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
Gods as they did in times past neither have they defiled themselves with cruelty nor are they accused of fornication and adultery But by prayers and fastings they labour to appease Gods wrath and yet are not heard Which things being so one of these two must needs bee granted namely that either the covenant that was given by Moses is quite abolished or the Iewes are guilty of some notorious crime which hath continued for so many ages together which what it is let themselves speake or if they cannot tell then let them beleeve us that this sinne is no other but the contempt of the Messias who was come before that these evils began to fall upon them SECT XVII Iesus is proved to be the Messias by those Prophecies which were foretold concerning the Messias BY this which hath been spoken it is manifest that the Messias came many ages agoe wee adde further that the same is no other but Iesus For what other persons soever either were or would have been accounted the Messias the same left no sect behind them to uphold maintain that opinion There are not any at this day that professe themselves to bee followers either of Herod or of Iudas Gaulonita or of that great impostor Barchochebas who living in the times of Adrian said that he was the Messias and deceived some even of the more learned But those that professe the name of Iesus have continued from the time that hee lived upon earth even untill this day being not a few onely in this or that countrey but very many dispersed as farre as the world extendeth I could alleage many other testimonies anciently foretold concerning the Messias which wee beleeve were accomplished in Iesâ—… since they cannot bee affirmed of any other as namely that he came of the posterity of David and was borne of a Virgin which was divinely revealed to him that married that Virgin whom hee would have put away supposing shee had been got with child by another Also that this Messias was borne at Bethlehem and began first to publish his doctrine in Galilee healing all kindes of diseases giving sight to the blinde and making the lame to walke but this one may suffice for many that his doctrine continues entire unto this day It is most manifest by the Prophecies of David Isaiah Zachariah and Hosea that the Messias was to bee an instructor not onely of the Iewes but also of the Gentile by whom all worshippings of false Gods should come to ruine and a huge multitude of aliens and strangers should bee brought to the worship of the only true God Before this Iesus his comming almost the whole world was confounded with false worships and religions which afterward by little and little began to vanish away and many men both of the common sort and of higher ranke as Kings and Princes were converted unto the worship and service of one God This was no grammercy to the Iewish Rabbins but to the Disciples of Iesus and their successors Thus they were made the people of God that before were not the people of God and the saying oâ—… old Iacob Gen. 49. was fulfilled The scopter shall not depart from Iuda untill Shâ—lo come Which words the Chaldee and other interpreters expound of the Messias to whom the forraine nations should be obedient SECT XVIII Answer to that which is objected of some things that are not fulfilled THe Iewes usually object that same things were foretold concerning the times of the Messias which are not yet fulfilled But for answer those matters which they alleage are obscure and admit of divers significations wherefore they are not to be received before such things as are more manifest as namely the holinesse of the commandements of Iesus the excellency of the reward and the perspicuous language wherein it is propounded to which if we adde the testimony of his miracles there need no other motive for inducement to the receiving of his doctrine As for those Prophecies which gâ—… under the name of a shâ—… oâ—â—…sped book oftentimes for the right understanding thereof there is requisite some divine helpes and assistance which they are worthily deprived of that neglect manifest truths The place of scripture which they alleage are diversâ—y expounded as themselves cannot deny And if any man please to compare either the ancient interpreters which lived when the people were led captive into Babylon or such as lived about Christs time with those that writ after that Christianity began to bee hatefull and odious unto the Iewes hee shall finde no expositions purposely invented to crosse those former that well agreed with Christian interpretations They know well enough that there are many things in the holy scriptures which must bee understood by a trope and not in property of speech as when God is said to have descended and to have a mouth eares eyes and nostrils And why may not we likewise expound divers things that are spoken of the times of the Messias after the same manner as that the wolfe shall dwell with the lambe and the Leopard shall lye downe with the kâ—d and the câ—lfe and the young lion and the failing together and the sucking childe shall play with the Serpents and the mountaine of gold shall bee exalted above other mountaines whither strangers shall come and worship There are some things promised which by antecedent and consequent words or by the very sense imply a secret condition in them Thus God promised many things unto the Hebrewes upon condition they would receive the Messias that was sent and obey him which same things if they come not to passe accordingly then may they blame themselves that are the cause thereof Againe other matters were promised expresly and wiâ—hout all condition which if they bee not already accomplished yet may bee hoped for hereafter For it is â—vident even among the Iewes that the time or Kingdome of the Messias must endure unto the end of the world SECT XIX And to that which is objected of the meane condition and death of Iesus MAny doe take exception at the meeke and meane condition of Iesus but unjustly because in sacred writ it is often said that God will exalt the humble and meeke but cast downe the proud Iacob when bee passed over Iordan carried nothing with him save his staffe only and yet was enriched with a great slocke of sheepe Moses was a poore exile and feeding the slockes when God appeared to him in the bush and gave him commission for the conduct of his people David also was called to his Kingdome when hee was feeding 〈…〉 and with many other such like examples doth the sacred story abound Now concerning the Messias we reade that he should bee a gladsome Messenger unto the poore that hee should make no noise in publike or use any strife and contention but deale gently forbearing to breake the shaken reed and unwilling to quench the smoaking â—lâ—x Neither can any of his afflictions no not his igâ—… death
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
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
with that of Moses was anciently extant in Phile Biblius out of Sanchuniath in Berosus Hecataeus Damascenus Atrapanus Epolemus Demetrius and partly in that old Author of the aforesaid Orphean verses and now also there are some remainden thereof in Iustin out of Trogus Pompaeus And almost in every one of these authors aforenamed there is some mention made of Moses and his Acts more particularly how he was taken out oâ— the waters and preserved by Pharaohs daughter and how the two Tables was given unto him of God is plainly set downe in those Orphean verses aforesaid Adde unto these the testimony of Polemon also what some of the Egyptians themselves have recorded to wit Manethon Lisimachus and Chaerimen concerning the departingout of Egypt Neither will it enter into the heart of any wise man to thinke that Moses having so many enemies both of the Aegyptians and of other nations as the Idumaans Arabians and Syrians would dare to divulge ought concerning the beginning of the world and other ancient things which either could be confuced by other more anesent writings or were repugnant to the common-received opinion in those times neither doubtlesse would hee publiâ—…ny thing touching the affaires in that age which could bee justly gain-said or disproved by the testimonies of any then living Of this Moses there is mention made by Diodorus 〈◊〉 Strabo and Pliny by Tacitus also a and after all them by Dionysius Longintus in his book concerning subtilty of speech Likewise Iamnes and Mambres that resisted Moses in Aegypt are mentioned by the Authors of the Talmud by Pliny and Apulesus Amongst others the Pythagorians speaks much of the law which was given by Moses and of the Legall rites Both Strabo and Iustin out of Trogus give an excellent testimony of the anciâ—nt Iewish Religion and Iustice insomuch that here me thinkes 't is needlesse to produce any further testimony of such things as are found or have anciently beene found consenting with the booke of the Hebrewes touching 〈…〉 and others seeing other whosoever gives credit vnto Moses which to doe no man can without great impudency refuse the same must needs confesse that there were indeed wonderfull miracles anciently wrought by God which is the thing wee here chiefly goe about to declare As for the miracles of after ages namely of Elius Eliseus and others none may thinke them to be false or counterse it because in those times when they 〈◊〉 wrought the Iewish Religion was more known to the neighbouring nations by whom for the diversity thereof from theirs it was had in great hatred and disesteeme so as if any untruth had been broached therein they could have easily then consâ—ted the same Iulian was an enemy as well to the Iewes as to the Christians yet notwithstanding the very evidence of history made him confesse that such men lived amongst the Iewes as were â—nspired with the holy Spirit of God and 〈…〉 fâ—re 〈◊〉 on deâ— from heaven upon the sacrifices of Moses and 〈◊〉 And verily 't is well worth our observation that amongst the Hebrewes there were not only grievous punishments appointed for such men as did falsly assume to themselves the propheticall functioÌ„ but also many Kings and great men that might have by that office purchased authority to themselves and likewise very many learned men as was Esdras and others that ever durst arrogate this dignity nor any man else for divers ages before the times of Iesus SECT XVI The same is proved by perdictions BVt more vnlikely it is that so many thousand people should bee deluded by the testimony of a continued publike wonder to wit the holy Oracle which after a resplendent manner shined from the brestplate of the high Priest The truth wherof was so strongly beleeved by all the Iewes to have continued untill the destruction of the first Temple that out of all doubt their Aneestors had certaine knowledge concerning the same Like to this from miracles there is another argument as forcible and effectuall to prove Gods providence taken from those predictioÌ„s of future events which among the Hebrewes were many and manifest Such was that prophecie of calamity and desolation that should besâ—â— him that did attempt to reedisâ—e 〈…〉 and that of the overthrow of the Temple at Bethel by a King namely by Iâ—siah foretold above three hundred yeares before the thing came to passe So like wise the very name and chiefe acts of Cyrus foretold by Esaiah the event of Hier usalems siege by the Chaldâ—ant foreshowne by Iereuslah So also Daniels prediction touching the removing of the Empire the Assyrians unto the Medes and Persians then from them unto Alexander of Macedon which afterward was quartered and divided unto Selencin and other Successors of Alexander Likewise what evils the Hebrewâ— should sustaine of each of these but chiefly from that notorious tyrant Antiochus in all being so cleare prophecies that Pei phyrâ— himselfe comparing here with such Grecian histories as were extant in his time could no otherwise tell how to shift then off than by saying that those things which were fathered up on Daniel were written after such time as they came to passe which is all one as if one should deny that that was written in the time of Augustus which hath beene punished in Virgils name and was alwayes reputed for Virgils worke For there was never any more scruple made of the former amongst the Helrews than of 〈◊〉 letter amongst the Romans For this purpose also wee might rehearse those many dreames that so exactly have accorded with the events which to the dreamers were altogether unknowne aswell in themselves as in their causes so that without immodesty they 〈…〉 said to proceed from 〈…〉 or from any naturall causâ—â— The like is said of certaine Ghosts that have not onely appeared to the eye but also have vtâ—â—iâ—â— audible speeches as is related by such historious 〈…〉 no way euilâ—â— of superstitious and dulity in that kinde SECT XVII The obiection is answered why miracles are not new to bee seene NEither let any man here obiect that such miracles as we speak of are but fabulous because that there are not the like to bee seene in these dayes neither the like predictions heard of For 't is a sufficient proose of divine providence that such things did come to passe at any â—ime which being once granted it will follow that God may bee thought with asmuch providence and wisdome now to cause them to surcease as anciently hee vsed the same Neither stands it with equity that those lawes which were generally ordained and decreed concerning the naturall course of things and inconstancy of future events should be violated alwayes but only at such a time when either there was a iust cause as when the worship of the true God was almost banished out of the world residing onely in a little part thereof to wit in Indâ—â— where it necessarily was to be as it were fortified with new aids against the impieries wherewith is
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
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