth he doth as much as if he had sayd Holy Father holie Sonne and holie Spirit which three holies doe make but one onely Lord God of Sabaoth Finally I wyll conclude thys controuersie betweene the later Iewes and vs with the authoritie of learned Philo who liued in the very same time wyth Christ was sent Embassadour twyse to Rome in the behalfe of his Nation in Alexandria that is first in the fifteene yeere of Tyberius the Emperour which was three yeeres before Christes passion and the very same yeere wherin he was baptised by S. Iohn and the second tyme about eyght yeeres after to witt in the fyrst yeere of the raigne of Caligula This man that was the learnedest that euer wrote among the Iewes after the wryters of holie Scripture ceased made a speciall Booke of the banishment of his Countrimen wher he hath this discourse ensuing What time may be appointed saith he for the returne home of vs banished Iewes it is harde to determine For by tradition wee haue that wee must expect the death of an High Priest But of those some die quickly and some liue longer But I am of opinion that thys High Priest shal be the very word of God Which shall be voyde of all sinne both voluntarie and inuoluntarie whose father shall be God and this word shall be that fathers wisedome by which all things in this world were created Hys heade shall be annoynted with oyle and his kingdome shall florish and shine for euer This wrote Philo at that time when he little imagined that the same High Priest whom he so much expected and the same worde of God whose kingdome he describeth was now alreadie come into the world And this shall suffise for our second consideration what manner of Messias the Iewes did expect The thyrd consideration NOwe in the thyrd place commeth to be considered what authoritie and power the Messias should haue at his appearaunce vpon earth and whether he should chaunge and abrogate the Law of Moses or no wher in there is no lesse controuersie betweene vs and the later Iewes then in the former point of his diuinitie For we holde with S. Paule that the Lawe of Moses was giuen vnto the Iewes but for a time to entertaine that people withall and by the outwarde signes and ceremonies which it had whereof the most part or all prefigured Christ to come to be theyr Schoole-maister leader to the times of fayth wherein it should be abrogated and a farre more perfect Law set down by Christ in place thereof This we prooue first for that the Lawe of Moses was an imperfect Lawe bringing nothing to perfection as S. Paule well noteth It was as S. Peter saith a burden-som Lawe which the Iewes themselues were not able to beare for the multitude of ceremonies therein contained It was a carnall and seruile Lawe consisting most in the externall It was a Law of terror and feare more then of loue and libertie of the spirit It was a Lawe as I said before of signes and figures for things to come consequently to cease wheÌ„ those things which it prefigured shold come to be present It was a Lawe peculiar and proper for the Iewes alone without respect of all the rest of the world and the exercise therof was allowed onely in the Countrie of Iurie and that which is more it was not permitted but in one place only of that Countrey that is in Ierusalem whether euery man was bound to repaire three tymes a yeere to wit at the Pasqua at the Pentecoste and at the feast of Tabernacles and in that place alone to make theyr sacrifices and in no other Countrey or place besides Nowe then reasoneth the learned Diuine if thys Lawe of Moses were for the Iewes and Iurie onely howe could it serue for the time of the Messias who was to be King as well of the Gentiles as of the Iewes and to rule all people in the worlde that should beleeue in him vnder one Lawe If the exercise of this Lawe were allowable onely and lawfull in Ierusalem how coulde it possiblie be fulfilled by Christians that are dispersed ouer all the world As for example hovve coulde they repayre to Ierusalem thrise euerie yeere howe shoulde euery woman that should dwell in England or India repaire to Ierusalem for her purification after euerie child-birth as by the Law of Moses she was commanded Most euident is it then which we said before that thys Law was giuen but to endure for a time And to vse S. Pauls owne wordes it was but introductio melioris spei an introduction to a better hope It was but an entertainment to that people which by theyr beeing among the Egiptians were prone to idolatrie vntill Christ shold come and ordaine a perfect Law That is a Lawe of spirit and internall affection a Lawe of loue and libertie a Lawe that shoulde be common to all men serue for al
possibly walke awry therein but may thinke himselfe a good Christian for thys first poynt which is for matters of beleefe The seconde part of this Chapter THere followeth the second part of Christian profession concerning life manners which is a matter of so much more difficultie then the former by how many more waies a man may be ledde from vertuous life then from sincere fayth wherein there can be no comparison at all seeing the pathe of our beleefe is so manifest as hath beene shewed that no man can erre therein but of inexcusable wilfulnes Which wilfulnesse of error the holy Fathers of Christes primatiue Church did alwaies refer to two principall and originall causes that is to pride ouerweening in our owne conceits and to malice against our Superiors for not giuing our selues contentation in the thinges that we desire Of the first doe proceede newe opinions newe glosing expounding applying of the Scriptures preferring our own iudgement before all other past or present the contempt and debasing of holy Fathers and Councels and whatsoeuer proofe standeth not with our owne liking and approbation Of the second fountaine are deriued other qualities conformable to that humor as are the denying of iurisdiction and authoritie in our Superiours the contempt of Prelates the exaggeration of the faultes and defects of our Gouernours the impugnation of all Bishoplike dignities or Ecclesiasticall eminencie and especially of that rule whereunto appertaineth the correction of such lyke offenders and finally for satis-fying thys deuillish and pernicious venime of malice those wicked reprobates doe incite and arme the people against theyr spirituall Pastors they kindle factions against Gods faithfull Ministers they deuise a new Church a new forme of Gouernment a new kingdom and Ecclesiasticall Hierarchie vpon earth wherby to bring mē in doubt or staggering what or whom to beleeue or whereunto to haue recourse in such difficulties as doe arise These two maladies I say of pryde and malice haue beene the cause of obstinate errour in all Heretiques frō the beginning as full wel noted that holy auncient Martyr Saint Cyprian when hee sayde so long a goe These are the beginnings and originall causes of Heretiques and wicked Scismatiques first to please like well of thēselues and then beeing puffed vp with the swelling of pride to contemne theyr Gouernors and Superiors Thus doe they abandon and forsake the Church thus doe they erecte a prophane Aulter out of the Church against the Church Thus doe they break the peace and vnitie of Christ and doe rebell against Gods holy ordination Nowe then as these are the causes eyther onely or principally of erring in our beleefe most facile and easie as wee see to be discerned so of errour in lyfe and manners there are many more occasions causes ofsprings and fountaines to be found That is to say so many in number as wee haue euill passiōs inordinate appetites wicked desires or vnlawfull inclinations within our minde euery one whereof is the cause oftentimes of dysordered life and breach of Gods commaundements For which respect there is much more sette downe in Scripture for exhortation to good life then to fayth for that the errour heerein is more ordinary easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherefore we reade that our Sauiour Christ in the very beginning of his preaching straight after hee was baptised and had chosen vnto him S. Peter and S. Andrewe Iames and Iohn and some other fewe Dysciples went vp to the Mountaine and there made hys most excellent famous and copious Sermon recited by S. Matthew in three whole Chapters wherein he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorrow for sinne patience in suffering contempt of riches forgiuing of iniuries fasting prayer repentance entering by the straight gate and finally of perfection holines and integritie of conuersation and of the exact fulfilling of euery iote of Gods Lawe and commaundements He assured his Disciples with great asseueration that he came not to breake the Law but to fulfill the same consequentlie whosoeuer should breake the least of his Commaundements and should teache men so to doe that is shoulde perseuere therein without repentaunce and so by his example draw other men to doe the like should haue no place in the kingdome of heauen Again he exhorted thē most earnestly to be lights and to shine by good works to al the world and that except theyr iustice did exceed the iustice of the Scribes and Pharises which was but ordinarie and externall they could not be saued He tolde them plainelie they might not serue two maisters in thys life but eyther they must forsake God or abandon Mammon He cryed vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straight gate And lastly hee concludeth that the onely tryall of a good Tree is the good fruite which it yeeldeth wythout the which fruite let the tree be neuer so fayre or pleasant to the eye yet is it to be cutte downe and burned And that not euery one that shall cry or say vnto him Lorde Lorde at the last day shall be saued or enter into the kingdome of heauen but onely such as did execute in deedes the wyll commandements of his Father in thys lyfe For want whereof he assureth them that many at that day who had not onely beleeued but also doone myracles in his name should be denied reiected and abandoned by him Which long lesson of vertuous life being the first that euer our Sauiour gaue in publique to his Disciples then newly gathered together as Saint Matthewe noteth hauing treated somewhat before of poynts of fayth and by some miracles preaching shewed himself to be the true Messias doth sufficiently teach vs that we must not onely beleeue in his name and doctrine but conforme our liues and actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first and principall foundation wheruppon all the rest is to be stayed grounded Yet as in other materiall buildings after the foundation is layd there remaineth the greatest labour time cost cunning and dilligence to be bestowed vpon the framing and furnishing of other parts that must ensue euen so in thys celestial edifice or building of our soule hauing layde on the foundation and grounde of true beleefe the rest of all our life tyme labor and studies is to be imployed in the perfecting of our life and actions as it were in raysing vppe the walles and other parts of our spirituall building by the exercise of all vertues and diligent obseruation of Gods commandemēts without the which it will be to no more purpose for vs to bragge of our knowledge in the Scriptures or to say wee haue fayth and looke to
of the second Temple to the death of Christ sixtie-two 229 6. proofe The traditions and obseruations of the olde Iewes themselues page 230 Christ hydeth himselfe in the Sea 233 7. proofe That out of Iurie should ryse a generall Lord of the vniuersall world 233. 8. proofe The generall expectation of the people page 234 The seconde Consideration concerning the byrth of Christ c. page 237 Iesus lyne and stocke directly of the Trybe of Iuda and lineally by hys mother of the peculiar house of Dauid page 237 The manner of his conception and the message made by the Angell c. 238 Iesus natiuitie and in what manner page 239 The place appointed for the byrth of the Messias page 241 The singing of the Angels and of the name of Iesus page 243 The comming of the three Magi or wyse men of the East page 244 Prophecies of thinges that shoulde fall out in Bethleem 246. Heathen testimonies for the starre which guided the wyse men 247 The presentation of Iesus in Ierusalem 248 Christes flight into Egypt for feare of Herode page 249 The benefit that Egypt receiued by Christes flight vnto it page 250 The thyrd consideration shewing the lyfe conuersation doctrine and miracles of Iesus page 251. Saint Iohn Baptist the Messenger of the Testament page 252 The order of Iesus preaching doctrine 253 The comparison of Christes Lawe wyth that of Moses page 254 The meaning effect of Christes doctrine 255 The life conuersation of Iesus testified by his greatest aduersaries page 256 Of Iesus miracles and of the predictions of the Messias hys miracles 257 The confession of Iesus myracles by his verie enemies page 259 The calling of hys Apostles and other folowers page 260 Externall miracles done by Iesus aboue all power of humaine capacitie page 261 The fourth consideration deliuering the passion resurrection and ascention of Iesus page 264 Christes ascending to Ierusalem to reciue hys passion 265. Hys barbarous abusage fore-told by prophecie as also his death most plainely 266 The wonderfull prediction of hys passion sette downe by the Prophet Esay c. 267 The particulers of hys passion fore-tolde by Sibylla 268 Of the miracles that fell out in his death and passion page 269 Hys resurrection exactly fore-told both to Iewe and Gentile 271 The appearings which Iesus made after his resurrection page 273. Circumstaunces confirming the true resurrection of Iesus 275. The great chaunge in hys Disciples by his Resurrection 276 The examination of the matter by Pilate 277 Pilats Letters to Tyberius and hys proceeding thereupon 278. The opinion of the wiser sort of Iewes touching Iesus resurrection in that tyme. 279 Likeli-hoodes of trueth concerning Iesus ascention page 280. The thyrd Section How Iesus prooued his Deitie after his departure to heauen 282. The first consideration declaring the sustentation protection increase and continuation of Christes little Church kingdome that hymselfe first planted and left vpon earth page 283 The state of Christes first Church in persecution 284 The comming of the holy Ghost and what comforts he brought wyth hym 285 The wonderfull quicke increase of Christ hys 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 impugne theyr myracles but by calumniation 292 293. The successe of the Apostles 295 The assuraunce and ioyfull ending of the Apostles 296. The thyrd consideration treating of the Euangelists 297. The dyfferent qualities and circumstaunces of the foure Euangelists 298. Circumstances of trueth in the Euangelists 299 The publishing of the Gospels and the manner of stile vsed by the Euangelists 300. A speciall poynt to be obserued in the Euangelists 301. No doubt but we haue the true writings of the Euangelists page 303. The fourth consideration of Martyrs that by theyr blood should confirme thys doctrine page 304 Three poynts to be considered in our Martyrs and the singuler alacritie of Christians in their sufferings page 305. Iesus assistance to hys Martyrs page 306 The fift consideration concerning the subiection of the infernall spyrits 307 Of the myraculous ceassing of Oracles at Christes appearing 309 The wonderfull authoritie of Christians ouer spyrits page 312 The sixt consideration of the punishment of Christes enemies here on earth 315 Herod Ascolonita Archelaus Herode Antipas Herodias daughter Herode Agrippa and the stocke of Herode soone extinguished 316,317 The punishment of the Romaines 318 The chastisement of Ierusalem of the Iewish people 320 Wyth what circumstaunces Christes death was punished vpon the Iewes 321 A meruailous prouidence of GOD for deliuering the Christians that were in Ierusalem at the tyme of the destruction thereof 323. The Iewish miserie after the destruction of Ierusalem page 324. The finall desolation of the Iewish Nation 325. The seauenth consideration the fulfilling of such speeches and prophecies as Iesus vttered on earth page 326. The circumstaunces of the tyme when Iesus spake hys words and when they were written 328. The testimonie of a Heathen for the fulfilling of Christes prophecies 329. Other prophecies of Iesus fulfilled to his Disciples 329 Prophecies fulfilled in the sight of Gentiles 331. The fourth Section The summe of the three former Sections wyth eyght demonstratiue reasons for better satis-factiō 332. 333. 334. 335. 336. 337. The conclusion of the Chapter with an admonishment 338. An illation vppon the premisses with an exhortation 340. The fift Chapter Howe a man may iudge or discerne of himselfe whether he be a true Christian or not with a declaration of the two parts belonging to that profession which are beleefe and life The matters handled in thys Chapter The first part concerning our beleefe howe to examine the trueth thereof page 345. The matters of fayth and beleefe easie among Christians page 346. The direct holie way of Christians vnder the Gospell page 347. No heresie finally preuailed against the Sciptures page 352. The spirituall sworde wherewith our Sauiour Christ preuailed against Sathan the head Lorde and master of all heretiques 353. What the diligent reading of the Scriptures leadeth vs vnto forsaking the by pathes of mens inuentions and traditions 355. A discription of the forme force and nature of fayth 356. The fulnes of fayth conteyneth in it three especiall thinges 358. That which is meat to the flesh that is faith to the soule 359. A conclusion of this first parte according to Saint Ierome 360. The second part of this Chapter concerning life and manners 362. Two causes of heresie according to the opinion of the holie Fathers of Christes primatiue Church 363. The doings of Precismatiques in handling the Scriptures 363. The obseruation of S. Cyprian concerning the originall causes of heretiques 364. Many causes of euil life as erring in beleefe 364. The effect of Christes most excellent Sermon on the Mountaine 365. A similitude touching faith and workes 367. The summe of faith and workes according to Iames. page
of hys descendents offended God more greeuously theÌ„ euer did Saul who was put out before and albeit ten Trybes at once brake from Iuda and neuer returned to obedience agayne but conspired wyth the Gentiles and other enemies on euerie side to extinguish the said kingdome regimeÌ„t of Iuda yet for the fulfilling of this prophecie the gouernment of Iuda held out styll for more then a thousand two hundred yeeres together vntyll Herods tyme as I haue alreadie saide which is more then any one familie in the worlde besides can shew for his nobilitie or continuaunce in gouernment The prophecie for the greatnesse of Ephraim aboue Manasses THE same Iacob when he came to blesse hys little Nephewes Manasses Ephraim that were Iosephs children though himselfe were nowe dimme of sight and coulde not well discerne them yet did hee put hys right hande vpon the heade of the younger and hys left hande vppon the elder and that of purpose as it prooued afterwarde For when Ioseph theyr father misliked the placing of theyr Graund-fathers handes and woulde haue remooued the right hand from Ephraim haue placed it vpon the head of Manasses that was the elder brother Iacob woulde not suffer him but aunswered I knowe my sonne I knowe that Manasses is the elder he shal be multiplied into many people but yet his younger brother shall be greater then hee Which afterwarde was fulfilled for that Ephraim was alwaies the greater stronger Trybe and in fine became the heade of the kingdome of Israel or of the ten Tribes wherof there was no suspition or likelihood when Iacob spake thys or when Moses recorded it And howe then came Iacob to fore-see this so many hundred yeres before as also to fore-see and fore-tell the particuler places of his childrens habitations in the land of promise as Zabulon at the sea side Aser in the fertile pastures and other the lyke that fell out by casting lots after foure hundered yeeres and more Wherehence had he thys I say to fore-tell what lots so long after should appoint but onely from GOD who gouerned theyr lots The fore-sight of Moses THE like may be asked concerning Moses who before his death in the desert deuided out the Lande of Canaan to euerie Tribe euen as though he had beene in possession thereof and as afterward it fell out by casting of lottes as in the booke of Iosua it dooth appeare And could any humaine wit or science thinke you fore-see what eache Trybe shoulde attaine after his death by drawing of lottes Againe the same Moses fore-saw and fore-tolde in publique hearing of all the people howe in times to com long after hys death the Iewes shoulde forsake God and for theyr sinnes be cast into manie banishments and finally be forsaken and the Gentiles receiued in theyr roome as indeede it came to passe And whence trowe you could he learne thys but from God alone The prophecie for the perpetuall desolation of Iericho IN the Booke of Iosua there is a curse laid vpon the place where Iericho stood and vppon whatsoeuer person should goe about to rebuilde the same to wit That in his eldest sonne he should lay the foundations and in his youngest sonne should he build the gates therof which is to say that before the foundations were laide and gates builded he shold be punished with the death of all his chyldren Which thing was fulfilled almost fiue hundered yeeres after in one Hiel who presumed vnder wicked King Achab to rebuilde Iericho again and was terrified from the same by the suddaine death of Abiram and Segul his children as the booke of kings reporteth according to the words of the Lord which he had spoken in the hande of Iosua the sonne of Nun. And since that time to thys no man eyther Iewe or Gentile hath taken vpon him to rayse againe the saide Cittie albeit the situation be most pleasant as by relation of stories Geographers appeareth The prophecie for the byrth and acts of Iosias IN the thyrde Booke of Kings it is recorded that when Ieroboam had withdrawn tenne Trybes from the obedience of Roboam King of Iuda to the end they might neuer haue occasion to reunite themselues againe to Iuda by theyr going to sacrifice in Ierusalem as by the Law they were appointed he builded for them a goodly gorgious high Altar in Bethel and there commanded them to doe theyr deuotions And when he was one day there present himselfe and offering his incense vppon the said Altar and all the people looking on there came a man of God saith the scripture and stoode before the Altar cryed out aloude spake these wordes O Altar Altar this sayth the Lord behold a childe shall be borne of the house of Dauid whose name shall be Iosias and hee shall saâ—rifice vpon thee these idolatrous priestes that nowe burne francumsense vpon thee and he shall burne the bones of men vpon thee Thus spake that man of God in the presence hearing of all the people more then three hundred yeres before Iosias was borne and it was registred presently according to the manner of that tyme which I haue noted before wyth the same were registred also the miracles which happened about that fact as that the Altar cleft into vppon the mans words and Ieroboam extending out hys hand to apprehende him lost presentlie the vse and feeling therof vntill it was restored againe by the sayde holy mans prayers who notwithstanding for that he disobeyed Gods commaundement in hys returne and eate wyth a Prophet of Samaria which was forbidden him he was slaine in hys vvaie home-warde by a Lyon and hys bodie vvas brought backe againe and buried in Bethel nygh the said Altar amongst the sepulchers of those Idolatrous Priests of that place but yet with a superscription vpon hys Tombe contayning his name and what had happened There passed three hundred yeeres and Iosias was borne and came to raigne in Iuda and one day comming to Bethell to ouerthrowe the Altar and to destroy the sepulchers of those Idolatrous Priestes that had beene buried in that place when hee began to break theyr Tombes he found by chance the sepulcher of the sayd man of God wyth the superscription vpon it By which superscription and relation of the Cittizens of Bethell when he perceiued that it was the Sepulcher of him that had foretolde hys byrth his name and his dooings so many hundred yeeres before he was borne he let the same stande vntouched as the fourth Booke of Kings dooth declare Now consider whether among any people in the world but only among the Iewes there were euer any such prophecie so certaine so particuler so long fore-tolde before the time so exactly fulfilled But yet the holy scriptures are full of the like and tyme permitteth me onely to touch some fewe of the principall The prophecie for the destruction of
life of ours to be but a plai-game and therfore careth not how he liueth or wherein he spend and passe ouer the time And thys of the man whom the scripture calleth vaine But now for the sober wise and discreet of whom it is written The way of life is vpon the learned to the end he may decline from the lowest hell they are farre from so great folly as to imagine that no account shalbe demaūded of our beeing in thys worlde for that they haue read that God shall bring into iudgment whatsoeuer is doone for euerie faulte that is committed And the Christian man knoweth further by the mouth and asseueration of hys Sauiour and Redeemer that he shall be accountant for euery idle worde that hee mys-vttereth and finally there is no man that is eyther of reason or conuersant in the writings and Testament of his Creator but remembreth well that among all other irritations whereby the wicked man is saide to prouoke Gods patience to indignatiō none is more often repeated or more greeuously taken then that he said in his hart God will aske no account With these men then alone shall be my speech in thys present Chapter who haue a desire to discharge well thys account For attayning whereof truelie I can giue no better counsaile instruction or aduise then to doe in this case as a good Merchant-factor is wont to doe when he arriueth in forraine Countries or as a Souldiour or Captaine sent by his Prince to some great exployt is accustomed when he commeth to the place appointed that is to weigh consider deeplie for what cause he came thether why he was sent to what ende what to attempt what to prosecute what to performe what shall be expected and required at his hands vpon his returne by him that sent him thether For these cogitations no doubt shall styrre him vppe to attende to that for which he came and not to imploy hys tyme in impertinent affayres The like woulde I counsayle a Christian to put in vre concerning the case proposed and to demaunde of himselfe betweene God and his conscience why and wherefore and to what ende hee was created and sent hether into thys world what to doe wherein to bestowe hys daies c. And then shall he finde that for no other cause matter or end but only to serue God in thys life and by that seruice to enioy heauen and saluation in the life to come This was the condition of our creation as Moses well expresseth and this was the consideration of our redeeming fore-told by Zacharie before we were yet redeemed that wee beeing deliuered from the hands of our enemies should serue God in holines and righteousnesse all the daies of our liues Of thys consideration doe ensue two consequents to be obserued Whereof the fyrst is that seeing our ende and finall cause of being in thys worlde is to serue God and so to work our own saluation with feare trembling what soeuer thing we doe or bestow our time in which eyther is contrary or impertinent or not profitable to thys ende though it were to gaine kingdoms it is vanitie lost labour that will turne vs in time to greefe and repentaunce if we change not our course for that it is not the matter for which we came into thys life nor wherof we shall be demaunded an account except it be to receiue iudgment punishment for the same Secondly it followeth of the same consideration that seeing our onely businesse and affayre in thys world is to serue our Maker and saue our owne soules and that all other earthly creatures are put heere to serue our vses to that ende onely we shoulde for our parts be indifferent to all these creatures as to riches or pouertie to health or sicknesse to honour or contempt to little learning or much learning and we should desire onely so much or little of eyther of them as vvere best for vs to the attainement of our sayde ende and Butte pretended that is to the seruice of GOD and the weale of our soules For who soeuer desireth seeketh loueth or vseth these creatures more then for thys runneth from his end for which he came hether But thys then may a carefull Christian take some scantling of his owne estate with God and make a coniecture whether he be in the right way or no. For if hee attende onely or principallie to thys end for which hee vvas sent hether if his cares cogitations studies endeuours labours talke conuersation and other his actions doe runne vppon this matter and that he careth no more for other creatures as honours riches learning and the like then they are necessary vnto hym for thys end that he pretendeth if hys daies and life be spent in thys studie of the seruice of God and procuring his owne saluation in carefulnesse feare and trembling as the Apostle aduiseth him then is he doubtlesse a most happy man shall at length attaine to the kingdome which he expecteth But if he find himselfe in a contrary case and course that is not to attend indeede to thys matter for which onely he was sent hether nor to haue in hys hart and studie thys seruice of God and enioying of heauen but rather some other vanitie of the worlde as promotion wealth pleasure sumptuous apparrell gorgious buildings beautie fauour of Princes or any other thing els that appertaineth not vnto thys end If hee spende hys time about these trifles hauing his cares and cogitations his talke and delight more in these things then about the other great businesse of possessing Gods eternall kingdom for which hee was made and placed in thys world then is hee I assure him in a perrillous way leading directly to perdition except he alter and change his course For most certaine it is that whosoeuer shall not attend vnto the seruice he came for shall neuer attaine the rewarde assigned and promised to that seruice And for that the most parte of all thys worlde not onely of Infidels but also Christians doe runne amisse in this pointe and doe not take care of that affayre and busines for which alone they were created placed heere hence is it that Christ and his holie Saints both before and after his appearance in flesh haue spoken so hardly and seuerely of the very small number that shall be saued euen among Christians and haue vttered certain speeches which seeme very rigorous to flesh and bloode and to such as are most touched therein scarce credible albeit they must be fulfilled As among other thinges that a louer of thys worlde cannot be saued that rich men doe enter as hardly into heauen as a Camell through a needles eye and the like The reason of which manner of speeches doe stande in thys that a rich man or worldling attending with all his industrie to heape vppe riches as the fashion is can
not attende nor euer dooth to that for which hee came into this worlde and consequently can neuer attaine heauen except God worke a miracle and therby doe cause him to spende out his riches to the benefit of his soule as sometimes he doth and so doe lessen the Cammell in such sort as hee may passe the needles eye Whereof wee haue a very rare example in the Gospell of Zacheus who beeing a very rich man did presentlie vpō the entering of Christ into his house but much more as appeareth into hys heart by fayth resolue himselfe to change his former course touching riches and at one blow to beginne with-all gaue away halfe of al he possessed to the poore for the rest made proclamation that who soeuer had receiued any wrong at his hands as commonly many doe by them that are rich he shoulde come and receiue foure times so much amends By which almes and restitution hee was deliuered from the Camels gibbe or bunche on his backe that letted his passage through the needles eye And thys extraordinary fauour and grace he receiued by the fortunate presence of his most blessed bountiful guest who had signified before in another place that himselfe was able so to drawe the Camell as he should passe the needles eye for that the thinges which are vnpossible wyth man are possible wyth God But to leaue this and to goe forwarde in our former purpose no meruaile it is if in the worlde abroade so fewe be saued seeing that of thousandes scarce one doth account of that businesse which of all other is the cheefe and principall Consider you the multitude of all sorts of people vpon earth and see what theyr traffique and negotiation is see whether they treate thys affayre or no see wherein theyr care studie and cogitation consisteth Howe many thousands finde you in Christendome who spende not one houre of foure and twentie nor one halfe day in fortie in the seruice of God or businesse of theyr soule How infinite haue you that breake their braines about worldly commodities how fewe that are troubled wyth this other cogitation How many find time to eate drinke sleepe disport deck trym themselues to the view of others yet haue no time to bestow in thys greatest businesse of all other businesse Howe many passe ouer whole daies weekes monethes yeres and finally their whole liues in hauking hunting and other pastimes without regard of this important affaire Howe many miserable women haue you in the worlde that spende more daies in one yeere in pricking vppe their apparrell and adorning their carcasse then they doe houres in prayer for the space of all theyr life And what alas shall become of this people in the end what wyll they doe or say at the day of account what excuse will they alleage what way wil they turne them If the Merchant-factor which I mentioned before after many yeeres spent in forraine Countries vppon his Maisters expences should returne at length and giue vppe his accounts of so much time mony spent in singing so much in dauncing so much in fencing so much in courting and the like who woulde not laugh at so fonde a reckoning but beeing further demaunded of his Maister what time he had bestowed vppon the Merchandize and affayres for which he was sent if the man should aunswere that he had no leysure to thinke vpon that thing for the great occupation which he had in the other who woulde not esteeme him worthie of all punishment confusion And much more shame and confusion no doubt shall they sustaine at the last dreadfull day in the face and presence of God and all his Angels who beeing sent into thys world to traffique so rich a Merchandize as is the kingdome of heauen haue neglected the same and haue bestowed theyr studies vpon the most vaine tryfles and follies of thys worlde without cogitation or care of the other O yee children of Adam saith the spirit of God why loue you so vanitie and seeke after lyes why leaue you the fountaine and seeke after Cesternes If a golden game of inestimable value shoulde be proposed for such as would runne could win the same and when the course or race were begunne if some should steppe aside and follow flyes or fethers that passed in the ayre without anie regarde of the prize and gole proposed who woulde not meruaile and take pittie of theyr follie Euen so is it with men of thys world if we beleeue Saint Paule who affirmeth that wee are all placed together in a course or race and that the kingdom of heauen is propounded vnto vs for the Game or Prize but euery man saith he arriueth not thether why for that most men do step aside leaue the marke Most men do run awrie and doe follow fethers vp and downe in the ayre most men doe pursue vanities and do wearie themselues out in the pursute thereof vntill they can neither run nor goe nor moue theyr lims any further and then for the most part it is too-late to amend their follie Will you heare the lamentations of such vnfortunate men these are theyr owne words recorded by scripture We are wearied out in the way of iniquitie and perdition and the way of God haue wee not knowne What profite haue wee receiued of all our pompe and pryde vaunting riches what good haue they doone vs They are nowe past away as a shadowe and as a Messenger that rydeth in post and we are consumed in our owne iniquities Thys is the lamentable complaint of such men as ranne awrie and followed a wrong course in theyr actions of thys life These are they who pursued riches honour pompe and such like vanities and forgate the great and weightie businesse for which they vvere 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 aduaunced thēselues and theyr families to great dignities becam gorgious glorious and dreadfull to others and finallie obtayned what soeuer their lust and concupiscence desired This made them seeme blessed to worldly cogitations the way wherein they ranne to be most prosperous and happie And I make no doubt by experience of these our times but they had admirours enuiours in great aboundance who burned in desire to obtaine the same course And yet whē I heare their complaint in thys place theyr owne confession wherin they say expresly we sencelesse men did erre from the waie of trueth when I consider also the addition of scripture Talia dixerunt in inferno they spake these thinges when they were in hel I cannot but esteem their course for most miserable condemne wholy the iudgment of flesh in this affaire Wherfore my deere brother if thou be wise yeelde not to thys deceite of worldlie lyppes tongues that vse to blesse
Salomon that was Dauids sonne and in some sense they may so be for that King Salomon was a figure of Christ to come yet properly these words and his kingdome shall stand for euer and for all eternitie which are so often repeated in this and other places of Scripture cannot be verified in Salomon whose earthly Kingdome was rent and torne in peeces straight way after his death by Ieroboam and not long after as it were extinguishedâ— but they must needes be vnderstoode of an â—ternall king which shold come of Dauids seede as must also these other words of God in the Psalmes Thou art my Sonne thys daie haue I begotten thee I wil giue vnto thee the Gentiles for thyne inheritaunce Which was neuer fulfilled in Salomon nor in any other temporall King in Iurie after hym And much lesse these wordes which follow He shall endure with the sunne and before the moone from generation to generation There shall rise vppe in his daies peace vntil the moone be taken awaie he shall raigne from Sea to Sea vnto the endes of the world All Kings shall adore him and all Nations shal serue him for that hee shall deliuer the poore man that had no helper he shall saue their soules and delyuer them from vsurie and from iniquitie all trybes of the earth shal be blâ—ssed in him and all Nations shall magnifie him These words of Chrisâ—es eternal kingdom of hys enduring to the worldes end of hys vniuersall raigne ouer Iewe and Gentile of hys adoration by all Nations of hys deliuery of soules from bondage of iniquitie and finally of hys making blessed all Trybes of the earth cannot possibly be applyed to any temporall King that euer was among the Iewes or euer shall be vnto the worldes end but onely Christ. IEREMIES PROPHECIE OF CHRIST THIS promise made vnto Dauid for Christ to come of hys seede is repeated after hys death by many Prophets and confirmed by God as in Ieremie vvhere God vseth these wordes Beholde the dayes come on and I will raise vppe to Dauid a iust seede and he shall raigne a King and shall be wise and shall doe iudgment and iustice vppon earth And in his daies shall Iuda be saued Israel shal dwel considently and this is the name that men shall call him OVR IVST GOD. All this was spokeÌ„ of Dauids seede aboue foure hundred yeeres after Dauid was dead Which proueth manifestly that the former promises speeches were not made to King Dauid for Salomon hys sonne or for any other temporall King of Dauids lyne but for Christ who was called so perticulerlie The sonne and seede of Dauid for that Dauid was the first King of the Trybe of Iuda and not onely was Christes Progenitour in the fleshe but also did beare his type and figure in many other things EZECHIELS PROPHECIE OF CHRIST FOR which cause likewise in the Prophet Ezechiell who liued about the same time that Ieremie did the Messias is called by the name of Dauid himselfe For thus God spake at that tyme vnto Ezechiell I will saue my flocke nor shall they be any longer left to the spoyle c. I wil raise ouer them ONE PASTOR which shall feede them my seruant DAVID he shall feede them and hee shall be theyr Sheepehearde and Prince and I will be their God and will make with them a couenaunt of peace c. In which words not onely we that are called Christians but the later Iewes also themselues doe confesse in their Thalmud that theyr Messias is called by the name of Dauid for that hee shall discend of the seede of Dauid as by reason also it must needes be so for that King Dauid beeing deade foure hundred yeeres before these wordes were spoken as hath beene noted coulde not now come againe to feede Gods people or gouerne them himselfe THE PROPHECIES OF ESAY TOVCHING CHRIST ESay the Prophet who liued about a hundred yeeres before Ieremie and Ezechiel had meruailous fore-knowledge of the Messias and hys affayres and describeth him verie perticulerly beginning in thys manner In the latter daies the HILL of Gods house shall be prepared vppon the toppe of mountaines and all Nations or Gentiles shall flowe vnto him And many people shall saie come and let vs ascende vnto the HILL of our Lorde and he shall teach vs his waies and we shall walk in his pathes he shall iudge Nations c. Which very words are also repeated in Micheas the Prophet are applyed there as also here vnto the Messias can haue no other meaning by the iudgment of the Iewes and Hebrues themselues And Esay doth prosecute the same matter afterwards in diuers Chapters As for example in the fourth talking of the same Messias which before he called the HIL of Gods house he addeth these words In that day shal the issue of the Lord be in magnificence and glorie and the fruite of the earth in sublimitie and exultation to all such as shall be saued of Israell In which words he calleth the Messias bothe the issue of God and the fruite of the earth for that he should be both God and man And in the ninth Chapter he calleth him by these termes Admirable Counsâ—llour God Strong Father of the future world and Prince of Peace In the eleuenth chapter he describeth him most wonderfully in these wordes There shall goe forth a braunche of the stocke of Iesse which Iesse was Dauids father and out of the roote of that braunch therâ— shall mount vppe a flower and the spirit of the Lord shall rest vppon him the spirit of wisedome and of vnderstanding the spirit of councell fortitude the spirit of knowledge and pietie he shall not iudge according to the sight of fleshly eyes nor yet condemne according to the hearing of fleshlie eares but hee shall iudge poore men in iustice and shall dispute in equitie for the mylde men of the earth He shall strike the earth with the rod of his mouth and with the spirit of his lyps shall he sley the wicked man Iustice shal be the girdle of his loynes and faith shall be the bande of his reynes c. Hetherto are the wordes of the Prophet wherin truely nothing can be more plaine and euident then that by the rodde or branche of Iâ—sse is meant the Virgine Marie who directly discended of the linage of Iesse and by the flower ascending froÌ„ this branch must needes be vnderstood Christ that was borne of her and had all those excellencies and priuiledges aboue other men which Esay in thys place assigneth vnto him Whose further graces yet and speciall diuine properties the same Prophet expresseth more particulerly in the Chapters following where he sayth Hee shall for euer ouerthrowe and destroy death he shall open the eyes of the blynde and the eares of the deafe he shall not cry nor contâ—nde nor shall he accept the person of
And finally nothing can be more desired for the fore-knowledge of any one thing to come then was deliuered and vttered concerning the Messias before that euer Christ or Christians were talked of in the world Nowe then remaineth it to consider examine whether these particularities fore-told so long agoe of the Messias to come doe agree in Christ whoÌ„ we acknowledge for the true Messias And thys shall be the subiect or argument of all the rest of our speech in thys Chapter How the former predictions were fulfilled in our Sauiour Christ at his being vpon earth SECT 2. ALbeit in the points before recited which are to be fulfilled in the Messias at hys comming wee haue some controuersie and dysagreement with the Iewe as hath beene shewed yet our principal contention in theÌ„ all is wyth the Gentiles and Heathen that beleeue no Scriptures For that in dyuers of the former Articles the Iewe standeth wyth vs and for vs and offereth hys life in defence thereof as farre forth as if he were a Christian In so much that the Gentile oftentimes is inforced to meruaile when he seeth a people so extreamely bent one against another as the Iewes are against Christians and yet doe stande so peremptorilie in defence of those verie principles which are the proper causes of theyr disagreement But hereunto the Iewe maketh aunswer that hys dysagreement from vs is in the application of those principles For that in no wise he will allowe that they were or may be verified in Iesus And heerein he standeth against vs much more obstinately then doth the Gentile For that the Gentile as soone as he commeth once to vnderstand and beleeue the prophecies of Scripture hee maketh no doubt or difficultie in the application thereof for that he seeth the same most euidently fulfilled in our Sauiour Christ. Which is the cause that few or no Gentiles since Christes appearaunce haue come to be Iewes but that presently also they passed ouer to bee Christians But the Iewe by no meanes will be mooued to yeelde albeit hee haue neither scripture nor reason or probabilitie for hys defence Which among other things is a verie greate argument to proue that Iesus was the true Messias indeede seeing that among the markes of the true Messias sette downe by Gods Prophets thys was one that he shold be refused of the Iewish Nation Heerehence aâ—e those wordes of the holy Ghost so long before vttered The stone which the builders refused is made the head stone of the corner this is doone by God and is meruailous in our eyes Heerehence is that great complaint of Esay touching the incredulitie and obstinacie of his people against their Messias at his comming which Moses also long before Esay expressed most effectually It maketh then not a little for our cause gentle Reader that the Iewish Nation is so wilfully bent against vs and that they refused Christ so peremptorily at hys beeing among them For whom soeuer that Nation should receiue and acknowledge it were a great argument by scripture that hee were not indeede the true Messias But yet to demonstrate to the worlde what little shewe of reason they haue in standing thus against theyr owne saluation and in refusing Christ as they doe I will in as great breuitie as I may runne ouer the cheefe poynts that passed at hys beeing vpon earth and therby examine by the testimonies of his greatest enemies whether the fore-sayd prophecies and all other signes which haue beene from the beginning to fore-tell vnto vs the true Messias were fulfilled in hym and his actions or no. And for that the matters are many and dyuers that will come hereiâ— to be handleâ—â— I wyl for order sake reduce all to foure considerations Whereof the first shal be touching the tyme fore-prophecied of the comming of Messias whether the same agreed with Christes natiuitie or no. The seconde shall be of diuers particulars that passed in Christes incarnation byrth circumcision other accidents vntill the time that he began to preach The third shall be of hys life conuersation myracles doctrine The fourth and last shall be of his passion death resurrection and ascention In all which as I said before I wyll vse no one Authour or testimonie of our owne side for approouing any thing that is in controuersie between vs but all shall passe by tryall eyther of theyr owne scriptures or of manifest force and consequence of reason or els by expresse recorde of our professed enemies The fyrst Consideration FOR the first then concerning the tyme which is the principall and head of al the rest it is to be noted that by consent of all Writers both Pagan Iewish and Christian IESVS whom we beleeue and confesse to be true CHRIST was borne the twentie-fiue day of December in the ende of the fortie-one yeere of the raigne of the Emperour Augustus Caesar which was fifteene yeeres before hys raigne ended Also in the beginning of the thirtie-three yeere of Herods raigne in Iurie which was foure yeeres and more before hys death And from the beginning of the worlde as some account foure thousand one hundred ninetie-nine And as others doe account it foure thousand foure-score and nyne for that in thys poynt betweene the Hebrues and the Graecians there is a difference of some litle more then a hundred yeeres concerning theyr reckoning The state of the worlde at Christes natiuitie was this The three Monarchies of the Assyrians Persians and Graecians were past ouer and ended the Romains were entered into the fourth that was greater then any of the rest according to the prophecie of Daniell fyue hundred yeeres before Octauius Caesar surnamed Augustus after fiue ciuil warres by himselfe waged and after infinite broyles and bloodshed in the worlde raigned peaceably alone for many yeeres together and in token of an vniuersall peace ouer all the earth hee caused the Temple gates of Ianus to be shut according to the custome of the Romans in such cases albeit thys had happened but twice before from the building of Rome vnto that tyme. And the very same day that Christ was borne in Iurie Augustus commaunded in Rome as afterward was obserued that no man shold call hym Lorde thereby to signifie the free libertie rest ioy and securitie wherein all men were after so long miseries which by continuall warres the worlde had suffered By thys we gather first that thys tyme of Christes birth agreed exactly with the prophecie so long before sette down in Daniell who lyued in the first Monarchie that after hys tyme there shoulde be three Monarchies more and the last biggest of all at whose appearing the Messias shoulde come and builde vppe Gods kingdome throughout all the world Secondly we see that fulfilled which Esay the Prophet aboue a hundred yeeres before Daniell fore-told that at the comming of Christ people shoulde sitte in
reasons and perswasions which insue for hys more ample and aboundant satis-faction therein Fyrst that it was impossible that so manie things should be fore-tolde so preciselie wyth so many particularities in so manie ages by so different persons of all sanctitie wyth so great concorde consent and vnitie and that so long before hand but by the spirite of God alone that onely hath the fore-knowledge of future euents Secondly that it could not possibly be that so many things so difficult strange wyth all theyr particularities circumstances should be so exactly and precisely fulfilled but in hym alone of whom they were truely meant Thirdly that it can no waies be imagined that God woulde euer haue concurred with Iesus dooings or assisted him aboue all course of nature wyth so aboundant myracles as the Gentiles doe confesse that hee wrought if he had beene a Seducer or taken vppon him to sette foorth a false doctrine Fourthly if Iesus had intended to deceiue and seduce the worlde he would neuer haue proposed a doctrine so difficult repugnaunt to all sensualitie but rather would haue taught things pleasant gratefull to mans voluptuous delight as Mahomet did after hym Neyther coulde the nature of man haue euer affectuously embraced such austeritie wythout the assistance of some diuine and supernaturall power Fiftlie for that Iesus beeing poorelie borne and vnlettered as by hys aduersaries confession doth appeare and that in such an age and time when all worldly learning was in most flourishing estate he coulde neuer possibly but by diuine power haue attained to such exquisite knowledge in all kynde of learning as to be able to decide al the doubts controuersies of Philosophers before him as he did laying downe more plainelie distinctly and perspicuously the pythe of all humaine and diuine learning within the coÌ„passe of three yeeres teaching and that to auditours of so great simplicitie then dyd all the Sages of the world vnto that day insomuch that euen then the most vnlearned Christian at that time coulde say more in certaintie of trueth concerning the knowledge of God the Creation of the worlde the ende of man the reward of vertue the punishment of vice the immortalitie and rest of our soule after thys life and in other such high poynts and mysteries of true Phylosophy then coulde the most famous and learned of all the Gentiles that had for so many ages before beaten theyr braynes in contention about the same Sixtlie if Iesus had not meant plainelie and sincerely in all hys dooings according as he professed he would neuer haue taken so seuere a course of life to himselfe neyther would he haue refused all temporal dignities and aduauncements as he did he would neuer haue chosen to die so opprobriously in the sight of all men nor made election of Apostles and disciples so poore and contemptible in the world nor if he had would euer worldly men haue followed him in so great multitudes wyth so great feruour zeale constancie and perseueraunce vnto death Seuenthly wee see that the first begynners and founders of Christian Religion left by Iesus were a multitude of simple and vnskilfull persons vnapt to deceiue or deuise any thing of themselues They beganne against all probabilitie of mans reason they went forward against the stream strength of the worlde they continued and increased aboue humaine possibilitie they perseuered in torments afflictions insufferable they wrought miracles aboue the reach and compasse of mans abilitie they ouerthrew Idolatrie that then possessed the world and confounded all powers infernall by the onelie name and vertue of theyr Maister They saw the prophecies of Iesus fulfilled and all his diuine speeches and predictions come to passe They sawe the punishment of theyr enemies and cheefe impugners to fall vpon them in theyr dayes They sawe euerie daie whole Prouinces Countries and kingdoms conuerted to theyr fayth And finally the whole Romaine Empire and world besides to subiect it selfe to the Law obedience and Gospell of theyr Maister Lastlie among all other reasons and arguments this may be one most manifest vnto vs that wheras by many testimonies and expresse prophecies of the olde Testament it is affirmed that the people of Israel should abandon persecute and put to death the true Messias at hys comming as before hath beene shewed and for that facte shoulde it selfe be abandoned of God and brought to ruine and dispersion ouer all the worlde wherein according to the wordes of Ose They shall sitte for a long time without King without Prince without sacrifice without Aultar without Ephode or Images and after thys againe the children of Israell shall returneâ— and seeke their God in the last dayes Wee see in thys age the same particularities fulfilled in that Nation and so haue continued now for these â—ifteene hundred yeeres that is we see the Iewish people abandoned and afflicted aboue all Nations of the world dyspersed in seruilite throughout all corners of the earth without dignitie or reputation without King Prince or common-wealth of themselues prohibited by all Princes both Christian and other to make their sacrifice where they inhabite depriued of all meanes to attaine to good knowledge in good litterature whereby daily they fall into more grosse ignoraunce and absurdities against common reason in theyr later doctrine then did the most barbarous Infidels that euer were hauing lost all sence and feeling in spirituall affayres all knowledge and vnderstanding in celestiall things for the life to come hauing among them no Prophet no graue teacher no man directed by Gods holy spirite and finally as men forlorne and filled wyth all kinde of miserie doe both by theyr inwarde and externall calamities preach denounce and testifie to the worlde that Iesus whom they crucified was the onely true Messias Sauiour of man-kinde and that hys bloode as they themselues required lyeth heauily vppon theyr generation for euer Wherefore to conclude thys whole discourse and treatise of the proofes euidences of our Christian Religion seeing that by so manifold and inuincible demonstrations it hath beene declared and layde before our eyes that Iesus is the onely true sauiour and redeemer of the worlde and consequentlie that hys seruice and religion is the onelie way meane to please Almightie GOD and to attaine euerlasting happinesse there remaineth nowe to be considered that the same Iesus which by so many Prophets was promised to be a Sauiour was also foretolde by the selfe same Prophets that he shoulde be a Iudge and examiner of all our actions Which latter poynt no one Prophet that hath fore-shewed hys comming hath omitted seriously to inculcate vnto vs. No not the Sibyls themselues who in euery place where they describe the most gracious comming of the Virgins sonne doe also annexe therunto hys dreadfull appearaunce at the daie of iudgment especially in those famous Acrostick verses wherof there hath been so much mention before the
of our Sauiour in the Gospell concerning the extraordinarie ioy feasting that the careful woman made when shee had found againe her grote that was lost and the good sheephearde when he brought backe the sheepe that was astray and the mercifull father when he receiued home his sonne that before had abandoned him And to the same purpose doth it also appertaine that in the Prophet Dauid God glorieth especially in the seruice of those people that before had not known him And this shal suffise for thys second poynt to shew what wonderfull meanes almightie God dooth vse in setting forth his mercie for allurement of sinners vnto repentaunce The third part what assurance God giueth to them that repent AND so hauing declared what exceeding great loue and mercie GOD beareth towards man how effectually he expresseth the same by his suing vnto sinners for their conuersion it followeth that we shold in this third place examine some what more in perticuler what certaine assuraunce hys diuine Maiestie giueth of vndoubted pardon and full remission of theyr sinnes to all such as vnfainedly shall resolue themselues to make their refuge vnto him Which thing albeit euery man by that which before hath beene treated may sufficiently conceiue yet for the importance of the matter it shall not be amisse in thys place also to adde a worde or two for more plaine and euident demonstration thereof And thys shall bee doone by setting downe both the wordes and deedes that is bothe the promisses and performance which almightie God hath vsed and exercised in this behalfe to all such as haue offended him whatsoeuer And for the first which are his promises most apparent it is as well by the thinges which before haue beene discussed as also by the whole course body and drift of holie scripture that the promises of mercy pardon which his diuine maiestie hath made to sinners whereunto by his sacred word he hath in a certain manner obliged himselfe are both manifold vehement absolute resolute and vniuersal Whosoeuer shall depart from his wicked waies and turne vnto me saith almightie GOD I will receiue him Beholde the vniuersalitie of all people and persons without excluding any And then further At what time soeuer an impious man shall returne vnto mee from his impietie his wickednes shall not hurt him saith the same Lorde God of hostes see the vniuersalitie of all tymes and seasons without exception But yet harken what God addeth besides Leaue of to do peruerselie saith he to the Iewes c. and then doe you come finde fault with me if you can For if your sinnes were as redde as skarlet they shall be made as white as snowe c. Consider the vniuersalitie of all kinde of sinnes be they neuer so greeuous so horrible or heynous And finally God talking to a soule that hath often times fallen and most infinitly offended him hee sayth thus It is a common receiued speech that if a woman depart frō her husband and doe ioyne herselfe to another man shee may not returne to her fyrst husband againe for that shee is defiled and made contaminate And yet whereas thou hast departed from me and hast committed fornication wyth many other louers doe thou returne vnto me againe and I wyll receiue thee saith almightie God By which words is expressed the fourth vniuersalitie contayning all states qualities and conditions of men how many waies or howe oftentimes or howe contemptuouslie soeuer they haue committed sinnes against hys diuine Maiestie And what may be added nowe more vnto thys was there euer Prince that made so large an offer to his subiects or was there euer father that gaue so ample and vniuersall promise of pardon vnto hys children Who can nowe mistrust himselfe to be excluded from this assurance of mercie wherein all sorts of people al kind of sinnes all times and seasons all states and qualities of sinners are comprehended O most miserable infortunate man that excludeth himselfe whom God excludeth not What is there in this generall and vniuersall promises whereof any man in the worlde shoulde haue pretence to make any leaste doubt or question Of the meaning perhaps and intent of him that promiseth O deere brother it is onely loue and charitie and consequently can not deciue vs. Of the trueth and suretie of his promises It is infallible and more certaine then heauen and earth put together Of the power that hee hath to performe his promisses It is infinit and not restrained by any bounds or limitation whereof then may wee doubt or in which of these three poynts may we not cōceiue most singuler consolation heare the comfortable meditation that blessed S. Bernard made vpō thes three particulers which we haue now mentioned Tria considero saith he in quibus tota spes mea consistit charitatem vocationis veritatem promissionis potestaetem redditionis c. That is I doe consider three things faith this holy man wherin all my hope consisteth wherby it is made inuinsible First the exceeding loue charitie of him that calleth me to him by repētance secondly the infallible truth and certainty of his promise which he maketh to me of pardon and mercie thirdly the endlesse power and abilitie he hath to performe whatsoeuer he promiseth This is that triple or threefold rope and chaine which holy scripture sayth is hardly broken for that by this rope lette downe vnto vs from heauen which is our Countrey into this world that is our prison we may ascend and mount vp if we wyll euen vnto the sight and possession of Gods eternall kingdome heauenly glorie Thus farre that blessed father But now to the second poynt if we consider howe faithfullie almightie God hath put in execution those promisses of his frō tyme to tyme and howe no one man vpon earth so many ages as the world hath continued was euer yet frustrate of his hope in making his conuersion vnto his Maiestie if he made it from his hart we shall finde further cause for vs to confide For so much as it is not probable or in reason to be imagined that he which neuer failed in times past will breake his promise for the time to com especially seeing now in Christianitie when we haue this aduantage aboue other former times as Saint Iohn doth also note that he who was and is our iudge is become also our aduocate to pleade our cause Cast backe thine eyes then my louing deere brother and take a viewe of all ages times and seasons past gone Begin from the first creation of the worlde and come downeward euen vnto this day examine indifferently whether in all this wyde compasse of times persons places and most greeuous offences cōmitted against hys diuine Maiestie there were euer yet any one sinner vpon earth that returned vnfainedly was not receiued The sinne of our first Parents was presently forgiuen vnto
nay he accepteth the same most willinglie embraceth the penitent and endeuoureth to reduce him to hys former state wherein hee was before hefell And that which is yet more if a man be not able to fulfill the whole order of his satis-faction yet doth not God refuse the least repentance that is though it be doone in neuer so short a space Neither dooth he suffer the reward to perrish of any little conuersion And thys doth the Prophet Esay seeme to me to signifie when he saith in Gods person to the people of Israel I haue contristed thee a little for thy sinnes I haue striken thee turned my face from thee thou hast beene sad and hast walked in sorrowe and I haue comforted thee againe These examples then of repentance deere brethren we hauing before our eyes let vs not perseuere in our wickednes nor despaire of reconciliation but rather let vs say wyth a confident hart we wyll turne home to our father and present our selues vnto our God for truely my Bretheren hee will neuer turne awaie from the man that turneth vnto hym Hymsefe hath sayd that he is a God which draweth neere vnto vs were it not that our sinnes doe make a seperation betwixt him and vs. Let vs take away then the separation obstacle and so nothing shall let our coniunction wyth him which hee greatly desireth For to thys ende did hee create vs that hee might bestowe vpon vs eternall blisse in the kingdome of heauen Hee did not make vs for hell but he made hys kingdome for vs hell for the deuill So he saith in the Gospel Come ye blessed of my father enioy the kingdome prepared for you froÌ„ the beginning of the world And to the damned Depart from me yee accursed into euerlasting fire which is prepared for the deuill and his angels If then hell fire was prepared for the deuill and the kingdome of heauen for man from the beginning of the worlde it remaineth onely that we prouide not to loose our inheritance by persisting in sinne So long as we are in this life how many or great soeuer our sinnes may be it is possible to wash theÌ„ away by true and vnfained repentaunce but when we shall once depart from this world albeit then we doe repent as no doubt but we shall from the bottome of our harts yet shall it auaile vs nothing And albeit our teeth doe gnash our mouth cry out our eyes gush foorth in teares and our harts lament with innumerable complaints supplications yet shal no man heare vs no man assist vs nor so much as with the tippe of his finger giue vnto vs a droppe of water to coole our tongue amiddest her torments but we shall receiue that lamentable aunswer which the rich glutton receiued at the mouth of Abraham There is between vs you a great distance so that none may passe from vs to you nor from you to vs. Hetherto lasteth S. Augustins exhortation And ther-withall thinke I it good to conclude this treatise FINIS The ende of the second and last Booke tending to Resolution The charitable proceeding of GOD by his Prophets The danger of inconsideratioÌ„ Esay 5. The sensuall life of the Iewish gentrie Esay 47. The daughter of Babilon forgetteth her ende 4. Regum 15. et 17. The coÌ„plaint of Ieremie for inconsideratioÌ„ Ieremie 12. Esay 5. The misterie of inconsideration Iob. 4. Iob. 4. A collection to be noted Lack of consideration cause of eternall destruction Psalme 91. A point that fooles wil not consider Daniel 10. A most terrible vision of Daniell wherin hee sawe Christ. Daniell 12. A secret Daniell 12. Wilfull ignoraunce The cause of so much sinne at thys day Iob. 15. Luke 19. Luke 9. Voluntary inconsideration Iob. 21. Iob. 23. Prouerb 28. Ibidem Deu. 6. et 11. Iosua 1. Psalm 118. Eccle. 6. et 22. Eccle. 17. The first cause why men flie coÌ„sideration Acts. 24. Ioseph li. 20. antiq cap. 5. The second cause why meÌ„ flie consideration Ieremie 7. Ieremie 8. The thyrde cause of incoÌ„sideration Wisdom 15. Ecclesi â— A comparison Ierem. 30.23 In the ende euill men shall vnderstande whether they wyll or no. The example of the Babylonians Esay 21. We must stand vpoÌ„ our watch Luke 12. Consideration the only dore to our watch Bern. lib. 1. de consid The many coÌ„modities of consideration Effects of consideration How all vertues are stirred vp and quickened by consideration Psalm 38. Psalm 76. The exercise of holie men touching consideration Genesis 24. The first three Patriarches Moses and Iosua Deu. 6. et 11. Iosua 1. K. Dauid Psal 38. 62. and 118. Psalm 76. K. Salomon Eccle. 6. K. Ezechias Esay 58. Esay 26. The consideration that Iob vsed and the fruites thereof Iob. cap. 23. Two effects of consideration Esay 32. Miche 6. A consideration vpon the dooings of Iob. Iob. cap. 9. Augustin in lib. confess Knowledge beleefe in grosse A similitude The importance of consideration 1. Tim. 4. The conclusion of the Chapter The misery of the worlde Ieremie 30. and 23. Ephesians 5. Ieremie 7. The effect of all the chapters folowing Iohn 17. The way to know GOD in thys life Psalme 45. Luke 10. A common custome in sciences to suppose principles An example in chiualrie In handycraftes In liberall sciences Grounds to be graunted in sciences In Logicke In Morrall phylosophie In Naturall phylosophie In the Mathematickes The Metaphysicke In Diuinitie Hebrues 11. Two principles in Diuinitie Psalme 4. The cause of this Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanshippe of the worlde The workes of the world doe declare the worke-man Sapiens 3. Romans 1. A similitude The heauens teach God Iob. 28. The earth teacheth vs God Iob. cap. 38. The sea sheweth GOD. Arist. lib. de mirabilibus Iob. 38. The things in man declare GOD. Iamblicus de Mist. cap. 1. Acts. cap. 17. Olde Atheists Laertius lib. 2. et 4. de vit phylos Psalme 13. and 52. Romans 1. Phillip 3. Lactant. lib. 3. institutio Philosophers Foure principall sciences The Mathematique proueth not God The first argument in Naturall phylosophie Aristo lib. 7. et 8. phy Primum mobile Plato lib. 10. de legib Aristo lib. 8. phys cap. 5. An argument taken from the Clocke Arist. libro de mundo A similitude The second argument of Naturall phylosophie Phylo. lib. de â—pificio mundi The third argument of Naturall phylosophie * 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 The first argument in Metaphysicke A maximè in Metaphysick Arist. lib. 2. metaphy capit 2. How all creatures are by participation of GOD. The seconde argument in Metaphysick Multitude Plato in Parmen Primum mobile MICROCOSMOS The infinite things that proceed from the soule The thyrd argument in Metaphysick SubordinatioÌ„ A
13. Luke 6. Thalm. tract Sanh cap. Nigâ—ar had The manner of hys conception Luke 1. Math. 1. Augustin lib. 4. de Trin. cap. 5. eâ— li. contra Iudaeos cap 5. Chrisost. in cap. 1. Luc. The manner of Iesus Natiuitie Esay 7. Parthenos Rab. Simeâ—n Ben. Iohai in cap. 2. Gen. Rab. Mos. Hadar in Psal. 14. v. 12 Ieremie 31 verse 22. Rab. Hacad quest 3. in Ea. cap. 9. Betulius in lib. de car Sibyl Clem. in recognit The place appointed for the byrth of the Messias Miche 5. * Gene 35. and 48. 1. Chron 2. Psalm 131. * Thys he said for that in Dauids time BethleeÌ„ stoode nigh vnto woods Orig. cont Cels. The Angels singing The name of Iesus 2. Esdras 7. Rab. Hata in Esay 9. Gene 49. and Psal 71. 95. Note thys reason The comming of the three Kinges Math 2. * Cypr. ser. de Bapt. et idem Yert lib. 3. cont Marcion in hillaer li. 4. de Trin. Iosua 12. * 14. Thousand as saith the Lyturgie of the Aethiopians and Câ—lend Grecorum Epiph. haerit 51. Amon. Alex. in Harm Niceph. lib. 1. cap. 13. Basil. ser. in nati dom Sueto in Vespos cap 4. Iosephus lib. 7. de bel cap 12. Numb 24. Prophecies of things that should fall out in Bethleem Numb 24. Psalm 71. Ieremie 31. Genesis 35. Philo. lib. de temp Macrob. lib. 2. Saturnal cap. 4. Augustus speech of Herode Plin. li. 2. ca. 25 Heathen testimonies for the starre which guided the wyse men Orig. cont Celsum Chalcid apud Marsil Ficin tract de stella Mag. Sybil. Saemia apud Betul Eglog 4. Luke 12. The presentation of Iesus in Ierusalem Anna the Prophetesse Simeon Thalm. tract pitkei Aâ—â—th Thal. tract Ioma cap. Tereph Becalpi Christes flight into Egypt Luke 2. Ose 11. Esay 19. Euseb. lib. 6. dem cap. 20. et lib. 9. cap. 2.3.4 The benefite that Egypt receiued by Christes flight vnto it The lyfe and actions of Iesus Iust. in Tripho Chrys. in Iohan. Aug. lib. 4. de Trinit cap. 5. Of Saint Iohn Baptist. Ioseph lib. 18. anâ—iq cap. 7. Malachie 3. S. Iohns behauiour towards Christ. Math 3. Marke 1. Luke 3. The preaching and doctrine of Iesus Deut. 6. Math 2. Heathen doctrine Iewish Ceremonies Turkish Alcoran The comparison of Christes Law with that of Moses Math 5. The effect of Christes doctrine The lyfe and conuersation of Iesus Esay 42. Zacha. â— Porphyr lib. de laud. Phylâ—s Ioseph lib. 18. antiq cap. 7. Of Iesus myracles Predictions of the Messias myracles Lact. lib. 4. diuina Instit. cap. 15. Thal. tract Beracoâ—h ea Mermathas Colin Misdrach coheleth cap. 1. The confession of Iesus myracles by hys enemies Thalm. in tract Auoda Zara. Misdrasch Coheleth Alcoran Azoar 1.4 11.13 The calling of the Apostles Ioseph lib. 18. antiq cap. 4. A great myracle The miraculous facts of Iesus Iohn 11. Ioseph lib. 17. antiq cap. 11. Matthew 9. Marke 5. Luke 7. Iohn 5. Math 8. Marke 5 Math. 14. Luke 9. Luke 14. The conclusion of this consideration Iohn 10. The Passion Resurrection Ioseph lib. 18. antiq cap. 4. Christes ascending to Ierusalem to receiue his passion Math 20. Marke 8. Math 21. Zacharie 9. Math 10 16 Psalme 40. 54 108. Esay 50. The barbarous abusage of Iesus fore-told by prophecie Psalm 21. Christes death most plainelie fore-tolde Gene 21. 22. Numbers 21. Daniell 9 Zacharie 12. The wonderfull prediction of Christ hys passion sette downe by Esay Esay 57. Christes deformitie vpon the Crosse. Christ appointed to die for our sinnes The increase of Christes kingdome after his resurrection * That is in making himselfe known or reuealing the knowledge of himselfe to the world The particulers of Christes passion fore-tolde by Sibylla Lactant. lib. 4. diuin instit cap. 16. et 18. The consent of Rabbines Thal. tract Sanhed cap. helec Misdraech Ruth Rab. Ioseph in lib. Siph. Rab. Iacob et R. Hanina in cap. helec Esay 53. Rab. SimeoÌ„ Ben. Iohai lib. de spe Rab. Hadars in Dan. Dani 9. ver 27 * Misdrasch Tâ—helim Of the myracles that fel out in Christ hys death and passion Lact. lib. 4 diuin Inst. ca. 19 Math 27. Euseb. in Chron. An Domin 32. Phleg. Trallian 11.14 Chron. An. 4. Olim 202. * See Orig. cont Cels. lib. 6. eâ— Suid. in verbo Iesus et Tere. in Apolog. Dionys. Areop in ep Lucian praes apud Euseb. Of Iesus Resurrection Ionas 2. Psalme 16. Ose 6. Lactant. lib. 4. instit Diuin cap. 19. Math 12 16,17 Mark 8,9 10 Luke 11 18. Iohn 2. Mahom. in Alcor Azoar 17. The appearings which Iesus made after his resurrection Math 16. Math. 28. 1. Corin. 15 Luke 24. Iohn 20. 1. Cor 15. Iohn 20. Iohn 21. Math 28. 1. Corin. 15 Ibidem Acts 1. 1. Corin. 15. Acts 1. Circumstances that confirme the true resurrection of IESVS Great improbabilities The great change in Iesus Disciples by hys Resurrection The examination of the matter by Pilate Pilats Letters to Tyberius and hys proceeding therevppon Tertul. in apolo pro Christian. Egesip lib. 1. hist. Eusebius libro 4. capit 21. Ruffin lib. 1. cap. 22. The opinion of the wiser sort of â—ewes touching Iesus resurrection in that tyme. Iâ—sephus lib. 14. antiq cap. 4. Of Iesus Ascention Acts 1. Likeli-hoodes of trueth The conclusion of thys second Section The contents of thys thyrd Section The deuision of the particuler considerations ensuing Christes Church The state of Christes first Church The comming of the holie Ghost what comforts hee brought with him Acts. 2. Suetonius in vita Nero. Cor. Tacit lib. 5. hist. Tertulian in apol ad gentes The wonderfull quick increase of Christes Church In praefat Apolog. The increase of Christians against nature Plutarch in Apoth Prisc. reguÌ„ The Proclamation of Cyrus Monarche of Media Iesus Proclamation Math 3 Iohn 16. Math 10 Luke 9 Luke 14. Math 5. Of Christes Apostles Acts. 2â— The Apostles myracles Acts 3. Acts 5. 1 Cor. 15. 2 Cor 12. Act 9 22 26 The myracles reported of the Apostles could not be feigned Acts 16. None euer durst impugne the myracles of our Apostles but by calumniation Math 12. Apud Cyril lib. 1. cont Iulian. August lib. de vera Relig. Eusebius lib. cont Hiero. Plin. lib. 30. Nat. hist. cap. 1. Zosimus in vita Iulia. Niceph. lib. 10. cap. 35. hist. The successe of the Apostles Marke 16. Acts. 14. The assurance of the Apostles 1. Iohn 1. * S. Paule Rom 8. Phillip 3. The ioyful ending of the Apostles 2. Tim. 4. 1. Thess. 2. Of the Euangelists Iesus left nothing written by himselfe Ezechi 1. The different qualities and circumstaunces of the foure Euangelists * See Armacan lib. 9. de quâ—est Circumstances of truth in our Euangelists The publishing of our Gospels Hieron in catalog script Eccles. The manner of style in our Euangelists Math 21. Marke 2. Iohn 7. Luke 19. Marke 15â— Iohn 10. 11 20. Marke 10. A special point to be obserued in our Euangelists Math