could bee nothing save the plaine evidence of truth together with the holy Spirit of God SECT XXIIII 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 excellency of Christian Religion let such know that as there are variety of things which be true so are there divers wayes of proving or manifesting the truth Thus is there one way in Mathematicks another in Physicks a third in Ethicks and lastly another kinde when a mater of fact is in questioâ—â— wherein verily wee must rest content with such testimonies as are free from all suspition of untruth otherwise downe goes all the frame and use of history and a great part of the art of Physicke together with all dutifulnesse that ought to be betweene parents and children for matters of practicâ— can no way else be knowne but by such testimonies Now it is the pleasure of Almighty God that those things which he would haue us to beleeve so that the very beleefe thereof may bee imputed to us for obedience should not so evidently appeare as those things which are apprehended by sense and plaine demonstration but only be so farre forth revealed as may beget faith and a perswasion thereof in the hearts and minds of such as are not obstinate That so the Gospell may be as a touchstine for triall of mens judgements whether they be sound or unsound For seeing these arguments whereof wee have spoken have induced so many honest godly and wise men to approve of this Religion it is thereby plaine enough that the fault of other mens infidelity is not for want of sufficient testimony but because they would not have that to bee had and embraced for truth which is contrary to their wilfull desires it being a hard matter for them to relinquish their honours and set at naught other commodities which thing they know they ought to doe if they admit of Christs doctrine and obey what hee hath commanded And this is the rather to bee noted of them for that many other historicall narrations are approved by them to bee true which notwithstanding are onely manifest by authority and not by any such strong proofes and perswasions or tokens as doe declare the history of Christ to bee true which are evident partly by the confession of those Iowes that are yet alive and partly in those companies and congregations of Christians which are any where to bee found whereof doubtlesse there was some cause Lastly seeing the long duration or continuance of Christian Religion and the large oxtent thereof can bee ascribed to no humane power therefore the same must bee attributed to miracles or if any deny that it came to passe through a miraculous manner this very getting so great strength and power without a miracle may bee thought to surpasse any miracle The third Booke OF THE TRVNESSE 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 beleeve that this same Religion which Christians professe is the truest and absolutely the best if hee desire more distinctly to know the parts thereof then must hee have recourse unto the most ancient writings that containe the same Religion and which commonly wee call the bookes of the new Testament or new covenant This truth no man can justly deny for as every sect bee they good or bad should be beleeved when they tell us truly in what booke or writing their opinions are comprised thus wee credit the Turkes who affirme that the Religion of Mahumet is contained in the Alcoran So it must be granted that the doctrine of Christianity is contained in the said bookes of the new covenant since the same is generally agreed upon and constantly ave red by all Christians Forasmuch then as wee have before proved that this Religion is most true if there were no other ground yet this alone were sufficient to prove and avouch the authority of those bookes aforesaid wherein the same Religion is contained Which truth to demonstrate more particularly let us in the first place take for granted by all indifferent men that he who goes about to disprove the authority of any booke or writing which hath bin a long time received and allowed of must use such arguments as doe derogate from the truth of that booke Otherwise the authority thereof is no whit diminished but may still bee defended and maintained SECT II. Here is showne that such bookes were written by the Authors whose names they have prefixed WEE say then that those bookes which are not in question amongst Christians but have certaine titles are the very workes of those authors whose names they beare to wit because those primitive fathers Iustin Iraeneus Clemens and others doe commend those bookes under the same Authors names as also be cause Tertullian witnesseth that there were Orignall copies of those bookes extant in his time And besides all the Churches received those bookes for authenticall before there were any common publike meetings Neither did ever the Pagans or Iews make doubt thereof but Iudian himselfe plainly confesseth that those were the writing of Peter and Paul Matthew Marke and Luke which Christians under those names have read and received For as no man can doubt that those writings which goe under the names of Homer and Virgill are truly theirs because the one hath beene so long time received among the Latins and the other among the Greeke authors in like manner it were more absurd to bring the authors of those bookes in question which are granted almost by all the nations in the world SECT III. Some bookes were anciently doubted of IN the volume of the new Covenant there are some bookes now received which were not so received from the beginning as namely the one Epistle of Peter that of Iames and Iude two of Iohn the Presbiter the Revelation and the Epistle to the Hebrewes which though not in all yet were still allowed by most Churches as is very probable in that the ancient Christians did alleage divers testimonies out of them as being sacred and holy And it is likely too that such Churches as from the beginning had not those bookes either were ignorant of them or doubtfull Yet afterward when they were better informed touching the same they admitted them into the Canen as we now see according to the example of other Churches Neither can any good reason be given why wee should thinke them to be supposititious and counterfeit writings for there is nothing comprised in them neither can ought thence bee collected which is not abundantly expressed in other Bookes unquestioned SECT IIII. The authority of such bookes 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 Hebrewes because the writer of it is
TRVE RELIGION EXPLAINED And defended against the Archenemies thereof in these times In six Bookes Published by Authority for the coÌ„mon good Buy the truth P 〈…〉 LONDON Printed for Ri. Royston in Ivie lane 1632 T Câ—â—â—ll sculp The minde of the frontispâ—â—â— or title page 1. Ieheuah at the top â—eaching out 〈…〉 the old to the lew and the new to the 〈…〉 former with a promise 〈…〉 the lattâ—… of the Gentleâ—… in the Gospel without exâ—…â—…on of any Hom. 1â—… 2 Religion the effects whereof the Aposâ—… Iam. 1. 2â— 1 For her habit she hath a 〈◊〉 garment tâ—… she regards not the transiently wealth and â—…ty of this world 2 Shee holds the booke in her hand where â—n the lawâ—… God is written 3 Her breast is baâ—â— to shew her Canâ—on and 〈◊〉 4 She leaues upon the Crosse because thereupon 〈…〉 finds rest and quiet repose 5 Winged sheis to reach men to mount up alâ—… 6 As it were shining by a radiant 〈…〉 that she dispels the mysty dark◠〈◊〉 of the minde 7 The bridle is hung upon the crosse to teach men how that they ought to curbe bridle and subâ—… the triâ—â—leâ—â— passions of the minde 8 She treads and examples upon death because sheâ—… very haue and downfall of death 3 The Christian kneeles upon the Crosse which hee mâ—… take up Mat. 16. 24. havingâ— glory shining upon him to represent the brightnesse of the Gospell and tâ—… Religion 4 The Turke stands with his sword in his hand by which he defends his Religion that sprang from Mahâ—met a false Prophet foretold in generall by Christ Mat. 24. 5. 24. also a halfe Moone 5 The lew kneeles having the two tables of the law by which he hopes to bee saved not as yet beleeving in Christ because his eyes are blinded Isaiah 29. 10. 6 The Pagan hath the sun before him which together with other creatures he is wont toworship howbeit hope there is that all the heatheo shall become the subiects of Christs Kingdome Psal 72. 11. A Recapitulation of the chiefe points according to the severall sections of each Booke The Preface shewes the occasion of this worke The Contents of the first Booke SECT I. IN the first section it is proved there is a God 2 That there is but one God 3 All perfection is in God 4 And that after an infinite manner 5 God is eternall omnipotent omniscient and absolutely good 6 God is the cause of all things 7 Answer to an objection concerning the cause of evill 8 Against them which imagine there are two principles the one good and the other evill 9 The whole universe is governed by God 10 So are all sublunary things yea every particular and singular thing 11 Which is declared by the preservation of Empires 12 And by miracles 13 Especially such as were wrought amongst the Iewes which are verified by the long continuance of their Religion 14 Also by the truth and antiquity of Moses 15 And by the testimonies of strangers and aliens from the covenans 16 The same likewise is confirmed by predictions and other arguments 17 An objection answered for that no miracles are now to bee 〈◊〉 as formerly hath beene 18 And that iniquity so greatâ—…nds in these dayes 19 In so much that good and goâ—dly men are oppressed abused 20 But this is retorted to prove the immortality of soules after the death and â—…lution of bodies 21 Which truth is further confirmed by tradition 22 Namely such as no reason can be alleaged against it 23 But â—…ther many arguments make for it 24 Whence it followes that the end of man is his happinesse and welfare after this life 25 Which to obtaine true Religion must be sought for the same being the onely way to eternity The Contents of the second Booke SECT I. TO the end it may appeare that the title of true Religion agrees to Christian Religion the Author here proves first that Jesus once lived upon earth 2 And that hee suffered an ignominious and reproachfull death 3 Howbeit after his death hee was worshipped and adored by wise men 4 The cause of which their worshipping him could be no other then for the wonders and miracles that were wrought by him 5 And these miracles were not to bee attributed to any efficacy of rature or to the power of the Devill but proceeded onely from the power of God 6 The Author further shewes the truth of Iesus his resurrection by sufficient testimonies 7 He answers a doubt for that the resurrection seemes impossible 8 This resurrection of Jesus being granted it serves to confirme the truth of his doctrine 9 Christian Religion excells all other Religions in the world 10 As is proved first from the excellency of the reward which is promised and propounded thereunto 11 Whereupon by the way an objection is answered for that it seemes impossible for bodies once dissolved to bee restored againe to their former integrity 12 Secondly the former truth is confirmed by the exact holinesse of Christian precepts touching the worship and service of God 13 Also from those courteous duties of humanity which wee owe and ought to performe to our neighbours though hurt or injured by them 14 Also from the union and love of man and wife 15 From the use of Temporall goods and commodities 16 From an Oath 17 And from other Christian Acts. 18 Answer to an objection taken from the controversies that are among Christians 19 The excellency of Christian Religion is further declared from the dignity of its author 20 From the wonderfull propagation thereof 21 Specially considering the weaknesse and simplicity of them which at the beginning taught the same 22 Together with the great impediments which might have with-held men from imbracing it or deterred them from professing the same 23 Answer made to them that doe desire stronger arguments The Contents of the third Booke SECT I. HEre is showne the authority of the bookes of the new covenant 2 Such bookes as have names of authors are the same mens writings whose names they beare 3 Concerning such books as anciently were questioned the doubt taken away 4 Those bookes that have no name prefixed have suâ—…enâ— authority as is proved from the quality of the writings themselves 5 The holy pen men of these bookes writ nothing but truth because they had certaine notice thereof 6 And because they would not lye 7 This is also evident by the miracles they wrought 8 And likewise because the events of many things therein recorded have made it appeare the same were divinely inspired 9 And lastly from the care God was to have that counterfeit writings might not be obâ—ruded or forged in the Church 10 An objection answered that sundry of these bookes were not reserved by all 11 A scruple taken away for that some impossibilities sâ—eme to be 〈…〉 12 Or such things as are râ—… pâ—… to reason 13 Another doubt answered touching some diversity â—…rieâ—â— that seeme to be in those writings 14 The consideration
the contrary â—…ly the dominion given to â—nto man over his own actions â—he naturall desire that is in him â—o be immortall the comfort oâ—…â—ood conscience for well done â—eeds though such were accomâ—anied with much difficulty â—nd on the contrary the sting of â—…gnawing conscience at the reâ—embrance of ungodly and â—…icked actions especially when â—he houre of death approacheth â—nto the wicked who doe then â—…eeme more sensible of an immiâ—…ent iudgement and this gnawing â—…orme of conscience the most â—…rophane wretches and wicked â—…yrants in the world could never â—tterly mortifiâ— and destroy in them no not then when they most of all desired as divers examples doe testifie SECT XXIIII Whence it followes that the eâ—â— of all shall bee mans happineâ—… after this life SEeing then the soule is of 〈…〉 nature that in it selfe hath 〈…〉 ground or cause of its owne corruption and seeing also thiâ— God by many signes and tokenâ—… hath declared that it is his wiâ—… the same soule should surviâ—… the body what more noble 〈…〉 can be propounded to man thaâ— the state of eternall happinesse which in effect is the same that Plato and the Pythagoreaâ—â— spake of saying that it were gooâ— for man if hee could become moâ—â— like unto God SECT XXV â—…hich to obtaine men must get the true Religion NOw what this happinesse is and how 't is to be attaineâ—â—…en may finde out by probable â—…iectures but if any thing coâ—cerning that matter bee revealed â—…y God in Scripture the same â—ust be held for a most certaine â—nd undoubted truth which â—nce that Religionâ—…emes â—…emes to pretend above others 〈◊〉 shall be examined in the next â—ooke whether or no men ought â—…o give credit thereunto and asâ—uredly build their faith theron The second Booke OF THE TRVNESSE OF Christian Religion SECT I. To prove the truth of Christian Religion IT is not our purpose in this second booke to handle all the points of Christianitie out after our hearty prayers made to Christ the King of Heaven that hee would grant us the assistance of his holy Spirit whereby we may be enabled for such a worke we shall endevour to make it appeare that Christian Religion is the most true and certaine Religion of all the rest namely as followeth SECT II. Here is showen that Iesus lived IT is a truth most sted fastly professed by all the Christianâ— that breath upon the face of the whole earth that Iesus of Nazreth then lived in Iudea wheâ— Tiberius was Emperour of the Romans which is acknowledged not onely by Christians but also by all the Iewes that ever lived heretofore or yet survive Nay the very Pagan writers thâ—… is such as are neither of the Iewish nor Christian Religion namely Suetonises Tacitus pliny the younger and many more after them doe testifie the same SECT III. And was put to an igâ—…ious death MOreover all bee it such a kinde of death might bee thought inglorious and dishonorable to their Lord and Master yet all Christians doe confesse that this same Iesis was crucified by Pontius Pilate governour of Iudea The Iewes also doe the â—ike though they cannot bee ignorant how that they become most odious to those Christiansâ—n â—n whose dominions they live because of this murder committed by Pilate whereof their ancestors were the chiefe authors as the heathenish writers have also recorded the same Yea these acts of Pilate were extant a long time after whereunto the Christians did sometimes make their appeale And further neither did Iulian himselfe nor any other adversaries of Christianity ever make doubt hereof So that hence it appeares that there was never any more true and certaine story than this which wee see may be confirmed not onely by the testimonies of some few men but also by the approbation of severall nations otherwise disagreeing and jarring among themselves SECT IV. Yet afterward was worshipped by by prudent and godly men ALL which though it was most true of Christs ignominious death yet wee see hoâ— that thorowout the remoâ—… parts of the world hee is worshipped as Lord and that not in our dayes onely but ever since the time that this was done to wit ever since the reigne of Nero the Emperour when many people that professed this worship of Christ and Christian Religion were for that cause tortured and put to death as Tacitus and others doe witnesse SECT V The cause whereof was for that in his life time there were miracles done by him NOw among such as professed Christianity there were many judicious learned men For to say nothing now of the Iewes there was Sergius governour of Cyprus Dionysius Areopagita Polycarpus Iustinus Irenaeus Athenagoras Origen Tertullian Clemens Alexandrinus with divers others who almost all being broughtup in other religions neither could have any hopes of wealth or preferment in Christianity yet became worshippers of this man that died so ignominious a death and exhibited due honour to him as God no other reason whereof can bee given than this that moved them so to doe namely because they like prudent men in a matter of greatest moment by diligent inquiry found the truth and ground of that same which was bruted abroad concerning the miracles wrought by Christ as the healing of many that were sore diseased with his word onely the restoring of sight to him that was borne blinde the feeding of many thousands with some few Loaves of bread the restoring of some to life againe that were dead and many other such like wonderfull workes The truth whereof neither Celsus nor Iulian when they writ against Christians durst dare to deny but it was confessed both by them and also most plainly by the Hebrew doctors that were Authors of the Talmnd SECT VI. Which miracles were not wrought either by the helpe of nature or assistance of the devill but meerely by the divine power of God THat theft wondrous works were not wrought by any naturall power it is manifest because they were called wonders and miracles For it is not possible in nature that any grievous diseases and infirmities should bee cured meerely by a mans voice or by the vertue of a touch and that even upon a suddaine And it is likely if such works had beene done by the power of nature onely then the same would have beene made knowne and revealed either by those that were professed enemies of Christ while he lived upon earth or by those that have beene adversaries of his Gospell since his death By the same argument wee may prove that such workes came not to passe through the power and deceit of Sataâ— or by any diabolicall enchantments because they were done openly in the sight of all the people amongst whom divers of the learned sort did maligne and â—earâ— ill will unto Christ not without envy observing all that hee did Adde further that the same workes were often iterated and the effects thereof were not transitory but permaneant and durable All which being duly pondered it must
once lookt into revealed were found to be full of all kinde of wantonnesse and uncleannesse as Clemens Alex. others have showne at large Those Festivall dayes consecrated to the honour of the Gods were celebrated with such solemnity of Pageants and wanton shewes that grave Caâ—o was a shamed to bee present at them But in the Iewish Religion there was nothing unseemely nothing dishonest or unlawfull Howbeit to the end the people that were prone to Idolatry might not decline or fall backe from the same true religion it was loaded and burdened with many precepts even concerning such things as in themselves were neither good nor evill such were the sacrificing of beasts the Circumcision an exact rest from labour upon the Sabbath and the prohibition of eating some kinde of meats come of which customes the Turkes have borrowed from them adding further a prohibition for drinking wine But the Christian Religion teacheth that as God is a most pure Spirit So is hee to be worshipped with purenesse of minde and Spirit together with such workes aâ—… their owne nature without a precept are most laudible and honest Thus the professors thereof are not to circumcise the flesh but their carnall lusts and desires they are not to keep holi-day and refraine from all kinde of worke whatsoever but onely from that which is unlawfull Nor are wee to offeâ— unto God the bloud and fat of beasts but if need bee even our owne blood for the testimony of the truth And what bounty or liberality soever wee bestow upon poore and necessitoâ—s persons the same wee must thinke is given to God himselfe Wee need not now abstaine from any kind of meat or drinke but may and ought to use them both with moderation so that our health bee not thereby impaired sometimes notwithstanding subduing our bodies to our mindes by fasting that the same thereby may be the better fitted and prepared for more cheerefull devotion But the chiefe point of this Religion consists in a holy confidence whereby wee doe wholly yeeld our selves in obedience unto God and rely upon his promises by a stedfast and lively faith whence ariseth both hope and true love of God and our neighbour And hereupon it is that we doe observe his Commandements not after a servile manner for feare of punishment but that wee may please him and that hee may out of his goodnesse be unto us a loving father and gracious rewarder Moreover wee are taught to pray not for riches or honours or such things as doe little good to any that wish for them but in our prayers wee must first and and chiefely crave that which tends to Gods glory then such necessaries for our selves as are requisite to the sustaining of nature resting upon Gods providence for temporall affaires being not too much solicitous how the same shall fall out but very carefull and desirous of such things as lead us to eternall life and that by petitioning pardon for sinnes by-past together with the assistance of Gods holy Spirit that we may be preserved hereafter in the way of godlinesse against all perils and temptations whatsoever This is the true worship of God in Christian religion than the which nothing can be invented more honourable for the Almighty SECT XIIII Concerning the offices of humanity which wee owe unto our neighbour LIke to these are the duties we owe unto our neighbour As for Mahumets Religion it was hatcht in wars it breaths nothing but warres it is propagated by warres and hostility Aristotle condemnes the lawes statutes of the Lace demonians which were so much applauded among the Grecians even by the Oracle of Apollo Yet the same Aristotle allowes and approves of warre against the Barbarians for a thing naturall whereas indeed the contrary rather is true namely that by nature there ought friendship and amity to be established in all societies of men For what is more cruell than to delight in murder or in a bravery to vaunt and triumph in the slaughter of Nations as in some glorious exploit Yet such was the custome anciently amongst the Romanes that none was dignified with the title of any honour unlesse they had deserved and purchased the same in warres which notwithstanding were apparantly unjust as themselves confesse of the wars against Sardinia and Ciprus And indeed generally amongst the heathen it was accounted no disgrace no crime or offence to pilfer and spoile those that were not within their owne dominions as wee finde it recorded by worthy Historians Aristotle and Cicero made the desire of revenging a part of vertue It was a fine sport and publike recreation for Pagans to behold sword-players slash and wound one another and to expose their children was an ordinary thing with them But the Hebrewes had better lawes and more holy discipline though notwithstanding they bare a mortall hatred a-against all those that differed from them in opinion as at this day appeares by their prayers that they make against us Christians And yet againe their law suffered them to render like for like and to have equall recompence for any hurt offered and thereby any man was permitted in his owne person to kill or bee revenged upon him that had slaine any one of his kindred But the Commandement and law of Christ forbids us to revenge any kinde of injury whatsoever whether it be offered in word or deed that so we may not seeme to allow that wickednesse in our selves which we condemne in others Nay wee ought to bee so farre from malice that on the contrary wee must be kinde and well-affectioned unto all not onely though chiefly to good men but also to the very wicked like to God our heavenly father who makes the Sun and Starres the aire and winds the raine and other common benefits to descend upon all sorts of men good and bad SECT XV. Of the bond of Wedlocke THe bond or unity of man wife whereby mankind is propagated is a thing most holy and honorable by our law which being neglected by the Pagan is no marvell if they talkt of the whoredomes and adulteries of those Gods they worshipped by whose examples they thought it not unlawfull for one man to have the filthy use of another as 〈…〉 is reported of Ganymed and Antinous which filthinesse at this day is ordinarily practised among the Turkes the Sinanses and other Gentiles as a thing with them not unlawfull The Philosophers of Greece seeme to be a little more modest â—n labouring to give an honest â—ame to so lewd a crime and indeed but a little for what else is that which the best of them commends touching the community of women but even to make one common stewes or bawdy-house of the whole common-wealth To avoid which â—urpitude and confusion there is â—s it were a kinde of wedlocke among the bruit beasts How much more requisite is this league or bond for man so holy a creature to the end there may not be a mingle mangle of issues
fundamentall principles for which chiefly wee have commended Christian Religion the certainty whereof appeares in this namely that those which out of mutuall and deadly hatred sought all the occasion and matter of contention they could durst not for all that proceed so farre as to deny that these precepts were commanded by Christ no not even those that refuse to frame their lives and actions according to that rule Howbeit if there be any such as will contradict this that wee say the same may bee likened to those Philosophers that denied the snow to be white For as these are confuted by sense so are those convinced by the unanimous consent of all Christian nations also by the many bookes that the first professors of Christian Religion and they which followed and divers succeeding Doctors have written as also by the testimony of them that have witnessed their faith in Christ by their death For in the opinion of any indifferent Iudge the same must needs bee reputed the true doctrine of Christ which so many haue successively acknowledged and professed like as wee are perswaded the same was the doctrine of Socrates which wee read in Plato and Xenophon as also that of Zene the Philosopher which we find held by the Stoi ks SECT XX. The excellency of Christian Religion is further proved from the dignity of the author THe third thing wherein wee said Christian Religion excelled all others that are or can be thought of was the manner whereby it was delivered and divulged Where first wee shall speake of the Author They that were authors of the wisdome among the Grecians confessed that they could not alleage almost any certainties in their doctrine because quoth they truth lyes hid in a deepe pit and our minds are no lesse dazeled in the contemptation of divine things than the eyes of an owle in beholding the bright shining of the Sunne Besides there was none among them but was guilty of some vice For some were flatterers of Princes others addicted to bawdery and wantonnesse a third sort to malapart boldnesse A great argument of a generall envy among them was their contention about words and matters of small or no moment In their devotions they were cold and heartlesse For those that did beleeve there was one God neglected his honour and worshipped such things as they knew were no Gods making that onely the rule of their Religion which was commonly received and practised in publike Touching the reward of godlinesse they determined nothing for certaine as appeares by the last farewell disputation of Socrates at his death Mahumet another Author of another Religion farre dispersed in these times throughout his whole life was inclined to lust and sensuality as his owne followers cannot deny neither did hee leave any testimony or assurance whereby his promise of such a reward as consisted in the free vse of junkets and venery can appeare to bee true after his returne since that his body is not yet revived but remaines at Medina untill this day But Moses the author of the Hebrew Law was an excellent man though not without his faults as namely when with some discontent and grumbling he so hardly tooke upon him the Ambassage which God commanded him touching the King of Egypt conceiving also some distrust of Gods promise for bringing water out of the rocke as the Hebrews themselves confesse yet did he scarce partake of any one of those promises which by the law he made unto the people but was perplexed with continuall mutâ—…ies and seditions in the wildernesse neither was hee permitted to enter into that blessed and pleasant land so much desired But above all these Christ is most honourable in that neither his countrey-men nor any other could ever convince him of sinne For whatsoever hee commanded others to observe the same did he observe and performe himselfe and the Commandements that God gave him he faithfully fulfilled leading a most pure and upright course of life being also most patient in suffering wrongs and abuses as was manifest at his death upon the crosse yea so affectionate was hee towards his very enemies that he prayed God to pardon even those that put him to death As for the reward which hee promised unto his Disciples wee verily beleeve that himselfe is made partaker therof after a most eminent and excellent manner For after hee was risen from the lead there were many that beheld and heard and saw him who also ascended up into heauen in the sight of his twelve disciples where he obtained all power as was evident in that according to his promise made at his departure hee endued them that were his followers with the gift of tongues and other admirable vertues all which may be a sure warrant for us not to doubt either of the truth or possibility of the reward which hee hath promised And thus wee have showne how that this Religion is more excellent than others in regard that Christ the author of it hath himselfe performed what hee commanded as also in his owne person obtained and already enioyeth the happinesse that he promised SECT XXI Also from the wonderfull spreading of this Religion LEt us in the next place descend to the effects of this doctrine aforesaid which doubtlesse being well weighed are such as plainely declare this doctrine to bee sacred and divine if so bee that God have any regard of humane affaires For as it argueda divine providence to cause thiâ— thing which should be best of all to bee of most large and ample extent so hath it happened to Christian Religion which wee see is published and taught thorowout all Europe not excepting the Northerne parts thereof so likewise thorowout Asia together with the Islands in the Oceaâ— thorowout Aegypt also â—…iopia and some other parts of Africaâ— And lastly in America Thus is 〈…〉 â—ow and thus was it anciently as is witnessed by the histories of all times by the bookes of Christians the acts of Synods and by â—hat old tradition at this day held â—mong the Barbarians concerning â—he travels or pilgrimages of Thomas Andrew and other Apoâ—â—les Clemens Tertullian and some â—ncients besides have noted how â—ar the name of Christ was known amongst the Brittaines Germanes and other remote nations in their times And certainly at this day there is no other Religion comparable hereunto for ample and â—arge extent Paganisme indeed is a large name but cannot bee said to bee one Religion since that it is not agreed upon by the Professors therof what one thing they should worship but some adore the stars others the elements and a third sort reverence their Catell or such things as have no subsistence Neither have they the same customes or any common Lord of all The Iewes on the other side are dispersed and scattered up and downe yet remaine one people Howbeit their Religion had never any great growth or increase after Christs ascension and theâ—… Law was not so much propagated by them as by
namely that prophecy in the fourth Ecloguâ— of Virgâ—â— taken out of the Sibyls verses where unwittingly the Poet sets out unto us the comming of Christ and his benefits So in the same Sibyls it is said that he was to be acknowledged for a King who should be our King indeed and should come out of the East and have dominion over all Wee read in Porphyry of the Oracle of Apollo which saith that other Gods are onely Aery Spirits but the God of the Hebrewes is only to be worshipped which saying if the worshippers of Apollo had obeyed then they had left off being his Disciples If they did not then they made their God a lyar Adde further if those Spirits had respected or intended the good of man-kinde above all they would have prescribed some course of life to bee observed and also promised some assurance of reward to them that live accordingly neither of which was ever done by them On the other side oftentimes in their verses wee finde some Kings commonded which were wicked men some champions extold and dignified with divine honour others allured to immodest and unlawfull love or to the receiving of filthy lucre and committing of murder as might bee shewne by many examples SECT X. Paganisme decayed of its owne accord so soone as humane aid ceased BEsides all that hath hitherto beene said Paganisme it selfe ministers to us a notable argument against it selfe namely because that wheresoever the same becomes destitute of humane help there straight way it comes to ruine as if the foundation thereof were quite overthrowne For if wee behold all the Kingdomes and states that are among Christians or Mahumetans wee shall finde no mention of Paganisme but in bookes Nay the histories of former times do shew that when the Emperours went about to uphold their Religion either by violence and persecution as did the first of them or by learning and subtilty as did Iulian yet notwithstanding it decayed daily not by any violent opposition nor by the brightnesse and splendor of Christianity for Jesus was accounted by the common sort onely a Carpenters sonne nor by the flourish of learning which they that taught the law of Christ used not nor by gifts rewards for they were poore nor by any soothing and slattering speeches for on the contrary they taught that all worldly coÌ„modity must be despised that all kind of adversity must be undergone for the Gospels sake See then how weake and impotent Paganisme was which by such meanes came to ruine Neither did the doctrine of Christ onely make the credulity of the Gentils to vanish but even bad Spirits came out of divers bodies at the name of Christ they became dumbe also and being demanded the reason of their silence they were compelled to say that they were able to do nothing where the name of Christ was called upon SECT XI Answer to the opinion of some that thinke the beginning and decay of Religions depend upon the efficacy of the starres THere were some Philosophers that did ascribe the beginning and decay of every Religion unto the starres But that which they professe themselves to know there in is taught with such variety and diversity in their Star-gazing science that a man can collect nothing from thence for certainty but onely this that there is no certainty at all therein I doe not here speake of such effects as have a necessary dependance upon naturall causes but of those that proceed from the will of man which of it selfe hath such liberty and freedome that no necessity or violence can be incident thereunto from without For if the assent or consent of the will did necessarily follow any outward impression then the power in our soule which wee may perceive it hath to consult and deliberate were given in vain Also the equity of all lawes of all rewards and punishments would be abolished seeing there can bee neither fault nor merit in that which is altogether necessary and inevitable Againe there are divers evill acts or effects of the will which if they proceeded of any necessity from the heavens then the same heavens and celestiall bodies must needs receive such efficacy from God so it would follow that God who is most perfectly good were the prime cause of that which is morally evill And seeing that in his law he prosesseth himselfe to abhor wickednesse which if hee implanted in the things themselves by such ineviâ—able power then hee might bee said to will two contraries to wit that the same thing should bee done and not bee done also a man should offend in any action hee did by divine instigation They speake more probably that say the influences of the stars doe first affect the ayre then our bodies with such qualities as often times doe excite and stirre up in the minde some desires or affections answerable thereunto and the will being allured or inticed by these motions doth oftentimes yeeld thereunto which though it be granted as it is credible for truth yet it makes nothing for the question wee havein hand For seeing that Christian Religion most of all with drawes men from those things which are pleasing unto the body it cannot therfore have its beginning from the assections of the body and consequently not from the influence of the starres which as but now we said have no power over the minde otherwise than by the medâ—ation of those affections The most prudent among Astrologers doe grant that wiâ—e and upright men are not under the dominion of the starres And such verily were they that first professed Christianity as their lives doe shew Or if there be any efficacy in learning and knowledge against the infection of the body even among Christians there were ever some that were excellent in this particular Besides as the most learned do confesse the effects of the Sâ—arres appertaine to certaine Climates of the world and are onely for a season but this Religion hath now continued above the space of one thousand six hundred yeares and that not in one part onely but in the most remote places of the whole world such as are of a far different situation in respect of the starres SECT XII The chiefe poâ—nts of Christianity are approved of by the heathen and if there hee any thing hâ—t scarce seemes crediblos herein the like or worse is found among the Pagans LAstly this is an evidence which makes much against the Pagans so that they have little or nothing to object against Christian Religion namely because all the parts thereof are of such honesty and integrity that by their plainenesse and perspicuity they doe as it were convince the minds of the heathens themselves among whom divers did teach the same truths which generally our Religion admits of for sound and orthodox As to give some instances true Religion consists not in rites and ceremonies but in the worship of the minde and Spirit hee is an adulterer that hath but onely a desire to
as we have formerly declared the points of Christian Religion are contained which that it may come to passe we beseech the Almighty to illuminate the hearts and mindes of the Iewes with the brightnesse of his truth and to make those prayers effectuall which Christ himselfe uttered for them even while hee was hanging upon the Crosse The sixth Booke OF THE TRVNESSE OF Christian Religion SECT 1. A confutation of Mahumetanisme the beginning of it IN this sixth book made for consutation of Turks by way of preface the consideratioÌ„ of the judgements of God against Christians leads us to the very beginning of Mahumetanismâ—… namely how that true and sincere godlinesse which flourished even amongst the Christians that were grievously tormented and oppressed afterward began by little and little to wax cold to wit from that time that by the meanes of Constantine and other Emperours the same profession became not onely safe but also honourable the world being as it were thrust into the Church For first of all when Christian Princes might have enjoyed peace and quietnesse then would they needs bee fighting and still up in armes Amongst the Bishops also there was hot and bitter contention about the chiefest Sees And as at the beginning very much hurt ensued upon the preferring of the tree of knowledge before the â—reâ— of life so did there great harme follow in these times when curiosity of knowledge was more regarded than a godly life when piety and Religion was made a deceitfull or cunning art For afterward so it happened as to them that built the Tower of Babylon the indiscreet affectation of high matters above their reach bred nothing but jarring and confused speeches together with disagreement in opinion which the common sort observing they were driven into a quandary often doubting what to thinke or which way to turne themselves laying all the blame upon the holy scriptures and began to eschew them as hurtfull and dangerous Then began Religion as if Iudaisme had beene revived again generally to consist more in â—ites and ceremonies than in the purity and sanctity of the minde rather in bodily services than spirituall devotions some siding one way and some another still obstinately persisting in that opinion which they had once embraced till at length it came to that passe that in each place there were many Christians by name but really and indeed very few God did not winke at these transgressions of his people but from the utmost parts of Sâ—ythia and Germany powred out like a flood and dispersed great troupes into the Christian world which made great slaughter among the Christians Howbeit this judgement of God upon them prevailed not to worke those Christians that survived to amendment whereupon by his just permission Mahumet began to plant a new Religion in Arabia such as was manifestly opposite to Christian Religion yet after a sort in words it did expresse the life of a great part of Christians This Religion was first received by the Saracens who revolted from Heraclius the Emperour and in a short space by their martiall enterprises won Arabia Syria Palestina Egypt Persia Africa and Spaine But the power and might of â—hefe Saracens was asswaged chiefly among others by the Turkes a people very liâ—igious who after long wars held against the said Saracens being invited to peace did easily entertaine their Religion which suited well with their conditions and transferred the Majesty of the Empire unto themselves Then having taken the cities of Asia and Greece with successe in their Martiall attempts they entred upon Hangary and the borders of Germany SECT II. The overthrow of the foundation of Mahumetanisme in denying inquiry into Religion THis Religion being fully framed for the shedding of blood abounds with rites and ceremonies and must bee beleeved without all liberty of enquiry there into whence the vulgar are prohibited to reade the books that are accounted holy Which thing seemes a manifest argument of the iniquity thereof For justly may that Merchandise bee suspected which is vendible onely upon condition it may not be seene It is true indeed there is not in all men a like capacity or knowledge and quicke in-sight into all things many being led into errour by pride others by inordinate passion or affection and some by custome But the divine goodnesse forbids us to thinke that those men may not know and finde the way to eternall salvation who seek the same not for any by-respect of profit or honour but with submission of themselves and all they have unto God imploring his assistance for the obtaining of the same And since that God hath implanted in the mind of man the power and faculty of understanding there is no part of truth that better deserves the imployment thereof than that which cannot bee unknowne without the danger of losing eternall salvation SECT III. A proofe against the Mahumetanes taken out of the bookes of the Hebrewes and Christians which are not corrupted IT is granted by Mahumet and his followers that Moses was sent of Gods So like wise was Iesus and those holy men which first of all published the doctriâ—â— of Iesus But in the Alcoran which is Mahumets law many things are recorded plaine contrary to what was taught by Moses and by the Disciples of Iesus Thuâ— to give one example for many all the Apostles and Disciples of Christ with one consent doe testifie that Iesus was crucified that the third day he was restored to life again and after that was seene of many But Mahumet teacheth quite contrary 〈◊〉 namely that Iesus was privily taken up into heaven not himselfe but some thing in his likenesse was nailed to the Crosse and consequently he did not die but the sight of the Iewes was deluded and deceived This objection cannot bee put off unlesse Mahumet say as he doth that the bookes of Moses and of Christs disciples have not remained as they were at first but have beene corrupted Howbeit wee have-confuted this fiction before in the third booke Certes if any man should say that the Alchoran is corrupted the Mahumetans would deny it and that were enough to say for an answer sufficient to those that could not prove the contrary But they for the integrity of their booke cannot alleage such arguments as we doe produce concerning the severall copies that were in a short space dispersed thorowout the world and that not as the Alchoran in one language which copies were preserved by the faithfull dealing of so many sects that varied much about other matters The Mahumetans are perswaded that in the fourteenth chapter of Iohn where mention is made of sending the comforter there had beene something registred concerning Mahumet which the Christians have razed out But here let me aske of them whether they thinke this depravation of scripture was committed since the time of Mahumet or before That it happened not after the comming of Mahumet is plaine because ever since that time there have been in the world very
of forraine testimonies which indeed make more for these bookes that against them 15 Answer made to that objection concerning the adulterating or falsifying of scripture 16 Lastly the authority of the bookes of the old Testament is verified The Contents of the fourth Booke SECT I. IN particular such Religions as bee repugnant to Christianity are confuted 2 And first against Paâ—…nisme here is proved that there is but one God that created mindes are good or evill The good are not to bee worshipped but according to Gods prescript 3 The bad Spirits are worshipped by the Pagans which is an odious thing 4 Against the Pagans worshopping of â—en deceased 5 Against the worshipping of starres and elements 6 Against the worshipping of bruit beasts 7 Lastly against the worshipping of such things as are no substances 8 Answer to the Pagans objection taken from some miracles that were wrought among them 9 And from their Oracles 10 The Religion of the Pagans is thereby confuted for that the same of it owne accord faded away as soone as humane helps failed 11 Answer to them that ascribe the beginning and downefall of any Religion to the efficacy of the starres 12 Lastly the chiefe points of Christian Religion were approved of by the wisest of the Pagans and if any thing seeme incredible therin the like may bee found amongst the Pagans The Contents of the fifth Booke SECT I. IVdaisme is confuted 2 The Iewes ought to account the miracles of Iesus for sufficient 3 Answer to that which they say these miracles were done by the assistance of Devils 4 And by the power of words or syllables 5 That the miracles done by Iesus were divine and that hee taught the worship of one God who is the maker of the world 6 Answer to an objection taken from the difference that is between the law of Moses and of Jesus and that there might be a more perfect law given than that of Moses 7 The law of Moses was observed by Iesus while hee lived upon earth and no other precepts were afterward abolished but sueâ—… were not essen tally good 8 Such were the sacrifices which of themselves were nevâ— wel-pleasing unto God 9 Also the difference of meâ—… 10 And of dayes 11 And outward Circumcision 12 And yet the Apostles of Iesus were gentle in the permission of toleration thereof 13 An argument against the Iewes for that they grant tâ—…erâ— was a worthy Messias promised 14 The same Messias came at the time appointed 15 Answer to that which they object concerning the deferring of his comming for the sinnes of the people 16 Also from the present state of the Iewes compared with those things which the Law promised 17 Iesus is proved to bee the Messias by those things which were foretold concerning the Messias 18 Answer to what is said of some things not yet fulfilled 19 Also to that which is objected touching the mâ—…e state and miserable death of Iesus 20 As though they had beene honest men that put him to death 21 Answer to that objection of many Gods which they say are worshipped by the Christians 22 Also that the humane nature is worshipped 23 A conclusion of this part with prayer and supplication to God for the Iewes The Contents of the sixth and last Booke SECT I. MAhumetanisme conâ—uted the originall thereof 〈◊〉 set downe 2 The ground of Mahumetismâ— overthrowne chiefly for that the make it unlawfull for men theâ—… enquire into their Religion 3 Proofes against the Mahuâ—…â—ans out of the sacred wâ—… of Hebrewes and Christians 4 Mahumet compared wâ—… Christ in their persons 5 In their Acts. 6 The first Professors of both Religions 7 The manner how both lawes were propagated and published 8 Lastly the precepts of both compared 9 Answer to that which Mahumetans object concerning the sonne of God 10 Sundry absurdities are â—epeated out of the bookes of the Mahumetans 11 A conclusion of the whole worke directed to Christians who are admonished of their duty by occasion of all that hath been said before in the severall bookes A Christian prayer for the adversaries of true Religion MErciful God who hast made all men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that hee should bee converted and live have mercy upon all lewes Turkes Infidels and Heretikes and take from them all ignorance hardnesse of heart and contempt of thy word and so fetch them home blessed Lord to thy flocke that they may bee saved among the remnant of the true Israelites and bee made one fâ—ld â—nderone sleepheard Iesus Christ our Lord who liveth and reigneth with thee and the holy Ghost now and ever Amen OF THE TRVTH OF Christian Religion The Preface shewing the occasion of this worke I Have eftsoones beene demanded by a man that hath deserved excellent well of his Country and of learning and of me also what the argument of those bookes was which were written by mee in my Countrey language in the behalfe of Christian Religion Neither doe I wonder that hee should make such a question For hee that with so good judgement did apply himselfe to the reading of all things worthy to bee read was not ignorant with what skill that matter hath beene handled by Raymond Sebund after a subtile Philosophicall manner by Iudovicus Vives in divers Dialogues but especially with most learning and eloquence by their famous Mornay Wherefore the translating of them into the vulgar tongue was more for use than for making any new worke Whereof what other men will judge I know not but this I am perswaded will satisfie him if I tell him how that reading not onely those Authors above mentioned but also the writings of the Iewes for their old Iewish and also of Christians for our Christian Religion I thought good withall to use my owne judgement such as it is and give some fâ—eedome to my minde which my body wanted when I writ that worke For it seemed to mee most sitting to contend for the truth only with truth and that also with such truth as whereof I was perswaded fully in my owne minde For I know it were but a vanity in mee to goe about to teach others to credit those things that I could not bee perswaded of my selfe Therefore omitting such arguments as in my judgement were of lesse importance as also the authority of those bookes which either I certainly knew or justly suspected to be forged and counterfeit I have made choice of such reasons both out of ancient later writings as may bee best approved of And as for those which pleased me best the same I did both methodically dispose and also expounded as plainly as I could distinguishing them by certaine verses whereby they might be the better committed to memory For my purpose was to benefit all my Countrey-men but specially Sea-faring-men that they might not as too many doe lose and mispend their time Wherefore beginning with the commendation of our Countrey
which for skill and diligence in Navigation excels the iest I exhorted them to use that art not onely for their owne proper gaine and commodity but also for the propagation of true Christian Religion For neither is there wanting matter for such their endevours since that they might try their fortunes abroad in farre distant-forren Countries and make incursions either upon the Pagans such as live in Arabia and Guinea or upon the Mahumetans as those under the dominion of the Turke the Persian and Carthaginians or lastly upon the Iewes and such as at this day are professed enemies of Christianity which are dispersed thorow the most parts of the world Neither are there wanting such wicked men as doe secretly for feare harbour the poyson of errour and publish the same unto the weaker sort when they see fit opportunity Against which evils my desire is we may be well fortified with truth And that such as are furnished with learning would endevour according to their ability to confute errours and in the meane while let others beware that they be not surprised by those that are enemies of the truth For which end that I may make it appeare how that Religion is no vaine frivolous thing in my first booke I doe beginne at the ground or foundation thereof which is That there is a God This truth I thus proceed to prove as followeth The first Booke OF THE TRVNESSE OF Christian Religion SECT I. That there is a God THAT there are somethingsâ—hich â—hich had a bâ—ginniâ—g is cleare to common sense and by the confession of all howbeit those things were not causes to themselves of their owne being For that which is not cannot produce any thing neither had it power to be before it was therefore it followes that the said things had their beginning from some other thing different from themselves Which may be averred not onely of such things as now we see or ever have beheld but of such also as gave originall unto these and so upward untill we come to some prime cause which never beganne to be and which as we say hath its existence by necessity and not after any conting nt manner And this what ever it be whereof by and by wee shall speake is that which is meant by divine power or Godhead Another reason to prove that there is some such divine Majestie is taken from the most manifest consent of all Nations such I meane as have not the light of reason altogether eclipsed or abolished by their savage cruelty and wilde affections For seeing that such things as proceed from mans will and arbitrement are not the same with all men but often subject to mutability yet this notion is every where admitted of and never was denied by any no not by Aristotle himselfe a man not very credulous in this kinde Therefore there must needs bee some agent that extends it selfe unto all mankinde which can be no other than either the Oracle of God himselfe or some tradition derived from the first parents of mankinde The former whereof if we admit then wee have that which is in question or if the later bee granted yet there can no good reason bee given why we may thinke that those first parents should gull all posterity with any fulsity in a matter of the greatest moment Moreover whether wee consider those parts of the world which were anciently knowne or those that are lately found out wheresoever there is as we have said any reliques of humanity there certainly is this truth acknowledged as well by such Heathens as have any ingenuity and wisdome as also by those that are of a more dull and stupid disposition The former whereof questionlesse could not all bee deceived neither is it likely that these later so si ly and simple should any way devise how to deceive one another Neither let any man here object that in sundry ages there have beene some most commonly which either could not beleeve or else would not professe they beleeved that there was a God For inasmuch as the number of such Atheists was but small and in regard that straight way upon the discussing of their rersons their opinion generally was set at naught thence it appeares that this proceeded not from the use of right reason which is common to men but either from the affectation of singularity such as was in him that would needs demonstrate the snow to bee blacke or from a corrupt mind like as when meats to a distempered palate doe taste otherwise than indeed they are But especially because both histories and other writings declare that by how much any man was the more honest by so much the more diligently did he preserve and increase this knowledge in himselfe concerning God And further that this conceit so opposite to the anciently received opinion chiefly proceeds from the bad disposition of those whom it would most of all profit or advantage if there were no God that is no judge of humane actions 't is evident in this respect for that whatsoever they conclude or determine whether it be concerning the succession of some lâ—…age without beginning or the confluence of Mores in the Sunne or what other thing soever they say in this matter the same hath in it no lesse if not more difficulties and absurdities neither can it be to any man that doth but with indifferency ponder the thing more credible than that opinion which is already received As touching that which some men pretend because they cannot see God therefore they cannot beleeve that he is if they see any thing they see enough to convince them for if this were truth what an indignitie were it for a man to beleeve hee hath a soule which notwithstanding he never saw more than the divine essence of God neither ought we to deny that there is such a divine nature when by our weake judgement we cannot comprehend the same for this is common to every inferiour creature not to bee able to comprehend those things that be of a higher and more excellent nature Thus the bruit beasts conceive not what man is much lesse doe they know after what manner men doe ordaine and governe common wealths measure the course of the starres or sayle upon the Ocean for all these things are beyond and above their reach Forasmuch then as man hath obtained a more excellent nature than the beasts and that not of himselfe thence hee may conclude that that same thing whereby hee is advanced above the condition of bruits is as farre superiour to him as those bruits are below himselfe and therefore some more noble nature there is which transcends his apprehension SECT II. That there is baâ— one God THis being manifest then that there is a God it followes in the next place that we speake of some of his attributes the first whereof is that there is but one God not many Gods This truth may bee declared first because God as was said before is that same
was compassed about or when Christian Religion whereof by and by wee shall speake more particularly was by Gods decree to be published thorow out the whole world SECT XVIII And that now there is such liberty in offending SOme men there are who beholding the multitudes of iniquities which abound in the world are thereby moved to doubt of the divine providentiâ—â— a chiefe act whereof they thinke if there were any such Divine Providence should should have beene to bridle and restraine the wickednesse that so abounds But this is easily answered considering that wheâ—â— God had created man with freedome to doe good and evill reserving absolute and immutable goodnesse to himselfe it had not beene equity to have thwarted that liberty by putting a hinderance of coÌ„mitting evill actions Howbeit to keepe men from sin God useth every kind of meanes which is not repugnant to the liberty aforesaid Such is the ordeining and publishing of the Law together with inward and outward admonitions both by threats and promises Nor did ever the wit of malice and wickednesse prevaile to far amongst men that all kinde of government and knowledge of divine lawes was utterly oâ—t inguished or a bolished Neither may those delinquences which are permitted to be done amongst men be thought altogether â—â—fruitfullâ— Since that as before wee 〈◊〉 we toucht they may be vsed either for the punishment of leâ—d â—…ssors themselves or for the chastisment at of such as sometimes wander from the way of vertue or lastly to demonstrate some worthy parent of patience and câ—…cy namely in such as have made good proficiency in the schoole of piety and vertue Lastly even they who for some season have seemed to cloake and bidâ— their faults are met with ofâ—… a while and acâ—…ing to the will of God whom they prouoked by the wickednesse of â—…ons receive the due reward of punishment SECT XIX Insomuch that good men are oppressed BVt and if sometimes there seeme to bee no punishment at all inflicted upon prophane offendors and even some good men which may occasion the weake to bee offended are sort oppressed by the insolencies of the wicked who many times make them not onely to leader wear some and miserable life but also to undergoe a disgracefull death howbeit for all this it cannot bee denied that divine providence is extended unto humane affaires as before we have proved by sufficient and evident reasons but rather as the wisest sort of men have thought wee may conclude and argue thus SECT XX. The same argument is retorted to prove that the soule survives the body FOr asmuch as God hath an eye unto all mens actions and in himselfe is most just suffering such things to come to passe as we see they doe therefore wee â—ust expect that there will bee â—…e future judgement after this â—…e to the end such notorious â—…s may not remaine â—…punished nor well deserving 〈…〉 bee unrecompenced with due comfort and reward SECT XXI Which is proved by tradition FVrther to confirme this truth it must necessarily bee admitted that the soules of mâ—n doe survive their bodies which being a most ancient tradition was derived from our very first parents for from whence else could it proceed almost unto all sorts specially unto the more civill and tractable kind of peâ—people as is plaine by Homoverses and by certaine Philosophers not onely of the Grecian but likewise the Druides 〈◊〉 France and Brachmans in Indâ—… and by those relations also which many writers have published concerning the Aegyptians and Thracians and Germans 〈◊〉 like manner touching Gods judgment to come after this life many things were extant as well among the Grecians as also among the Egyptians and Indians as wee learne out of Strabo Diogenes Laertius and Plutarch whereas to may bee added that old tradition of the consumption of the world by fire which was anciently found in Hystastis and 〈◊〉 Sybals and now also in Qvid 〈◊〉 Lucas Yea when the Caâ—aâ—… America and other forrain 〈…〉 were first discovered this 〈◊〉 opinion of the immortality 〈…〉 and the last iudgement was found among the inhaâ—… there SECT XXII Against which no contrary reason 〈◊〉 can be brought NEither can there any reason in nature â—ee giuen 〈◊〉 〈◊〉 so ancient and common received 〈◊〉 For 〈◊〉 â—ything that wee can behold in this world comes to an end either by corruption through the opposition of some more forcible contrary agâ—nt as coldnesse in any subiect by reason of the more prevalent power and intension of heat or through the perishing of that subject where upon iâ— depends as the quantity of the glasse when the glasse is brokeâ— or through the defect and deâ—â—liction of the efficient cause 〈◊〉 light by the Sun-setting Noâ— none of all these can bee said 〈◊〉 happen unto the soule of man Not the first because there is nothing that is contrary to the soule nay it selfe is of such a peculiâ—â— nature that it is apt to receivâ— such things as are contrary betweene themselves at the samâ— time together that is after Spirituall and intellectuall manner Not the second for there is not any subiect whereon the nature of the soule hath any dependance if there were the same in all probability should bee some humane body but that this cannot be it is manifest because the powers and abilities of the bodies are wearied in their operations â—ut the activity of the soule is ever subiect to wearinesse likewise the powers of the body are â—â—paired and weakned by the â—â—dundancy or excesse of the obâ—â—ct as the sense of seeing by the â—ull splendor and bright face of â—he Sunnâ— but the more excelâ—ent objects that the Soule is conâ—ersant about as about universals and things abstracted from â—ensible and corrupt matter it â—eceives thereby the more perfeâ—tion Againe the powers that deâ—end upon the body are only busied about such things as are limited to particular time and â—lace according to the nature and property of the body it selfe but the minde hath a more noble object and ascends to the contemplation of that which is infinite and eternall wherefore then seeing that the soule depends not upon the body in it's operation much lesse doth it in its essence for wee danoor discorne the â—…ture of invisible things other wise than by their operatioâ— Neither is the third way of corruptionâ— incident to the sâ—… there being no efficicÌ„o cause frâ—â— which the soule can alwaies proceed Thus wee cannot say tâ—… parâ—ntiâ—re â—re â—inâ—â— that commoâ—… their children out-live them 〈…〉 if we will needs make some câ—… from which the soule proceed then wee can imagine no othâ—… save the universal cause of 〈◊〉 things which as in respect o◠〈…〉 power is never deficient so in respect of its will to bee defectiâ—… that is for the Almighty to 〈…〉 the ruine and destraction of tâ—… soule no man can ever be able 〈…〉 prove SECT XXIII Many reasons may bee alleaged for it NAY there are many strong arguments for
needs follow as the Iewes have confessed that these workes proceeded from a more than naturall or humane power that is from some good or evill Spirit That they proceeded not from any evill Spirit may be proved because that the doctrine of Christ for the confirmation whereof these workes were wrought was quite opposite and contrary to bad Spirits For it prohibits the worshipping of evill Angels and disswades men from all unclearnesse of affections and manners wherein such Spirits are much delighted And this is also plain for that wheresoever the doctrine of the Gospell is received and established there followes the ruine and downfall of Idols the contempt and detestation of magicall arts together with a serious hatred of all diabolicall worship as being a thing contrary and repugnant to the worship of the onely true GOD. Neither is it to bee thought that any wicked Spirit is so ignorant and foolish as to effect and often bring to passe things that are causes of its owne hurt and disgrace and no way conducing to its honour or benefit Besides it stands no way with the wisdome or goodnesse of God himselfe to suffer so harmelesse and innocent men such as feared him to bee deceived by the delusion of devils and such were the first followers of Christ as is plaine by their innocent life and by the many calamities which they endured for conserence sake But on the other side if thou affirme that those workes of Christ proceeded from some good Spirits which are inferiour to God in so saying thou dost confesse that the same workes were well pleasing unto God and did tend to the honour of his name forasmuch as good Spirits doe nothing but what is acceptable and glorious unto God To say no more then some of Christs works there were so miraculous that they might seeme to have God himselfe for the author of them and could not have beene done but by the immediate finger of an omnipotent power as specially the restoring divers persons from death unto life againe Now God doth not produce any miracle nor suffer any such wonders to bee wrought without just cause For it becomes not a wise Law giver to forsake and depart from his owne lawes unlesse upon some good and weighty reason Now no other cause of these things can bee given than that which was alleaged by Christ himselfe namely that hereby his doctrine might be verified and confirmed And doubtlesse they that were spectators of his workes could conceive no other reason thereof For since amongst those spectators and beholders of his miracles there were as was said many godly men piouâ—ly and devoutly affected it is horrible impiety to imagine that God did worke these things onely to delude and deceive them And this was one or the onely cause why very many of the Iewes who lived about the time of Iesus even such as could not be perswaded to relinquish or omit one jot of Moses his Law did acknowledge that this Iesus was a Doctour or Master sent from heaven SECT VII Christs resurrection proved by credible reasons BEsides the miracles that Christ wrought to confirme his doctrine another argument may be taken from his wonderfull resurrection to life againe after that he was crucified dead and buried For the Christians of all ages and Countries alleage the same not onely for a truth but also as the most strong sortresse and chiefest foundation of their faith which could not be unlesse those that first taught Christianity did perswade their auditors that the thing was so for certain And yet they could not induce any wise man to the beleefe hereof unlesse they could verily affirme that themselves were eye-witnesses of this matter For without such an ocular testimony no man of wisdome and judgment would willingly give credit thereunto specially in such perillous and dangerous times as then were But that this was their constant assertion both their owne bookes and other writings doe testifie For out of their bookes it appeares that they appealed unto five hundred witnesses that had beheld Iesus after he was risen from the dead Now it is not the fashion of lyars and dissemblers to appeale to so great a number of witnesses Neither could it possibly so fall out that so many men should agree and conspire together to beare false witnesse Or suppose there had beene no other witnesses save those twelve knowne Apostles the first publishers of Christian doctrine yet this had beene sufficient No man is a leasing-munger for God-a-mercy Any honour for their lying they could not expect in regard that all kind of dignities and promotions did then belong unto the Pagans or Jewes from whom they received nothing but reproach and ignominy Neither could they hope for any wealth and commodity because this profession was oftentimes punished with the losse of goods and possessions or if it was not yet the Gospell could not bee taught by them sincerely unlesse they omitted or neglected all sollicitous and anxious care for temporall commodity Neither could the hope of any other worldly profit move them to fit or utter untruths seeing that the very preaching of the Gospell did expose them to labours hunger thirst stripes and imprisonments To get credit and reputation onely among their owne Country men was not so much worth that they poore innocent men being such as in their life and doctrine abhorred losty mindednesse should therefore run upon so great inconveniences Neither againe could they have any hope for the propagation of their doctrine wâ—â— was opposed both by corupt covetous nature by the greatnesse of them that were in authority vnlesse they had beene some way animated and incouraged by the divine promise of God And further this fame or reputation whatsoever it was was not likely to continue for ever they could not promise to themselves that it would be perpetual seeing that God purposely concealing his counsell concerning the end and destruction of the world hath left the time thereof doubtfull as being alwayes imminent at hand which the writings of the Christians that lived in those times and of those that succeeded theÌ„ do most plainâ—â—y witnesse It remaines therfore â—…f they lied that they had for the defence of their Religion how beâ—…t this cannot justly bee laid against them if the thing be rightly considered For either they â—did sincerely beleeve that this Religion which they professed was the true Religion or else they were of a contrary minde If they did not beleeve it to bee true nay if they thought not that it was absolutely the best they would never have made choice hereof and refused other Religions farre more safe and coÌ„modious Nay further though they conceived it to bee most true yet they would not have professed it unlesse they had beene fully perswaded that the profession there of was necessary specially for that they might have easily foreseene and partly they could tell by experience what troopes of men were exposed to death for this profession which without
just cause to occasion was no better than plaine robbery or murder But if wee say they beleeved that this Religion was most true and the very best and altogether to be professed and that after the death of their Lord and Master why surely that could no way bee so if their Masters promise concerning his resurrection had deceived them and not proved true For that had beene enough to have un-faith't a sound Christian and made the foundation of his hope to have tottered Moreover all sorts of Religion specially Christianity altogether prohibits lying and bearing of false witnesse in divine things wherefore they could not for the love of Religion principally such a religion be induced to tell untruths Besides these men were of an upright conversation their life was spotlesse and unblameable even in the judgement of their adversaries and nothing could be objected against them save their honest simplicity which verely is not wont to use lying and dissimulation Nay there were none among these primitive Christians whereof wee speake who did not suffer grievous torments for professing that Iesus was risen and many of them were put unto most exquisite paines of death for bearing testimony of the same Now indeed it is possible for some man out of a wilfull pre-conceived opinion to endure such misery but it is utterly incredible and unlikely that any one much lesse so many should bee willing to suffer so great calamity for beleeving an untruth and that which they knew to bee such an untruth as the beleefe thereof could in no wise doe them any good Besides that these were not mad men both their conversation and their writings doe abundantly testifie Likewise what is spoken of them may also be said of Paul who openly taught that hee saw Christ sitting in heaven who also was not inferiour to any in the Iewish Religion nor might he have wanted dignities and preferments if hee would have followed the footsteps of his Fathers Whereas on the contrary by taking upon him the profession of Christianity hee became liable to the hatred and malignity of his kins-folkes and thereupon was to undertake hard labours dangerous and toilsome travels and last of all to undergoe a disgracefull death and torment SECT VIII Answer to the objection that the resurrection seemes impossible SVch and such testimonies no man can disprove or gainsay unlesse some will reply saying â—…ch a thing perhaps might be â—ut it seemes improbable or imâ—ossible and this as they say â—mplyes a contradiction Howbeit that cannot bee affirmed of his matter It might indeed if â—ne could say that one and the â—lfe same man lived and died at â—…e selfe same time But that a â—an may be restored from death 〈◊〉 life namely by the power and vertue of him who first gave life and being unto man I see no reason why it should be accounâ—ed for a thing impossible Neither hath it beene thought impossible by wise men Hence wee finde in Plato that the same thing happened to Eris an Armenian The like is related of a certaine woman by Heraclideâ— a Philosopher of Pontus of Aristoeus by Herodotus and of another by Plutarch all which whether true or false doe shew that in the opinion of learned and wise men the thing was conceived to be possible SECT IX The resurrection of Iesus being granted the truth of his doctrine is confirmed SInce then as hath beene showen it is not to bee thought a thing impossible for Christ to have beene restored to life againe seeing also that this very Christ as both his Countrimen and others doe confesse did publish and preach a new doctrine warranted by divine au it followes therefore that this â—…me doctrine must bee true and â—ertaine For it stands not with divine justice and wisdome to beautifie and adorne him after â—o excellent a manner who should utter an untruth in so â—…ighty abusinesse Specially considering that Christ a little before his death did foretell unto his Countrymen what death â—ee should dye and how hee should bee revived againe adâ—ing further that all these things should come to passe for the establishing and confirming the Truth of his doctrine Thus farre touching those arguments which are taken from â—…or of fact in the next place â—et us descend to such as are taken from the nature or quality of his doctrine SECT X. Christian Religion preferred before all others IT is a most certaine truth that either all kinde of divine worship whatsoever must be rejected and utterly banished from among men which impiety will never enter into the heart of any one that can beleeve there is a God that governes all things and with all considers how man is endued with excellency of understanding and liberty to chuse what is morally good or evill as also how that in himself there is matter both of reward and punishment or else this Religion is to bee admitted and approved of for the very best not only in regard of the outward testimonies of workes and miracles aforesaid but also in consideration of such inward and essential properties as are agreeing thereunto namely because there is not neither ever was there any other Religion in the whole world that can bee imagined more honourable for excellency of reward more absolute and perfect for precepts or more admirable for the manner accordding to which it was commanded to bee propagated and divulged SECT XI For excellency of reward FOr to begin with the reward that is at the end propounded to man which though it bee the last in fâ—…tion execution yet is it the first in his intention If wee consider the institution of the Iewish Religion by the hand of Moses and the plaine or expresse covenant of the Law wee shall finde nothing there promised save the welfare and happinesse of this life as namely a fruitful land abundance of corne and victuall victory over their enemies soundnesse of body length of daies the comfortable blessing of a hopefull issue and surviving posterity and the like For if there were any thing besides it was involved in darke shadowes requiring a leare wise understanding for the right manifestation and discreet apprehension thereof Which indeed was the cause why many in particular the Sadduces who professed themselves to bee followers and observers of Moses his law had no hope of enjoying any happinesse after this life As for the Grecians such as received their learning from the Chaldeans and Aegyptians what conceit or opinion soever they had of future wâ—l-fâ—rt and fâ—l city yet they spake thereof onely after a doubtfull and ambiguous manner as appeares by the disputations of Socrates in Tusties workes in Seneca and others And the arguments they produce for them are grounded vpon uncertainties proving no more the happines of a maâ— than of a beast Which while sâ—… of them observed it was no wonder if they imagined that soules were translated and conveyed from mentâ— beastâ— and againe from beasts into men But because this opinion
was not confirmed by any testimonies or grounded upon certaine reason it being undeniable that there is some â—nd proposed to mans actions therefore others were induced to thinke that vertue was the end or reward of mens endevours and that a wise man were happy enough even though hee were put into that tormenting brasen Bull made by Phalaris Howbeit this fancy was justly distastefull and improbable to another sort who saw well enough that mans happinesse and chiefest welfare could not consist in any thing that included or was accompanied with perils troubles torment and death unlesse wee had rather follow the sound of words than the sense of things Wherefore they placed mans chiefest happinesse in such things as were delightfull and pleasing to sense But yet this opinion also was disproved and sufficiently confuted by many as being prejudiciall to all honesty the seeds whereof are rooted in our hearts by nature as also because it makes man who is borne to contemplate heaven and heavenly matters to be no better if not worse than a beast that pores onely upon earthly things With these and such like uncertainties and doubtings was mankinde distracted at that time when Christ brought in the true knowledge of the right end who promised unto his followers not only eternity without all sorrow and tribulation but also such a life hereafter as shall be accomplished with endlesse joy and happinesse and that not of one part of man alone to wit of his soule the felicity whereof after this life partly by probable conjecture and partly from tradition was hoped for before but also of his whole body and soule together For as the body by divine appointment becomes subject and liable to grievances hurt calamity and vexation being united with the soule â—o likewise ought it to bee made jo ynt partaker of the recompence of reward Now the reward and promised joyes are not to bee thought of small value or little worth like to the meat or good cheere and dainty fare wherewith the carnall Iewes seed their gaping hopes or like to the sleshly voluptuousnes of carnal copulation which the Turkes expect to enjoy after death for both these sensualities are proper to this fraile life at the bell being but helpes or remedies of mortality the former whereof conducing after some sort for the preservation of every particular man or beast in present being and the latter for the continuation of the same creatures by succession in their kinde But by the happinesse aforesaid our bodies shal be indued with constant vigour agility strength and more than a starlike beauty In the soule there shal be an understanding without errour a beholding of God himselfe and his divine providence or whatsoever is now hid from us The will shal be freed from all turbulency of passions busied about nothing but the sight the admiring and praising of the Almighty In a word there shal be joy and tranquillity and all things excellent beyond compare such as we cannot possibly conceive or apprehend in this mortall life SECT XII Answer to an objection that bodies once dead cannot bee revived againe BEsides the doubt but lately answered there is another difficulty objected against this doctrine of the resurrection namely how can it bee possible for humane bodies once dissolved into dust and corruption ever to bee united and jointed againe For answer wee say that this is not impossible for seeing it is granted by the most part of Philosophers that the same substance or matter of things however diversly changed or altered doth remaine still capable of divers formes who can say then that the divers parts of that matter whereof humane bodies consisted though the same bee fanâ— and wide a sunder are unknowne to God or that he hath not power to recollect joyne them together againe or that he cannot doe in this his world like Chymicks in their furnaces and veâ—sels gather into one and râ—…iâ—â— things of the same nature Besides we see in plants and living creatures though the â—ormes seeme to bee changed and the subject be resolved into seed its principle yet the vertue thereof remaines and the same subject afterward revives againe Neither is it a hard matter to vntye that knot and answer â—ho doubt concerning humane bodies which after corruption and transmutation become food for beasts and cattell then againe the same beasts afterward become food for men for wee must know that the greatest portion of such things as wee eate is not converted into integrall parts of our bodies but either the same is turned into excrements or becomes additions and humours of the body as Fleame and Choller yea much of that which becomes our nourishment is wasted away either by diseases or by inward naturall heat or by the aire about us All which being so he that so carefully regards all kinds of bruit beasts that none of them perish the same God with a more speciall providence can also provide for humane bodyes that though by traâ—…tation they become meâ—t for other men yet they shall no more bee converted into the substance of those that eat them than aâ—e poisoâ—s or physicall poâ—ions into the nature of such as receive them And the rather because it seemes unnaturall for man to feed upon humane flesh Or suppose this which wee say were false and that something were added to the body which must needs afterward be diminished yet thence it will not follow that the same body doth not remaine seeing that in this life there happen greater mutations than so Thus the Butterfly may be in a worme and the substance of herbs or wine in some small diminitive thing whence they may bee re-restored to their former just magnitude and existence Wherfore since all these things and such like are possible there is no cause why any should thinke it impossible for humane bodies after death to be revived againe forasmuch also as divers learned men to wit Zoroaster among the Chaldeans Theopompus among the Peripatetikâ—s and almost all the Stoicks did not onely grant the possibility hereof but were assuredly perswaded it would come to passe indeed SECT XIII The excellency of 〈◊〉 precepts given for the worship of God THe second thing wherein Christian Religion excels all others that are or ever were or can be invented is the great holinesse of lawes and precepts as well in matters pertaining to the worship of God as likewise in things concerning our neighbour The Pagans in their divine service are given to more confidence and credulity than truth as Porphyry shewes at large and some late navigations have discovered For with them it is a common received opinion that the Gods may be appeased by the sacrificing of mans bloud which in humane custome was not abolished either by the great learning of the Grecians or by the lawes of the Romans as appeares by those oblations offered unto Bacchus and Iupiter The hidden and most holy mysteries of the Goddesse Ceres and of Father Bacchus being
Christians Then for Mahumetanisme it is possessed of land enough but 't is not alone for Christian Religiâ—â— hath a greater number of Professors in some places where Turkes domineere And againe there are many Christians in most quatters where Turkes or Mahumâ—… have no footing SECT XXII Considering the meeknesse and simplicity of them that first taught this Religion IT followes that wee consider by what meanes this Christian â—eligion had its augmentation â—nd increase that therein it may â—…e comparable and preferred beâ—…re others We see it commonly â—…ue of most men that they will â—…llow the examples of Kings and â—…otentates what way soever they â—…oe specially if law or necessityâ—…ompell â—…ompell them to it Hereby were â—…he Religions of the Pagans and of Mahumet much augmented But â—…las they that first taught the Christian Religion not onely wanâ—…d all civil power and authority â—ut were of meane condition no better than poore Fishermen weavers and the like Yet by such mens paines and industry that doctrine within the space of thirty yeeres or thereabouts was published not onely thorowout all the parts of the Roman Empire but also among the Parthians and remote Indians After this beginning almost for three severall ages together this same Religion was so promoted by the studious endevours of some private men not with any threatnings or alluring promises but even in spite of them that were in authority that the greater part of the Roman world was Christian before that Constantine professed Christianity Amongst the Grecians that taught morality divers there were very commendable in other arts and disciplines as the Plaâ—â—nicks for the study of Geometry the Peripateticks for the history of plants and other living creatures the Stoicks for Logicall subtilty the Pythagoreans for knowledge of numbers and harmony many also were admirable for eloquence â—s Xenophon Plato and Theophraâ—…us But the first Doctors and teachers of Christianity were endued with no such art but used plaine â—anguage without inticing words onely after a bare manner or naâ—ed forme of speech pronouncing their precepts promises and â—hreatnings Which seeing they had no such efficacy in themselves for the propagation of this truth wee must needs thereupon thinke that there was either a miracle or Gods secret power assisting the businesse 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 how they who receiveâ— Christianity by the ministery of the said men had their mindeâ—… prepossessed with another forme oâ— Religion and therefore lesse docile or capable of this doctrine after that they had learned either the Pagans service and ceremonies or the Law of Mahumet being thereby no way prepared and fitted for the receiving of this instruction as the Hebrewes were for the receiving of Moses his Law by their circumcision and the knowledge of one God Haâ—â—ng their mindes thus filled with preconcerned opinions concerning heathenish and Jewish rites whereunto they were habituated by custome which is a second nature it was strange that they entertained any new ordinances and instructions specially such as these were contrary to the lawes wherin they had beene educated and confirmed by their parents authority Besides this there was another 〈…〉 to wit the great adversity they were to undergoe and the most grievous miseries which they suffered or stood in â—eare of for professing Christianity for seeing that humane nature â—bhorres such evils it must needs â—ollow that the causes of such eâ—ils cannot bee admitted of without much difficulty A long time â—ere the Christians deprived of â—ll honours and dignities being much afflicted with divers penalties with confiscation of goods â—nd banishments which notwithstanding were all but flea-biâ—ings in comparison of the cruell 〈…〉 they endured when they were put into hot scalding metals and tormented with the most grievous punishments that could be devised Neither did this happen to a few onely but such multitudes of them were thus tortured to death that there was never in one age before so many men swept away and devoured either by famine oâ— pestilence or warre as the writers of those times doe testifie Their manner and kinde of death also was not ordinary but some were burned quicke others nailed upon crosses and racked most of them put to such grievous torments as cannot bee read or conceived without horrour and wonder And this savage cruelty against Christians which continued in the Roman world and else where scarce with any intermission untill the time of Constantine did not so depopulate the Church but that out of the seed thereof the blood of the Martyrs there sprang up ever a new supply of Professors Now if herein wee compare Christianity with other Religious wee shall finde that amongst the Grecians and other Pagans though they were wont to magnifie their owne Worthies above measure yet is there but a short Catalogue of such as suffered death for the testimony of their doctrine onely we reade of certaine Philosophers in India of Socrates also and some few more who no doubt being the most eminent men in those times had a desire to perpetuate their fame to posterity But amongst those Christians that suffered martyrdomâ— for their faith there were very many of meane ranke being of the common sort of people such as were scarce ever taken notice of or knowne to their neighbours that lived hard by There were women also wives virgins and young men such as it is probable never covered or hoped for any renowne in their sufferings wherupon in the books of martyrs we finde the names but of a few in coÌ„parison of the whole number of those that were put to death and the rest onely registred in grosse Adde further that the heathen for the most part under any slight pretence as the casting of some frankincense upon the Altar could free themselves from the paine of such a death and so couzen the world but this can in no wise be said of those who whatever they thought in their hearts dealt plainly in their deeds and accommodated themselves to the nature and condition of the vulgar And such were the Iewes and Christians who alone can be said to have undergone death for the honour of God Neither can wee attribute this praise and commendation to any Iewes after the times of Christ who also before Christ came short of that great number of Christians that in one onely Province were persecuted for the Gospell of Christ the greatest suffering of the Iewes being onely during the times of Manasses and Antiâ—chus Wherefore seeing that Christianity so farre excels all other Religions in this particular it may justly thereupon be preferred before all others And seeing likewise that so great a multitude of men of every ranke and degree thorowout all ages and places have not feared to suffer death for this Religion wee must needs conceive there was some notable ground or cause of such their constancy which
unknowne nor doubt of the two Epistles of Iohn and the Revelation because some men doe question whether the author of them was Iohn the Apostle or some other of that name For the name is not so much to bee regarded as the quality or condition of the writers Hence it is that we receive many bookes of history whose authors are to us unknowne As that concerning the Alexandrian war by Cesar because wee may perceive that he whosoever writ the same lived in those times ad was present when the things were done In like manner it ought to suffice us that whosoever wrote the bookes wee speake of both lived in the primitive age and were endued with Apostolicall gifts For he speakes very improbably that saith these qualities were but counterfeit and that other writings might beare the names of these authors who every where pressing truth and prety cannot bee thought to play the â—…ning Sophisters and be guilty of falshood a thing not onely odious among all good men but by the Roman lawes was to bee punished with death SECT V. These pen-men writ the truth because they had certaine knowledge of what they writ THus it being plaine that the bookes of the new covenant were written by those authors whose names they beare or by such as beare witnesse of themselves if wee adde further that they know well the matters where of they wrote to be true and had no purpose to lye or dissemble it wil follow that the things which they committed to writing were both certaine and true because every untruth proceeds either from ignorance or from a wicked desire to deceive As touching Matthew Iohn Peter and Iohu they were all of the society and fellowship of those twelve whom Iesus did chuse to bee witnesses of his life and doctrine so that they could not be ignorant of those things which they did relate The same may be said of Iames who was either an Apostle or as some thinke the next a kin to Iesus and by the Apostles consecrated Bishop of Hierusalem Paul also could not erre through lacke of knowledge either about those points which hee professeth were revealed to him by Iesus himselfe triumphing in heaven orabout the things that were done by him having Luke a follow companion with him in his journeyes This Luke might easily know the certainty of those things which hee writ concerning the life and death of Iesus For hee was borne and bred in the places next adjoining to Palestina through which countrey when he travelled hee saith hee speake with such persons as were eyewitnesses of the things that were done For doubtlesse besides the Apostles with whom hee had familiarity there lived many others at that time who had beene cured by Iesus whom they saw both before his death and after his resurrection If wee will give credit to Tacitus and Suetoniâ—… in those things which happened a long time before they were borne because we are confident that they diligently enquired into the truth thereof how much more ought wee to beleeve this writer who saith that hee reeived all the things which hee relates from them that had seene the same It is credibly reported of Mark that hee was a daily companion with Peter so that whatsoever he writ may bee thought as suggested or witnessed by Peter who could not bee ignorant thereof Besides the same things that hee writes are almost all extant in the Acts of the Apostles Neither could the author of the apocalyps bee deceived or deluded in those visions which hee saith were revealed to him from heaven No more could he that writ the Epistle to the Hebrewes erre in those things which hee professeth either to bee inspired into him by the Spirit of God or else taught him by the Apostles SECT VI. As also because they would not lye THe other reason we spake of to prove the truth of the said holy writers was because they had no will or desire to tell an untruth And this hath beene toucht before in generall when wee proved the truth of Christian Religion and of the history of the resurrection of Christ Those that will accuse any witnesses for the pravity of their will must produce such proofes and evidences as may probably make it appeare why the will should be diverted from uttering the truth but this cannot bee averred of the said authors For if any doe object and say that they spake for their owne advantage upon enquiry it will appeare that they sought after no such by-end having neither hope of getting commodity or of eschewing any danger but rather by their profession they were more likely to lose all their commodities and be liable unto all sorts of perils If they aimed at any advantage it was onely to gaine honour unto God which doubtlesse cannot bee compatible with lying and dissembling specially in such a businesse as whereon depends the everlasting salvation of mankinde Farre be it then from any man to thinke that they were guilty of so great impiety their doctrine being ful of all sanctity and their lift exemplary for innocency and integrity free from the accusation of their greatest adversaries who onely condemned them for lacke of knowledge a fault unlikely to be the mother of falshood No if they had beene guilty of never so little fraud or deceit in that kind surely they would not have recorded to posterity their owne trespasses as namely their forsaking of Christ when hee was in danger and Poters deniall of him three times SECT VII A confirmation of the sidelity of these authors from the miracles which they wrought ON the other side God himselfe gave testimony of their fidelity by working wonders which both they and their Disciples with great boldnesse publikely avouched adding also the names of the persons places and other circumstanâ—es So that the truth or falshood of their assertion might easily have beene discovered by the inquisition of the Magistrate More particularly among the wonders that they wrought wee may note as most sensible and certain the use of tongues among so many thousands which never learned them and their curing the diseases of the body upon a suddaine in the sight of the people Neither were they any whit dismaied with feare either of the Iewish Magistrates of those times whom they knew to bee most maliciously set against them or of the Romans who dealt very unjustly with them omitting no fit occasion that might bee matter for traducing or accusing them as inventors of a new Religion Nay the very Iewes or Pagans in the times immediately following durst never deny that wonders were wrought by those men For so much is confessed of Peters miracles by Phlegon in his Annals who lived under Adrian the Emperour Moreover the Christians themselves in those bookes that contained a reason of their faith which they exhibited to the Emperours to the Senate and to the governours doe relate these things as most manifest and unquestionable truths yea they openly report that
there continued a wonderful vertue of working strange effects at their Sepulchers for certaine ages after their death which if it had beene false they knew that to their shame and punishment the Magistrates could have confuted the same and this that wee have spoken may suffice concerning the authors SECT VIII The truth of the writings connirmed by the events that have come to passe accordingly as they were revealed THere are other reasons to prove the truth and sidelity of these authors writings For many things are therein fâ—re old should after ward happen which notwithstanding were impossible for men by their owne power and ingeny to know or bring to passe yet we see the truth thereof confirmed by the event which have come to passe accordingly For so it was foretold that this Religion should upon a sudden have a large and ample increase that it should continue for ever thought it were rejected by most of the Iewes yet should it be imbraced by the Gentiles that were strangers to it Thus likewise was foretold what hatred spight the Iewes would beare against them that professed this religion what grievous persecutions the professors thereof should undergoe Also what a great siege and destruction there should be both of Hierusalem that great City and of the Temple together with a miserable calamity among the Iewes SECT IX As also from Gods care in preserving his people from false writings BEsides this if it bee granted that God out of his providence carefully respects and governes humane affaires specially such as belong to his honour and worship then it cannot bee that he should suffer so great a multitude to bee cheated and deceived with lying bookes those men I meane whose full intent and purpose was to worship God after a holy manner And forasmuch as among so many sects that have sprung up in Christianity there hath not beene one that received not either all or the most of those bookes excepting some few that containe no singular matter above the rest this mee thinkes may be a great argument that no materiall thing could bee objected against these writings specially since the said sects were so partiall and spitefully bent against another that what one approved of another commonly would bee displeased therewith even because the same was liked of by others SECT X. Answer to the objection that divers bookes were not received by all INdeed there were some that desired to be Christians who notwithstanding refused to admit of such bookes as they did perceive contained any thing that made against their doctrine And these were either such as out of hatred against the Iewes spake ill of their law and revâ—led the God of the Iewes who was the makes and framer of the whole world or else they were such as feared the great afflictions and persecutions that Christians suffered And thereupon thought it the safest way to â—urke under the name of Iewes who had free liberty for the exercise of their Religion Howbeit these lurkers were rejected and forsaken by all the open professed Christians that lived in those times when as all that any way disagreed in opinion if they kept unity of affection and piety might have beene suffered with great patience according to the Apostles commandement As for the former kinde of these bastard or counterfeit Christians I thinke they have beene sufficiently confuted both by that which wee have said before when wee proved that there was but one only true God the sole framer of the whole world As also by those very bookes which that they might have some semblance of Christians they did admit of specially the Gospell of Luke wherein is evidently showne that the same God whom Moses and the Hebrewes worshipped was preached by Christ And the other sort we shall more fitly confute when we speak against those that both are and would bee called Iewes For the present onely this I say that it is great impudency in them to fleight and extenuate the authority of Paul seeing verily there was not one of all the Apostles that expounded and taught more Charches than hee did who was reported at that time to have wrought many miracles when as ere while wee said there might easily have been triall and inquiry made of the truth of the matter If then it bee true that hee wrought wenders why may wee not beleeve him concerning his heavenly visions and instruction received from Christ himselfe to whom since he was so deately beloved it cannot be that hee should teach any thing inglorious or ingratefull unto Christ as falsities or untruths would have beene And as touching that particular whereof they accuse him namely his doctrine of the liberty and freedome which was purchased for the Hebrewes from those rites and ceremonies that were formerly commanded them by Moses there was not any cause in regard of himselfe why he should speak any thing but truth therein For both hee was circumcised and of his owne accord hee did observe the most part of the law But for Christian Religions sake he was both to doe and suffer more difficult matters than either was commanded by the law or could happen by occasion of the Law He taught also that his Disciples should doe and suffer the like whence it appeares that hee uttered no flattering or enricing speeches unto his auditors who were taught in stead of the Sabbeth to keepe every day holy for divine worship and in stead of the little expences which the law required to suffer the losse of all their goods and in stead of the bloud beasts to consecrate their owne blood unto God And further Paul himselfe plainly affirmes that Peter Iohn and Iames in token of their consent with him gave him the right hands of fellowship which hee never durst have spoken if it had not beene true because the same men being then alive might have convicted him for a lyar But to leave these men that searce deserve the name of Christians besides this which we have now said concerning the miracles wrought by the sacred pen men aforesaid and concerning the singular providence of God about affaires of this kinde the manifest consent and agreement of all other Christian congregations in the receiving of these bookes may induce any inidifferent men to give credit thereunto specially considering that they are wont commonly to credit other books of history without any such testimonies unlesse they see some plaine reason to the contrary which cannot bee said of any of those bookes whereof wee have spoken SECT XI Answer to an objection that these bookes seeme to containe things impossible FOr if any doe object saying that divers things are there in related which seeme to be impossible ever to have come to passe wee answer as before hath beene intimated that there are some things impossible for man to doe which not withstanding are possible unto God such as include in them no contradiction or contrariety And of this sort are those wonderfull effects which wee
manifested his nativity unto the wise â—én also of the Earthquake and Eclipse of the Sunne when it was full Moone at the time of Christs passion upon the Crosse SECT XV. Answer to the objection that the scriptures were changed NOw what can be said more against these bookes Surely I see nothing that can bee objected unlesse it bee said that they remained not altogether the same that they were from the beginning And indeed it may be granted that what is common to other bookes might happen to those namely that by the carelesnesse or corupt dealing of the transcribers some letters sillables or words might bee changed left out oâ— added But it is an unjust thing to bring in question the truth of such a booke or evidence onely because in so many ages there could â—â—e but he great variety of Copies since both custome and reason tels us that what is agreed upon by the greater number and most ancient copies the same is to be preferre before the contrary Now that all the copies of these bookes were corrupted by guile or otherwise either in points of doctrine or matter of history it will never bee proved there being no evidences or testimonies of former times ever to evince the same But if as we said before there be any thing urged by those that bare so great hatred against the writers or followers and maintainers of these bookes the same is to bee held for a reproach or calumny and not for any good proofe or sufficient testimony against them And this which we have said might suffice in answer to those that tell us the scripture hath beene changed which whosoever affirme ought to make good their assertion against the scripture so long time received in the Church But that the vanity of this objection may more plainely appeare wee will shew that what they imagine to bee true neither did nor ever could coâ—e to passe We have proved before that the books which have any titles were written by the Authors whose names they beare which being granted it will follow that one booke was not forged or put into the place of another neither is there any notable or noted part changed therein For in such a mutation there would have beene some ayme or intent whereby that part might have easily beene distinguished from other parts and bookes not changed or altered which cannot now any where bee discerued Nay as wee said there is every where a consent and harmony of the sease and meaning herein as it admirable to consider Againe no doubt so soone at any thing by or concerning the Apostles or apostolicall men was published â—…ghtway the Christians with great diligence is it was meet and oâ—t of a zealous desire to preserue and propagate pitty and truth unto posterity did get themselves many copies thereof which they dispersed through all places in Europe Asia and Aegypt where Christ anity was spred and the Greeke tongue spoken Yea as before we shewed there were some Originall Copies kept for the space of two hundred yeares after Christ 'T is not then possible or probable that those bookes received any such forgery they being so well knowne and carefully preserved not onely by particular men but by the comon care and diligence of whole Churches Adde further that these bookes in the following â—…ges were translated into the Syâ—â—cke Ethiopicke Arabicke and Latine tongues which translations are yet extant and doe not differ in ought to speake of from the Greeke Copies themselves Besides wee have the writings of those men who were taught by the Apostles themselves or by their Disciples wherein many places of scripture are cited out of these bookes to the same sense meaning which now we read theÌ„ Neither was there any in the Church of so great authority at those times who could have bin suffered to falsifie or change any thing if he would as is plaine by the open dissent of Iraeneus Tertullian and Cyprian from those that were most eminent in the Church After these times there succeeded many 〈…〉 men of great learning and judgement who having first made diligent inquiry thereof received these bookes as retaining their originall purity Hitherto also may be referred what but now wee said of divers sects of Crâ—…s all which at least such as acknowledged God to be the maker of the world and Christ to be the author of the new covenant did receive and use these bookes accordingly as wee doe the same And if any had attempted to alter or pâ—… any part thereof they should have beene accused by the rest for forgery and false-dealing men therein Neither was there ever any sect that had the liberty at their pleasure alter any of these bookes for their owne turns in asmuch as it is manifest that all of them did ground and assume arguments one against another out of the same And as for that which wee touched concerning divine providence the same belongs no lesse unto the chiefest parts than unto the whole bookes namely that it cannot conveniently be said that God would suffer so many men which sincerely desired to bee godly and earnestly sought after eternall life to bee led head long into that error which they could no way avoyd And thus much shall suffice to bee spoken for the authority of the bookes of the new covenant whence alone if there were no other helps wee might be sufficiently instructed concerning the true Religion SECT XVI For the authority of the bookes of the old Testament NOw forasmuch as it hath pleased God to leave us the writings and evidences of the Iewish Religion which was anciently the truest and affoards divers testimontes for Christianity Therefore it will not be amisse in the next place to justifie the authority of the same First then that these bookes were written by the same men whose names they beare is manifest in like manner as wee have proved of ours before of the new covenant These authors were either Prophets or other very faithfull and credible men such as was Esdras who compiled the bookes of the old Testament into one volume during the life time of the Prophet Haggai Malachy and Zachary I will not here repeat againe what is said before in the commendation of Moses Both that part of history which at first was delivered by him as wee have showne in the first booke and that also which was collected after his time is witnessed even by many of the heathen Thus the Annals of the Phâ—nitian's have recorded the names of David and Salomon and their leagues with the men of â—yre Aswell Berosus as the Hebrew writers makes mention of Nabuchadonosor and of other Chaldean Kings Hee whom Ieremy cals Vaphres King of Aegypt is termed Apries by Herodotus In like manner the bookes of the Grecians are replenished with narrations concerning Cyrus and his successors until the times of Darius And many other things concerning the naâ—â—on of the Iewes are related by Iosephus in his books against Appioâ—
whereunto wee may adde what before wee have touched out of Strabo and Trogus But as for us Christians we are not to question the truth of those bookes out of which we borow many testimonies Neither doe wee finde when Christ reprehended many things in the Doctors of the Law and Pharisies of his time that ever he accused them of falshood committed against the writings of Moses or the Prophets or that they had altered or used any forged bookes Then after Christs time it cannot be proved neither is it credible that the scripture was corrupted in matters of any moment specially if wee consider that the same books were preserved safely by the Iewes which people was dispersed farre and wide over the face of the earth For first of all the ten tribes were led a way captive by the Assyrians into Media then afterward the two other tribes And after that Cyrus granted theÌ„ leave to returne many of them went and dwelt in forraine Countries The Macedoniâ—â—s invited them with great promises to come into Alexandria The cruelty of Antiochus the civill wars of the Asmonaans together with those of Poâ—pey and Sossius from without did stragle and scatter abroad many of them Cyrenaica a part of Africa was full of the Iewes so were the Cities of Asia Macedonia Licaonia and likewise the Isles of Cyprâ—â— Crete and others Also what a number of them there was at Rome may be learned out of Horace Iuvenal and Marâ—â—al Now it is not possible that such multitudes so far distant one from another should be cozened in this kinde neither could they ever accord all in the coining of an untruth Adde moreover that almost three hundred yeeres before Christ at the appointment and care of the Kings of Egypt those bookes of the Hebrewes were translated into the Greeke tongue by those that are called the Seventy interpreters So as then the Grecians had the sense and substance of them though in another language whereby it appeares to be more unlikely that they were any where changed Nay more these bookes were translated both into the Chaldeâ— tongue as also into the language spoken by them of Hierusalem to wit a little before and a little after the time of Christ Other Greeke translations afterward there were as namely by Aquila Symachus and Theodo i on all which Origen compared with that of the seventy Inâ—erpreters and after him others also who could finde no diversity of history or of any matter worth speaking of Philâ— lived in the raigne of Caligula and Iosephiâ— survived the times of both the vespasâ—ans which two writers alleage out of the Hebrew bookes the same things that we read at this day Then began Christian Religion to bee more and more propagated being professed by many of the Hebrewes and by sundry persons that had learned the Hebrew tongue who if the Iewes had used any Legerdemaine in any notable part could thereupon quickly discover the same by comparing more ancient Copies and so have made it publikely knowne But they are so farre from doing this that on the other side they alleage many testimonies out of the old covenant to the same sense and meaning that they are used by the Hebrewes which Hebrewes may sooner bee accused of any other fault then falshood or negligence about these bookes which they have so religiously and exactly described and compared that they know how often any one letter is sound therein The last though not the least argument to prove that the Iewes did not purposely corrupt or alter the scripture may be because the Christians out of the very bookes which are read by the Iewes doe evince and as they imagine strongly prove that their Lord and Master Iesus is that same very Messias which was anciently promised to the Iewes their forefathers which doubtlesse they would have beene carefull might not have beene done specially when the controversie arose betweene them and the Christians if ever it had been in their power to have changed what they listed The fourth Booke OF THE TRVNESSE OF Christian Religion SECT I. A particular confutation of the Religions opposite to Christianity MAny men there are who beholding the great perill and jeoperdy that other people are in doe much joy and hug themselves if they bee out of gun-shot and free from all such danger But Christianity teacheth another lesson specially in points of doctrine and therefore in this fourth booke it shall appeare that one chiefe duty of a Christian in this life is not onely to rejoyce and content himselfe with the finding out of truth but also to lend his helping hand to others that wander in the labyrinths of errors and make them partakers of so good a benefit This after some sort we have indevoured to doe in the former bookes for the demonstration of truth implies the confutation of errour Yet in regard all kinds of Religions that are opposite to Christianity to wit Paganisme Iudaisme and Mahumetaâ—isme besides their common consent have their proper errors and certaine peculiar argâ—me is which are wont to be objected against us Therefore it is our purpose particularly to dispute against each of these first desiring our readers to purge their minds from partiality and all impediments of judging aright that so they may the better conceive the truth we are to speake SECT II. And first of Paganisme that there is but one God Created Spirits are good or bad the good not to be honoured but in reference to God TO begin then against Pagans If they say that there are divers eternall and coequall Gods wee haue consuted this opinion before in the first booke where wee taught that there is but onely one God who is the cause of all things Or if they by the name of Gods doe understand the created Spirits which are superior to men they then either meane the good or the bad if they say the good first they ought to bee well assured that such are so indeed otherwise they commit a dangerous ertor in receiving enemies instead of friends and traitors for Ambassadors Then it were but reason they put an evident difference betweene the worship of God and these Spirits As likewise to know what hierarchy and order there is among them what benefit may be expected from any of them and what honour by Gods permission or appointment is to bee exhibited to them All which since they have not positively set downe in their Religion it is plaine how uncertaine the same Religion is and how it were a safer course for them to betake themselves to the worship of one Almighty God which even Platâ— confessed was the duty of every wise man specially for that to whomsoever God is propitious and favourable to them these Angels must bee serviceable and gracious being indeed ministring Spirits of the Almighty SECT III. Eviâ— Spirits adored by Pagans and how impious a thing it is BVt it was the bad not the good Spirits which the Pagans did worship as may bee proved by
And this generall use hee may make of them all which is unknowne to them namely to observe the proportion of the bodies and the situation of their parts comparing also their forms and severall kindes whence hee may learne his owne excellency and bee instructed how faire the frame of humane bodies surpasseth other creatures for perfection and nobility which if any one rightly consider he will be so far from worshipping these beastly â—…ds that hee will rather thinke â—…mselfe to bee a kinde of God or â—…roy placed over them by 〈…〉 Supreme God of all SECT VII Against worshipping of things that are no substances WE find among the Grecians Romans and others â—…t some there were who did â—…t worship any substances but â—…rtaine accidents For to omit those uncouth deiâ—…s the Fever dame Impudenceâ—…d â—…d the like let us name the betâ—…r sort such were health which 〈…〉 nothing but a right temperaâ—ure of the parts of the body â—…od fortune being the fitnesse of â—…n event that is correspondent to 〈…〉 mans desire The affections also â—…s love feare anger hope and the â—…est which proceed from the consideration of some thing that is good or evill easie or difficult and these are certaine motions oâ— passions in that part of the minde which is united to the body by blood not having any absolute power of themselves but are subordinate handmaids to the commands of the well their Mistresse at least in their continuance and direction Then for vertues they have divers names as prudence consisting in the election or choice of that which is honestly profitable For itude in attempting fearefull dangers Iustice in righting them that are injured Temperance in the moderation of sensuall pleasures and so of the rest all being certaine inclinations and propensions unto that which is honest and right be got in the mind by long custome and exercise which as they may bee increased so by negligence they may bee diminished and quite abolished Next succeeds honour whereunto some Temples were dedicated and this is nothing but a good opinion of some men concerning such persons as they imagine are endued with vertue And herein men may easily erre in honouring bad men in stead of good Since then none of all these are substances and consequently not comparable to the dignity of such things as have subsistence neither can they bee said to have any notice of our prayers or worship therefore to reverence them for Gods is a thing most absurd and unreasonable seeing that for these things he is to be worshipped who can both give and preserve the same SECT VIII Answer to the argument of the Gentiles taken from miracles done among them THe Pagans for the commendation of their Religion are wont to alleage miracles but such onely as in many things may bee excepted against For divers of them were rejected by the wiser sort of the heathen themselves as counterfeit and fabulous Some of their marvels are said to have beene done in secret in the night in the presence of one or two whose eyes might easily bee deluded by the jugling of the Prâ—ests Other things were wonders onely to those that were ignorant of natural causes specially of occult qualities as when a man could draw yron with a load-stone in the presence of such as knew not the property of that stone In such â—eats Simon and Apollonius Tyaâ—…us were skilful as it is recorded by many I deny not but that greater things than these might be seen which though they transcended naturall causes and mans power and ability yet needed they not any divine omnipotent hand but the Spirits placed betweene God and man might suffice for the production thereof Which Spirits by their agility and subtilty might easily convey from one place to another things dispersed and worke such strange effects upon them as would affect men with astonishment and wonder But the ghosts whereby any such matter is effected are no good Spirits and consequently this Religion cannot be good as is manifest by that which hath beene said before and likewise in that which they tell us of certain charmes and inchanting verses whereby they are compelled thereunto where as not withstanding the wiser sort of the heathen themselves coufesse that there can be no such efficacy in the bare words which have onely some power of perswasion and that no otherwise than by way of signification Besides this is a signe of their wickednes that by some vain promise or villanous act they did undertake to intice one contrarily affected to love and like another which thing is prohibited by humane lawes as being a kind of sorcery Neither need any man wonder why God suffered some marvels to bee wrought by evill Spirits among the Gentiles seeing they deserved to be cheated with such illusions which so long time had forsaken the worship of the true God Moreover this is an argument of their weaknesse and impotency that their workes were never accompanied with any good thing For if any were seene or seemed to bee revived yet they did not continue alive neither could they exercise the functions of living creatures Or if it happened that any thing proceeding happily from a divine power did appeare to the Pagans yet the same was not fore told should come to passe for the confirmation of their Religion and therefore there might be other causes best knowne to God of the event thereof As for example if it was true that Vespasian restored sight to one blinde this was done that he being therby made more honourable might the more easily obtaine the Romane Empire For he was appointed by God to be a Minister of his judgements in the behalfe of the Iewes more such like causes there may bee of other wonders which had no relation at all to their Religion SECT IX And from Oracles THe very same likewise in a manner may serve for answer to that which they object concerning Oracles particularly wee may re-say that these men did worthily deserve to be deluded for contempt of that knowledge which reason or ancient tradition suggested to each of them Then againe the words of the Oracles for the most part were ambiguous and according to divers events might admit of divers interpretations Or if there was any thing more expresly foretold by them yet it is not necessary that the same should proceed from an all-knowing minde For it was either such a thing as might bee foreseene by naturall causes then existing as Physitians can foretell some future diseases or else some probable and true conjecture might bee made by that which commonly fals out and usually comes to passe as we reade of some persons weâ—-skâ—â—d 〈◊〉 civilaffaires that can have a notable guesse of future events Againe suppose that amongst the Pagans God sometimes used the ministery of some Prophets to foretell those things which could have no certaine cause besides the will of God yet this did not approve or confirme their heathenâ—sh Religion but rather overthrew it As
commit adultery wee ought not to revenge injuries A man may bee the husband of one wife onely And the league or bond of Matrimony ought to bee constant and perpetuall man is bound to doe good unto all specially to them that are in want we must refraine from Swearing as much as may bee And as for our food and apparell wee ought to content our selves with so much as will suffice nature and the like Or if happily there bee some points in Christianity not altogether so credible yet the like also is found amongst the wisest of the heathen themselves as before wee have shewne concerning the immortality of soules and of the resurrection of bodies Thus Plate as hee learned from the Chaldeans distinguished the divine nature into the Father and the minde of the Father which hee cals both the Councell and branch of God who is the maker of the world as also the Soule or Spirit which preserveth all things Iâ—lian so great an enemy of Christians thought that the assumption of humane nature was possible for God as hee gave instance in Aesculapius whom hee imagined to have descended from heaven to the end hee might teach men the art of Physicke The Crosse of Christ offendeth many yet is there not worse related by the heathen writers concerning their Godâ— who tell us that some of them were attendants unto Kings and Princes others slaine with lightening others cut in sunder And the wisest of them say that any honest thing is the more joyous and delightsome by how much it cost them the dearer To conclude Plato in the second book of his common wealth as if hee had beene a Prophet saith for a man to become truly just and upright it is requisite that his vertue bee bereaved of all outward ornaments and that hee be by others accounted a wicked wretch and scoffed at and last of all hanged And indeed that Christ might be the patterne of greatest patience it could no otherwise come to passe The fifth Booke OF THE TRVNESSE OF Christian Religion SECT I. A refutation of the Iewes beginning with a speech unto them or prayer for them AS those that come out of a darke dungeon by little little perceive some brightnesse and glimmering betweene light and darkenesse So having done with the thinke mist of Paganisme and entring upoÌ„ Iudaisme we behold some beames and light of truth wherfore I request the Iews that they would heare us patiently Wee are not ignorant how that they are the of spring of holy men whom God was wont to visit both by his holy Prophets and blessed Angels Of this nation sprang our Messias and the first Doctors of Christianity they are the tree wherinto we are ingraffed they are the keepers of Gods Oracles which we doe revereÌ„ce asmuch as they even making sighs unto God for them praying that the day may quickly come when the vaile being taken away which hangs over their faces they with us shall see the fulfilling of the law And when as it is in their Prophecies every one of us shal lay hold on the Cloake of the Hebrew man desiring that we may together with a holy consent worship the onely true God who is the God of Abraham Isaac and Iacob SECT II. The Iewes ought to account the miracles of Christ sufficiently proved FIrst of all then wee must intre at them not to think that to bee unjust in another mans â—ase which they judge to be just and equitable in their owne If any Pagan demand of them why they belceve that miracles were wrought by Moses they can give no other answer save that there was alwayes so constant a report thereof among their nation that it could not but proceed from the testimony of such as had seene the same Thus that the widowes oyle was increased by Elisaus that Naamâ—d the Syrian was suddenly cured of the leprosie that the hostesses daughter was restored to life and other such like are beleeved by the Iewes for no other reason than because witnesses of good credit have recorded to posterity that such things were done And they beleeve Elias hiâ— taking up into heaven onely for the testimony of Elizaeus a man beyond all exception But wee can produce twelve witnesses oâ—… honest report to testifie that Christ ascended up into heaven after hee had beene seene upon earth after his death by many more persons Which things iâ—… they bee true then necessarily Christs doctrine is true also and indeed nothing at all can bee alleaged by the Iewes for themselves which by equall right or more just title belongs not unto us But to omit further testimonies it is the confession of the authors of the Talmud and other Iewes themselves that strange unders were wrought by Christ which may suffice for this particular Neither could God any way more effectually gaine authority unto his doctrine which was published by man than by the working of miracles SECT III. And not beleeve that they were done by the helpe of Devils THese miracles of Christ some say were done by the helpe of Devils But this calumny hath beene confuted before when we shewed that wheresoever the doctrine of Christ was taught and knowne there all power of the Devils vanished away Others reply that Iesus learned Magicke arts in Egypt but this slander hath no more nay not so much colour of truth then the like accusation by the Pagans framed against Moses whereof wee reade in Pliny and Apuleius For that ever Iesus was in Egypt cannot be proved save only out of the writings of his Disciples who adde further that he was an Infant when he returned thence But it is certain by other proofes that Moses lived the most part of his youth in Aegypt Howbeit the law aswell of Moses as of Christ frees them both from this crime plainly forbidding such arts as being abominable in the sight of God And without all question if in the time of Christ and his Disciples there had beene either in Egypt or any where else any such Magicall art whereby men might have beene enabled to doe the like marvels as are related of Christ to wit the curing of the speechlesse the healing of the lame the giving sight to the blind then would Tyberius Nero and other Emperors have had notice therof who spared no costs and charges in the inquiry after such like things Nay if it were true which the Iewes relate how that the Seâ—… of the great Councell were child in Magicke arts that they might convince them that were guilty of that iniquity then surely they being so mightily incensed against Iesus as they were and envying the honour and respect which hee obtained by his miracles would either themselves have done the like workes by the same art or by sufficient reasons would have made it appeare that the workes of Christ proceeded from no other cause SECT IIII. Or by the power of words and sillables MOreover that is but a meere fable or impudenâ—lye which certaine
favour becke or sway of great men Neither were the Priests elected for terme of life but obtained the dignity of Priest-hood onely from yeare to yeare and that oftentimes for money We need not then wonder if men that were puffed up with pride being boundlesse in their ambition and covetousnesse did breake out into fury and madnesse when they beheld a man that by his holy precepts and upright behaviour reproved their farre different life and vitious conversation Neither did it happen otherwise to him in point of reproach and mis-usage than to the best of the Prophets that lived long before Thus that Micaiah that lived in the time of Iehosaphat was cast into prison because he boldly spake the truth against the opinion and sentence of foure hundred lying Prophets Ahab upbraided Eliâ—ah just as the Priests did Iesus saying that he was the man that troubled the peace of Israel So likewise Ieremy was accused as well as Iesus for prophesying against the Temple Adde moreover what the ancient Doctors of the Hebrewes foretold namely how that in the times of the Messias there should bee men like to bruit beasts in their curâ—ish churlish dispositions in their asse-like stubbornnesse and inhumane cruelty God himselfe foreseeing long before how most of the Iewes would stand affected in the time of the Messias said it would come to passe that they should become his people who were not his people and of all the Cities and Townes of the Iewes scarce one or two would goe to the holy mountaine Howbeit that which was defective in their number should bee supplyed by strangers Also that the Messias should bee a downfall to the Hebrewes and this stone which the builders refused should bee put in the chiefe place for the accomplishment of the worke SECT XXI Answer to the objection that many Gods are worshipped by the Christians THere remaine yet two objections to bee answered which the Iewes alleage both against our Christian doctrine and worship The first is in that they say wee Christians doe worship many Gods But we answer that this is nothing but a forced exposition of anothers opinion out of hatred For why should this be more objected against us Christians than against Philo the Iew who oftentimes makes three powers or vertues to bee in God and cals the reason or the word of God the name of God the maker of the woâ—ld neither uncreate as is God the father of all nor so begotten as other men are Or against the Cabalists who distinguish God into three lights by the same names that Christians doe to wit of the Father of the Sonne or the word and of the holy Ghost And not to omit what is agreed upon by all the Hebrewes the same Spirit wherewith the Prophets were moved and inspired is not any created thing and yet it is distinguished from the sender thereof as also that which they commonly call schecina others the name of God as Philo and others his visage or countenance Moses the sonne of Nehemaâ—…s as also Philo cals it the Archangell or chiefe Ambassador that regards the world and sometimes God Now many of the Hebrewes have taught that that divine power which they terme wisdome shall dwell in the Messias whence by the Chaldee Paraphrast the Messias is called the word of God So like wise the Messias by David Isaiah and others is stiled by those renowned names of God and Lord. SECT XXII And that a humane nature is worshipped WIth like facility may we answer the other objection which they alleage against us saying that we exhibit unto the creature that worship and honour which is due unto God the creator For wee say that no other honour or worship is given by us unto the Messias than is required by the eleventh and the hundred and tenth Psalmes The former whereof after a sort was fulfilled in David but after a more excellent manner belongs unto the Messias as David Kimhi himselfe a great adversary of Christians doth acknowledge And the latter can bee expounded of no other but of the Messias For that which some later Iewes have fained and imagined of Abraham David and Hezekiah is but vaine and â—…ous â—he said Psalme is Davids as the Hebrew â—…scription doth shew That then which David saith The Lord said unto my Lord can neither be applyed to David himselfe nor to Hezekiah who amongst Davids posterity did excell David in nothing And Abraham had no singular Priesthood but was blessed of Melchisedeck as the lesse of the greater Likewise that which followes concerning the scepter that should goe out of Sion and come to the uttermost coasts doth plainely appertaine unto the Messias as is manifest by other like places which doubtlesse are meant of the Messias being no otherwise received by the more ancient Hebrewes and Paraphrasts Now I may as well beleeve that it is Iesus of Nazareth in whom properly these things are fulfilled being induced thereunto by the singular integrity and honesty of his Disciples who constantly affirme the same as the Iewes beleeve Moses in those matters which without any other witnesse himselfe affirmed were delivered to him of God But besides this there are many forcible argumenâ—s of that most excellent power which wee say Iesus hath obtained As namely in that hee was seene of many after he was risen from the dead And many beheld him when he was taken up into heaven Devils also were cast out and diseases were cured onely by his name So were the gift of tongues given to his Disciples which Iesus himselfe promised should bee signes of his Kingdome Adde unto these that his Scepter that is the word of the Gospell is gone out of Sion being spread abroad to the utmost parts of the earth not by mans might but only by divine power The nations also and Kings are subdued unto him as the said Psalmes did plainly foretell The Iewish Cabalists place a certaine sonne of Eâ—â—ch as a Mediator between God and men yet with no token or evident marke of such power how much more reason have wee to horor him that gave such proofe and demonstration of his power and might Neither doth this tend to lessen or diminish the dignity of God the Father from whom this power of Iesus doth proceed to whom also it must returne and to whose honour the same doth appertaine SECT XXIII The conclusion of this part with prayer for the Iewes BVt it is not our purpose in this worke to make any further curions inquiry into these matters neither had wee spoken hereof but onely to shew that there is no wicked of absurd point in our Christian doctrine which any one can pretend why he may not embrace our Religion which is beautified and confirmed with so many wonders having so many honest and holy câ—…andements and promising such excellent reward For he that hath once received and embraced the same must for further instruction in speciall and particular quâ—stions reade and meditate those bookes wherein
many Copies not only in the Greeke language but in the Syriacke Arabicke Ethiopicke and Latine tongues of divers translations all which doe so agree in that same place as there cannot be showen any diversity at all Next before the time of Mahumet there was no cause of alteration For no man could know before his comming what Mahumet would teach Yea if the doctrine oâ— Mahumet had contained nothing contrary to the doctrine of Iesus the Christians would have made no more a-doe to receive his books than they did to receive the bookes of Moses and the Hebrew Prophets Or suppose there was nothing written either of the doctrine of Iesus or of Mahumet yet it is but equity that that should bee received for the doctrine of Iesus which all Christians generally agree upon and that for the doctrine of Mahumet which all Mahumetans doe allow of SECT IIII. By comparing Mahumet with Christ in their persons IN the next place let us compare the adjuncts and quality of both their doctrines to the end wee may see whether of the two is to bee preferred before the other And first wee may consider the dignity and worth of the authors As for Iesus Mahumet himselfe confesseth that hee was the Messias which was promised in the law and in the Prophets whom the same Mahumet cal the word the minde and the wisdome of God saying also that hee had no father by mankind But Mahumet as his owne followers beleeve was generated and begot according to the ordinary course of nature The life of Iesus was altogether unblameable there being no crime that could bee objected against him But Mahumet a long time was a robâ—er and alwayes effâ—…inate Iesus ascended into heaven as Mahumet confesseth but Mahumet lies yet inâ—ombed in his sâ—pulchre Who then sees not whether of them is to bee followed SECT V. And in their deeds NExt the dignity of their persons consider we their acts Iesus gave sight to the blinde health to them that were sicke and made the lame to walke yea by Mahumets owne confession hee raised some from the dead But Mahumet-saith of himselfe that hee was sent not with miracles but with feats and instruments of warre Howbeit some of his followers grace him with miracles But what kind I pray Only such as may bee done by humane are as that of a Dove that came flying to his eare or such as had no eye-witnesses as that of a Camel which is said to have had some conference with him by night or lastly such as for their absurdity are incredible and so need no further confutation as that a great part of the Moone fell into his lap or into his sleeve and he to preserve the roundnesse of that star threw the same part up agoine Now who will not say that in a doubtfull case wee must yeeld rather to that law which hath the more certaine testimonies of divine approbation SECT VI. Also such as first embraced both Religions NExt let us see who and what manner of persons they were that first received these severall lawes They that first embraced the law of Iesus were such as feared God men of an innocent life Now it stands not with the goodnesse of God to suffer such men to bee guld and â—heaâ—â—d either through the deâ—… of cuâ—…ing speeches or by any other imposture But those that first professed Mahumetanisme were starke theeves and robbers estranged from all humanity and godlinesse SECT VII The manner how both their lawes were propagated IN the next place followes the manner how both their several Religions were propagated and spread abroad As for Christianity we have showne before by what meanes it was inlarged and amplified to wit by the miracles not onely of Christ but also of his Disciples and those that succeeded them as like wise by the very patient enduring of the torment and punishments that Christians suffered But the Doctors of Mahumetisme wrought no miracles at all neither did they suffer any grievous persecutions or bitter kinds of death for their profession But as their Religion was bred so hath it beene maintained by warre they having no better argument for the truth thereof than their good successe in their martiall enterprises and the largenesse of their Empire than the which nothing in this point is more deceitfull and uncertaine They condemne the worship and services of the Pagan and yet we know what great victories the Pagans have had as is plaine of the Persians Macedâ—niâ—â—s and Romans and how ample their dominions were Neither have the Mahumetans themselves had alwayes good successe with their armies The slaughters and great overthrowes that they have received in many places both by Sea and by Land are not unknowne They are now banished quite out of all Spaine There is nothing that suffers such alterations and changing nothing that may bee common both to good and bad which can bee a certaine note of true Religion much lesse can their warrings which are so unjust that oftentimes they quarrell and contend with some people that doe not any way molest or offend them and they are wont to set upon such as offer them no injury at all in so much that all the pretence they have for contending is onely the cause of Religion which is a most ungodly thing For there is no true worship of God but what proceeds from a willing minde And the will may bee well wrought upon by good instruction and gentle perswasion but not so well by rigorous threats or violence Hee that is compelled to beleeve doth not beleeve at all but playes the hypocrite and faines himselfe to beleeve that hee may escape and avoid some danger or punishment And hee that by awe or sense of punishment will force another mans assent gives just occasion thereby to suspect that hee distrusts his other arguments Againe they destroy the very pretence of their Religion in that they suffer any people that live under their dominion to use what Religion they please yea and sometimes they will openly acknowledge that Christians may bee saved by their owne law SECT VIII The precepts of both Religions compared FVrthermore let us compare the severall commandements of both Religions the one wherof commandeth patience yea and love even to them that are hatefull But in the other revenge is allowed of In the one the bond of matrimony is kept firme and inviolable betweene the married parties by a mutuall bearing with one anothers conditions But in the other there is licence granted to depart and be divorced Here the Husband performes himselfe what he requires of his wife and by his owne example teacheth her to fallen her affection upon him alone But there they may have wives after wives there being still new incentives and fresh provocations to lust Here Religion is planted within and rooted in the very heart and soule to the end the same may bring forth fruit profitable for mankind but there Religion consists for the most part in
Circumcision and in some other things that of themselves are neither good nor bad Finally here in Christianity a moderate use of meats and wine is allowed of but there in Mahumetisme men are forbidden to eat swines flesh and to drink wine which notwithstanding is a great gift of God beneficiall both for body and minde if it bee soberly taken And it is no wonder if some childish rudiments were taught before so perfect a law as that of Christ is But after the promulgation thereof to returne againe to types and figures were prepostetous Neither can any just reason be given why after Christian Religion which is clearely the best there should any other bee propounded and taught SECT IX Answer to the Mahumetans objection concerning the Son of God THE Mahumetans tell us they are not a little displeased with us for saying that God hath a sonne seeing he useth not a wife As though the word sonne could not have a more divine signification in God But Mahumet himselfe attributes many things as dishonorable and ill-beseeming God as if he should be said to have a wife Thus hee saith that God had a cold hand which himselfe knew by experience that God was carried in a chaire and the like Howbeit when wee say that Iesus is the sonne of God we doe but signifie the same thing that he meanes when hee cals him the word of God For the word is after a sort generated of the minde Adde further that hee was borne of a Virgin onely by the operation of God supplying the vertue or esticacy of a Father that by the power of God hee was carried up into heaven all which being confessed even by Mahumet himselfe doe shew that Iesus by a singular preâ—ogative and peculiar right may and ought to be called the sonne of God SECT X. Many absurd things in the bookes of Mahumetans BVt on the other side it would be long to relate how many things there are contrary to the truth of history and many things very ridiculous in the writings of the Mahumetans Such is that fable of a faire and beautiful woman that learned a solemne tharâ—â—e or enchanting verse of some Angels that were merry with wine whereby shee was wont to ascend into the sky and likewise descend againe and ascending once a great height into heaven shee was caught of God and there made fast and so was called the starre of Venus Like to this is that of a mouse in Noahs Arke that was bred of an Elephants dung and a cat of the breath of a lion More specially the most notorious fiction of all is that concerning death which should bee changed into a Ramme that must remaine in the middle space betweene heaven and hell Such also is the fable of their delicate meats which they say shall bee purged out by sweat in the other life which is to come When likewise they imagine there shall bee whole troupes of women assigned to every man for pleasure of carnall copulation All which are so very egregious absurdities that whosoever beleeves them deserves to bee stupified and given over to a reprobate sense for his iniquity specially such a one as lives where the light of the Gospell shineth SECT XI A conclusion directed unto Christians admonishing them of their duty upon their occasion of what hath formerly beene handled ANd thus having ended this last disputation against the Mahumetans there remaines only a conclusion or exhortation not to aliens or strangers but to all sorts of Christians of what name nation or quality soever they be Wherein wee shall very briefly shew the use or application of what hath hitherto beene delivered to the end those things may be followed and sought after which are good and on the contrary the evill eschewed First of all then let Christians bee exhorted to lift up prire hands and hearts unto that God which of nothing made all visible and invisible things having sure confidence in him that his providence and care watcheth over us seeing that without his permission not so much as a Sparrow fals to the ground And let them not feare those which can only kiâ—l the body but rather let then feare him that hath like power both over soule and body And let them not onely trust in God the Father but also in Iesus Christ his sonne since there is no other name upon earth by which we can be saved And this they may rightly doe if they can bee verily perswaded that eternall life is prepared not for such as in word onely call God their Father and Iesus their Lord but for such as frame their life according to the will of Iesus and their Father which is in heaven Furthermore Christians may hereby be admonished faithfully and with due care to preserve the doctrine of Christ as a most precious treasure And for this cause let them often read and meditate the bookes of the holy scripture whereby no man can be deceived unlesse first hee deceive himselfe For the authors and penmen of those writings were more just and full of divine inspiration than that they would cozen us of necessary truthes or cover and conceale the same with any clouds Howbeit for the right understanding hereof wee must bring humble mindes together with obedient hearts and wils which if wee doe then nothing shall bee hid from us which ought to bee beleeved hoped for or done by us And by this meanes that holy Spirit may bee cherished and excited in us which is given us for a pledge of our future happinesse Moreover let Christians hereby learn not to immitate the customes of the Pagans specially in their worship of false Gods which are nothing but idle names that the damned spirits doe use to alienate our mindes and affections from the worship of the true God Wherefore wee cannot possibly participate with them in their services and expect to receive benefit by the sacrifice of Christ Secondly neither may Christians imitate the heathen in their licentious and dissolute manner os life having no other law than what is suggested by lust and prompted by concupiscence For it is requisite and meet that in holy conversation they should not onely farre excell the vitious and prophane Pagans but likewise the lawyers and Pharisies among the Iewes whose righteousnesse consisting onely in some outward performances could never bring them to the heavenly Kingdome Circumcision that is made with hands is now nothing worth but it is the inward Circumcision of the heart the keeping of Gods commandements the new creature faith that is perfected in love which make men knowne to be true Israelites and mysticall Iewes that is praisers of God and commendable in his sight The distinction of meats the Sabbathes and feast-dayes were but types and shadowes of things in Christ and in Christians In like manner by occasion of Mahumetisme wee may bee admonished of that which our Lord Iesus foretold namely that after his time there should arise false Christs and false Prophets