True religion explained and defended against ye archenemies thereof in these times In six bookes. Published by authority for the co[m]mon good.

TRVE RELIGION EXPLAINED And defended against the Archenemies therwithal in these times , In six . Bookes . Published by Authority for the common good .

Buy the truth P 〈…〉

LONDON Printed for Ri. Royston in Ivie lane . 1632

T C●●●ll sculp .

The minde of the frontisp●●● , or title page .

1. Ieheuah at the top ●eaching out 〈…〉 the old to the Iew , and the new to the 〈…〉 former with a promise , 〈…〉 the latt●… of the Gentle●… in the Gospel without ex●…●…on of any , Hom. 1●… .

2 Religion , the effects whereof the Apos●… Iam. 1. 2● .

1 For her habit . she hath a 〈◊〉 garment t●… she regards not the transiently wealth and ●…ty of this world .

2 Shee holds the booke in her hand , where ●n the law●… God is written .

3 Her breast is ba●● , to shew her Can●on and 〈◊〉

4 She leaues upon the Crosse , because thereupon 〈…〉 finds rest and quiet repose .

5 Winged sheis to reach men to mount up al●…

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 sub●… the tri●●le●● passions of the minde .

8 She treads and examples upon death , because she●… very haue and downfall of death .

3 The Christian kneeles upon the Crosse , which hee m●… take up ▪ Mat. 16. 24. having● glory shining upon him to represent the brightnesse of the Gospell and t●… Religion .

4 The Turke stands with his sword in his hand , by which he defends his Religion that sprang from Mah●met , a false Prophet , foretold in generall by Christ , Mat. 24. 5. 24. also a halfe Moone .

5 The Iew 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 great●…nds in these dayes . 19 In so much that good and go●dly men are oppressed , abused . 20 But this is retorted to prove the immortality of soules after the death and ●…lution of bodies . 21 Which truth is further confirmed by tradition . 22 Namely such , as no reason can be alleaged against it . 23 But ●…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 su●…en● 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 ob●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 s●eme to be 〈…〉 : 12 Or such things as are r●… p●… to reason . 13 Another doubt answered , touching some diversity ●…rie●● , that seeme to be in those writings . 14 The consideration 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 Pa●…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 ●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 sue●… were not essen tally good . 8 Such were the sacrifices which of themselves were nev● wel-pleasing unto God : 9 Also the difference of me●… 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 t●…er● 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 m●…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 con●uted the originall thereof 〈◊〉 set downe . 2 The ground of Mahumetism● overthrowne , chiefly for that the make it unlawfull for men the●… enquire into their Religion . 3 Proofes against the Mahu●…●ans out of the sacred w●… of Hebrewes and Christians . 4 Mahumet compared w●… 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 ●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 f●ld ●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 The occasion of the worke . 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 f●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 somethings●hich ●hich had a b●ginni●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 l●…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 ba● 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 thing or essence which is most necessary , and of himselfe . A thing is said to be necessary or of it selfe , not considered in any other respect or notion , but truly as it is according to its owne nature and existence ; now all particular things have such actuall existence and being . But if so bee thou suppose or grant there are many Gods , yet surely thou art not able to yeeld a reason why cach of them should of necessity have their being ; neither why any man should beleeve that there are in number rather two Gods than three , or ten than five .

Besides , the multiplication of those particular things that are of the same nature , proceeds from the exuperancy and fruitfulnesse of the causes whence such things more or lesse are generated : but of God there is neither beginning nor any cause .

Furthermore , in all particular things , there are certaine speciall and particular properties whereby the same things are severally distinguished : Now to make such a distinction in God , is altogether needlesse and impossible , since that he is most necessary and simple by nature ; neither can any man perceive any signes or tokens of the plurality of Gods . For this universall Sphere or circumference which wee behold , makes up but one complete world , wherein there is one most beautifull and glorious part , the Sunne : Likewise in man , the little world , there is but one speciall governing part , to wit , his soule or mind . Againe , suppose there were two or three Gods , which being free and voluntary agents , had power to will contrary things ; yet hereby one would be an obstacle or impediment to the other , so that they could not actuate and bring to passe their different or contrary desires ; now to say that God , who is an omnipotent power , can be hindred , were a great dishonour to his Majestie . But let us proceed to some other of his attributes .

SECT. III.

That all perfection is in God .

THat all perfection and accomplishment is in God may bee thus demonstrated . What perfection soever there is in all or any of the creatures , the same either had a beginning , or else it had no beginning : To have no beginning is the property of God alone ; and whatsoever had beginning , the same must needs bee said to have something that gave to it such being . And further , seeing that amongst the creatures there is nothing that can be generated of nothing ; it followes then that those perfections which appeare to bee in any effects , were the reason why the cause thereof could produce any thing accordingly , and so all are accomplisht in the first cause . Neither must it be here imagined , that the first cause can afterward bee deprived of it's perfection , either by some other thing different from it selfe , because that which is eternall hath no dependance upon any other thing , neither can bee liable and subject unto their actions ; or of it selfe , because every nature desires its owne perfection .

SECT. IV.

God is infinite .

ANd we may adde further , that these perfections which are in God , are in him after an eminent and infinite manner ; for the nature of every thing is said to bee finite and limited , either for that the cause whence it proceeded hath communicated such a measure or degree of existence , and no more thereunto , or for that the same nature was not capable of any further perfection ; Now there is no creature that doth communicate any thing unto God , neither is he capable of ought that any other thing can impart , hee being ( as before we said ) altogether absolute , entire , and necessary of himselfe .

SECT. V.

That God is eternall , omnipotent ●…s●… , and absolutely good .

AGaine , forasmuch as all things that have life , are said to bee more perfect than those without life ; and those which haue motion than those which want it ; and those endued with understanding superiour to such creatures as lacke it ; and those which are good better than those that come short in goodnesse ; therefore from that which hath beene spoken it followes , that all those attributes are in God , and that after an infinite manner . Thus is he infinite in life , that is , eternall ; infinite power , that is , omnipotent ; So likewise is he omniscient , and good beyond all compare

SECT. VI.

That God is the Author and cause of all things .

Furthermore it followes from that which hath bin spoken , that what things soever subsist , the same haue their originall and first being from God : for we haue proued that that which is necessary of it selfe , can bee but one ; whence we collect that all other things besides this had their originall from some what different from themselues .

Now such things as haue their beginning from another , we haue seene before how that either in themselues or in their causes , they proceeded from him which had no beginning , that is , from God .

Neither is this manifest by reason onely , but also after some sort by very sense : for if we consider the wonderfull frame and fashion of mans body , both within and without , and how that each part and parcell thereof hath its proper vse without the the care and helping hand of his parents ; yea , and that with such a grace , as that the most excellent amongst Physicians and Philosophers , could never sufficiently admire the same ; this verily shews the excellency of wisdome in the Author and workeman of nature : concerning which matter Galen hath written well , especially where he speakes of the vse of the eye , and of the hand . Yea more , the very bodies of mute and bruit beasts doe testifie the same : for their parts are not framed & composed by the power and vertue of the matter whereof they consist , but by some superiour and higher cause destinating them to a certaine end .

Neither is this plaine by man and beasts alone , but also by plants and herbs , as hath accurately beene observed by some Philosophers . This further is excellently noted by Strabo , concerning the scituation of the waters , which , if we consider the quality of their matter , ought to be placed in the middle betweene the earth and the ayre , whereas the same are now included and dispersed within the earth , to the end they might bee be no hinderance , either to the fruitfulnesse of the ground , or to the life of man . Now to propose that , or any other end , to any ●ction , is the peculiar property of ●n understanding nature . Neither are all things onely ordained for their proper ends , but also for the good and benefit of the whole Vniverse , as appeares particu●arly in the water but now mentioned , which against its owne proper nature is moved upward , that their should bee no gaping vacuity in the world ; which world is so composed , that the parts thereof doe mutually sustaine and uphold one another . Now it cannot possibly bee , that this common end should bee thus intended together with an inclination of things thereunto , but by the power and purpose of some inteligent nature , whereunto the whole Vniverse is in subjection . Moreouer amongst the beasts there are certaine actions obserued to be so regular and orderly done , that it is manifest enough the same proceed from some kinde of reason , as is plaine in Pismires and Bees , and likewise in other creatures , which before they have experience doe naturally eschew such things that are hurtfull , and seeke after such things as are profitable for them . Now that this instinct or inclination of seeking and judging things , is not in them by their owne power , it is cleare , for that they doe alwayes operate after the same manner , neither have they any vertue or efficacie to doe any thing which is contrary , or aboue their ordinary course of operation : wherefore they must needs receive their power from some reasonable externall Agent , which directs them or imprints in them such efficacie as they have , and this reasonable and intelligent Agent , is no other than God himselfe .

In the next place consider we the Starres of heaven , and amongst the rest , as most eminent , the Sunne and the Moone , both which for the fruitfulnesse of the earth , and for the preservation of living creatures , doe so seasonably performe their course of motion , as that a man cannot devise any thing better . For though their motion thorow the Aequator were much much more simple , yet wee see that they have another motion by an oblique Circle , to the end , the benefit of their favourable aspects might bee communicated to more parts of the earth .

Now as the earth is ordained for the use and benefit of living creatures , so are all terrestriall things appointed for the service of man , who by his wit and reason can subdue the most rackle and impetuous creature among them ; whence the very Stoicks did collect , that the world was made for mans sake .

Howbeit , since it exceeds the sphere of humane power , to bring the heavenly bodies in subiection to him ; neither is it to bee imagined that they will ever submit themselves to man of their owne accord ; it followes : therefore that there is some superior minde or spirit , by whose sole appointment those faire and glorious bodies doe service unto man , though he be placed farre below them ; which same minde is no other than the framer of the starres , even the Maker of the whole world . Also the motions of these starres which are said to be Excentricall and Epicycticall , doe plainly shew , that their establishment and being is from a free agent , not by the power of the matter in them .

Moreover , the most perfect forme and figure of this world , to wit its roundnesse , as also the parts thereof , shut up as it were in the bosome of the heavens , and disposed with a marvellous order , doe all expresly declare , that they were not tumbled together , or conjoyned as they are , by chance , but wisely ordained by such an understanding as is endued with super-eminent excellencie . For what Ninny is there so sottish , what man so foolish , as to imagine , that so compleat and exact a worke as this , came to passe by hap-hazard ? he might aswel think that the stones and trees of any building were united into the forme of some house by chance , or scattered syllables and words became a Poem by meere fortune : A thing so unlikely , that even a few Geometricall figures espied on the Sea-shore , gave the beholder just ground to argue , that some man had beene there ; it being evident enough that such things could not proceed from meere chance .

Furthermore , that mankinds was not from all eternity , but at a certaine time had a common beginning , may be manifested by the course of Arts and Sciences , yea , by the very ground whereupon we tread , which was anciently rude and untill'd , but afterward became possessed with Iuhabitants ; which also the language spoken in some Islands , derived from adjacent Countries , doth witnesse . The same is apparent by certaine ordinances , so generally received amongst men , that the institution thereof may not be thought to have proceeded from the instinct of nature , or evidence of reason , but from the perpetuall and constant tradition of the Ancients , which was scarce ever interrupted in any place , either by the malice or misery of man : such was that ordinance for the killing of beasts in sacrifice , used in former times , and such also are now the modesty and shamefastnesse about venereall things , the celebration of marriages , and the banishment of incestuous persons .

SECT. VII .

Answer to that objection concerning the cause of evill .

NEither need we unsay that which hath beene spoken , because we see many evill things come to passe , the source and cause whereof being not from God , who ( as before hath beene showne ) is good , after the most perfect and absolute degree of Goodnes . For when we said that God was the author and cause of all things , we added withal that hee was the cause of such things as really doe subsist : And no absurdity ( that I see ) will follow , if wee assirme that those things which haue true and reall existence , may bee the causes of some certaine accidents , as namely of actions , or the like . The Almighty ( we know ) created both man , and those more honourable spirits , the Angels , endued with liberty of action ; which liberty in it selfe is not sinfull , yet by power thereof some sinnes may be committed : Now to make God the author of these sinnes , which are morally euill , is no better than blasphemy : how bee it there are other kinde of evils , so called because they afflict some person with griefe or losse , and these we may affirme to bee inflicted by God for the reformation and amendment of some sinner , or for the punishment of transgression ; which to say is no impiety , since that such evils haue nothing in them contrary to goodnesse , but rather they proceed from goodnesse it selfe like a bitter portion from a good Physitian .

SECT. VIII .

Against the occasion of two Principles or causes of things .

HEre by the way , it may be noted , that the opinion of those men is to bee abandoned and avoided , which make two efficient causes , the one good , and the other evill : for from two contraries , there may follow the ruine and destruction , but in no wise a well ordered composition of things . Neither is this to passe for truth , to wit , that as there is something good of it selfe , so likewise there must needs bee something absolutely evill in it selfe ; seeing that evill is a certaine defect , which cannot be but in a thing that hath existence , which very hauing of existence , or being is good .

SECT. IX .

That God doth gouerne the whole world .

MOreover that this whole universe is governed by the prouidence of God , it is evident , for that not onely men , which haue right reason and vnderstanding , but also the fowles , and beasts both wilde and tame , haue in them some thing correspondent to reason , and doe beare a kinde of prouidence , or respectfull care over the issue which they bring forth . Which perfection , since it is a part of goodnesse , must needs bee attributed to God ; and so much the rather , because he is both omniscient and omnipotent , so that hee can no way bee ignorant of such things as are done , or to be done , but can easily direct and order the same as he pleaseth . Hereunto also may that bee referred which wee haue spoken before concerning the mouing of things contrary to their proper nature for a common end .

SECT. X.

Yea sublunary things .

BVt those men are much out on 't that include this providence onely with in the compasse of Celestiall orbs , and will haue it to descend no lower than the Moone : for that it is extended vnto euery creature , it is plaine ; both by thereason but now mentioned ; as also for that the courses and motions of the starres ; as the best Philosophers doe confesse , and experience it selfe abundantly testifies , are ordeined and appointed for the vse of man . Now it stands but with equity that that creature should be mor● regarded for whose sake another is ordeined , than that which is appointed for anothers vse .

Neither are they lesse erroncous that say this prouidence is extended vnto universall things onely , and not to particulars ; for if they will haue God to be ignorant of particular things , as some of them haue prosessed , then verily God could not vnderstand himselfe ; neither should hee be infinite in knowledge , as wee haue proued him before to be , if the same were not extended vnto euery thing . So then if God doe know these things , why can hee not also haue care of them ; especially since that particulars , as they are particulars , are appointed for some certaine end , as well in speciall as in generall : And the very entities or common essences of things , which by the confession of the said Authors are preserued by God , the same cannot subsist but in their singulars ; So that if these singulars , being forsaken by divine providence , may perish , then likewise may those generall essences also .

SECT. XI .

This is further proved by the preservation of Empires .

ANother forcihle argument of divine providence particularly over humane affaires , both Philosophers and Historians acknowledge to bee taken from the preservation of Common wealths : first in generall , for that wheresoeuer the course and order of ruling and obeying is once admitted , the same alwaies continues there : Then also , oftentimes in particular , it is evident by the long continuation of this or that very forme of government thorow many ages , as of a Monarchy with the Assyrians , Aegyptians , & France ; of an Aristocracy with the Venetians , and the like . For although mans wisdome and policy haue some stroke in point of government ; yet notwithstanding if we consider the multitude of wicked men , and the harmes that may proceed from without , and what mutabilities are incident to humane affaires , it may seeme impossible for any State so long to subsist , vnlesse it were vpheld by a constant particular care , and by the power of a divine hand . Which is also further manifest where it pleaseth God to change the forme of government : for so it is , those men whom he vseth as instruments for the effecting of that matter , as being determined for him , suppose they were like to Cyrus , or Alexander , or Caesar the Dictator , to them all things , even those which are above the reach of mans prudence , doe succeed more beyond their desires and wishes than the diversity of humane casualties ordinarily doth permit . The which so great correspondence of events and concurrence of things to a certaine end , is an argument that there is an all-guiding providence : like as in game at dice , a man may happen sometimes of a win●eing cast , but if hee throw the same cast a hundred times together , every one will say , this proceeds from some skill or cunning hee hath in the game : but to goe on .

SECT. XII .

And by miracles .

ANother most certaine proofe of Gods prouidence , may bee taken from those miracles and prophecies which are recorded in histories : Where though many fabulous things bee related in that kinde , yet those things that were testified by sufficient witnesse living in the time when they , came to passe , such I meane as were impartiall both for judgement and credulity , the same are not to be dispised as altogether impossible . For in as much as God is both omnipotent and omniscient , what can hinder him to demonstrate what he knowes or what hee pleaseth to doe , and that even beyond the common course of nature , which being made and ordeined by him , becomes subiect vnto him by the title of creation ? Now if any doe obiect that such things might haue beene done by subordinate powers and minds inferiour to God : to them we answer , that so much may be granted indeed : but yet this makes way that the same may the more easily bee credited of God , who is to be thought either to work by the mediation of those Agents , or else out of his wisdome to permit them when they bring to passe any such thing : like as in well ordered kingdomes there is nothing done against the statutes and common lawes but by by the arbitrement or permission of the Supreme Gouernours .

SECT. XIII .

Specially among the Iewes , whereunto credit may bee giuen by reason of the long continuance of their Religion .

NOw that therehaue indeed beene some miracles seene , though the credit of other histories bee questionable , yet it is manifest enough in the Iewish Religion : which albeit , it was destitute of all humane helpes , yea , exposed to contempt and seorne ; yet for all that , it hath still continued almost in all the climates and parts of the world even unto this day ; whereas all other Religions ( sauing Christianity , which is the accomplishment of Iudaisme ) haue either vanished away , together with the power and authority of them that governed , as it is in Paganisme ; or else are yet upheld by the strength and might of authority , as it is with Turcisme . Now if it bee demanded why Iudaisme hath taken such deepe root in the hearts of the Hebrewes , as that it cannot thence bee eradicated ? no better reason can be given or conceived than this ; namely , that those Iewes that are now alive did from their parents , and againe those parents from their progenitors , and so upward untill the times of Moses and Ioshua , receive those miracles mentioned in Scripture , by certaine and approved tradition ; which miracles were done chiefly at the departing out of Aegypt , and in that iourney to Canaan , and in the entrance into that Holy Land , whereof their ancestors were then eye-witnesses . This in all probabilitie was the cause which moved that people , other whiles stiffe-necked enough , to take upon them the yoke of the Law , so combersome with rites and also that made wise men , instead of other notes of Religion which humane reason perhaps would haue thought more f●● to admit of Circumcision , which could neither bee indured without much griefe , nor vsed without scorne by the Gentiles ; having in it nothing commendab●… save only divine institution .

SECT. XIIII .

Also by the truth and antiquity of Moses his story .

BEsides , The writings of Moses , wherein those miracle● are recorded to posterity , doe gaine the greatest credit thereunto , not onely because it was alwayes a setled opinion and constant report amongst the Hebrewes , that this same Moses ●as commended by the oracle of ●od to be a leader of the people , ●…t also because it is manifest e●ough , that hee neither affected ●s owne glory , nor desired their ●…ches ; forasmuch as himselfe ●…veals his owne faults and de●…nquences , which hee might ●…v● concealed ; and also hee as●…gned the dignity of his kingdome and Priesthood vnto ●…rangers , whence his owne po●erity was brought to the com●on condition of Levites . By ●ll which it appeares , that there was no cause in him why hee ●hould forge untruths ; Neither ●oth hee vse any dissembling or ●…lluring language , such as commonly colours over a lye , but ●…e speakes after a plaine ingenious manner , according to the ●quality of the thing he treats of .

Adde hereunto the undoubted ●…ntiquity of the books of Moses , to which no other writings are therein comparable : An argument whereof is , for that the Grecians ( from whom all kinds of learning were derived to other heathens ) doe confesse they received their very letters from others ; which letters of theirs have no other order , or name , of ancient forme than that of the Syriack● or Hebrew tongue : a● also for that the most ancient Grecian lawes , whence the Romans collected theirs , had their Originall from the Lawes of Moses .

SECT. XV.

And by the testimony of many Gentiles .

MOreover besides these , there are many testimonies of such as were aliens from the Iewish Religion , which declare what est●●me the writings of Moses had for antiquity amongst all the Gentiles . Thus what things he related concerning the beginning of the world , ●he same are found recorded in ●he most ancient histories of the Syrians , which are collected by Sanchun , and translated by Philo Byblius ; and partly also found amongst the Indians and Aegyptians : Hence it is that in Lin●● , H●siod , and many of the Grecians mention is made of a Chaos , which some have intimated by the name of an egge : also of the making of living creatures , and of man according to a divine I●…ge ; and of mans dominion over other creatures ; all which may be read in sundry Authors , specially in Ovid , who transcribed them out of the Greeke writers . That all things were made by the word of God was confessed even by Epicharmus and the Platonicks , and before them by a most ancient writer , ( note those hymnes , which go under that name ) but of those verses which antiquity called Orphean verses , and that not because they had Orphens for their author , but because they summarily comprised his doctrine . Empedocles acknowledged that the Sunne was not the primitive light , but a fit receptacle of light . Arat●… and Catullus thinke that above the sphere or orbe of the starres there is a divine habitation wherein blind Homer imagined there was petpetuall light .

That of all things God was the most ancient , because not begotten● ; the world most beautifull , because the worke of God and that darknesse was before the light , were all the doctrines of Thales : the last point whereof is found in Orpheus and Hesi●d ; whereupon the Gentiles that are commonly superstitious in following old fashious and customs , do number their particular times by nights , not by days . It was the opinion of Athenago●… that all things were ordered and disposed by the highest in●…lligence ; of Aratus , that the starres were made by God ; and ●fter the Grecians , of Virgil , that ●…e was infused into things by ●he Spirit of God : and that man was formed of clay seemed not ●mprobable to Hesiod , Homer , ●nd Callimachus : Lastly , Maxi●…us Tyrius affirmes , that by the common consent of the Heathen , there is but one supreme God , which is the cause of all things . Thus also a celebration of the ●inishing of the creation within the space of seven dayes , which is termed the Sabbath , was observed not onely amongst the Grecians and Italians ( for of the Hebrowes it is cleare ●●ough , ) but also by the ancient people of Spaine , France , a●…dia , commonly called the C●lta ; who all had their seasons and times , distinguished into weekes , as is manifest out of Philostratus , Dion , Cassius , Iustin Martyr , Clemens Alexandrinus , and by the most ancient appellations of the dayes in the weeke .

Moreover , the Aegyptian● taught that man at the beginning led his life in all simplicity , being naked in his body and not ashamed ; whence came the Poets fiction of the golden age , which was famous even amongst the Iudians , as Strabo relates : and that the lives of those which lived at the beginning , and afterward were protracted almost to the space of a thousand yeares , it witnessed by Berosus , Manethos , and others : which in deed seems the more probable , because it is recorded in the histories of many nations , that upon the openning of some Sepulchers , mens ●…od appeared to farre bigges in former times than now , they are . C●… reports , and before him , very many Greeians , that ●…ly ●…ons appeared unto men before such time , as they by the multitude and ●einousnesse of their crimes did deprive themselves of that sa●…d acquaintance and conversation wish God , and his ministring Spirits . The wilde life of the Gyants which Moses mentions , may bee ●ead almost every where in the Greeke , and in some Latine Authors . 'T is to be noted of Noahs ●…od , that almost all the histories and records of the heathen are drowned in it , yea even of such nations as were unknowne till of late yeares : whereupon Varro called all the space before , the hid or unknowne time . As touching those things which wee finde involved in the licentious fables of the Ports , the same , as farre as they accord with the true story of Moses , are recorded by most ancient writers , such are Boros●s of the Chaldees , A●…bydentes of the Assyrians , who mentions the sending of a dove ; as also Bluiarch of the Grecians ; and Lucian , who saith , that as Hiaropolis in Syria , there is to hee seene a most ancient history both of Noahs Arke , and of those that were saved therin , both me●… and beasts ▪ the same is confirmed by Melon and Nich , Damasce●● . In what part of the world men lived before the flood , that note in Pliny of the building of Ioppe before the same floud doth testifie . That the place whereon Nochs Arke rested after the flood was in the G●rdien Mountaines , it is manifest by the constant remembrance thereof with the Armenians from all ages untill this time . Iuphet the father of the S●… , whence came Io● , or ●…ne lently they pronounced the word Iavon of the Grecians , and Humme●… of the Africans , and forth 〈◊〉 , are names which are found in Moses his writings , as by Iosephius in the appellations or desirations of people and Countreys , and also by others is observed . Which of the Poets doe not point a●●he much-desired Path way to Heaven ? The burning of Sed●ms is spoken of by Diedorus Siculus , Strabo , Tati●… , Pliny , and S●l●… . The most ancient vse of Circumcision hath been related by Herodotus , Di●dor●s , Strabo , Phile Biblius ; and now is rereined by the posterity of Abraham , to wit , not onely the Hebrewes , but also the Idumaans , Ismailites , & others . A certaine history of Abraham , Isaac , Iacob , and Ioseph , agreeing 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 o● 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 publi●…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 anci●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 cons●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 ●nspired with the holy Spirit of God ; and 〈…〉 f●re 〈◊〉 on de● 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 function , 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 predictions of future events ; which among the Hebrewes were many and manifest . Such was that prophecie of calamity and desolation that should bes●● him that did attempt to reedis●e 〈…〉 and that of the overthrow of the Temple at Bethel by a King , namely by I●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 Chald●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 Hebrew● should sustaine of each of these , but chiefly from that notorious tyrant Antiochus in all being so cleare prophecies that Pei phyr● 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 caus●● . The like is said of certaine Ghosts . that have not onely appeared to the eye , but also , have vt●●i●● audible speeches , as is related by such historious 〈…〉 no way euil●● 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 ●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 Ind●● , where it necessarily was to be ( as it were ) fortified with new aids against the impieries wherewith is 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 providenti●● 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 whe●● 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 committing 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 o●t inguished or a bolished : Neither may those delinquences which are permitted to be done amongst men , be thought altogether ●●fruitfull● Since that ( as before wee 〈◊〉 we toucht ) they may be vsed either for the punishment of le●d ●…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 c●…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 bid● their faults , are met , with of●… a while , and ac●…ing to the will of God . whom they prouoked , by the wickednesse of ●…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 ●ust expect that there will bee ●…e future judgement after this ●…e , to the end such notorious ●…s may not remaine ●…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 m●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 pe●people , as is plaine by Homoverses ; and by certaine Philosophers , not onely of the Grecian but likewise the Druides 〈◊〉 France , and Brachmans in Ind●… 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 Ca●a●… America , and other forrain 〈…〉 were first discovered , this 〈◊〉 opinion of the immortality 〈…〉 and the last iudgement was found among the inha●… there .

SECT. XXII .

Against which no contrary reason 〈◊〉 can be brought .

NEither can there any reason in nature ●ee giuen 〈◊〉〈◊〉 so ▪ ancient and common received 〈◊〉 . For 〈◊〉 ●ything that wee can behold in this world comes to an end , either by corruption through the opposition of some more forcible contrary ag●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 i● depends , as the quantity of the glasse , when the glasse is broke● or through the defect and de●●liction of the efficient cause , 〈◊〉 light by the Sun-setting . No● 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 peculi●● nature , that it is apt to receiv● such things as are contrary betweene themselves , at the sam● 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 ; ●ut the activity of the soule is ever subiect to wearinesse : likewise the powers of the body are ●●paired and weakned by the ●●dundancy or excesse of the ob●●ct , as the sense of seeing by the ●ull splendor and bright face of ●he Sunn● : but the more excel●ent objects that the Soule is con●ersant about , as about universals and things abstracted from ●ensible and corrupt matter , it ●eceives thereby the more perfe●tion . Againe , the powers that de●end upon the body are only busied about such things as are limited to particular time and ●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 ●…ture of invisible things other wise than by their operatio● Neither is the third way of corruption● incident to the s●… there being no efficic̄o cause fr●● which the soule can alwaies proceed : Thus wee cannot say t●… par●nti●re ●re , ●in●● that commo●… their children out-live them , 〈…〉 if we will needs make some c●… from which the soule proceed then wee can imagine no oth●… save the universal cause of 〈◊〉 things , which as in respect o● 〈…〉 power , is never deficient , so in respect of its will to bee defecti●… that is , for the Almighty to 〈…〉 the ruine and destraction of t●… soule , no man can ever be able 〈…〉 prove .

SECT. XXIII .

Many reasons may bee alleaged for it .

NAY there are many strong arguments for the contrary , ●…ly , the dominion given to ●nto man over his own actions ; ●he naturall desire that is in him ●o be immortall ; the comfort o●…●ood conscience for well done ●eeds , though such were accom●anied with much difficulty ; ●nd on the contrary , the sting of ●…gnawing conscience at the re●embrance of ungodly and ●…icked actions , especially when ●he houre of death approacheth ●nto the wicked , who doe then ●…eeme more sensible of an immi●…ent iudgement ; and this gnawing ●…orme of conscience the most ●…rophane wretches and wicked ●…yrants in the world could never ●tterly mortifi● 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 e●● of all shall bee mans happine●… 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 thi● God by many signes and token●… hath declared , that it is his wi●… the same soule should survi●… the body ; what more noble 〈…〉 can be propounded to man tha● the state of eternall happinesse ▪ which in effect is the same that Plato , and the Pythagorea●● spake of , saying , that it were goo● for man if hee could become mo●● like unto God .

SECT. XXV .

●…hich to obtaine men must get the true Religion .

NOw what this happinesse is , and how 't is to be attaine●●…en may finde out by probable ●…iectures : but if any thing co●cerning that matter bee revealed ●…y God in Scripture , the same ●ust be held for a most certaine ●nd undoubted truth : which ●nce that Religion●…emes ●…emes to pretend above others , 〈◊〉 shall be examined in the next ●ooke whether or no men ought ●…o give credit thereunto , and as●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 Christian● that breath upon the face of the whole earth , that Iesus of Nazreth then lived in Iudea whe● 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 , th●… 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 ig●…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 ●ike , though they cannot bee ignorant how that they become most odious to those Christians●n ●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 ho● that thorowout the remo●… 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 Sata● , 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 ●ear● 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 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 , piou●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 , w●● 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 them do most plain●●y witnesse . It remaines therfore , ●…f they lied that they had for the defence of their Religion : how be●…t this cannot justly bee laid against them , if the thing be rightly considered . For either they ●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 commodious . 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 , ●…ch a thing perhaps might be , ●ut it seemes improbable or im●ossible : and this ( as they say ) ●mplyes a contradiction . Howbeit that cannot bee affirmed of his matter . It might indeed , if ●ne could say that one and the ●lfe same man lived and died at ●…e selfe same time : But that a ●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 accoun●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 Heraclide● 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 ●…me doctrine must bee true , and ●ertaine . For it stands not with divine justice and wisdome to beautifie and adorne him after ●o excellent a manner , who should utter an untruth in so ●…ighty abusinesse : Specially , considering that Christ a little before his death did foretell unto his Countrymen what death ●ee should dye , and how hee should bee revived againe ; ad●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 ●…or of fact : in the next place ●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 f●…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 w●l-f●rt and f●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 ma● than of a beast : Which while s●… of them observed , it was no wonder if they imagined , that soules were translated and conveyed from ment● beast● , 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 ●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 ; ●o likewise ought it to bee made joynt 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 fan● 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 ve●sels , gather into one , and r●…i●● things of the same nature ? Besides , we see in plants and living creatures , though the ●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 ●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 tra●…tation they become me●t for other men , yet they shall no more bee converted into the substance of those that eat them , than a●e poiso●s or physicall po●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 Peripatetik●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 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 Ca●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 a●… 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 offe● 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 necessito●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 ●n labouring to give an honest ●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 ●urpitude and confusion , there is , ●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 , or the naturall and mutuall love of parents and children be utterly extinguished ? The law of the Hebrewes prohibits all kind of uncleannesse , yet tolerates a man to have many wives , and in some cases licenseth the husband to put away his wife : which the Mahumitans at this day use to doe ; like to the old Grecians and Lacine● , ( yea , Cato himselfe , ) who were wont to lend their wives one to another for a season .

But the most perfect Law of Christ strikes at the very root of this sinne , that lies lurking in the heart of men ; accounting him that onely casts a want on eye upon a woman , to be guilty of committing adultery with her , at least in thought , namely , before him that sees and judges the hearts of al men . And because all true friendship is and ought to bee constant and indissoluble , therefore by this law it is appointed that husband and wise be yoke-fellowes in a cohabitation and union of bodies and minds ; which doubtlesse will be more convenient and behoofefull for the education of their children . The Germans , Romans , and some other people among the heathen were content with one wife onely . The Christians also follow this custome , to the end that loving affection betweene man and wife may bee mutually preserued , together with a good successe of affaires in domesticall government vnder one head , that so many wives cause not strife and contention amongst their severall children .

SECT. XVI .

Touching the use of temporal things .

IN the next place let us come to the use of goods and temporall commodities , concerning which wee finde , that amongst some heathenish Gentiles , to wit , the Aegyptians and Lacedemonians , men were permitted to filch and steale . And herein they seemed not unlike the Romans of old for robbings and deprecations , of whom their Orator spake ; saying , that if euery man had his owne , there were many that might lodge in poore cotages .

Now the Hebrewes had no such custome ; yet their Law , that it might seeme more easie , permitted them to take usury of strangers ; amongst other things promising the reward of riches●o them that observed the same law .

But the Law of Christianity forbids not onely all kinde of injustice , but also it prohibits us to take any carking and excessive care for these transitory things , because our minde is not able diligently and duly to attend vnto two severall matters , either of which were enough to take vp a whole man , and oftentimes drives us into contrary thoughts and odde quandaries . Besides , the excessive care both for getting and keeping riches is accompanied with a kind of bondage and anxiety , which blunts all the pleasure and comfort that might arise from a moderate desire and hope of commodity : And such things as nature requires are not many or hard to be obtained , for nature is content with a little : yet if God bestow any overplus upon us , so that wee have some what to spare , wee are not commanded to cast the same into the Sea , as some Philosophers unadvised have done ; neither must we keepe any thing unprofitably , or lavish it out wastfully ; bur rather therewith wee ought to supply the wants and ●xigences of other men , either by giving , or by lending to them that would borrow : For thus it becomes us to thinke that we are not Lords and Masters of the things we enjoy , but as stewards and Dispensers under God Almighty , the Father and Master of all : knowing also that a benefit well bestowed is a treasureful of good hope , which neither the wickednesse of theeves , nor any casualty can diminish .

A rare example of this true and unfained liberality we finde in the primitive Christians , who sent releefe out of Macedonia and Achaiah to succour them that lived in Palestine , as if the whole world had beene but one family . And here in the Law of Christ it is provided , that no hope of recompence or honour should blemish and disgrace our bounty , which would bee little set by in Gods sight , if it were not wholly referred to his glory .

And that no man may cloake his covetousnesse ( as many use to doe , ) by fearing they shall have need of wealth when they are old , or that some mischance may fall out which will drive them into poverty , therefore the Law promiseth a speciall care for such as keepe the commandements : And that they may be the more animated and encouraged , they are put in minde of Gods providence in feeding the wild beasts and cattell , in preserving the grasse & flowers of the field . Now it were a shame for us , & dishonourable to so good & powerfull a God , not to beleeve more than wee see or have a pawne for .

SECT. XVII .

Of swearing .

THere are some lawes that forbid perjury , but this law of Christ will have us to refraine from all kind of swearing , unlesse we be lawfully called thereunto upon necessity . Nay such faithfulnesse and truth should alwaies be in our words and actions , that there never needed any oath be exacted of us .

SECT. XVIII .

Of other matters .

MOreover there can nothing bee found commendable and praise-worthy , either in the Philosophicall writings of the Grecians , or in the sayings of the Hebrewes and other nations , which is not either expresly or vertually contained in the precepts of Christianity , being established by divine authority : as namely concerning modesty , temperance , goodnesse , honesty , prudence , the office of Magistrates and subjects , Parents and children , Masters and servants , man and wife betweene themselves ; and chiefly the eschewing those vices which among many of the Grecians and Romans went vnder the name and colour of honesty ; such were the desires of honors and glory . And to be short , admirable is the substantiall brevity of these precepts , namely comprehended in these few word , that we ought to love God above all things , and our neighbours as our selves , that is , wee must doe as wee would bee done unto .

SECT. XIX .

Answer to an objection touching the controversies abounding among Christians .

BVt here peradventure some will object against this which we speake concerning the excellency of Christianity , and tell us of the great diversity of opinions amongst Christians , wherupon there have sprung so many sects and factions as doe now abound in the Church .

For answer whereunto , wee may observe that the like diversity of opinions happens almost in all kinde of Arts and sciences , to wit , partly through the weaknesse of humane apprehension , and partly because mans judgement is hindred and intangled with many imployments . Howbeit this variety of opinions is contained within certain bounds and limits : for there are some common principles whereof it is agreed upon by all , and whereupon they ground their doubts . Thus in Mathematicks 't is questioned , whether a circle may bee made quadrangular ; but not whether after the taking away of equal parts from equal , the residue wil not remaine equal . The same may bee seene in natura● Philosophy , also in the art of Physicke , and in other disciplines . In like manner the difference of opinions that is amongst Christians doth not hinder the common consent and agreement in those 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 mut●…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 thi● 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 Ocea● ▪ thorowout Aegypt also , ●…iopia , and some other parts of Africa● And lastly , in America . Thus is 〈…〉 ●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 ●hat old tradition at this day held ●mong the Barbarians concerning ●he travels or pilgrimages of Thomas , Andrew , and other Apo●●les , Clemens , Tertullian , and some ●ncients besides , have noted how ●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 ●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 the●… Law was not so much propagated by them , as by Christians .

Then for Mahumetanisme , it is possessed of land enough , but 't is not alone : for Christian Religi●● hath a greater number of Professors in some places where Turkes domineere : And againe there are many Christians in most quatters where Turkes or Mahum●… 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 ●eligion had its augmentation ●nd increase , that therein it may ●…e comparable , and preferred be●…re others . We see it commonly ●…ue of most men , that they will ●…llow the examples of Kings and ●…otentates what way soever they ●…oe ; specially if law or necessity●…ompell ●…ompell them to it . Hereby were ●…he Religions of the Pagans , and of Mahumet much augmented . But ●…las they that first taught the Christian Religion not onely wan●…d all civil power and authority , ●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 Pla●●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 , ●s Xenophon , Plato , and Theophra●…us . But the first Doctors and teachers of Christianity were endued with no such art , but used plaine ●anguage without inticing words ; onely after a bare manner or na●ed forme of speech pronouncing their precepts , promises , and ●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 receive● Christianity by the ministery of the said men , had their minde●… prepossessed with another forme o● 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 . Ha●●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 ●eare of for professing Christianity . for seeing that humane nature ●bhorres such evils , it must needs ●ollow that the causes of such e●ils cannot bee admitted of without much difficulty . A long time ●ere the Christians deprived of ●ll honours and dignities , being much afflicted with divers penalties , with confiscation of goods ●nd banishments : which notwithstanding were all but flea-bi●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 , o● 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 martyrdom● 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 comparison 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 Anti●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 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 questio●● 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 practic● 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 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 ●…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 Suetoni●… 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 circumstan●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 f●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 rev●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 ●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 most of all admire , as the raising of the dead unto life againe , and therefore that objection is of no force .

SECT. XII .

Or things contrary to reason .

NEither are they to be regarded and assented unto who say that some doctrines are comprised in these bookes which are disagreeing to right reason : For such are confuted first by the practice of so many learned , grave , judicious and wise nien as have allowed and admitted of these bookes for authenticall ever since the primitive times : Then by that which wee have before declared in the first booke to be consonant to right reason ; as namely , that there is a God , who alone is absolutely perfect and infinite in vertue , life , wisdome , and goodnesse , of whom all things that have any being were made : whose care and providence reacheth over all his workes , especially unto men ; and who can after this life bountifully reward all them that obey him .

Besides there is showne how that all the lusts of the flesh are to be bridled and subdued : that amongst men there is kinred and alliance , and therfore they ought to love one another with sincere affection : All which are most plainely set downe in the said bookes of the new covenant . Now we know how unsafe it is for any to affirme any thing beside this , peremptorily to be true , either concerning the nature of God or his will ; specially if it bee grounded onely upon humane reason : And further we may guesle how uncertaine it would bee both by the jarring opinions of the schoolmen among themselves , as also by the contrary conclusions of the Philosophers . And it is no marvell : for if men doe so farte disagree in their opinions touching their owne soule , then they must needs much more dissent when they goe about to determine any thing not revealed concerning the highest mind , and the most supreme Spirit which so farre transcends our weak appiehension . Or if ( as prudent men do think ) the inquiry into the Councels of Kings bee dangerous and not to , bee attempted or attained by us ; who then is there so wise and prudent that hopes hee shall ever bee able to understand the will of God concerning those things which he hath reserved in his owne freedome and secret councell : Wherefore Plato said very well , that none of these hidden mysteries could bee knowne without an Oracle . Now there can no Oracle be proved to be an Oracle indeed by any clearer testimonies than those that are contained in the said bookes of the new covenant . Contrary to which bookes it is neither proved , nor so much as affirmed by any that God ever published any thing concerning his nature and essence Neither is there extant any letter Revelation or other signification of his will that can bee beleeved for true . For if there were any thing otherwise commanded or permitted before Christs time , which in it selfe was indifferent , that is neither due nor dishonest , yet the same is not repugnant to the said writings since that in such matters of indifferency the last law or commandement that is given doth abolish and annull the former .

SECT. XIII .

Answer to an objection that some of these bookes are repugnant to the other .

SOme doe further object that in these bookes there is some diversity of senses and interpretations . But for answer whosoever will but duly ponder this matter he shall finde the same to be another argument besides the some to justifie the authority of the said bookes , namely because they doe most manifestly and apparently agree about such things as concerne any point of doctrine or history : Which consent and accord cannot else-where bee found among any other writers that are of one and the same sect or profession , whether wee consider the Iewes or the Greeke Philosophess , the Physitians or the Roman Lawyers . All which doe not only differ much among themselves , yea even those that are of the same sect as Plato and Xenophon ; but oftentimes one shal find the same writer to affirme now one thing , then another , as if he were forgetful of himselfe , or knew not what to resolve upon . But these other writers , to wit , the holy penmen , of whom wee speake , doe inculcate and expresse the same points of faith : they deliver the same commandements ; and as for their narration of the life , and death , and resurrection of Christ , the Summe and substance in them all is the very same .

As touching some particular circumstances , such as are of smal or no moment , happily they might be well reconciled , though perhaps the manner how bee unknowne ; namely , because of the similitude of things that were done at divers times , or for the doubtfull signification of some words , or by reason of the severall names and appellations of this man or that place and the like . Nay this ( me thinkes ) may bees motive to vindicate and free these writers from all suspicion of falsehood , it being usuall with those that would have lyes and untruths credited , to relate all circumstances so streight and trimly as there shal not appeare any colour or shew of difference . Or if it be so , that for any smal difference which cannot easily bee reconciled a whole booke shall lose its credit ; then I trow wee must beleeve no bookes at all , specially those os history : yet wee see that Polibius , Halicarnassensis , Levy and Plutarch , for the substance o● them are esteemed authenticall and true , though in some circumstances they seeme to bee faulty : Therefore it were unequall that sacred writers should lose then credit for one or two seeming slips , ( if there were any in their writings ) who so seriously desired and earnestly indevoured to expresse both truth and piety therein .

SECT. XIIII .

Answer to an objection taken from outward testimonies , which make more for these bookes .

ANother way of confirming what wee have said ; Some thinke may bee by alleaging the contrary testimonies of those that were strangers to the covenant of promise .

But I dare boldly say that there are no such testimonies to be found , unlesse a man wil produce the sayings of them that were borne a long time after , who did openly prosesse emnity against Christianity , and therefore could be no fit witnesses for this matter .

Nay , on the contrary , if need were , we could alleage many testimonies to confirme divers parts of the history which is delivered in the said bookes . Thus both Hebrewes and Pagans report that Iesus was crucified , and that sundry miracles were done by him and his Disciples . Those knowne bookes of Iosephus , which were written about forty yeeres after Christs ascension , doe make mention of Herod , Pilat , Festus , Felix , Iohn the Baptist , Gamliel , and of the destruction of Hierusalem at large . Herewith all agree that which the Authors of the Talmud have recorded concerning those times . Tacitus relates how cruelly Nero used the Christians . And anciently there were certain bookes extant , not only of private men , as of Phlegon and others ; but also some publike Acts , wherunto the Christians appealed , namely , for that in them there was mention made of the star that appeared at Christs birth and manifested his nativity unto the wise ●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 o● 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 ●●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 co●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 , ●…ghtway the Christians with great diligence ( is it was meet . ) and o●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 ●…ges were translated into the Sy●●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 them . 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 Cr●…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 p●… 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 Ph●nitian's have recorded the names of David and Salomon and their leagues with the men of ●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 na●●on of the Iewes are related by Iosephus in his books against Appio● : 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 them leave to returne , many of them went and dwelt in forraine Countries . The Macedoni●●s invited them with great promises to come into Alexandria . The cruelty of Antiochus , the civill wars of the Asmonaans , together with those of Po●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 Cypr●● , Crete , and others . Also what a number of them there was at Rome , may be learned out of Horace , Iuvenal and Mar●●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 Chalde● 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 In●erpreters ; and after him others also , who could finde no diversity of history , or of any matter worth speaking of .

Phil● lived in the raigne of Caligula , and Iosephi● survived the times of both the vespas●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 Mahumeta●isme , besides their common consent have their proper errors , and certaine peculiar arg●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 Plat● 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.

Evi● 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 sundry reasons : first because these adored Angels did not referre their worshippers unto the service of the true God , but as much as in them lay they laboured to abolish the same , or at least in every respect they required equall honour with the Almighty . Secondly , because they wrought all the harme they could against the worshippers of the true God by provoking both Magistrates and people to molest them . For when it was lawfull for Poets to sing of the murders and adulteries committed by the Gods , and for the Epicures to take away all divine Providence , and for any other Religion ( though never so different in ceremonies ) to be allowed as was the Egyptian , the Phrygian the Grecian , and the Thuscan at Rome ; Even then generally the Iewes were only made ridiculous as appeares by Satyrs and Epigrames written upon them ; who sometimes also suffered hanishment . And as for Christians they were afflicted with most bitter punishments : no other cause whereof can bee given than that both these sects did worship one true God , whose honour was impeached by the multitude of such Gods as the heathen adored .

Thirdly , this was manifest by the maner of their worship , which no way escemed any good and honest ghost ; namely by humane bloud , by the running of naked men in the Temples , by games and dancing sull of uncleanenesse such as may bee seene at this day among some people of America and Africa , who yet sit in the darknesse of gentilisme .

Nay , which is more , both anciently there were and now there are some people that know and professe ▪ that these are wicked ghosts whom they worship . Thus the Persians adored Pluto , the Grecians honoured devils , the Romans worshipped a hurtfull God that hee might doe them no harme : divers of the Ethiopians and Indians doe the like ; then the which nothing can be invented more impious and abominable . For what is true religious worship but a testimony of an infinite goodnesse , that a man doth acknowledge to be in him whom he worshippeth ? which if it bee exhibited unto a bad Spirit , it is false and counterfeit , implying in it no lesse crime than high treason for asmuch as the honour due unto the King is not onely de●ogated from him , but is conferd upon his enemy , a traiterous rebell . Moreover , vaine is that perswasi on which they conceive of God , that he is good , and therefore will not punish this offence , because they thinke so to doe were contrary to his goodnesse . For mercy or clemency that it may bee just , is bounded with limit : and where wickednesse abounds there justice doth as it were necessarily require the infliction of punishment Neither are they excused for saying they are induced to obey such wicked Spirits out of a certaine feare or awe of them , seeing that God , as hee is the chiefe good , so is he communicative and imparts his goodnesse in the production of other natures : which if it bee true , then i● followes that hee hath absolute power and dominion over all those other creatures as over his workmanship , so that nothing can bee , done by any of them , which he hath a desire to hinder . All which being granted , ( as it is most certaine , ) then we may easily collect that whosoever is in the speciall favour of God can bee subject to no further harme by evill Spirits , then the Almighty will suffer shall turne to his good .

And lastly there can nothing be obtained of bad Angels which is worth the accepting of , but rather worthy to be abhorred and despised : For when a devill dissembles and playes the hypocrite , then is hee the worst of all ; and the gifts of an enemy are usually nothing but crafty fetches and meere deceit .

SECT. IIII.

Against the worship which in Paganisme is exhibited to men after their death .

MOreover there were diver among the Pagans , and there are yet some of them tha● tell us , they give honour and worship to the soules of men departed But first they should make some manifest distinction betweene this honour and that which is due unto God : Then againe , all prayers made to them are but vaine and ●ruitlesse , unlesse those Spirits were able some way to reward or requite them which none of these worshippers can confidently far or certainly prove they are . But anther thing is worst of all , to wit , that many of them to whom such glory is given by the heathen in their life time were notoriously wicked and addicted to one filthy vice or other : Thus Bacchus was a drunkard , and Hercules effeminate ; Romulus proved a very ●illaine to his brother , and Iupiter a traitor to his owne father . So that the praise and honour gi●en to such mortal impious men-gods redounds to the disgrace of the true God and of honesty it selfe since it addes the commendation of Religion to vices that are flattering and alluring enough of themselves .

SECT. V.

Against worshipping of starres and elements .

OF more antiquity than this was the worshipping of starres and of the elements , as fire water , ayre , and earth ; wherein great ignorance and folly was committed . For prayers are the greatest part of religious worship , which cannot without folly be directed to any object save 〈◊〉 intelligent natures : but sense te●… us that the elements are no such things . And as for the starres , if any affirme the contrary , yet he will never bee able to prove it since that no such matter can be collected from their operations and influences which demonstrate their nature ; but rather wee may gather the contrary by their m●tion , which is not variable like 〈◊〉 that in things indued with liberty of will , but constant and unalterable . Besides wee have showne before that the course and motion of the starres is appointed for the use of men , whence man ought to acknowledge himselfe to bee the more like unto God in his better part , as also more deare unto him : And therefore much injury should he doe to his owne worth and dignity , if hee did inslave and submit himselfe to such things as God hath given to bee ●…viceable unto him : whereas 〈◊〉 the contrary hee ought rather ●…render thankes for them which cannot doe so much for them●●lves .

SECT. VI.

Against worshipping of bruit beasts .

BVt of all other it is the greatest al surdur for men to worship the bruit beasts , as doe the Egyptians . For although these creatures seem to have some shadow o● semblance of reason or understanding , yet it is nothing incom●arison of man , seeing they cannot expresse any inward thoughts either by words or writing ; neither can they doe any action but of the same kinde and after the same manner : much lesse can they ever attaine to the knowledge of numbers , dimensions or heavenly motions . On the other side man by his i●geny understands the nature of the most puissant beasts wilde or tame ; of fish , fowle , and the like : all which after a sort he hath under his dominion ; whether they be Elephants , lions , horses , or Oxen : yea those beasts which are most hurtfull hee can make some benefit of , as of serpents for medicines .

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 ●…ds that hee will rather thinke ●…mselfe to bee a kinde of God or ●…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 ●…t some there were who did ●…t worship any substances , but ●…rtaine accidents .

For to omit those uncouth dei●…s , the Fever , dame Impudence●…d ●…d the like , let us name the bet●…r sort , such were health , which 〈…〉 nothing but a right tempera●ure of the parts of the body : ●…od fortune , being the fitnesse of ●…n event that is correspondent to 〈…〉 mans desire : The affections also ●…s love , feare , anger , hope and the ●…est , which proceed from the consideration of some thing that is good or evill , easie or difficult ; and these are certaine motions o● 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 Pr●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 ●eats Simon and Apollonius Tya●…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 we●-sk●●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 heathen●sh Religion , but rather overthrew it : As namely that prophecy in the fourth Eclogu● of Virg●● , 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 commodity 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 inevi●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 med●ation of those affections . The most prudent among Astrologers doe grant that wi●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 S●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 po●nts of Christianity are approved of by the heathen : and if there hee any thing h●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 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 .

I●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 God● , 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 upon 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 reverence 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 ●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 Naam●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 hi● taking up into heaven onely for the testimony of Elizaeus , a man beyond all exception . But wee can produce twelve witnesses o●… 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 i●… 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 Se●… 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 impuden●lye , which certaine of the Iewes have invented concerning the miracles done by Christ , namely in that they ascribe the same unto a mysticall unknowne name , which ( as they say ) being placed in the Temple by Salomon , was to be preserved safe by two lions , during the space of one thousand yeares and more , afterward was stolne away by Iesus . For there is no mention made of those lyons either in the books of Kings and Chronicles , or by Iosephus : nor was there any such thing found by the Romans , who accompanying Pompey , entred into that Temple , before the times of Iesus .

SECT. V.

The miracles of Iesus were divine , because hee taught the worship of one God the maker of the world .

IT being then granted as the Iewes cannot deny , that wonders were wrought by Christ , by the very law of Moses it will follow that he must be beleeved . F●r God saith , Deuteron 18. that 〈…〉 Prophets after the time of Moses ●hould bee raised up of God , to whom the people should be obedient , or otherwise become liable to grievous punishments . Now miracles are the most infallible markes of the Prophets , than the which , more certaine notes cannot be imagined . But in Deuteron. 13. it is said , that if any professing himselfe to be a Prophet and doth worke wonders , yet the same must not be beleeved if hee goe about to entice the people to a new worship of the Gods . For , though such miracles bee done by him , yet this is onely by Gods permission for triall , whether the people would persist constantly in the worship of the true God . From which places compared together the Hebrew interpreters do rightly collect that every one must be beleeved that worketh miracles , unlesse thereby hee intice men from the worship of the true God ; and in that case only miracles are not to bee credited , though in shew most glorious . Now Iesus did not onely prohibit the worshipping of false Gods , but also expresly condemned it as a most grievous crime , and taught us to reverence the writings both of Moses and the Prophets that succeeded him . Wherefore there is nothing that can bee objected against the miracles that were wrought by Christ .

SECT. VI.

Answer to the objection taken from the difference betweene the Law of Moses and of Christ , where is showne that a more perfect law than that of Moses might be given .

AS touching that which some alleage concerning the difference betweene the law of Moses and the law of Christ , it seemes but of small moment . For the Hebrew Doctors themselves make this rule , namely , that by the authority of a Prophet who worketh miracles , any precept whatsoever may bee violated and transgressed , except that onely which concernes the worship of the true God . And surely that power of making lawes , which belonged unto God when hee gave the commandements by the hand of Moses , went not from him : Neither can any man that of his owne power makes lawes bee thereby hundred from making the contrary .

That which they object of Gods immutability is nothing : for wee speake not here of Gods nature and essence , but of his works . Light is changed into darknesse , youth into old age , summer into winter , and all by the worke of God . This God at the beginning gave Adam leave in Paradise to eat of other apples , but he forbad him to eat of the fruit of one tree : Why ? even because it so pleased him . Generally hee prohibited men to commit murder , yet he commanded Abraham to kill his sonne . One while hee forbad to offer sacrifices apart from the Tabernacle , another while he admitted of them . Neither will it follow , because the Law which was given by Moses was good , therefore no better could bee given . Parents are wont to babble and prattle with infants , to wink at the vices of their childhood , and entice them to learne with an apple or a butter-lep : But so soone as they come to riper age , their speech is amended , the precepts of vertue are taught them by degrees , and they learne what is the goodnesse and benefit of honesty . Now it is plaine that the precepts of that law of Moses were not exactly perfect , because many ▪ holy men of those times , led a more holy life than thos commandements required . Thus Moses who suffered the revenge of a wrong to bee exacted partly by blowes , and partly by sentence , himselfe being vexed with most bitter injuries , became an intercessor for his enemies . So David willing to have his rebellious Sonne to be spared , did patiently endure reproachfull speeches cast upon himselfe . We finde not that any good men left their wives , which notwithstanding was permitted by the law . The reason of all this chiefly is , because those lawes were accommodated to the greater part of that people : therefore in the state and condition they were in , it was meet something should bee kept had and reserved , which afterward might be perfected , when God by a greater efficacy of the Spirit was to chuse unto himselfe a peculiar people out of all nations . Yea , all the rewards which are expresly promised by the law of Moses , belong onely to this mortall life : wherefore it must bee granted , that there might some better law be given , whereby the reward of eternall happinesse should be promised , not under any shadowes , but in plaine and expresse termes : which we see is done by the law of Christ .

SECT. VII .

The law of Moses was observed by Iesus , who abolished ●o commandements that were essentially good .

ANd here by the way , for the conviction of the Iewes it must be noted , that those Iewes who lived in Christs time , used him most basely , and punished him most severely ; when as yet there could no just accusation bee laid against him for transgressing the law . He was circumcised ; hee used the same food and apparell that the Iews used : those that were healed of lepers hee sent unto the Priests : The Passeover and other festivall dayes he religiously observed : Though he did cure some upon the Sabbath day : yet hee shewed both by the law and by the common received opinions that such works were not unlawfull to be done upon the Sabbath day ; And then chiefly began he to publish the abrogation of some lawes , when after his triumphover death he ascended into heaven , adorning his Disciples upon earth with gracious gifts of the holy Spirit , whereby he made it evident that hee had obtained a regall power , which includes the authority of making a law : And that according to Daniels prophecie , ch. 3. & 7. compared with chap. 8. & 11. where he foretold , how that a little after the destruction of the Kingdomes of Syria and Aegypt ( the latter whereof happened in the raigne of Augustus , ) God would give the kingdome to a man , which should seem but simple and necessitous , to a people chosen out of all nations and languages , which Kingdome should never have an end .

Now that part of the law , the necessity whereof was taken away by , Christ , contained nothing that was honest in ●●s owne nature : but consisted of things that were indifferent in themselves , and consequently not immutable . For i● the same things had had in them any necessary ground why they should have beene done ; then would God have prescribed them not to one , but to all the people ; and not after that man-kinde had lived above the space of two thousand yeares , but even from the beginning of all . Neither Abel , Enoch , Noah , Me'ch●sedeck Iob , Abxuham , Isaac , or Iacob , ( though all of them were godly men , and dearly be loved of God ) knew this part of the Law , but were altogether ignorant or very little acquainted there with ; yet notwithstanding for all that , they received the testimony of their confidence in God , and of Gods love unto them . Besides , neither did Moses exhort Iethro his father in law to the receiving of these rites , nor did Ionah , the Ninivites , neither did any other Prophets reprehend the Chaldeans , Aegyptians , Sydonians , Tyrians , Idumeans , & M●abites , for not admitting those ceremonies , though when they writ unto them , they reckoned up their sinnes exactly enough . These then were peculiar precepts given either for the eschewing of some evill , which the Iewes were prone unto , or for the triall of their obedience , or for the signification of some future things .

Wherefore it is no more to be wondred that these are abolished , than if any King should abrogate some Municipall statutes , to the end hee might establish one law within his dominions . Neither can there any reason be alleaged , to prove that God did so binde himselfe , as that he would change nothing of the same .

For if it be said , that these precepts are perpetuall , the same word men oftentimes use , when they would signifie that that which they command is not yearely or for a certaine time , suppose in the time of warre , peace or famine . Yet they are not thereby hindred from making new constitutions of the same things , specially when the publike good requires the same . Thus in like manner some lawes given to the Hebrews were onely temporary , during the peoples abode in the wildernesse : others were proper and peculiarly appointed for their habitation in the land of Canaan : therefore for distinction sake of these from the other , he cals them perpetuall , whereby may bee understood , that they ought not any where to be changed , or ever intermitted , unlesse God signifie that it is his will so to bee . Which manner of speaking , since it is commonly used by all people , they ought not to wonder at ; considering that in their law the same is called a perpetuall statute , and a perpetuall bondage , which continues onely from one Iubily to another : And the comming of the Messias is called the accomplishment of the Iubily , or the greatest Iubily of all . Thus in the Hebrew Prophets there was anciently a promise of making a new covenant , as in Ierem. 31. where God promiseth that hee will make a new covenant which shall bee put into their inward parts , and written in their hearts ; neither shall men have annoed that one shall learne Religion of another for the same shall be manifest unto all , and they shall all know . Yea further t●e Lord will forgive them their former iniquities , and will remember their ●in●t no more : which is as if a King after great enmity and discord had amongst his citizens & subjects , should for the establishment of peace and tranquillity among them , abolish divers lawes , and make a perfect● 〈◊〉 , common to them all , promising forgivenes of faults by-past , if afterwards they doeamend . And this which hath beene said might suffice to bee spoken for the abrogation of the law , the parts whereof wee will i● the next place shew were neither such as in themselves could bee well pleasing unto God , nor ought they to continue for ever .

SECT. VIII .

As the sacrifices which of themselves were never wel-pleasing unto God .

THe first and chiefe thing to be considered , are the sacrifices , which many of the Hebrewes thinke were invented by man , before that they were commanded by God . And true it is indeed , the Hebrewes , were desirous of many rites and ceremonies , which might bee the reason why God enjoyned them so many ; Or else because hee would not have them returne unto the worship of fulse Gods , by the remembrance of their sojourning in Egypt .

Howbeit when their posterity made so great reckoning of them , as though of themselves they had beene acceptable unto God , and a part of true piety ; then did the Prophets reprehend them for it : I will not reprove thee , saith God by David , in the fiftieth Psalme , for thy sacrifices , or thy burnt offerings to have beene continually before mee . I will take no bullocke out of thy house , nor hee goats out of thy folds .

For every beast of the forest is mine , and so are the cattell upon a thousand hils . I know all the fowles of the mountaines : and the wilde beasts of the field are mine . If I were hungry , I would not tell thee , for the world is mine and the fulnesse there of : thinkest thou that I ●ill●●t the flesh of Buls , or drinke the bloud of goats ? Offer unto God thankesgiving , and pay thy vowes unto the most high .

Some there are among the Hebrewes , who thinke that this is spoken because they that offered those sacrifices , were of an impure mind , and dishonest conversation . But the words now alleaged shew another matter , to wit , that the thing in it selfe was no whit receptable unto God . For if wee consider the whole s●ries and order of the Psalme , wee shall finde that God in these words speakes unto the godly : for hee had said , Gather my Saints together unto mee , and heare my people : which are the words of a teacher and one that instructeth . Then having ended the saying unto the godly , as his manner is , he speakes unto the wicked : But unto the wicked God saith . To the same sense wee may cite other places , as in the 51. Psal. Thou desirest not sacrifice , else would I give it thee , but thou delightest not in burnt offerings . The sacrifice of God is a broken Spirit : a broken and contrite heart O God thou wilt not despise . So likewise in the fortieth Psalme ; Sacrifice and offering thou didst not defire , mine eares hast thou opened ; burnt offering and sin offering hast thou not required . Then said I , loe , I come : In the volume of the book it is written of me : I delight to doe thy will , O my God : yea thy law is within my heart . I have preached righteousnesse in the great congregation : Loe , I have not refrained my lips O Lord , thou knowest . I have not hid thy righteousnesse within my heart , I have declared thy faithfulnesse and thy salvation : I have not concealed thy loving kindnesse , and thy truth from the great congregation . The like wee reade in the Prophet Isaiah , chap. 〈◊〉 . To what purpose is the multitude of your sacrifices unto me , saith the Lord ? I am full of the burnt offerings of rammes , and the sat of sed beasts , and I delight not in the bloud of bullockes , or of lambs , or of begoats . When yee come to appeare before me , who hath required this at your hand to tread my courts ? Answerable to this place is that in Ier. 〈◊〉 . Thus saith the Lord of hosts , the God of Israel ; Put your burnt offerings unto your sacrifices , and eat flesh : For I spake not unto your fathers , nor commanded them in the day that I brought them out of the land of Egypt , concerning burnt offerings and sacrifices . But this thing commanded I them , saying , Obey my voice , and I will bee your God , and ye shall be my people : and walke yee in all the wayes that I have commanded you , that it may bee well unto you . Agreeing with this is that in Hosea . 6. I desired mercy and not sacrifice , and the knowledge of God more than burnt offerings . Lastly , in the sixth o● Micah when the question wa● made , how a man might reconcile God unto himselfe best ? whether by comming before him with a great number of rammes or with a great quantity of oyle or with calves of a yeare old ? to this God answers and saith , I wil● tell thee what is truly good and acceptable unto mee ; namely , to do● justly , and to love mercy , and t● walke humbly with thy God .

By all which places seeing i● is evident that sacrifices are no● put in the number of such things ▪ as God primarily and chiefly requires , but that the people by little and little , as commonly they doe , out of a wicked superstition placed the greatest part o● godlinesse therein ; what wonder is it then if at length God tooke away that which being indifferent in its owne nature , yet by 〈◊〉 was abused , like as when ●ing Hezekiah demolished the 〈◊〉 serpent which was set up by Moses , when the people began to worship the same with re●igious worship .

Moreover there are divers Prophecies , that foretold these sa●rifices , whereof we speak , should come to an end : which any one may easily conceive , considering ●hat according to the law of Moses , onely the posterity of Aa●… was to doe sacrifice , and that onely in their fathers countrey . Thus in the 110 Psalme there is a King promised , whose dominion should be most ample , the beginning whereof should bee out of Si●… and this same King was to be 〈◊〉 Priest for ever after the order of Melchisedeck . So Isai●… saith , ●hap . 19. That there shall be an al●ar to the Lord in the midst of the land of Egypt , where not only the Egyptians , but the Assyrians also , and the Israelites shall worship God . And in the ●6 . chapter , he● saith that the people of all nations and languages which are farre and widely distant , shall come as well as the Israelites , and offer gifts unto God , and of them also there shall be ordained Priests and Levites : All which could not come to passe so long as the law of Moses remained in force ▪ Adde unto these that which in the first of Malachy God foretelleth of the Hebrewes , saying , I have no pleasure in you , ne●●her will I accept an offering at your hand . For from the rising of the Sunne even unto the going downe of the same , my name shall bee great among the Gentiles , and in every place in●e●se shall bee offered unto my name , and a pure offering , for my name shall be great among the heathen , saith the Lord of hosts .

Lastly , Daniel in his 9. chapter rehearsing the Prophecie of the Angel Gabriel concerning Christ , ●…ith that hee shall cause the sacrifice and the oblation to cease . And ●ot by words only , but really and indeed God plainely shewes that hee likes not of those sacrifices which were prescribed by Moses , seeing that hee hath suffered the lewes for the space of one thousand six hundred years and more to bee without Temple , without Altar , and without any certaine distinction of their Tribes or ly●age ; whence it might appeare who they were that should lawfully offer sacrifice .

SECT. IX .

The difference of meats .

NOw what we have declared concerning the law of sacrifices , the same may bee proved of that law which forbids the use of some kinds of meats . For it is plain that after Noahs great flood God gave licence unto his posterity to use any sort of victuall : This law or licence passed not only to Iaphet and Cham , but also unto Sem and his posterity , to wit , Abraham , Isaac , and Iacob . But afterward when the people being in Egypt were addicted to vaine superstitions of that Countrey ; then began God to forbid them the eating of some kinde of living creatures ; either because the Egyptians offered the same creatures unto their Gods and made d●vination by them ; or because in that ceremoniall law men , sundry ●…es were shadowed out by divers kinde of living creatures .

Againe that these precepts were not universall it is manifest by that stature which was made touching the flesh of a beast that ●ied of it selfe , Deut. 14. which to ●●t was not lawfull for the Israelites , but it was lawfull for the ●●rangers unto whom the Iewes by divine command were to performe all offices of courtesie , as being inhabitants after a sort commended by God . Likewise the ancient Hebrew Doctors doe plainely teach that in the time of the Messias , the law concerning forbidden meats should cease : when the Sow should be as clean and pure as the Oxe . And verily in as much as God out of all nations would collect unto himselfe ●●e Church , it was more just and equitable to have a common liberty than a bondage in such things .

SECT. X.

And of dayes .

IT followes that we consider of festivall dayes : all which were instituted and ordained in remembrance of that benefit received of God , to wit , when they were freed from Egyptian calamity , and afterward brought into the promised land . Now the Prophet Ieremy in the 16. and 2● chapters saith , that the time wou●● come when more new and great● benefits should so obscure there membrance of that benefit , as th●… afterward there should scarce b●… any mention thereof . Besides , tha● which but now was said concerning sacrifices is true also of festivall dayes , the people began to put confidence in them , thinking that if they kept and observe● them well , it were no matte●… though they transgressed in other matters : whereupon in the fir●… chapter of Isaiah , God saith that his soule hated their new Moone and appointed feasts , and that they were such a trouble unto him 〈…〉 that he was weary to beare them ▪ More particularly it is objected concerning the Sabbath , that the law thereof is universall and perpetuall because it was not given 〈◊〉 one peculiar people onely , but 〈◊〉 Adam the Parent of all man●… at the very beginning of the world . I answer with the most learned of the Hebrewes , that there is a two fold precept concerning the Sabbath , the first is a precept for commemoration , Exod. ●0 . 8. and the second is a precept for observation , Exod. 31. 31. The former is fulfilled by a holy remembrance of the worlds creation : and the latter consists in 〈…〉 exact refraining from all kinds of worke-a-day labour . The former was giv●● 〈…〉 gi●ning , which d●… godly men before the law did obey , to wit , Enoch , Noah , Abraham , Isaac , and Iacob : during the time of the many travels which these last performed , we read 〈◊〉 any where that they ceased or intermitted their journey for the Sabbath , which after they 〈…〉 out of Egypt thou shalt alwayes finde . For after that the people were brought out of Aegypt , and had happily passed over the red Sea , the first day was celebrated a Sabbath of rest and safety ; wherin they sang a Song of triumph and rejoicing : from which time that exact rest upon the Sabbath was commanded , which is first mentioned upon occasion of gathering the Manna , Exod. 16. 23. Exod. 35. 2. Levit. 23. 3. And in this sense the deliverance from Aegypt is rendred to be a reason for the law of the Sabbath , Deut. 5. 15. By which law it was provided also for servants against the severity of those masters that would not permit them to coase from daily labour , as may be seene in the places aforesaid . It is true indeed , strangers were bound to observe this law because it was meet there should bee one forme of rest among all the people , but this law of so exact resting upon the Sabbath was not given to other people , as may appeare for that in many places it is called a s●g●e , and a speciall covenant betweene God and the Israelites , as in Exod. 31. 13. & 16. Now wee have proved before by the promise of farre greater benefits that the ordinances which were instituted for a memoriall of the comming out from Aegypt were not such as ought never to cease . Adde moreover , if the law concerning the rest upon the Sabbath had beene given from the beginning , and in that sense that it never might be abolished ; then surely the same had overswayed in coping with other lawes ; which now makes against it . For it is evident that infant , may be rightly circumcised upon the Sabbath ; like as during the time that the Temple stood there were beasts killed for sacrifice aswell upon the Sabbath as upon other daies . Yea the Hebrew Masters themselves shew the mutability of this law , when they say , that by the Prophets appointment and command a worke may be rightly done upon the Sabbath day : And this they prove by the taking of Ierico upon the Sabbath according to the commandement of Ioshuah . And some of them not unfitly shew that the distinction of dayes shall bee taken away in the time of the Messias , namely from that place in Isaiah , chap. 66. 〈…〉 it is 〈◊〉 , it shall c●me to passe that from one new Moone to another , from one Sabbath to another , all flesh shall come to worship before the Lord .

SECT. XI .

Also of outward Circumcision .

IN the next place let us come to circumcision , which certainly is Elder than Moses : For it was given in command to Abraham and his posterity .

Howbeit the commandement thereof was the introduction o● beginning of the covenant published by Moses : For thus we read that God spake unto Abraham ▪ Gen. 17. saying , I will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of Canaan , for an everlasting possession , and I will be their God . And God said unto , Abraham , Thou shalt keep my covenant therefore , thou and thy seed after thee : every man-child among you shall be circumcise● . But now we know by what hath bin already said , that in the place of this covenant , a new covenant was to succeed which should bee common to all people : Wherefore the necessity therof , which is the note of distinction , ought to cease . Besides , in the precept of circumcision there was a mysticall and more excellent significations contained , which the Prophets doe plainely shew in that they command the circumcision of the heart , which all the commandements of Iesus aime at .

Wherefore the promises annexed to the circumcision are in like manner to bee referred to some greater thing ; As namely that of earthly possessions is referred to the possession of eteruity in the heavens ; which was never made more manifest than by Iesus : So that promise of making Abraham a father of many nations , hath reference to that time , when not a few onely but an infinite number of people dispersed thorowout the whole world should imitate Abrahams faith and confidence in God , which is so often mentioned in seripture ; and this can onely bee in the time of ●●e Gospell . Now it , is no marvell if the shadowes of an intended matter be taken away , when the matter it selfe is accomplishe . Lastly , that the grace of God was not tyed to this signe wee may casily discerne , because not onely the ancients , but Abraham himselfe having not as yet received circumcision , pleased God : The Hebrewes also dining all the time of their journey through the desarts of Arabia , omitted circumcision , and yet God found no fault with them for it .

SECT. XII .

And yet the Apostles of Iesus were gentle in the toleration of these things .

NO doubt but the Hebrewes had cause to yeeld many thankes to Iesus and his disciples or Ambassadors , for that by Christ they might bee freed from that heavy yoke of ceremonies , and should bee assured of this their freedome both by gifts and miracles , such as were not inferiour to those that were wrought by Moses aforesaid .

Neither did the first publishers of our Christian doctrine exact so much of them as to acknowledge this their happinesse : But if they would admit of the Commandements of Christ , which were full of all , honesty ; they freely and ▪ willingly suffered them to follow what course of life they pleased in matters of indifferency . Thus neither were the strangers ( to whom this law of rites was never given ) bound of necessity to observe the same . Which one thing is sufficient to make it plainly appeare that the Iewes doe unjustly reject the doctrine of Christ under that pretence of the ceremoniall law . Having then answered this objection which chiefly is alleaged against the miracles of Iesus : we will now come to other arguments , which may fitly serve for the consutation of the Iewes .

SECT. XIII .

A proofe against the Iewes from , the promised Messias .

IT is agreed upon betweene us and the Iewes about the predictions of the Prophets , that amongst the many authors and donors of great good things to the Hebrewes , there was one man promised farre more excellent than the rest , whom by a common name they call a Messias ; which appellation is proper unto him after a singular manner . This Messias we say is come long agoe , but they expect him as yet for to come . It remaines then that that we enquire the truth hereof out of those bookes , the authority whereof wee both doe joyntly acknowledge .

SECT. XIIII .

Who is proved to bee already come , by the limitted time of his comming which was fore told .

THe Prophet Daniel , whose singular piety is commended by Ezekiel , neither would willingly deceive us , nor was hee himselfe deceived by the Angell Gabriel : yet being taught by the same Angell , in the ninth chapter of his Prophecie hee hath left it recorded , that before the space of five hundred yeares should be expired , after the promulgation of the de●ree touching the restoring of the City Hierusalem , the Messias should come . But now since that time above two thousand yeeres have passed ; and yet he , whom the Iewes expect , is not come ; neither can t●ey name any other person to whom that space or time can bee rightly applyed ; which notwithstanding agrees so fitly unto Iesus as that Neh●mias , a Rabbi Doctor , who lived about fifty yeares before Christ , plainly said then , that the time of the Messias foretold by Daniel could not bee protracted beyond those fifty yeeres then next ensuing . And with this note of time , agrees another note which wee have toucht before , to wit , concerning the dominion over all nations by divine power , after that the posterity of Seleueus and Lagu● had ceased to reigne ; the latter whereof ended in Cleopatra , a little before Iesus was borne . The third note is set downe in the foresaid Chapter of Daniel ; namely , that after the comming of the Messias , the City of Hierusalem should bee overthrowne : which Prophecie of the cities destruction Iosephus himselfe referreth unto his time ; whence it followes that the time appointed for the comming of the Messias , was then already past . Hereunto likewise belongs that in the second chapter of the Prophet Haggai , where God by the Prophet incourageth Zerubbabel the son of Shealtiel governour of Iudah , and Ioshuah the sonne of Iosedech the high Priest , comforting them with this promise , that the glory of the latter house should be greater than the former : which certainly can neither bee meant of the greatnesse of the work , nor of the matter of the building , nor of the fabrick and artificiall structure , nor of the beauty of that Temple , as may appeare by the history of those times both in the holy scriptures and in Iosephus , compared with that of the Temple of Salomon . But God shewes wherein the latter Temple should excell the former , when hee promiseth ( as it were by a certaine covenant ) to establish his peace , that is , his mercy and loving kindnesse in that Temple : whereof th● Prophet Malachy speakes more fully in his third Chapter , Behold I will send my Messenger and he shall prepare the way before me ; ( now Malachy lived when the latter Temple was built , ) And the Lord whom yee seeke shall suddenly come to his Temple : even the Messenger of the covenant whom yee delight in . Wherefore the Messias ought to come while the second Temple stood , which as the Hebrewes note , was during the space betweene Zerubbabel and Vespasian : for in the time of Herod the great the Temple was not reedified out of its old r●ines , but by little and little it was repaired , bearing still the name of the same Temple . And indeed there was so firme an opinion amongst the Hebrewes and the neighbouring people that the Messias was surely to come in those times , that many tooke Herod , others Iudas Gaulonites , and a third sort some that lived about the times of Iesus to be the Messias .

SECT. XV.

Answer to that which some conceive touching the deforring of his comming for the sins of the people .

SOme of the Iewes perceiving themselves to bee hard put to it by these arguments concerning the comming of the Messias , doe goe about to shift off the same by telling us that their fins were the cause why hee did not come at the promised time . But for answer , to omit what is shewne in the Prophecies aforesaid touching the determination of the decree without all exception or uncertainty , how is it possible that this comming should be deferred by reason of their sinnes , seeing also it was foretold that because of the many and hainous transgressions of the people , the great City should be laid waste a little after the times of the Messias ? Moreover the reason why the Messias should come was , that he might both administer a medicine to the wicked world , and procure pardon for offences , withall giving good rules for reformation of life . Whereupon in the thirteenth chapter of Zachary , it is meant of his times when it is said that there shall be a fountaine opened to the house of David , and to the inhabitants of Hierusalem , for sinne and for uncleannesse . And it is affirmed by the Hebrewes themselves shall bee called Ish Copher , that is , a reconciler or peacemaker . But it is against all reason to say that any thing was deferred for that disease , to which it was precisely destinated and appointed .

SECT. XVI .

Also from the present state of the Iewes compared with those things which the Law promiseth .

TOuching this which we affirme of the comming of the Messias long since into the world , the Iewes are convinced by very sense . God made a covenant with Moses , and promised to them the happy possession of the land of Palestina , so long as they should lead their life according to the commandements of the law : But contrarily hee threatned banishment and such like calamity to come upon them if they did grievously transgresse the same . Yet if at any time they were afflicted with miseries , and repenting of their sinnes returned unto obedience ; then would he be moved to have mercy upon the people , and cause that though they were scattered to the uttermost parts of the earth , yet should they returne againe into their owne countrey● as wee may reade in Deut. 30 & Nehem. 1. and else-where . But now for the space of one thousand five hundred yeares and more , the Iewes have wanted a Countrey and a Temple , which when they would have built anew , they were alwayes hindered by some empediment or other . When this people in times past had defiled themselves with abominable wickednesses , every where sacrificing even their children unto Saturne , accounting adultery to be no sinne , oppressing and spoiling the fatherlesse and widows , and shedding the innocent bloud in great abundance , all which the Prophets did upbraid them with ; then did they sufferexile , yet only for the space of seventy yeares , during which time God did not neglect to speak unto them by his Prophets and to comfort them with the hope of a returne , pointing also at the very time thereof . But now ever since they were expelled out of their Countrey , they continue banished and contemptible : No Prophet comes unto them : there is no signe or token of their returne . Their Masters and ring-●…ers ( as if they were blasted with the spirit of giddinesse● ) are fallen away to filthy fables and doctrines very ridiculous , where with the bookes of the Talmud do abound : which they are bold to call the law given by word of mouth , and are wont to equall or preferre the same to that which was delivered by Moses . For such things as are therein to be read concerning Gods weeping and lamenting because hee had suffered the city to bee destroyed ; of his daily care and diligence in reading the law ; of Behemoth and Leviathan , and many other matters , are so absurd that it would be tedious and irksome to repeat them . Howbeit the Iewes in all this time have neither turned to the worship of false 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 Ies●… , 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 o●… old Iacob , Gen. 49. was fulfilled ▪ The scopter shall not depart from Iuda untill Sh●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 g●… under the name of a sh●… o●●…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 divers●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 k●d , and the c●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 wi●hout all condition , which if they bee not already accomplished , yet may bee hoped for hereafter . For it is ●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 flocke 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 ●l●x .

Neither can any of his afflictions , no not his ig●… death , make him desp●cable to any . For God oftentimes suffereth the godly , not onely to be vexed and disquieted by the wicked , as righteous Lot was by the citizens of Sodome : but also even to bee destroyed and slaine , as is plaine by the example of Abel who was cruelly murdered ; of Isa●… who was saw●n in peeces ; and of the saven brethren in the Machabees , who together with their mother were miserably ●o●mented and put to death . The very Iewes themselves sing the Se●…h Psalme , wherein are these words , The dead bodies of thy servants have they given to bee mea● unto the fowles of the heaven : the flesh of thy Saints unto the beasts of the earth . Their blood have they shed like water round about Ierusalem : and there was none to 〈◊〉 them . And whosoever considers the words of Isaiah in the 53. chapter , cannot deny that the Messias himselfe ought to have passed thorow much aff●…ion and death , to come into his Kingdome , and obtain power to adorne his houshold or Church with excellent gifts .

The words in the Prophet are these ; Who hath beleeved our report , and to whom is the arme of the Lord revealed . For he shal grow up before him as a tender plant , and as a root out of the dry ground : Hee hath no forme or comelinesse , and when wee shall see him , there is no beauty that wee should desire him . He is despised and rejected of men ; a man of sorrowes , and acquainted with griefes : And we hide as it were our faces from him . He was despised , and wee esteemed him not . Surely hee hath borne our griefes , and carried our sorrowes , yet wee did esteeme him striken , s●…itten of God and afflicted . But hee was wounded for our tr●…s hee was bruised for our ●●quities : the ●hastifement of our peace was upon him , and with his stripes wee are healed . All we like sheep have gone astray , we have turned every one to his owne way : And the Lord hath laid on him the iniquity of ●…ll . He was oppressed , and he was afflicted ; yet he opened not his mouth . He is brought as a lambe to the slaughter , and as a sheeps before ●●●shearers is dumbe , so he openeth not his mouth . He● was taken from pris●… , and from judgement , and who shall declare his generation . For he was out off out of the land of the living ; for the transgression of my people he was striken ; and he made his gravwith the wicked , and with the rich in his death : because he had done no violence , neither was any deceit in his mouth . Yet i● hath pl●●sed the Lord to bruise him : ●ee ●ath put him to griefe . When thou 〈◊〉 make his soyle an offering for 〈◊〉 he shall see his seed , he shall pr●… his dayes ; and the pleasure of ●e Lord shall prosper in his hand ; Her shall ●ee of the travell of his soyle , and shall be satisfied : by his knowledge shall my righteous servant iustifie many . For hee shall beare their iniquities , therefore will I divide him a portion with the great , and he shall divide the 〈◊〉 with the strong : because hee hath powred out his soule unto death . And hee was numbred with the transgressors , and he bare the sinne of many , and made intercession for the transgressors . Who is there either among the Kings or Prophets , to whom these things can be applyed ? Surely none . As touching that shift which some later Iewes have invented , telling us that the Prophet speakes here of the Hebrewes dispersed thorow all nations , that by his owne example and manner of speech hee might every where gaine the more Proselytes ; this sense first of all is repugnant to many testimonies of holy writ which say , that no harme is befalne the Iewes , which they by their evill deeds have not deserved , and a great deale more . Then againe the very forme of the Propheticall speech beares not that interpretation For either the Prophet , ( which seemes more proper to that place ) or God saith : This evill happened unto him for the iniquities of my people . Now the people of Isaiah , or the peculiar people of God , are the people of the Hebrewes , therefore hee who is said by Isaiah to have suffred for grievous things , cannot be that people .

But the ancient Doctors of the Hebrewes more inge●iously confesse that these things were spoken of the Messias ; whereupon some later among them have fained two Messiases ; the one they call the sonne of Ioseph , who was to suffer many miseries and a bloody death : the other is the sonne of David , to whom all things should succeed prosperously . Howbeit better it were , and more consonant with the writings of the Prophets , to acknowledge but one Messias , who was to passe unto his Kingdome through many difficulties and death it selfe , which we beleeve of Iesus , as the matter it selfe declares to be most true .

SECT. XX.

As though they were honest men that put him to death .

MAny of the Iewes are kept backe from the discipline and profession of Iesus by a certain preconceived opinion of the vertue and honesty of their ancestors , and specially of the Priests , who out of prejudice condemned Iesus and rejected his doctrine . But concerning the quality of their Ancestors , ( that they may see I doe them no wrong ) let them heare the words of their owne law and Prophets , wherein they are often called uncircumcis●d in heart and eares , a people that honoured God with their lips , and with the garnish of ceremonies ; but their hearts were farre from him . It was their Ancestors that went about and were very neare to have kild their brother Ioseph ; and in very deed sold him into bondage . It was their ancestors that by their continuall mutinies and seditions made Moses weary of his life , who was their leader and redeemer , to whom the earth , the sea , and the A●…e obeyed . These were they that loathed the bread that was sent from heaven ; complaining as though they had beene in greatest want and scarcity , even when they belched up againe the fowle and food that they had eaten . It was their Ancestors that forsaking David so excellent and good a King , followed Absolon his rebellious sonne . It was their Ancesters that slew Zachariah the sonne of ●eh●iada in the most holy place , so making their Priest himselfe an oblation of their cruelty in the very Court of the house of the Lord . Now concerning the Priests , they were such as conspired the death of Ieremy by a false accusation , and had kild him indeed , unlesse they had been hindered by the authority of the governors : notwithstanding which , they prevailed so farre as to have him imprisoned untill the very moment that the City was taken . If any man imagine those were any thing better that lived in the times of Iesus , then Iosephus will shew him his error , who describes their villanous acts and grievous torments , the like were never heard of , and yet as hee thinkes , below desert . Neither may wee conceive more favourably of their great Councellor Senate ; specially because at that time the Senators were not chosen after the old custome by laying on of hands , but by the 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 Eli●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 cur●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 wo●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 Nehema●…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 ●…ous . ●he said Psalme is Davids , as the Hebrew ●…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 argumen●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 E●●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 c●…andements , and promising such excellent reward . For he that hath once received and embraced the same , must for further instruction in speciall and particular qu●stions , reade and meditate those bookes wherein , 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 consideration of the judgements of God against Christians , leads us to the very beginning of Mahumetanism●… 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 ●re● 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 ●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 S●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 ●hefe - Saracens was asswaged , chiefly among others by the Turkes , a people very li●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 doctri●● 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 . Thu● 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 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 o● 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 rob●er , and alwayes eff●…inate . Iesus ascended into heaven as Mahumet confesseth ; but Mahumet lies yet in●ombed in his s●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 ●hea●●d , either through the de●… of cu●…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 , Maced●ni●●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 pre●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 thar●●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 ki●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 . which should lye , and say they were sent of God . But suppose that an Angell should come from heaven , yet wee may not receive or entertaine any other doctrine than that which Christ hath left us , confirmed by so many testimonies . For God , who at sundry times and in divers manners spake unto the godly that lived in times past , hath in these last dayes spoken unto us by his sonne , whom hee hath appointed heire of all things , who is the brightnesse of his Fathers glory , and the expresse image of his substance , by whom all things are created that ever were or shall be , who upholdeth and governeth all things by his power , and having purged our sins , is now set at the right hand of God , being made so much better than the Angels , as hee hath by inheritance obtained a more excellent name than they , there being now no hope of any thing more noble and glorious than this law-giver .

Upon the same occasion Christians may remember that the weapons of Christ and of their Christian warfare , are not such as Mahumet used , but spirituall , able to cast downe strong holds , and every thing that exasteth it selfe against the knowledge of God . For our bukler , we have the shield of faith , whereby wee may withstand the fiery darts of the devill : For a brest-plate wee must have righteousnesse or integrity of life : The hope of eternall salvation is a helmet , which may cover the weakest part : And the word of God is a sword , that pierceth into the most inward parts of the soule .

After all this followes the exhortation to mutuall concord , which Christ at his departure so solemnly , and with such earnestnesse commended unto his Disciples . There ought not to be many Masters and Doctors amongst us , but we must have one Master , even Iesus Christ . All Christians are baptized unto one name , wherefore it is expedient that there bee no se●ls or divisions among them : for the cure and remedy of which evils , if any such arise , wee have divers Apostolicall sayings worthy to bee observed and practised ; as , let no man thinke more highly of himselfe than hee ought to thinke ; but let men be wise with sobriety , according as God hath dealt to every man the measure of faith . If any doe not so well conceive and rightly understand all things as they ought , then their weak●esse must be born with , that so with out all jarring asperi●y they may be united and knit together with us after a most sweet , calme and milde manner . If any doe excell the rest in understanding ; it is but meet also that they surpasse them in love , in holy affection and good endevours . And as for those that in some points are of different opinion from such as hold the truth , Gods leasure must bee waited for , untill it please him to reveale the same truth , that yet lies hid from them : and in the meane while those things which are agreed upon , must be stedfastly kept and duly practised .

We know now in part onely , but the time shall come when all things shall be known most plainly and after a perspicuous manner . For the present let every one be intreated and perswaded unto this ; namely , that they doe not unprofitably occupy or hoord up the talent comitted to them upon trust , but that they endevour by all meanes possible to win others unto Christ . For which purpose we must not onely use good languages and wholesome speeches , but also the example of good life ; that so the goodnesse of our master may appeare by us his servants , and the integrity of the law by our laudable actions ,

Lastly , our speech returning unto valgar readers , intreateth them , that if hereby they reape any good , they would give thanks to God for it . But if otherwise any thing seeme distastefull , let them impute it partly to the common infirmity of mans nature , that is prone to errour ; and partly to the time and place wherein this worke was rather hastily composed than diligently plyed .

FINIS .

Notes, typically marginal, from the original text

Notes for div A02267-e1880