hand I now take into my hands to present unto thy Majesty under the form of Bread and Wine Him thou canst not reject nor me his Priest who offer Him unto Thee c. Or some such like words more befitting their present notions than desiring an Angel may carry what the Priest offers and present it unto GOD. But we find quite contrary which is the last thing I shall observe that in conclusion the Priest acknowledges that by Christ Jesus God always creates and sanctifies and quickens and blesses making a cross upon the Host and the Chalice at every one of those three last words all these good things Which can be meant of nothing but the Bread and Wine consecrated to the commemoration and representation of Christ's body and bloud sacrificed for us For Christ's own very natural body and bloud cannot in any tolerable sense be said to be continually created and quickned or made alive unless you will suppose him to have been dead before nay not to have been at all For creation implies the thing not to have been and vivification not to have been then alive when it was quickned Yet this fancy of Christs real presence in the Sacrament by Transubstantiation against which there are such numerous Testimonies in their own Communion Service is now become the main Article of their Religion For we all know to our great grief and astonishment that when the publick Authority of this Realm was on their side subscription was not urged to any Article of their Religion upon such violent and bloudy terms as unto this of the Real Presence The Mystery of which iniquity as a great Man of our own said in the Age before us cannot be better resolved than into the powerful and deceitful working of Satan who delights thus to do despite to our Lord and to his Religion by seducing his professed Subjects into a belief of such things as make them and Him ridiculous unto unbelievers and ingage them in the worst kind of Rebellion he could imagine by worshipping Bread and Wine instead of their Saviour and all this upon the least occasions and shallowest reasons SECT XIII Other Instances of it BUT besides these plain confessions of that Church against it self there are many other things which I shall but just name wherein we have the testimony of several of their own learned Men ready to be produced for our and against their belief proving clearly that the present is not the old Religion of that Church but that they have brought into it many Innovations by adding to the Canonical Books of Scripture by making their vulgar Latine Translation of the Bible about which they themselves cannot agree authentical by forbidding the People to read the holy Scriptures in their own Language and by denying them the publick Prayers in a Language they understand by giving the Pope not only a new Title of Universal Bishop but an authority and jurisdiction which was never heard of for many Ages by increasing the number of Sacraments and altering their nature by taking away the Cup from the People and turning the Sacrament of Christs body and bloud into a proper expiatory sacrifice by celebrating the Eucharist without any body to communicate by setting up Images in Churches and ordaining Religious Worship to be given to them by invocating Saints and Angels as was said before and by the Doctrine of Purgatory and Indulgences and many other together with a vast number of strange ceremonies in the making holy water consecrating bells c. For which no antiquity can be pretended The woful effect of which is this if we may speak the plain Truth that by pressing upon Mens belief a great deal too much and placing great vertue in trifles they have tempted Men to believe nothing at all As is apparent from hence that where and when as an excellent Writer of our own speaks this Religion hath most absolutely commanded there and then Atheism or Infidelity hath most abounded And how should it do otherwise when as he observes so many lying Legends have been obtruded upon Mens belief and so many false Miracles forged to justifie them as are very likely to make suspicious Men question the truth of all And so many weak and frivolous ceremonies devised and such abundance of ridiculous observances in Religion introduced as are no less apt to beget a secret contempt and scorn of it in witty Men and consequently Atheism and Impiety if they have this perswasion setled in their mind which is indeavoured to be rooted in them from their childhood that if they be not of that Religion they were as good be of none at all And when a great part also of the Doctrines now mentioned so apparently make for the temporal ends of those who teach them that sagacious Men can scarce forbear thinking they were on purpose devised to serve those designs That particular doctrine also of Transubstantiation being so portentous that joyned with the forenamed perswasion of No Papists no Christians it hath in all probability brought more than Averroes to this resolution since Christians eat that which they adore let my Soul be among the Philosophers And lastly the pretence which is so common that there is no ground to believe the Scriptures but their Churches infallibility and yet no ground to believe their Churches infallibility but some Texts of Scripture being too plain a way to lead those who discern the labyrinth wherein they are to believe neither Church nor Scripture SECT XIV Whereby they have spoil'd Christianity as the Pagans did the Natural Religion THESE things which have been already urged by the Writers of our Church for the conviction of those who are capable of it I repeat here again because they seem to me very powerful for the preservation of those who are not already tainted or too far gone in that delusion Which is so great that to summ up all belonging to this Head we may safely say Popery is just such a depravation of the true Christian Religion as Paganism was of the Natural Religion There cannot be a righter conception of it than this which appears too plainly in the absurd doctrines and opinions which they have mingled with the Christian Faith in their multiplied superstitions in their fabulous relations of the Saints wherein they have surpassed the very Poets themselves and to pass by the rest in their prostrating themselves before Images and giving religious worship to Men departed Which last instance furnished the Pagans of Cochin with this answer to the Jesuits as Christoph Borrus one of that Order relates when they pressed upon them the belief of one God and no more We do believe it said they but those whom you see us worship in their Images were Men of great Sanctity whom pious People therefore worship according to their merit just as you give to the Apostles and Martyrs and Confessors divers degrees of honour and religious service as you know them to have excelled in vertue
which are plainly and perspicuously enough set down in the Scriptures without the help and assistance of the Churches infallible authority which the Scriptures cannot be supposed to teach but by places far more doubtful SECT XXII It is our Wisdom therefore to adhere to the Scriptures TO this Rule then let us stick keeping those words of our Saviour always in mind iii. Joh. 21 22. He that doth evil hateth the light neither cometh to the light lest his deeds should be reproved But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Let that be his Guide who would not go astray in dangerous Paths into which he cannot fall who keeps close to the directions of the Holy Books wherein all necessary Truth being set down as the most ancient and best Doctors unanimously agree we are certain every way by believing them to believe all necessary Truth and if our lives be accordingly without which they tell us our belief will be vain it is impossible we should fail of everlasting Salvation To these alone as St. Austin speaks for himself in his Book of Nature and Grace we owe an absolute consent without refusing any thing they propound to us Whatsoever it be as his words are in his CXII Epistle that is confirmed by the perspicuous authority of the divine Scriptures those viz. which are canonical in the Church it must be believed without any doubting But as for any other witnesses or testimonies to which thou art perswaded to give credit thou mayest believe them or not believe them according as thou perceivest them to deserve or not deserve to be relied on A great reverence is due to the Church and its testimony though less to the present Church of Rome than others because it hath so grosly abused the World by false records and forged Miracles and such like things yet only as to an humane Testimony which cannot equal that of the Holy Scriptures SECT XXIII Which have more manifest notes of certainty than the Church FOR if we take their own way and method to assure our minds that we follow an infallible Guide there is no note which they give of the true Church which they say ought to be our Guide but pleads far more strongly for the Holy Scriptures that we should rather follow them and give an undoubted credit to them I shall not run over all those Notes nor examine the certainty of them but only briefly name some of them and show that if they prove any thing it is the Authority of the Scriptures above the Church First they say the very name of the Catholick Church is venerable and ought to be regarded But as that Name is not proper to them alone so if there be any power in Names to make us respect any thing what more awful than the Name of the Word of God and the Sacred Scriptures which were always given to these Books to which we advise all Christians to adhere The next Note which is Antiquity is on the side of the Scriptures also which more justly claim to be ancienter than all other Books which pretend to any Divinity than the Catholick Church can claim to be ancienter than all other Societies which call themselves by the Name of a Church Nay the Doctrine contained therein must be supposed as I have shown to be before the Church which is made by belief and profession of that Doctrine and the Old Testament certainly written long before the Church was made Catholick As for unity in that the Church is not comparable to the Scriptures whose agreement and consent of parts is admirable And if we speak of the surest bond of true Catholick Vnity it is as manifest as the Sun that the Holy Scriptures lay the foundation of it and preserve us in it if we adhere to them by keeping us close to one Lord one Faith one Baptism but the Church of Rome which hath usurped the Name of Catholick makes this blessed Unity impossible For there being but two ways to it either that we all agree in our Opinions about Religion or that while we differ it be no hinderance to Communion they have made the latter as impossible as the former because they make it absolutely necessary to communion and salvation to believe in every thing as they do The like might be said of Holiness and efficacy of Doctrine which depends upon the Churches speaking according to the Scriptures sanctity of the authors of our Religion which cannot be known but out of the Scriptures the glory of Miracles the light of Prophecy and all the rest but I shall only touch upon one more the Amplitude and Universality of the Church in which they make their boast But herein the Scriptures most evidently excel their Authority being there sacred where the Church of Rome whose Notes these are is not known or not regarded For all Christians in the World of whatsoever Sect they be believe the Scriptures to be the Word of God whereas they alone say that they are the only true Church of God All Christians besides who know any thing of this pretence of theirs absolutely deny it and maintain the Divinity and Authority of the Scriptures against all their Cavils SECT XXIV The great incouragement we have to do so BY following the Scriptures then we follow the surest Guide by their own confession For first by following the Scriptures we are certainly led by God but by following the Church we are only led by Men. And consequently the Faith we build upon the Scriptures is a Divine Faith but the Faith we build upon the authority of the Church meerly can be no more than humane For the Scriptures are fully and amply proved to be of Divine Authority by all those Arguments which are alledged in the Third Book of this Work the like to which cannot be produced to prove the infallible authority of the Church Which cannot so much as pretend that God hath bid us believe it but by sending us to the Holy Scriptures from whence it derives all its Authority Which is the second thing to be considered and here I will take the liberty to transcribe part of the discourse of a great Man on this Subject with some Additions that by following the Scriptures we follow that which they themselves are forced to follow as was noted before and on which they intirely depend for the proof of their own authority on which they would have us intirely depend Who have reason rather to rely on that which they rely and in so doing tacitely confess the Scriptures are of greatest authority and that they are surer of their Truth than of the Churches Infallibility And Thirdly by following the Scriptures we follow that which must be true if their Church which they would have us follow have any truth in it for their Church cannot but give attestation to them whereas if we follow their Church we must follow that which
from hence also that in the Conclusion of this Work of the Truth of Christian Religion he doth not interpret those words i. Hebr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense making a purgation or expiating our sins as Socinus doth but in the past time expiatis peccatis nostris having expiated or purged away our sins How they come to be otherwise Translated in his Annotations on that place put forth since his death I can give no Account And in like manner I suppose he satisfied another doubt about a passage in this Book which Sarravius desired him to resolve though I cannot find his Answer to it For he gives a punctual Answer afterward to a Question propounded by a Minister of Rouen who askt him where he had that of Rabbi Nechumias who made that publick Declaration mentioned in the Fifth Book Sect. 14. concerning the appearing of Christ 50. Years before our Saviour to this effect That the time which Daniel had prefixed for the coming of the Messiah could not be prolonged above those Fifty Years Which he tells Sarravius * Epist Claud. Sarrav p. 52. is to be found in the Talmud in the Title Sanhedrin as he remembred and he thought also in Abenada upon Daniel This was in the Year 1640. when he first put out this Book with Annotations containing the Testimonies of those Authors in words at length whom he had alledged but had forgotten it seems to set down where he had this passage of Rabbi Nechumias Nor is it now to be found among the Annotations and therefore they that next Print the Book so inlarged will do well to supply it from hence out of Sarravius Who was the first Person * Epist ad Gallos p. 460. to whom he made a present of it after it came out with the Addition of Testimonies desiring to be admonished by him if in the midst of much business any thing had escaped him which was less exactly spoken while he studied to serve the Christian cause To which He replies immediately That as he could not but esteem it a very great honour to be acknowledged and beloved by the Coryphaeus of all Learning both Sacred and profane so he esteemed this as a Golden Book wherein Grotius had joyned Learning together with Piety consulting that is the Disease of the Age to whose Palate Piety of it self had little savour And as for the immense collection of Testimonies then added he made it appear by them that in all his studies the glory of Christ had alway been before his eyes his holy diligence and industry having discovered so many and such things which had escaped the sagacious eyes of others And not long after he propounded some doubts according to his own desire and mentioned some exceptions as was noted before which some who had no good will to him took at this Golden Book as he again calls it and notwithstanding the harsh censures of some Learned Men this excellent Person still persisted in his high esteem of the worth of this Author and believed all unprejudiced Men would ever look upon him with great Veneration So he tells Salmasius Five Years after * Epist Claud. Sarrav p. 146. 1645 Whether they will or no Grotius will alway be accounted a great Man by you and me and by all that love Equity and Goodness for he is full of envy who denies due praises to such a Hero And a little while after hearing of the news of his death he most sadly bewails it * Ib. p. 171. as the extinction of the bright Star of that Age whose Name would be great as long as either Books or Learning were in honour And while he had breath he saith he would glory in this that he once had familiar acquaintance with a Man who was re nomine Magnus no less great indeed than his Name imported This affection he seems to have carried with him to his Grave and honoured his Memory at such a rate that in the Year 1648. he still says he was proud of the Friendship of that Man by whom to have been known was glorious and who would be reverenced in all future Ages In conclusion he calls him that Blessed Soul even after he himself had pronounced this sentence against Grotius * Ib. p. 196. that he favoured the Papists and not only yielded too much to them in his later Writings but expressed too much disaffection to the reformed in those Countries All this he candidly passed over with this censure * Ib. p. 146. He is the best Man who hath fewest faults for there is no body to be found without some And the same favourable judgment I suppose all serious and considering men will pass upon him now and not be hindred by any prejudices which may have been taken up against him among our selves from reaping that benefit which they may receive by reading this excellent Book Which I present again to the view of the English World and have in a manner made a new Translation of it the former which came out near 50. Years ago being so defective that there were few Paragraphs in it which stood not in need of some amendment and in a great number the sense was quite mistaken Who the Translator was I am ignorant but it is certain he either did not understand the Latine Tongue or did not attend to what he was about as appears by innumerable Instances But one may suffice in the Third Book Sect. 3. where he Translates altera Petri the one Epistle of Peter Besides there is plain Arianism in his Translation Book V. Sect. 21. for he says the Son was not uncreate as the Father is when in Grotius the words are the Son is not ingenitus unbegotten as the Father is Yet where the Translation was passable I have let it go as it was that I might not seem to be too curious a Censurer of other Mens labours And I have added such passages as were not there the Book it self having been inlarged by Grotius since that old English Translation I know not how necessary it might be at that time when it was first put into our Language but now I think nothing can be more And to make it of larger use I have added also a Seventh Book of my own In which out of those Principles chiefly which Grotius builds upon in his Six Books I have shown that Christian Religion hath suffered very much by the Church of Rome and that we need not go thither to be assured of the Truth of that Religion but shall be better informed in our own Church by the Holy Scriptures and such works as these I have not quoted all my Authors no more than Grotius did in the first Editions of his Book And it would have made the Work also too long I thought to Translate his Testimonies and add the like of my own Nor would it have been so useful to common Readers who do but perplex themselves
none of the ancient Doctors who have expounded the Creed and there are many of them have given any such sense of that Article of the Catholick Church Nay it was not in the most ancient forms of Faith nor doth the Church truly Catholick teach any thing as necessary to be believed to Salvation but what is contained in the Creed For we do in their own sense believe the Catholick Church but not the Roman Catholick Church which their Creed will have to be the Mother and Mistress of all Churches because to omit many other absurdities which are in it there was a Catholick Church before there was a Roman and to say that they believe the Catholick Church meaning thereby the Roman is nothing more than to say they believe themselves SECT VII Their absurd Explication of the Unity of the Catholick Church NOTHING therefore can be further from the Truth than that Explication of the Vnity of the Catholick Church which is delivered in the Roman Catechism published by the Authority of the same Pope Pius IV. in pursuance of the Council of Trent Wherein the Catechumen is taught to believe and profess that the Catholick Church is one not only because of one Faith and other reasons mentioned by the Apostle Ephes iv and because it is subject to one invisible Governor which is Christ But because it is subject also to one visible Governor who holds the Roman Chair the legitimate Successor of St. Peter Concerning whom it is the unanimous opinion of all the Fathers that this visible Head is necessary to constitute and conserve the unity of the Church And to this Head or Pastor Christ hath given the authority of ruling and governing the whole Church as the Vicar and Minister of his Power Thus that Catechism teaches in the First Part the IX Article n. 11 12 13. Which besides that it is confuted by the plain demonstration now mentioned that Christ had a Catholick Church which had unity in it self when there was no Roman Church is directly contrary to the constant Doctrine not only of the Scripture but of all the Fathers whose consent they falsly boast of and of many Popes of Rome and of Councils also both General and particular even of the Councils of Lateran and Trent which by approving the Five First General Councils who condemn this Supremacy of the Bishop of Rome do in effect condemn it themselves SECT VIII Which forbids us to joyn in Communion with them upon such Terms TO that Church then we ought to adhere which hath kept the Rule of Faith once delivered to the Saints simple and unmixed with humane inventions Which if we admit as necessary to Salvation we betray the truth of Christ and are false and unjust to innumerable Christian Brethren who by Baptism are admitted into a state of Salvation but hereby unmercifully cut off from the Body of Christ though they have that Faith which makes them true Members of it This is the Great Crime of the Roman Church and may suffice instead of all other demonstrations to prove that they have corrupted themselves and departed from the simplicity that is in Christ For this very Article alone which is a part of their Faith that there is no Salvation but by union with the Roman Catholick Church and that by subjection to it thrusts out of Heaven not only the ancient Christian pious Emperors who refused such subjection But many of their ancient Popes who acknowledged their subjection was due to the Christian Emperors together with the ancient Patriarks and Fathers assembled in many Councils and the most famous Christian Churches the most glorious Martyrs and Saints of Christ that the best times of Christianity have known and to say nothing of after Ages the present Christians of Greece Russia Armenia Syria Ethiopia who by this Article of subjection to the Catholick Roman Church are all excluded from Christian communion and must perish everlastingly For Bellonius says that in his travels he met with Nine sorts of Christians at Jerusalem Eight of which Nine know nothing of this Universal Bishop or do not regard him and of the Ninth there is scarce half that acknowledges his Authority And yet there are Men among them of no mean note and number who have the confidence to tell us that by the Catholick Church which we are bound to believe is to be understood the Bishop of Rome whose Declarations when he will determine any thing to be of Faith we all ought to receive And though we are assured as much as are that there was such a Person as St. Peter that Christ never gave him much less his Successors any Authority at all over his whole Church Yet now to deny the Pope's Supremacy is such a Heresie that let a Man be never so Orthodox in all other points of the Catholick Faith this alone is sufficient to make him be excommunicated and cut off from the Body of Christ Witness our King Henry VIII who was excommunicated and his Kingdom given away for no other fault by a Bull of Paul the Third who affirms in the beginning of that Bull that herein he acted by Divine authority which according as God saith in the Prophet Jeremiah had set him over Nations and Kingdoms to root up and destroy as well as to build and plant having the supreme power over all Kings and People throughout the whole Earth Which certainly is such new Language never known in the Church for many Ages that they who are not convinced thereby of the corruption of Christian Religion in the Roman Church have their Eyes blinded with the Worldly Splendor of it SECT IX But on the other side not to slight Episcopal Authority YET on the other hand it must be acknowledged that this enormous power which they have usurped is a very strong proof of the high Authority of Christian Bishops in the Church and of the great reverence that was paid to them by Christian People Who otherways would never have thus submitted to their will and pleasure had not the obedience which they had been wont always to yield to their authority disposed them to be brought by little and little under an absolute subjection Nor would there have been reason for those Cautions which St. Peter gives to the Governors of God's Church not at Rome but elsewhere 1 Pet. 5. 2 3. not to Lord it over them if they had not been invested with a power which all Christians reverenced so much that it might more easily be abused than contemned and sooner perswade People to follow them with a blind obedience than to slight their judgment and refuse to conform to their Injunctions And therefore whosoever they are that now despise all Ecclesiastical Authority we may be sure they have swerved from the true Principles of Christianity and they also are altogether inexcusable who shake off the Episcopal Government and refuse to be subject to it under a pretence that there ought to be an equality among Christ's
cannot wonder at the corruption of which we complain Let him but read First the censures which their own Authors have passed upon several Popes as meer Epicures and Men void of all Religion c. And then the bitter complaints which St. Bernard himself makes and that while he wrote to a Pope of the Vices which were then annexed even to the very Papacy and further the description which such Men as Marsilius of Padua make of the Church of Rome the whole Body of which he saith was so infected by the plenitude of power which is allowed to the Pope that it might be more truly called a shop of Traffique nay a Den of Thieves than a Church of Christ and to come nearer to our own times the forwardness of their People even since the Reformation to worship Men as Saints before they were canonized by the Pope and he will not think there hath been always such care and caution used about that and such like matters as they would have us believe We have a memorable instance of this thing last mentioned to meddle with no other in the Founder of the Jesuits Order Ignatius Loiola by whose merits People recommended themselves to God if we may believe the Pope himself before he was declared to be a Saint So Urban VIII informs us in his very Bull or Decretal Letters for his Canonization where several miraculous Works are said to have been done for those who fled to his help and religiously worshipped his Image and commended themselves to him as the words are with all their heart He was made indeed a Beato by the preceding Pope But the like stories are told of Xavier one of Ignatius his Companions unto whose intercession the People applied themselves and hoped in his merits as the Bull for his Sainting tells us even before he was made a Beato So exceeding prone they have been of late to run into Superstition as they were more long ago in the days of St. Martin who broke down an Altar which had been set up by former Bishops themselves in honour of a Martyr as the People called him who proved to be no better than a Highway-man as St. Martin discovered that had been executed for his Robberies and there buried SECT XVII Popery and Mahometism had the same Original WE may safely therefore affirm that the account which Grotius gives in the beginning of the VI. Book of the rise of Mahometism may serve as well for the Original of Popery Which took its rise from the great decay of true piety and the vain jangling that fell out among Christian People by imploying their time in curious Questions which made the vulgar at last not know what to believe and to lay the fault upon the Scriptures nay to avoid them as hurtful and dangerous And then it was easie to lead them any whither when they had for saken the Light which showed them their way and began also to place Religion not in purity of mind but in Rites and Ceremonies and to content themselves with such things as served rather to exercise the Body than to amend the Soul In short that false Prophet Mahomet and an Universal Bishop sprang up both together very near the same time as Treason and Idolatry setled themselves also together at the same time in the Age following For the Pope under the pretence of retaining Images which the Constantinopolitane Emperour destroyed revolted from him denyed him the tribute that was wont till then to be paid him even out of Rome it self as well as other places and denying him all obedience plainly thrust him out of Italy This account Zonaras and others give of Gregory the II.'s proceeding against Leo Isaurus and thus the Bishop of Rome by his Papal Authority became the first Author of defection from a lawful Prince upon the account of Religion SECT XVIII And supports its self by the same means IF we look further into what was said before about Mahometism we shall find that Popery stands and upholds it self by the very same shameful means which keep up the Religion of that false Prophet By force that is and violence compelling Men where they have any power to consent to what they say or rather to feign a consent to what they do not believe Which discovers the weakness of that Religion and of the reasons of those that profess it For he that extorts assent as was said in the Book foregoing by sense of pain or fear of punishment plainly confesses by that very proceeding that he distrusts his Arguments At the best they require belief of Men without all liberty of inquiring into Religion For the vulgar just as in Turky are prohibited to read the Books which are accounted holy which is a manifest sign of its iniquity as he there speaks of the Turkish Religion for justly may that merchandize be suspected which is obtruded upon this condition that it must not be lookt into not examined This is the way of the grossest deceivers who will not submit themselves to a trial and refuse to give any account but will have us submit to their Authority and take what such Men as they say upon trust Which is the Method of the Roman Church who are wont to put doubting of any part of their doctrine among mortal sins And so for fear what the issue may be will not suffer their People to try their Religion with indifference that is with true liberty of judgment and with a resolution to doubt of it if the grounds of it appear upon examination to be uncertain and to leave it if they prove apparently false It is true indeed as it there follows there is not in every Man the like capacity of knowledge and quicksightedness to discern between truth and falshood Many also are carried away into error by pride others by inordinate passions or affections and some by custome and imitation or by the weakness of their understandings and forwardness to judge without due consideration or advice with their proper Guides But those very Books which the Roman Church pretends may mislead Men and therefore will not let them use teach them in the first and principal place to purge themselves from all naughty affections and then to be sober-minded and not too forward to determine things on their own heads but to reverence their judgments who are over them in the Lord and not to pretend to Religion nor imagine they can judge a-right till they be humble and meek and without any other design than this alone of saving their Souls Now the Divine Goodness forbids us to think that such Men shall not be able to find the way to eternal Salvation who seek for it in God's own Word and in this manner without any by-respect to honour or worldly advantage and with intire submission of themselves and all they have to Him imploring his assistance that they may attain it Which are in effect the very words of Justin Martyr and Origen And
though the Scriptures be true may be false nay which if the Scriptures be true must be false because the Scriptures testifie against it Further 4thly to follow the Scriptures we have God's express Warrant and Commandment without any colour for any prohibition but to believe their Church infallible we have no commandment much less any express Commandment nay have reason to think we are prohibited so to do in such words as those Beware of false Prophets Believe not every Spirit but try the Spirits whether they are of God c. Which require us to examine before we trust and consequently not to give up our selves blindfold to those who confidently claim the infallibility of St. Peter but cannot produce any evidence of it Again 5thly by following the Scriptures we shall keep to that which was always believed and every where received But by following the Church of Rome we shall make our selves guilty of the changes and alterations which they have made as another great Champion of our Church hath observed in the Apostolical Creed by making a new one containing things that hold no conformity with the Apostles and in the Apostolical succession by ingrossing the whole succession to Rome and making other Bishops to be but the Pope's Deputies as to their Jurisdiction and in the Apostolical Government by erecting a new and Universal Monarchy in the Church and lastly in the Apostolical Communion by excommunicating the greatest part of the holy Catholick Church By 6thly following the Roman Church also we shall be bound to hold many things not only above Reason but against it whereas by following the Scriptures we shall only believe some Mysteries but no impossibilities some things above reason but nothing contrary to it For though there be things in Scripture which had they not been revealed reason could not have discovered yet there is nothing there which being revealed can by true reason be confuted 7thly Contrary to flesh and blood indeed there are many things contained in the Scriptures therefore by following them we shall believe a Religion which notwithstanding that great prejudice which Men had to it prevailed and inlarged it self over the World in a short time without any assistance from worldly power wit or policy nay against all these whereas the Roman Church hath got all its Authority over Mens Consciences by no other means than by devising false Records false Miracles and Reports as was said before and by complying with Mens corrupt affections or by persecuting those that would not comply and by all other such like worldly means whether of policy or force 8thly To which add that by following the Scriptures we shall believe a Religion whose first Preachers and Professors could have no worldly ends to serve as hath been demonstrated in the foregoing Books but rather were to expect as they every where found nothing but disgrace vile nay cruel usage by all manner of punishments whereas the head of the Roman Church it is even palpable makes their Religion the Instrument of his Ambition and seeks thereby to intitle himself directly or indirectly to the Monarchy of the World And besides it is evident to him that hath but half an eye as we say that most of the Doctrines which they have added to the Scriptures make one way or other for the honour or temporal advantage of the Teachers of them 9thly Again following the Scriptures we shall embrace a Religion of admirable simplicity whereas the Roman Church and doctrine is even loaded with an infinity of weak childish unsavory Superstitions and Ceremonies under which its own Children have groaned and heavily complained 10thly Those Holy Books also teach us that we must not promise our selves salvation unless we effectually mortifie all our evil affections and lusts and forsaking every sin whatsoever betake our selves to the practice of all Christian Vertue But the Roman Church opens an easier and broader way to Salvation permitting at least this to be taught for as good and Catholick Doctrine as any other that though a Man have continued all his life long in a course of sin without the practice of any vertue he may notwithstanding be let into Heaven by an act of attrition at the hour of Death if joyned with confession or by an act of Contrition without Confession And therefore in this and several other regards the Religion of that Church is not so holy as the Doctrine of Christ and his Apostles delivered in the Scriptures and consequently is not so likely to come from the Fountain of Holiness and Goodness 11thly But whatsoever ways they are pleased to devise to humour Mens depraved appetites we are sure of this advantage by following the Scriptures which they cannot pretend to by following their Church That if we happen to entertain an erroneous opinion grounded as we think upon some place of Scripture it is implicitly retracted and condemned by our precedent full and intire assent to all things contained in the Scriptures and our general resolution to hold nothing contrary to them nor admit any thing as necessary to salvation that cannot be proved by them Which makes the error that we unwittingly and unwillingly hold against the Scriptures less dangerous because our adherence to the Scriptures is nearer closer and firmer than it is to our particular error Whereas by following their Church not knowing what it is whether the whole Body of People in that Communion or a General Council or the Pope in or out of a Council we shall have no such excuse for our errors but they will be rather much aggravated by our adhering so strictly to a doubtful and uncertain Rule unto which the People in that Communion sticking closer than they do to the Word of God it lessens the value of all the Truths which they believe and doubles the guilt of all their errors And lastly as this is a great satisfaction to our selves so there is this to be added for the comfort of others also That by following the Scriptures we shall learn to bear with one another in our different opinions about things which cannot thereby be determined nay in things which are not directly against it or wherein we are not yet sufficiently instructed But by following the Roman Church we shall be taught to pass the heaviest sentences upon all those that believe not in all things as we do nay to take the severest courses with them though they be Men of the most innocent and useful lives conforming themselves in all things to the Precepts of Christ Jesus and to the Authority of their Governors for his sake where it doth not manifestly contradict Him To conclude this we for our parts are of the same mind even towards them which Grotius before observed the Apostles were of towards the Jews From whom saith he and let the words be taken as if spoken by us to those of the Roman Communion they would not so much as exact an acknowledgment of their happiness in being
Truth of Christian Religion p. 47 Sect. II. Here is showen that Jesus lived p. 48 Sect. III. And was put to an ignominious death ib. Sect. IV. Yet afterward was worshipped by prudent and godly Men. p. 49 Sect. V. The cause whereof was for that in his life time there were Miracles done by him p. 50 Sect. VI. Which Miracles were not wrought either by the help of Nature or assistance of the Devil but meerly by the Divine Power of God p. 51 Sect. VII Christ's Resurrection proved by credible Reasons p. 55 Sect. VIII Answer to the Objection that the Resurrection seems impossible p. 60 Sect. IX The Resurrection of Jesus being granted the Truth of his Doctrine is confirmed p. 61 Sect. X. Christian Religion preferred before all others p. 62 Sect. XI For excellency of reward p. 63 Sect. XII Answer to an Objection that Bodies once Dead cannot be revived again p. 66 Sect. XIII The excelency of holy Precepts given for the worship of God p. 69 Sect. XIV Concerning the Offices of Humanity which we owe unto our Neighbour p. 72 Sect. XV. Of the Conjunction of Man and Woman p. 74 Sect. XVI Touching the use of Temporal goods p. 76 Sect. XVII Of Swearing p. 79 Sect. XVIII Of other Matters ib. Sect. XIX Answer to an Objection touching the Controversies abounding among Christians p. 80 Sect. XX. The excellency of Christian Religion is further proved from the dignity of the Author p. 82 Sect. XXI Also from the wonderful spreading of this Religion p. 86 Sect. XXII Considering the meekness and simplicity of them that first taught this Religion p. 88 Sect. XXIII What great impediments there were that might terrifie Men from the embracing or the professing hereof p. 90 Sect. XXIV Answer to them that require more forcible Reasons p. 94 The Contents of the third Book Sect. I. TO Prove the authority of the Books of the New Covenant 〈◊〉 Sect. II. Here is known that such Books were written by the Authors the Names they have prefixed p. 99 Sect. III. Some Books were anciently doubted of p. 100 Sect. IV. The authority of such Books as have no Titles is proved from the quality of the Writers p. 101 Sect. V. These Pen-men writ the Truth because they had certain knowledge of what they writ p. 102 Sect. VI. As also because they would not lye p. 104 Sect. VII A confirmation of the fidelity of these authors from the Miracles which they wrought p. 106 Sect. VIII The Truth of the Writings confirmed from hence that many things are found there which the event hath proved to be divinely revealed p. 108 Sect. IX As also from God's care in preserving his People from false writings p. 109 Sect. X. Answer to the Objection that divers Books were not received by all p. 110 Sect. XI Answer to an Objection that these Books seem to contain things impossible p. 113 Sect. XII Or things contrary to Reason p. 114 Sect. XIII Answer to an Objection that some of these Books are repugnant to the other p. 116 Sect. XIV Answer to an Objection taken from outward testimonies which make more for these Books p. 118 Sect. XV. Answer to the Objection that the Scriptures were changed p. 119 Sect. XVI For the authority of the Books of the Old Testament p. 123 The Contents of the fourth Book Sect. I. A Particular Confutation of the Religions opposite to Christianity p. 129 Sect. II. And first of Paganism that there is but one God Created Spirits are good or bad the good not to be honoured but as the most high God directs p. 131 Sect. III. Evil Spirits adored by Pagans and how impious a thing it is p. 132 Sect. IV. Against the worship which in Paganism is exhibited to men after their death p. 135 Sect. V. Against worshipping of Stars and Elements p. 136 Sect. VI. Against worshipping of Bruit-beasts p. 137 Sect. VII Against worshipping of things that are no substances p. 139 Sect. VIII Answer to the argument of the Gentiles taken from Miracles done among them p. 141 Sect. IX And from Oracles p. 144 Sect. X. Paganism decayed of its own accord so soon as humane aid ceased p. 146 Sect. XI Answer to the Opinion of some that think the beginning and decay of Religions depend upon the efficacy of the Stars p. 147 Sect. XII The chief Points of Christianity are approved of by the Heathen and if there be any thing that is hard to be believed therein the like or worse is found among the Pagans p. 150 The Contents of the fifth Book Sect. I. A Refutation of the Jews beginning with a speech unto them or prayer for them p. 153 Sect. II. The Jews ought to account the Miracles of Christ sufficiently proved p. 154 Sect. III. And not believe that they were done by the help of Devils p. 156 Sect. IV. Or by the Power of Words and Syllables p. 158 Sect. V. The Miracles of Jesus were divine because he taught the worship of one God the Maker of the World p. 159 Sect. VI. Answer to the Objection taken from the difference between the Law of Moses and of Christ where is shown that a more perfect Law than that of Moses might be given p. 160 Sect. VII The Law of Moses was observed by Jesus who abolished no Commandements that were essentially good p. 163 Sect. VIII As the Sacrifices which of themselves were never well-pleasing unto God p. 167 Sect. IX The difference of Meats p. 172 Sect. X. And of Days p. 174 Sect. XI Also of outward Circumcision p. 177 Sect. XII And yet the Apostles of Jesus were gentle in the toleration of these things p. 179 Sect. XIII A Proof against the Jews from the promised Messias p. 180 Sect. XIV Who is proved to be already come by the limited time of his coming which was foretold p. 181 Sect. XV. Answer to that which some conceive touching the deferring of his coming for the sins of the people p. 184 Sect. XVI Also from the present state of the Jews compared with those things which the Law promiseth p. 185 Sect. XVII Jesus is proved to be the Messias by those things which were foretold concerning the Messias p. 188 Sect. XVIII Answer to that which is objected of some things that are not fulfilled p. 190 Sect. XIX And to that which is objected of the mean condition and death of Jesus p. 192 Sect. XX. And as though they were honest men that put him to death p. 197 Sect. XXI Answer to the Objection that many Gods are worshipped by the Christians p. 200 Sect. XXII And that a humane nature is worshipped p. 201 Sect. XXIII The Conclusion of this part with Prayer for the Jews p. 203 The Contents of the sixth Book Sect. I. A Confutation of Mahumetanisme the beginning of it p. 205 Sect. II. The overthrow of the foundation of Mahumetanisme in denying inquiry into Religion p. 208 Sect. III. A Proof against the Mahumetans taken out of the Books of the Hebrews and Christians which are not corrupted p. 209 Sect. IV. By comparing Mahumet with Christ in their Persons p. 212 Sect. V. And in their Deeds p 213 Sect. VI. Also such as first embraced both Religions p. 214 Sect. VII The manner how both their Laws were pro pagated ib. Sect. VIII The Precepts of both Religions compared p. 216 Sect IX Answer to the Mahumetans Objection concerning the Son of God p. 218 Sect. X. Many absurd things in the Books of Mahumetans p 219 Sect. XI A Conclusion directed unto Christians admonishing them of their duty upon the occasion of what hath formerly been handled p. 220 The Contents of the seventh Book Sect. I. AN Introduction showing what makes the Addition of another Book necessary p. 229 Sect. II. Divisions among Christians no such objection against Christianity as is imagined 230 Sect. III. As appears even in the Roman Church which hath given the greatest scandal p. 232 Sect IV. But both contradicts it self and departs from the ancient and truly Catholick Church p 234 Sect. V. Christianity therefore is not there in its purity but much corrupted p. 236 Sect. VI. Answer to an Evasion from the force of the foregoing Argument p. 237 Sect. VII Their absurd explication of the Vnity of the Catholick Church p. 239 Sect. VIII Which forbids us to joyn in Communion with them upon such terms p. 240 Sect. IX But on the other side not to slight Episcopal Authority p. 243 Sect. X. Arguments enough in the foregoing Books to prove the true Christian Religion not to be sincerely preserved in the Roman Church one is their way of worship p. 244 Sect. XI Another is the way of promoting their Religion p 248 Sect XII The Romanists themselves overthrow their own Religion p. 250 Sect XIII Other Instances of it p. 256 Sect XIV Whereby they have spoil'd Christianity as the Pagans did the Natural Religion p. 259 Sect. XV. Answer to what they say about Miracles p. 262 Sect. XVI Answer to another Objection p 265 Sect. XVII Popery and Mahometisin had the same Original p. 268 Sect. XVIII And supports its self by the same means p. 269 Sect XIX And refuses to be tried by Scripture p. 272 Sect. XX. The Vanity of their appeal to Traditions p. 277 Sect. XXI And their guilt in what they say about the holy Scriptures p. 279 Sect XXII It is our wisdom therefore to adhere to the Scriptures p. 283 Sect XXIII Which have more manifest notes of certainty than the Church p. 284 Sect. XXIV The great incouragement we have to do so p. 287 Sect. XXV Conclusion of all p. 294 THE END
or conspiring as we may call it of events to a certain end is a manifest token of a provident direction Like as at Dice if a Man now and then throw a lucky cast which wins all it may be no more than a chance but if he throw the very same an hundred times there is no body who will not conclude that this proceeds from some extraordinary Art SECT XII And by Miracles ANother most certain proof of God's providence may be taken from those miracles and prophecies which are recorded in Histories Where though many fabulous things be related in that kind yet those that are testified by sufficient Witnesses living in the time when they came to pass such I mean as were defective neither in judgment nor in honesty are not to be despised as altogether impossible For in as much as God is both omnipotent and omniscient what can hinder him from signifying what he knows or what he pleaseth to do and that even beyond the common course of nature which being made and ordained by him becomes subject unto him by the title of creation Now if any do object that such things might have been done by subordinate powers and minds inferiour to God to them we answer that so much may be granted indeed but yet this makes way that the same may the more easily be credited of God who is to be thought either to work by the mediation of those Agents or else out of his wisdom to permit them when they bring to pass any such thing For in well ordered Kingdoms there is nothing done against the Statutes and common Laws but by the arbitrement or permission of the Supreme Governours SECT XIII Specially among the Jews whereunto credit may be given by reason of the long continuance of their Religion NOW that there have indeed been some miracles seen though the credit of other Histories should be questionable yet it is manifest enough in the Jewish Religion which albeit it hath long been destitute of all humane helps yea exposed to contempt and scorn yet for all that hath still continued almost in all the climates and parts of the World even unto this day whereas all other Religions saving the Christian which is the perfection as it were of the Jewish have either vanished as soon as the Imperial Power and Authority was withdrawn whereby they were supported as all the Paganish or else are still perpetually upheld by the same power and authority as Mahometism Now if it be demanded why the Jewish Religion hath taken such deep root in the hearts of the Hebrews as that it cannot thence be eradicated no better reason can be given or conceived than this namely that those Jews that are now alive did from their Parents as those Parents from their Progenitors and so upward until the times of Moses and Joshua receive those miracles mentioned in Scripture by certain and constant Tradition which miracles were done chiefly at the departing out of Aegypt and in their journey through the Wilderness and entrance into the Land of Canaan whereof their Ancestors were then eye-witnesses Nor is it at all credible that it could otherwise have come to pass that a People who were sufficiently stiff-necked and of a stubborn disposition should take upon them a Law burdened with so many Rites or that wise Men out of the many marks of Religion which humane reason could have invented should chuse Circumcision which could not be received without very great pain nor retained without the derision of all strangers and had nothing in it to recommend it save only this that God was its Author SECT XIV Also by the truth and antiquity of Moses his story BEsides The writings of Moses wherein those miracles are recorded to posterity do gain the greatest credit thereunto not only because it was always a setled opinion and constant report amongst the Hebrews that this same Moses was commended by the Oracle of God to be a Leader of the People but also because it is manifest enough that he neither affected his own glory nor desired their riches forasmuch as himself reveals his own faults and delinquencies which he might have concealed and also he assigned the dignity of his Kingdom and Priesthood unto strangers whence his own Posterity was brought to the common condition of Levites By all which it appears that he had no reason to forge untruths Neither doth he use any dissembling or alluring language such as commonly colours over a lye but he speaks after a plain ingenuous manner according to the quality of the thing he treats of Add hereunto the undoubted antiquity of the Books of Moses to which no other writings are therein comparable An argument whereof is for that the Grecians from whom all kinds of learning were derived to other Heathens do confess they received their very Letters from others which Letters of theirs have no other order or name or ancient form than that of the Syriac or Hebrew Tongue as also for that the most ancient Grecian Laws whence the Romans collected theirs had their Original from the Laws of Moses SECT XV. And by the Testimony of many Gentiles MOREOVER besides these there are many testimonies of such as were aliens from the Jewish Religion which declare that the most ancient reports which passed for truth among all Nations were agreeable to what Moses hath related in his Writings Thus what things he related concerning the beginning of the World the same are found also recorded in the most ancient Histories of the Phoenicians which are collected by Sancuniathon and translated by Philo Byblius and partly also found amongst the Indians and Aegyptians Hence it is that in Linus Hesiod and many of the Grecians mention is made of a Chaos which some have intimated by the name of an Egg also of the making of living creatures and last of all of Man according to a Divine Image and of Man's dominion over other creatures all which may be read in sundry Authors and at last in Ovid who transcribed them out of the Greek Writers That all things were made by the Word of God was confessed even by Epicharmus and the Platonicks and before them by a most ancient Writer not of those Hymns which now go under that name but of those Verses which antiquity called Orphean verses not because they had Orpheus for their Author but because they summarily comprised his Doctrine Empedocles acknowledged that the Sun was not the primitive light but a fit receptacle of light Aratus and Catullus think that above the sphere or orb of the stars there is a Divine habitation wherein Homer imagined there was perpetual light THAT of all things God was the most ancient because not begotten the World most beautiful because the work of GOD and that darkness was before the light were all the doctrines of Thales out of the ancient Learning The last point whereof is found in Orpheus and Hesiod whereupon the Gentiles that are commonly superstitious in following
follows that we consider by what means this Christian Religion had its augmentation and increase that therein it may be comparable and preferred before others We see it commonly true of most Men that they will easily follow the examples of Kings and Potentates what way soever they go specially if Law and Penalties compel them to it Hereby were the Religions of the Pagans and of Mahumet propagated But they that first taught the Christian Religion not only wanted all civil power and authority but were of mean condition no better than poor Fishermen Weavers and the like Yet by such Mens pains and industry that doctrine within the space of Thirty Years or thereabouts was published not only thorowout all the parts of the Roman Empire but also among the Parthians and remote Indians Nor was it thus only in the beginning but for almost three whole Ages together this Religion was so promoted by the endeavours of private Men without any threatnings without any worldly thing to invite Men to it yea against the will and the most violent opposition of those who then had the Imperial Power that before Constantine professed Christianity this was become very near the greatest part of the Roman World Amongst the Grecians that taught morality divers there were that commended themselves also very much by their skill in other Arts. As the Platonists were famous for the study of Geometry the Peripateticks for the History of Plants and living Creatures the Stoicks for Logical subtilty the Pythagoreans for knowledge of numbers and harmony many also were admirable for eloquence as Xenophon Plato and Theophrastus But the first Doctors and Teachers of Christianity were endued with no such art but used the plainest language without inticing words only after a bare manner or naked form of speech pronouncing their precepts promises and threatnings Which having no efficacy in themselves proportionable to such a progress as Christianity made we must needs confess it was either attended by Miracles or by God's secret power assisting the business or both together SECT XXIII What great impediments there were that might terrifie Men from the embracing or the professing hereof HEreunto may be added another thing considerable namely that they who received Christianity from those Teachers had not their minds void of a certain form and rule of Religion and so were not by that means ductile and easie to be drawn as they were who first received the Paganish worship and Mahomet's Law much less was their minds prepared for it by some antecedent institution as the Hebrews by Circumcision and the knowledge of one God were made fit to accept the Law of Moses But quite contrary were filled with Opinions and Customes which are a kind of another nature repugnant to those new Institutions being educated viz. and confirmed by the authority of Laws and of their Parents in the Paganish Religion or the Jewish Rites Besides this there was another impediment to wit the most grievous evils which they who undertook Christianity must expect to suffer or had reason to fear upon that account For seeing that humane nature abhors such evils it must needs follow that the causes of those evils cannot be admitted of without much difficulty A long time were the Christians deprived of all honours and dignities and likewise much afflicted with divers penalties with confiscation of goods and banishments which notwithstanding were all but flea-bitings for they were condemned to dig in the Mines and to suffer torments than which more cruel could not be devised And such multitudes of them were put to death that there never was a greater number of Men at one time swept away and devoured either by famine or pestilence or war as the writers of those times do testifie Their manner and kind of death also was not ordinary but some were buried alive others crucified others endured punishments of the like kind which cannot be read or thought of without the greatest horror and yet this savage cruelty which continued without much intermission and that not every where till almost the time of Constantine in the Roman World and in other places endured longer was so far from diminishing the number of Christians that quite contrary their Blood might be called the Seed of the Church there sprang up still so many in the room of those that were cut off Now let us herein also compare other Religions with Christianity The Greeks and the rest of the Pagans who are wont to magnifie their own things above measure yet give us in but a very short Catalogue of such as suffered death for the sake of their Doctrine Some Gymnosophists Socrates not many more are all they can number And in those eminent Men it can scarce be denied but that there might be some desire of transmitting their fame to Posterity which had a hand in the business But amongst those Christians that suffered martyrdom for their faith there were very many of mean rank of the common sort of People such as were scarce ever taken notice of or known to their Neighbours that lived hard by them There were Women also Virgins and young Men such as had no desire nor any probable hope of getting renown in future times by their sufferings According as in the Books of Martyrs we find the Names but of a few in comparison of the whole number of those that were put to death who are only registred in gross To which we must add that by a small compliance and simulation suppose by casting a little Frankincense upon the Altar most of them might have freed themselves from such punishments Which cannot be said of those Philosophers who whatsoever they might think secretly in their hearts in all their apparent actions conform'd themselves to the vulgar customes So that to have suffered death for the honour of God cannot well be attributed to any other but only the Jews and Christians And not to the Jews neither after the times of Christ nor before them but to a few if they be compared with Christians More of which suffered for the Law of Christ in some one Province than the Jews ever did whose patience in this kind may all very near be reduced to the times of Manasses and of Antiochus Wherefore seeing Christian Religion in this particular also so vastly excels all other it ought justly to be preferred before them And from such a multitude of all kinds and sexes of People distinguished by so many several places and ages as did not stick to dye for this Religion we may well gather there was very great cause of such constancy which cannot be imagined to be any other but the Light of Truth and the Spirit of GOD. SECT XXIV Answer to them that require more forcible Reasons FInally if any yet be not satisfied with these arguments abovesaid but desire more forcible reasons for confirmation of the Christian Religion let such know that according as things are divers they must also have divers kinds of Proofs
Thus is there one way in Mathematicks another in Physicks a third in matters of advice and counsel and lastly another kind when a matter of fact is in question wherein verily we must rest content when the testimonies are free from all suspicion of untruth Otherwise down goes not only all the use of history and a great part of the art of Physick but all the piety also that ought to be between Parents and Children which cannot be known other ways And indeed it is the pleasure of Almighty God that those things which he would have us to believe so that the very belief thereof may be imputed to us for obedience should not so evidently appear as those things which are apprehended by sense and plain demonstration but only be so far forth revealed as may beget faith and a perswasion thereof in the hearts and minds of such as are not obstinate That so the Word of the Gospel may be as a touchstone whereby Mens dispositions may be tried whether they be curable or not For seeing these arguments whereof we have spoken have induced so many honest godly and wise Men to approve of this Religion it is thereby plain enough that the fault of other Mens infidelity is not for want of sufficient testimony but because they would not have that to be had and embraced for truth which is contrary to their affections and desires It being that is an hard matter for them to make no great account of honours and other worldly advantages which they must do if they receive what Christ hath taught and so become ingaged to observe his Precepts Which is discovered to be true by this very thing that they take many other Historical Narrations to be true which notwithstanding appear to be so meerly by authority and not by any such foot-steps of them remaining at this day as the History of Christ hath partly in the confession of the Jews who are now in being and partly in those things which are every where found in the Assemblies of Christian People of which it must needs be granted there was some cause Lastly seeing the long duration or continuance of Christian Religion and the large extent thereof can be ascribed to no humane power therefore it must be attributed to miracles or if any deny that it came to pass through a miraculous manner this very getting so great strength and power without a miracle may be justly thought to surpass any miracle The THIRD Book OF THE TRUTH OF Christian Religion SECT I. To prove the authority of the Books of the New Covenant AFTER that a Man is once perswaded by the reasons abovesaid or is induced by any other arguments to believe that this Religion which Christians profess is the truest and absolutely the best if he desire to learn all the parts thereof then must he have recourse unto the most ancient writings that contain the same Religion which commonly we call the Books of the New Testament or rather new covenant For he is very unreasonable who denies this Religion to be contained in those Books as all Christians affirm Since it is but equity to believe every Sect be it good or be it bad when it says its opinions are to be found in such or such a Book as we believe the Mahometans that the Religion of Mahomet is contained in the Alcoran Forasmuch then as we have before proved that the Christian Religion is most true and it is manifest withal that it is contained in these Books if there were no other ground yet this alone is sufficient to prove and avouch the authority of those Books But if any body requires a more particular demonstration of it I must first lay down this Rule which all indifferent Judges will allow that it is incumbent upon him who will impugne the authority of any writing received for many Ages to produce Arguments which prove that Writing to be false which if he cannot do that Book is to be defended as in possession of its Authority SECT II. Here is shown that such Books were written by the Authors whose names they have prefixed WE say then that those Books which are not in question amongst Christians and carry before them a certain Name are the very Works of those Authors whose names they bear Because those primitive Fathers Justin Irenaeus Clemens and others after them do quote those Books under these very names As also because Tertullian witnesseth that there were Original Copies of some of those Books extant in his time And besides all the Churches received those Books for authentical before there were any common publick Meetings Neither did ever the Pagans or Jews raise any controversie about this as if these were not the works of those Men whose they were said to be but Julian himself plainly confesseth that those were the writings of Peter and Paul Matthew Mark and Luke which Christians under those names have read and received For as no Man in his wits can doubt that those Writings which go under the names of Homer and Virgil are truly theirs because the one hath been so long time received among the Latine and the other among the Greek Authors in like manner it were more absurd to bring the Authors of those Books in question which are granted almost by all the Nations in the World SECT III. Some Books were anciently doubted of IN the Volume of the new Covenant there are some Books indeed now received which were not so received from the beginning as the second Epistle of St. Peter that of St. James and Jude two of St. John the Elder the Revelation and the Epistle to the Hebrews Yet this is certain that they were acknowledged by many Churches which appears sufficiently from hence that the ancient Christians use their Testimonies as Sacred Which makes it credible that such Churches as from the beginning had not those Books either were ignorant of them or doubtful Yet afterward when they were better informed touching the same they admitted them into the Canon as we now see according to the example of other Churches Neither can any good reason be given why any Man should counterfeit those Books since there is nothing comprised in them neither can ought thence be collected which is not abundantly expressed in other Books unquestioned SECT IV. The Authority of such Books as have no Titles is proved from the quality of the Writers AND here let no Man mistrust the verity of the Epistle to the Hebrews because the Writer of it is unknown nor doubt of the two Epistles of St. John and the Revelation because some Men do question whether the Author of them was John the Apostle or some other of that name For the name is not so much to be regarded as the quality or condition of Writers Hence it is that we receive many Books of History whose Authors are to us unknown As that concerning the Alexandrian War by Caesar because we may perceive that whosoever writ the same
out or added But it is an unjust thing to bring in question the truth of such a Book or evidence only because in so many ages there could not but be great variety of Copies since both custome and reason requires that what appears in the most and most ancient Copies be preferred to the rest But that either by fraud or any other way all the Copies were corrupted and that in point of doctrine or some remarkable piece of history will never be proved for there are neither any evidences nor any witnesses of those times which attest it But if as was said before there be any thing urged in much later times by those who bare an implacable hatred to the Disciples of these Books that ought to be lookt upon as a Reproach not as a Testimony And this truly which we have said may be well thought a sufficient Answer to those who object a change in the Scripture for he who affirms that especially against a writing which hath been long and in abundance of places received ought himself to prove his charge But to make the vanity of this Objection more fully appear we will show that what they feign neither was nor could be done We have proved before that the Books were written by the Authors whose Names they bear which being granted it follows that other Books were not foisted into their room nor was any notable part of them changed For since that change must needs have some design that part would notoriously differ from the other parts and Books which were not changed which cannot now any where be discerned nay there is an admirable agreement as we said in their Senses Besides as soon as any of the Apostles or Apostolical Men published any thing there is no doubt to be made but Christians with great diligence as became their piety and care to preserve and propagate truth to Posterity took from thence many Copies for their use Which therefore were dispersed as far as the Christian Name through Europe Asia and Egypt in which Places the Greek Language was spoken And more than this the Original Copies also as we said before were preserved till Two Hundred Years after Christ Now it was not possible that any Book diffused into so many Copies and kept not only by the private diligence of particular Persons but the common care of the Churches should be altered by the hand of any falsifier Add further that these Books in the following ages were translated into the Syriac Ethiopick Arabick and Latine Tongues which translations are yet extant and do not differ in any thing of moment from the Greek Copies themselves Besides we have the Writings of those Men who were taught by the Apostles themselves or by their Disciples wherein many places are cited out of these Books to the same sense and meaning which now we read them Neither was there any in the Church of so great authority in those times as to have met with obedience if he would have changed any thing As is plain enough by the free and open dissent of Irenaeus Tertullian and Cyprian from those that were most eminent in the Church After which times there succeeded many other men of great Learning and Judgment who having first made diligent inquiry thereof received these Books as retaining their original purity Hitherto also may be referred what but now we said of divers sects of Christians all which at least such as acknowledged God to be the Maker of the World and Christ to be the Author of a new Law did receive and use these Books accordingly as we do the same And if any had attempted to alter or put any thing new into any part thereof they should have been accused by the rest for forgery and false-dealing therein Neither was there ever any Sect that had the liberty at their pleasure to alter any of these Books for their own turns For it is manifest that all of them did draw their arguments one against another out of the same And as for that which we touched concerning divine providence it belongs no less unto the chiefest parts than unto the whole Books namely that it is not agreeable to it that GOD should suffer so many Thousand Men which sincerely desired to be godly and earnestly sought after eternal life to be led headlong into that error which they could no way avoid And thus much shall suffice to be spoken for the authority of the Books of the new covenant whence alone if there were no other helps we might be sufficiently instructed concerning the true Religion SECT XVI For the Authority of the Books of the Old Testament NOW forasmuch as it hath pleased God to leave us also the writings and evidences of the Jewish Religion which was anciently the true and affords no small testimonies for Christianity Therefore it will not be amiss in the next place to justifie the authority of the same First then that these Books were written by the same Men whose Names they bear is manifest in like manner as we have proved of ours before of the new covenant These Authors were either Prophets or other very faithful and credible men such as was Esdras who is thought to have collected the Books of the Old Testament into one Volume during the life time of the Prophet Haggai Malachy and Zachary I will not here repeat again what is said before in the commendation of Moses Both that part of history which at first was delivered by him as we have shown in the first Book and that also which was collected after his time is witnessed even by many of the Heathen Thus the Annals of the Phoenicians have recorded the names of David and Solomon and their Leagues with the Men of Tyre Aswel Berosus as the Hebrew Writers makes mention of Nobuchadonosor and of other Chaldean Kings He whom Jeremy calls Vaphres King of Aegypt is termed Apries by Herodotus In like manner the Books of the Grecians are replenished with Narrations concerning Cyrus and his Successors until the times of Darius And many other things concerning the Nation of the Jews are related by Josephus in his Books against Appion whereunto we may add what before we have touched out of Strabo and Trogus But as for us Christians we cannot in the least doubt of the truth of these Books out of every one of which almost there are testimonies extant in our Books which are found likewise in the Hebrew Neither do we find when Christ reprehended many things in the Doctors of the Law and Pharisees of his time that ever he accused them of forgery committed against the Writings of Moses or the Prophets or that they used counterfeit Books or such as were changed Then after Christ's time it cannot be proved neither is it credible that the Scripture was corrupted in matters of any moment if we consider rightly how far and wide over the face of the earth the Nation of the Jews was spread who every where were
truly since GOD hath implanted in Mens minds the power and faculty of judging there is no part of truth that better deserves the imployment of this faculty about it than that of which we cannot be ignorant without hazard of our Salvation After this whosoever inquires with a godly mind he shall not dangerously erre And where should he enquire after it but in God's most holy Word without which we cannot know whether there be either Church or Priest or any thing else wherein they would have us trust SECT XIX And refuses to be tried by Scripture IT is a manifest sign therefore of imposture that when they cannot for shame but sometimes suffer their Religion to be tried yet they will not have it tried by the holy Scriptures In the reading of which as was excellently said in the conclusion of the foregoing Books no man can be deceived but he who hath first deceived himself For the Writers of them were more faithful and fuller of Divine Inspiration than either to defraud us of any necessary part of Divine Truth or to hide it in a Cloud so that we cannot see it Why then should any body decline this way of trial unless they see themselves so manifestly condemned by the holy Scriptures that they dare not let their cause be brought into so clear a light Which hurts indeed sore eyes but comforts and delights those that are sound showing us so plainly what we are to embrace and what to refuse and being so sure and so perfect a Guide in all such matters that S. Hilary not only commends and admires the Emperor Constantius for desiring a Faith according to what was written But saith He is an Antichrist who refuses this and an Anathema that counterfeits it And thereupon calls to him in this manner O Emperour thou seekest for faith hearken to it not out of new little Papers but of the Books of God There we must seek for it if we mean to find it and if they be silent and can tell us nothing says St. Ambrose who shall dare to speak Let us not therefore bring deceitful ballances they are the words of S. Austin in his second Book of Baptism Chap. vi wherein we may weigh what we list and as we list after our own liking saying This is heavy that is light But let us bring the Divine Ballance out of the holy Scriptures as out of the Lords Treasures and in that let us weigh what is most ponderous or rather let not us weigh but acknowledge those things which are already weighed by the Lord. Yes say they of the Church of Rome we will be put into that Ballance and tryed by the Scriptures but not by them alone Which is in effect to refuse to be tried by them for they give testimony to their own fulness and perfection and plainness too in things necessary and so do all other Christian Writers that succeeded the Apostles who do not send us to turn over we know not how many other Volumes but tell us here we may be abundantly satisfied In so much that the first Christian Emperor Constantine the Father of Constantius now mentioned admonished the Bishops in the famous Council of Nice to consult with these heavenly inspired Writings as their Guide and Rule in all their Debates because they perspicuously instruct us as his very words are what to believe in divine things and therefore they ought he told them to fetch from thence the Resolution of those things which should come in question To which Cardinal Bellarmine indeed is pleased to say that Constantine truly was a Great Emperour but no great Doctor But as herein he speaks too scornfully of him so he reflects no less upon the understanding and judgment of those venerable Fathers assembled in that Council which as Theodoret tells us in his Ecclesiastical History was composed of Men excelling in Apostolical gifts and many of them carried in their bodies the marks of the Lord Jesus and were for the far greater part a Multitude of Martyrs assembled together who all consented unto and followed this wholsome counsel of the Emperour as he there testifies knowing he did but speak the sense of the truly Catholick Church Which did not meerly bid Men hear it and bring all doctrines to its touchstone but confessed plainly that even the Church it self must be tried by the Scriptures It is the express sentence of the same S. Austin in his Book of the Vnity of the Church Where in the second Chapter he saith the question then was as it is now where is the Church Now what shall we do says he seek for it in our own words or in the words of our Head our Lord Jesus Christ I think we ought to seek it rather in his words who is the Truth and best knows his own Body And in the beginning of the third Chapter thus proceeds Let us not hear thus say I and thus sayest thou but let us hear thus saith the Lord. The Lords Books there are certainly to whose authority we both consent we both believe we both yield obedience there let us seek the Church there let us discuss our cause And to name no more the Author of the imperfect work upon St. Matthew carrying the name of S. Chrysostome declares this so fully that it leaves no doubt in us what course they took for satisfaction in this business Heretofore says he there were many ways whereby one might know what was the true Church of Christ and what was Gentilism but now there is no way to know what is the true Church of Christ but by the Scriptures Why so Because all those things which belong properly to Christ in truth and reality those heresies have also in show and in appearance They have Scriptures Baptism Eucharist and all the rest even Christ himself like as we have Therefore if any one would know which is the true Church of Christ how should he know it in such a confusion of multitude but only by the Scriptures which he repeats over again a little after he therefore that would know which is the true Church of Christ how should he know it but by the Scriptures To them let us go and in them let us rest and if you are the Disciples of the Gospel may we say to the Romanists as Athanasius does to the Followers of Apolinarius in his Book about the Incarnation of Christ Do not speak unrighteously against the Lord but walk in what is written and done But if you will talk of different things from what are written why do you contend with us who dare not hear nor speak beside those things which are written Our Lord telling us if you abide in the word even in my word you shall be free indeed What immodest frenzy is this to speak things which are not written and to devise things which are strangers to piety To which if we faithfully adhere there is this to be added for our incouragement that though we