namely that prophecy in the fourth Ecloguâ— of Virgâ—â— taken out of the Sibyls verses where unwittingly the Poet sets out unto us the comming of Christ and his benefits So in the same Sibyls it is said that he was to be acknowledged for a King who should be our King indeed and should come out of the East and have dominion over all Wee read in Porphyry of the Oracle of Apollo which saith that other Gods are onely Aery Spirits but the God of the Hebrewes is only to be worshipped which saying if the worshippers of Apollo had obeyed then they had left off being his Disciples If they did not then they made their God a lyar Adde further if those Spirits had respected or intended the good of man-kinde above all they would have prescribed some course of life to bee observed and also promised some assurance of reward to them that live accordingly neither of which was ever done by them On the other side oftentimes in their verses wee finde some Kings commonded which were wicked men some champions extold and dignified with divine honour others allured to immodest and unlawfull love or to the receiving of filthy lucre and committing of murder as might bee shewne by many examples SECT X. Paganisme decayed of its owne accord so soone as humane aid ceased BEsides all that hath hitherto beene said Paganisme it selfe ministers to us a notable argument against it selfe namely because that wheresoever the same becomes destitute of humane help there straight way it comes to ruine as if the foundation thereof were quite overthrowne For if wee behold all the Kingdomes and states that are among Christians or Mahumetans wee shall finde no mention of Paganisme but in bookes Nay the histories of former times do shew that when the Emperours went about to uphold their Religion either by violence and persecution as did the first of them or by learning and subtilty as did Iulian yet notwithstanding it decayed daily not by any violent opposition nor by the brightnesse and splendor of Christianity for Jesus was accounted by the common sort onely a Carpenters sonne nor by the flourish of learning which they that taught the law of Christ used not nor by gifts rewards for they were poore nor by any soothing and slattering speeches for on the contrary they taught that all worldly coÌ„modity must be despised that all kind of adversity must be undergone for the Gospels sake See then how weake and impotent Paganisme was which by such meanes came to ruine Neither did the doctrine of Christ onely make the credulity of the Gentils to vanish but even bad Spirits came out of divers bodies at the name of Christ they became dumbe also and being demanded the reason of their silence they were compelled to say that they were able to do nothing where the name of Christ was called upon SECT XI Answer to the opinion of some that thinke the beginning and decay of Religions depend upon the efficacy of the starres THere were some Philosophers that did ascribe the beginning and decay of every Religion unto the starres But that which they professe themselves to know there in is taught with such variety and diversity in their Star-gazing science that a man can collect nothing from thence for certainty but onely this that there is no certainty at all therein I doe not here speake of such effects as have a necessary dependance upon naturall causes but of those that proceed from the will of man which of it selfe hath such liberty and freedome that no necessity or violence can be incident thereunto from without For if the assent or consent of the will did necessarily follow any outward impression then the power in our soule which wee may perceive it hath to consult and deliberate were given in vain Also the equity of all lawes of all rewards and punishments would be abolished seeing there can bee neither fault nor merit in that which is altogether necessary and inevitable Againe there are divers evill acts or effects of the will which if they proceeded of any necessity from the heavens then the same heavens and celestiall bodies must needs receive such efficacy from God so it would follow that God who is most perfectly good were the prime cause of that which is morally evill And seeing that in his law he prosesseth himselfe to abhor wickednesse which if hee implanted in the things themselves by such ineviâ—able power then hee might bee said to will two contraries to wit that the same thing should bee done and not bee done also a man should offend in any action hee did by divine instigation They speake more probably that say the influences of the stars doe first affect the ayre then our bodies with such qualities as often times doe excite and stirre up in the minde some desires or affections answerable thereunto and the will being allured or inticed by these motions doth oftentimes yeeld thereunto which though it be granted as it is credible for truth yet it makes nothing for the question wee havein hand For seeing that Christian Religion most of all with drawes men from those things which are pleasing unto the body it cannot therfore have its beginning from the assections of the body and consequently not from the influence of the starres which as but now we said have no power over the minde otherwise than by the medâ—ation of those affections The most prudent among Astrologers doe grant that wiâ—e and upright men are not under the dominion of the starres And such verily were they that first professed Christianity as their lives doe shew Or if there be any efficacy in learning and knowledge against the infection of the body even among Christians there were ever some that were excellent in this particular Besides as the most learned do confesse the effects of the Sâ—arres appertaine to certaine Climates of the world and are onely for a season but this Religion hath now continued above the space of one thousand six hundred yeares and that not in one part onely but in the most remote places of the whole world such as are of a far different situation in respect of the starres SECT XII The chiefe poâ—nts of Christianity are approved of by the heathen and if there hee any thing hâ—t scarce seemes crediblos herein the like or worse is found among the Pagans LAstly this is an evidence which makes much against the Pagans so that they have little or nothing to object against Christian Religion namely because all the parts thereof are of such honesty and integrity that by their plainenesse and perspicuity they doe as it were convince the minds of the heathens themselves among whom divers did teach the same truths which generally our Religion admits of for sound and orthodox As to give some instances true Religion consists not in rites and ceremonies but in the worship of the minde and Spirit hee is an adulterer that hath but onely a desire to
was compassed about or when Christian Religion whereof by and by wee shall speake more particularly was by Gods decree to be published thorow out the whole world SECT XVIII And that now there is such liberty in offending SOme men there are who beholding the multitudes of iniquities which abound in the world are thereby moved to doubt of the divine providentiâ—â— a chiefe act whereof they thinke if there were any such Divine Providence should should have beene to bridle and restraine the wickednesse that so abounds But this is easily answered considering that wheâ—â— God had created man with freedome to doe good and evill reserving absolute and immutable goodnesse to himselfe it had not beene equity to have thwarted that liberty by putting a hinderance of coÌ„mitting evill actions Howbeit to keepe men from sin God useth every kind of meanes which is not repugnant to the liberty aforesaid Such is the ordeining and publishing of the Law together with inward and outward admonitions both by threats and promises Nor did ever the wit of malice and wickednesse prevaile to far amongst men that all kinde of government and knowledge of divine lawes was utterly oâ—t inguished or a bolished Neither may those delinquences which are permitted to be done amongst men be thought altogether â—â—fruitfullâ— Since that as before wee 〈◊〉 we toucht they may be vsed either for the punishment of leâ—d â—…ssors themselves or for the chastisment at of such as sometimes wander from the way of vertue or lastly to demonstrate some worthy parent of patience and câ—…cy namely in such as have made good proficiency in the schoole of piety and vertue Lastly even they who for some season have seemed to cloake and bidâ— their faults are met with ofâ—… a while and acâ—…ing to the will of God whom they prouoked by the wickednesse of â—…ons receive the due reward of punishment SECT XIX Insomuch that good men are oppressed BVt and if sometimes there seeme to bee no punishment at all inflicted upon prophane offendors and even some good men which may occasion the weake to bee offended are sort oppressed by the insolencies of the wicked who many times make them not onely to leader wear some and miserable life but also to undergoe a disgracefull death howbeit for all this it cannot bee denied that divine providence is extended unto humane affaires as before we have proved by sufficient and evident reasons but rather as the wisest sort of men have thought wee may conclude and argue thus SECT XX. The same argument is retorted to prove that the soule survives the body FOr asmuch as God hath an eye unto all mens actions and in himselfe is most just suffering such things to come to passe as we see they doe therefore wee â—ust expect that there will bee â—…e future judgement after this â—…e to the end such notorious â—…s may not remaine â—…punished nor well deserving 〈…〉 bee unrecompenced with due comfort and reward SECT XXI Which is proved by tradition FVrther to confirme this truth it must necessarily bee admitted that the soules of mâ—n doe survive their bodies which being a most ancient tradition was derived from our very first parents for from whence else could it proceed almost unto all sorts specially unto the more civill and tractable kind of peâ—people as is plaine by Homoverses and by certaine Philosophers not onely of the Grecian but likewise the Druides 〈◊〉 France and Brachmans in Indâ—… and by those relations also which many writers have published concerning the Aegyptians and Thracians and Germans 〈◊〉 like manner touching Gods judgment to come after this life many things were extant as well among the Grecians as also among the Egyptians and Indians as wee learne out of Strabo Diogenes Laertius and Plutarch whereas to may bee added that old tradition of the consumption of the world by fire which was anciently found in Hystastis and 〈◊〉 Sybals and now also in Qvid 〈◊〉 Lucas Yea when the Caâ—aâ—… America and other forrain 〈…〉 were first discovered this 〈◊〉 opinion of the immortality 〈…〉 and the last iudgement was found among the inhaâ—… there SECT XXII Against which no contrary reason 〈◊〉 can be brought NEither can there any reason in nature â—ee giuen 〈◊〉 〈◊〉 so ancient and common received 〈◊〉 For 〈◊〉 â—ything that wee can behold in this world comes to an end either by corruption through the opposition of some more forcible contrary agâ—nt as coldnesse in any subiect by reason of the more prevalent power and intension of heat or through the perishing of that subject where upon iâ— depends as the quantity of the glasse when the glasse is brokeâ— or through the defect and deâ—â—liction of the efficient cause 〈◊〉 light by the Sun-setting Noâ— none of all these can bee said 〈◊〉 happen unto the soule of man Not the first because there is nothing that is contrary to the soule nay it selfe is of such a peculiâ—â— nature that it is apt to receivâ— such things as are contrary betweene themselves at the samâ— time together that is after Spirituall and intellectuall manner Not the second for there is not any subiect whereon the nature of the soule hath any dependance if there were the same in all probability should bee some humane body but that this cannot be it is manifest because the powers and abilities of the bodies are wearied in their operations â—ut the activity of the soule is ever subiect to wearinesse likewise the powers of the body are â—â—paired and weakned by the â—â—dundancy or excesse of the obâ—â—ct as the sense of seeing by the â—ull splendor and bright face of â—he Sunnâ— but the more excelâ—ent objects that the Soule is conâ—ersant about as about universals and things abstracted from â—ensible and corrupt matter it â—eceives thereby the more perfeâ—tion Againe the powers that deâ—end upon the body are only busied about such things as are limited to particular time and â—lace according to the nature and property of the body it selfe but the minde hath a more noble object and ascends to the contemplation of that which is infinite and eternall wherefore then seeing that the soule depends not upon the body in it's operation much lesse doth it in its essence for wee danoor discorne the â—…ture of invisible things other wise than by their operatioâ— Neither is the third way of corruptionâ— incident to the sâ—… there being no efficicÌ„o cause frâ—â— which the soule can alwaies proceed Thus wee cannot say tâ—… parâ—ntiâ—re â—re â—inâ—â— that commoâ—… their children out-live them 〈…〉 if we will needs make some câ—… from which the soule proceed then wee can imagine no othâ—… save the universal cause of 〈◊〉 things which as in respect o◠〈…〉 power is never deficient so in respect of its will to bee defectiâ—… that is for the Almighty to 〈…〉 the ruine and destraction of tâ—… soule no man can ever be able 〈…〉 prove SECT XXIII Many reasons may bee alleaged for it NAY there are many strong arguments for
And this generall use hee may make of them all which is unknowne to them namely to observe the proportion of the bodies and the situation of their parts comparing also their forms and severall kindes whence hee may learne his owne excellency and bee instructed how faire the frame of humane bodies surpasseth other creatures for perfection and nobility which if any one rightly consider he will be so far from worshipping these beastly â—…ds that hee will rather thinke â—…mselfe to bee a kinde of God or â—…roy placed over them by 〈…〉 Supreme God of all SECT VII Against worshipping of things that are no substances WE find among the Grecians Romans and others â—…t some there were who did â—…t worship any substances but â—…rtaine accidents For to omit those uncouth deiâ—…s the Fever dame Impudenceâ—…d â—…d the like let us name the betâ—…r sort such were health which 〈…〉 nothing but a right temperaâ—ure of the parts of the body â—…od fortune being the fitnesse of â—…n event that is correspondent to 〈…〉 mans desire The affections also â—…s love feare anger hope and the â—…est which proceed from the consideration of some thing that is good or evill easie or difficult and these are certaine motions oâ— passions in that part of the minde which is united to the body by blood not having any absolute power of themselves but are subordinate handmaids to the commands of the well their Mistresse at least in their continuance and direction Then for vertues they have divers names as prudence consisting in the election or choice of that which is honestly profitable For itude in attempting fearefull dangers Iustice in righting them that are injured Temperance in the moderation of sensuall pleasures and so of the rest all being certaine inclinations and propensions unto that which is honest and right be got in the mind by long custome and exercise which as they may bee increased so by negligence they may bee diminished and quite abolished Next succeeds honour whereunto some Temples were dedicated and this is nothing but a good opinion of some men concerning such persons as they imagine are endued with vertue And herein men may easily erre in honouring bad men in stead of good Since then none of all these are substances and consequently not comparable to the dignity of such things as have subsistence neither can they bee said to have any notice of our prayers or worship therefore to reverence them for Gods is a thing most absurd and unreasonable seeing that for these things he is to be worshipped who can both give and preserve the same SECT VIII Answer to the argument of the Gentiles taken from miracles done among them THe Pagans for the commendation of their Religion are wont to alleage miracles but such onely as in many things may bee excepted against For divers of them were rejected by the wiser sort of the heathen themselves as counterfeit and fabulous Some of their marvels are said to have beene done in secret in the night in the presence of one or two whose eyes might easily bee deluded by the jugling of the Prâ—ests Other things were wonders onely to those that were ignorant of natural causes specially of occult qualities as when a man could draw yron with a load-stone in the presence of such as knew not the property of that stone In such â—eats Simon and Apollonius Tyaâ—…us were skilful as it is recorded by many I deny not but that greater things than these might be seen which though they transcended naturall causes and mans power and ability yet needed they not any divine omnipotent hand but the Spirits placed betweene God and man might suffice for the production thereof Which Spirits by their agility and subtilty might easily convey from one place to another things dispersed and worke such strange effects upon them as would affect men with astonishment and wonder But the ghosts whereby any such matter is effected are no good Spirits and consequently this Religion cannot be good as is manifest by that which hath beene said before and likewise in that which they tell us of certain charmes and inchanting verses whereby they are compelled thereunto where as not withstanding the wiser sort of the heathen themselves coufesse that there can be no such efficacy in the bare words which have onely some power of perswasion and that no otherwise than by way of signification Besides this is a signe of their wickednes that by some vain promise or villanous act they did undertake to intice one contrarily affected to love and like another which thing is prohibited by humane lawes as being a kind of sorcery Neither need any man wonder why God suffered some marvels to bee wrought by evill Spirits among the Gentiles seeing they deserved to be cheated with such illusions which so long time had forsaken the worship of the true God Moreover this is an argument of their weaknesse and impotency that their workes were never accompanied with any good thing For if any were seene or seemed to bee revived yet they did not continue alive neither could they exercise the functions of living creatures Or if it happened that any thing proceeding happily from a divine power did appeare to the Pagans yet the same was not fore told should come to passe for the confirmation of their Religion and therefore there might be other causes best knowne to God of the event thereof As for example if it was true that Vespasian restored sight to one blinde this was done that he being therby made more honourable might the more easily obtaine the Romane Empire For he was appointed by God to be a Minister of his judgements in the behalfe of the Iewes more such like causes there may bee of other wonders which had no relation at all to their Religion SECT IX And from Oracles THe very same likewise in a manner may serve for answer to that which they object concerning Oracles particularly wee may re-say that these men did worthily deserve to be deluded for contempt of that knowledge which reason or ancient tradition suggested to each of them Then againe the words of the Oracles for the most part were ambiguous and according to divers events might admit of divers interpretations Or if there was any thing more expresly foretold by them yet it is not necessary that the same should proceed from an all-knowing minde For it was either such a thing as might bee foreseene by naturall causes then existing as Physitians can foretell some future diseases or else some probable and true conjecture might bee made by that which commonly fals out and usually comes to passe as we reade of some persons weâ—-skâ—â—d 〈◊〉 civilaffaires that can have a notable guesse of future events Againe suppose that amongst the Pagans God sometimes used the ministery of some Prophets to foretell those things which could have no certaine cause besides the will of God yet this did not approve or confirme their heathenâ—sh Religion but rather overthrew it As
many Copies not only in the Greeke language but in the Syriacke Arabicke Ethiopicke and Latine tongues of divers translations all which doe so agree in that same place as there cannot be showen any diversity at all Next before the time of Mahumet there was no cause of alteration For no man could know before his comming what Mahumet would teach Yea if the doctrine oâ— Mahumet had contained nothing contrary to the doctrine of Iesus the Christians would have made no more a-doe to receive his books than they did to receive the bookes of Moses and the Hebrew Prophets Or suppose there was nothing written either of the doctrine of Iesus or of Mahumet yet it is but equity that that should bee received for the doctrine of Iesus which all Christians generally agree upon and that for the doctrine of Mahumet which all Mahumetans doe allow of SECT IIII. By comparing Mahumet with Christ in their persons IN the next place let us compare the adjuncts and quality of both their doctrines to the end wee may see whether of the two is to bee preferred before the other And first wee may consider the dignity and worth of the authors As for Iesus Mahumet himselfe confesseth that hee was the Messias which was promised in the law and in the Prophets whom the same Mahumet cal the word the minde and the wisdome of God saying also that hee had no father by mankind But Mahumet as his owne followers beleeve was generated and begot according to the ordinary course of nature The life of Iesus was altogether unblameable there being no crime that could bee objected against him But Mahumet a long time was a robâ—er and alwayes effâ—…inate Iesus ascended into heaven as Mahumet confesseth but Mahumet lies yet inâ—ombed in his sâ—pulchre Who then sees not whether of them is to bee followed SECT V. And in their deeds NExt the dignity of their persons consider we their acts Iesus gave sight to the blinde health to them that were sicke and made the lame to walke yea by Mahumets owne confession hee raised some from the dead But Mahumet-saith of himselfe that hee was sent not with miracles but with feats and instruments of warre Howbeit some of his followers grace him with miracles But what kind I pray Only such as may bee done by humane are as that of a Dove that came flying to his eare or such as had no eye-witnesses as that of a Camel which is said to have had some conference with him by night or lastly such as for their absurdity are incredible and so need no further confutation as that a great part of the Moone fell into his lap or into his sleeve and he to preserve the roundnesse of that star threw the same part up agoine Now who will not say that in a doubtfull case wee must yeeld rather to that law which hath the more certaine testimonies of divine approbation SECT VI. Also such as first embraced both Religions NExt let us see who and what manner of persons they were that first received these severall lawes They that first embraced the law of Iesus were such as feared God men of an innocent life Now it stands not with the goodnesse of God to suffer such men to bee guld and â—heaâ—â—d either through the deâ—… of cuâ—…ing speeches or by any other imposture But those that first professed Mahumetanisme were starke theeves and robbers estranged from all humanity and godlinesse SECT VII The manner how both their lawes were propagated IN the next place followes the manner how both their several Religions were propagated and spread abroad As for Christianity we have showne before by what meanes it was inlarged and amplified to wit by the miracles not onely of Christ but also of his Disciples and those that succeeded them as like wise by the very patient enduring of the torment and punishments that Christians suffered But the Doctors of Mahumetisme wrought no miracles at all neither did they suffer any grievous persecutions or bitter kinds of death for their profession But as their Religion was bred so hath it beene maintained by warre they having no better argument for the truth thereof than their good successe in their martiall enterprises and the largenesse of their Empire than the which nothing in this point is more deceitfull and uncertaine They condemne the worship and services of the Pagan and yet we know what great victories the Pagans have had as is plaine of the Persians Macedâ—niâ—â—s and Romans and how ample their dominions were Neither have the Mahumetans themselves had alwayes good successe with their armies The slaughters and great overthrowes that they have received in many places both by Sea and by Land are not unknowne They are now banished quite out of all Spaine There is nothing that suffers such alterations and changing nothing that may bee common both to good and bad which can bee a certaine note of true Religion much lesse can their warrings which are so unjust that oftentimes they quarrell and contend with some people that doe not any way molest or offend them and they are wont to set upon such as offer them no injury at all in so much that all the pretence they have for contending is onely the cause of Religion which is a most ungodly thing For there is no true worship of God but what proceeds from a willing minde And the will may bee well wrought upon by good instruction and gentle perswasion but not so well by rigorous threats or violence Hee that is compelled to beleeve doth not beleeve at all but playes the hypocrite and faines himselfe to beleeve that hee may escape and avoid some danger or punishment And hee that by awe or sense of punishment will force another mans assent gives just occasion thereby to suspect that hee distrusts his other arguments Againe they destroy the very pretence of their Religion in that they suffer any people that live under their dominion to use what Religion they please yea and sometimes they will openly acknowledge that Christians may bee saved by their owne law SECT VIII The precepts of both Religions compared FVrthermore let us compare the severall commandements of both Religions the one wherof commandeth patience yea and love even to them that are hatefull But in the other revenge is allowed of In the one the bond of matrimony is kept firme and inviolable betweene the married parties by a mutuall bearing with one anothers conditions But in the other there is licence granted to depart and be divorced Here the Husband performes himselfe what he requires of his wife and by his owne example teacheth her to fallen her affection upon him alone But there they may have wives after wives there being still new incentives and fresh provocations to lust Here Religion is planted within and rooted in the very heart and soule to the end the same may bring forth fruit profitable for mankind but there Religion consists for the most part in