needs follow as the Iewes have confessed that these workes proceeded from a more than naturall or humane power that is from some good or evill Spirit That they proceeded not from any evill Spirit may be proved because that the doctrine of Christ for the confirmation whereof these workes were wrought was quite opposite and contrary to bad Spirits For it prohibits the worshipping of evill Angels and disswades men from all unclearnesse of affections and manners wherein such Spirits are much delighted And this is also plain for that wheresoever the doctrine of the Gospell is received and established there followes the ruine and downfall of Idols the contempt and detestation of magicall arts together with a serious hatred of all diabolicall worship as being a thing contrary and repugnant to the worship of the onely true GOD. Neither is it to bee thought that any wicked Spirit is so ignorant and foolish as to effect and often bring to passe things that are causes of its owne hurt and disgrace and no way conducing to its honour or benefit Besides it stands no way with the wisdome or goodnesse of God himselfe to suffer so harmelesse and innocent men such as feared him to bee deceived by the delusion of devils and such were the first followers of Christ as is plaine by their innocent life and by the many calamities which they endured for conserence sake But on the other side if thou affirme that those workes of Christ proceeded from some good Spirits which are inferiour to God in so saying thou dost confesse that the same workes were well pleasing unto God and did tend to the honour of his name forasmuch as good Spirits doe nothing but what is acceptable and glorious unto God To say no more then some of Christs works there were so miraculous that they might seeme to have God himselfe for the author of them and could not have beene done but by the immediate finger of an omnipotent power as specially the restoring divers persons from death unto life againe Now God doth not produce any miracle nor suffer any such wonders to bee wrought without just cause For it becomes not a wise Law giver to forsake and depart from his owne lawes unlesse upon some good and weighty reason Now no other cause of these things can bee given than that which was alleaged by Christ himselfe namely that hereby his doctrine might be verified and confirmed And doubtlesse they that were spectators of his workes could conceive no other reason thereof For since amongst those spectators and beholders of his miracles there were as was said many godly men piouâ—ly and devoutly affected it is horrible impiety to imagine that God did worke these things onely to delude and deceive them And this was one or the onely cause why very many of the Iewes who lived about the time of Iesus even such as could not be perswaded to relinquish or omit one jot of Moses his Law did acknowledge that this Iesus was a Doctour or Master sent from heaven SECT VII Christs resurrection proved by credible reasons BEsides the miracles that Christ wrought to confirme his doctrine another argument may be taken from his wonderfull resurrection to life againe after that he was crucified dead and buried For the Christians of all ages and Countries alleage the same not onely for a truth but also as the most strong sortresse and chiefest foundation of their faith which could not be unlesse those that first taught Christianity did perswade their auditors that the thing was so for certain And yet they could not induce any wise man to the beleefe hereof unlesse they could verily affirme that themselves were eye-witnesses of this matter For without such an ocular testimony no man of wisdome and judgment would willingly give credit thereunto specially in such perillous and dangerous times as then were But that this was their constant assertion both their owne bookes and other writings doe testifie For out of their bookes it appeares that they appealed unto five hundred witnesses that had beheld Iesus after he was risen from the dead Now it is not the fashion of lyars and dissemblers to appeale to so great a number of witnesses Neither could it possibly so fall out that so many men should agree and conspire together to beare false witnesse Or suppose there had beene no other witnesses save those twelve knowne Apostles the first publishers of Christian doctrine yet this had beene sufficient No man is a leasing-munger for God-a-mercy Any honour for their lying they could not expect in regard that all kind of dignities and promotions did then belong unto the Pagans or Jewes from whom they received nothing but reproach and ignominy Neither could they hope for any wealth and commodity because this profession was oftentimes punished with the losse of goods and possessions or if it was not yet the Gospell could not bee taught by them sincerely unlesse they omitted or neglected all sollicitous and anxious care for temporall commodity Neither could the hope of any other worldly profit move them to fit or utter untruths seeing that the very preaching of the Gospell did expose them to labours hunger thirst stripes and imprisonments To get credit and reputation onely among their owne Country men was not so much worth that they poore innocent men being such as in their life and doctrine abhorred losty mindednesse should therefore run upon so great inconveniences Neither againe could they have any hope for the propagation of their doctrine wâ—â— was opposed both by corupt covetous nature by the greatnesse of them that were in authority vnlesse they had beene some way animated and incouraged by the divine promise of God And further this fame or reputation whatsoever it was was not likely to continue for ever they could not promise to themselves that it would be perpetual seeing that God purposely concealing his counsell concerning the end and destruction of the world hath left the time thereof doubtfull as being alwayes imminent at hand which the writings of the Christians that lived in those times and of those that succeeded theÌ„ do most plainâ—â—y witnesse It remaines therfore â—…f they lied that they had for the defence of their Religion how beâ—…t this cannot justly bee laid against them if the thing be rightly considered For either they â—did sincerely beleeve that this Religion which they professed was the true Religion or else they were of a contrary minde If they did not beleeve it to bee true nay if they thought not that it was absolutely the best they would never have made choice hereof and refused other Religions farre more safe and coÌ„modious Nay further though they conceived it to bee most true yet they would not have professed it unlesse they had beene fully perswaded that the profession there of was necessary specially for that they might have easily foreseene and partly they could tell by experience what troopes of men were exposed to death for this profession which without
TRVE RELIGION EXPLAINED And defended against the Archenemies thereof in these times In six Bookes Published by Authority for the coÌ„mon good Buy the truth P 〈…〉 LONDON Printed for Ri. Royston in Ivie lane 1632 T Câ—â—â—ll sculp The minde of the frontispâ—â—â— or title page 1. Ieheuah at the top â—eaching out 〈…〉 the old to the lew and the new to the 〈…〉 former with a promise 〈…〉 the lattâ—… of the Gentleâ—… in the Gospel without exâ—…â—…on of any Hom. 1â—… 2 Religion the effects whereof the Aposâ—… Iam. 1. 2â— 1 For her habit she hath a 〈◊〉 garment tâ—… she regards not the transiently wealth and â—…ty of this world 2 Shee holds the booke in her hand where â—n the lawâ—… God is written 3 Her breast is baâ—â— to shew her Canâ—on and 〈◊〉 4 She leaues upon the Crosse because thereupon 〈…〉 finds rest and quiet repose 5 Winged sheis to reach men to mount up alâ—… 6 As it were shining by a radiant 〈…〉 that she dispels the mysty dark◠〈◊〉 of the minde 7 The bridle is hung upon the crosse to teach men how that they ought to curbe bridle and subâ—… the triâ—â—leâ—â— passions of the minde 8 She treads and examples upon death because sheâ—… very haue and downfall of death 3 The Christian kneeles upon the Crosse which hee mâ—… take up Mat. 16. 24. havingâ— glory shining upon him to represent the brightnesse of the Gospell and tâ—… Religion 4 The Turke stands with his sword in his hand by which he defends his Religion that sprang from Mahâ—met a false Prophet foretold in generall by Christ Mat. 24. 5. 24. also a halfe Moone 5 The lew kneeles having the two tables of the law by which he hopes to bee saved not as yet beleeving in Christ because his eyes are blinded Isaiah 29. 10. 6 The Pagan hath the sun before him which together with other creatures he is wont toworship howbeit hope there is that all the heatheo shall become the subiects of Christs Kingdome Psal 72. 11. A Recapitulation of the chiefe points according to the severall sections of each Booke The Preface shewes the occasion of this worke The Contents of the first Booke SECT I. IN the first section it is proved there is a God 2 That there is but one God 3 All perfection is in God 4 And that after an infinite manner 5 God is eternall omnipotent omniscient and absolutely good 6 God is the cause of all things 7 Answer to an objection concerning the cause of evill 8 Against them which imagine there are two principles the one good and the other evill 9 The whole universe is governed by God 10 So are all sublunary things yea every particular and singular thing 11 Which is declared by the preservation of Empires 12 And by miracles 13 Especially such as were wrought amongst the Iewes which are verified by the long continuance of their Religion 14 Also by the truth and antiquity of Moses 15 And by the testimonies of strangers and aliens from the covenans 16 The same likewise is confirmed by predictions and other arguments 17 An objection answered for that no miracles are now to bee 〈◊〉 as formerly hath beene 18 And that iniquity so greatâ—…nds in these dayes 19 In so much that good and goâ—dly men are oppressed abused 20 But this is retorted to prove the immortality of soules after the death and â—…lution of bodies 21 Which truth is further confirmed by tradition 22 Namely such as no reason can be alleaged against it 23 But â—…ther many arguments make for it 24 Whence it followes that the end of man is his happinesse and welfare after this life 25 Which to obtaine true Religion must be sought for the same being the onely way to eternity The Contents of the second Booke SECT I. TO the end it may appeare that the title of true Religion agrees to Christian Religion the Author here proves first that Jesus once lived upon earth 2 And that hee suffered an ignominious and reproachfull death 3 Howbeit after his death hee was worshipped and adored by wise men 4 The cause of which their worshipping him could be no other then for the wonders and miracles that were wrought by him 5 And these miracles were not to bee attributed to any efficacy of rature or to the power of the Devill but proceeded onely from the power of God 6 The Author further shewes the truth of Iesus his resurrection by sufficient testimonies 7 He answers a doubt for that the resurrection seemes impossible 8 This resurrection of Jesus being granted it serves to confirme the truth of his doctrine 9 Christian Religion excells all other Religions in the world 10 As is proved first from the excellency of the reward which is promised and propounded thereunto 11 Whereupon by the way an objection is answered for that it seemes impossible for bodies once dissolved to bee restored againe to their former integrity 12 Secondly the former truth is confirmed by the exact holinesse of Christian precepts touching the worship and service of God 13 Also from those courteous duties of humanity which wee owe and ought to performe to our neighbours though hurt or injured by them 14 Also from the union and love of man and wife 15 From the use of Temporall goods and commodities 16 From an Oath 17 And from other Christian Acts. 18 Answer to an objection taken from the controversies that are among Christians 19 The excellency of Christian Religion is further declared from the dignity of its author 20 From the wonderfull propagation thereof 21 Specially considering the weaknesse and simplicity of them which at the beginning taught the same 22 Together with the great impediments which might have with-held men from imbracing it or deterred them from professing the same 23 Answer made to them that doe desire stronger arguments The Contents of the third Booke SECT I. HEre is showne the authority of the bookes of the new covenant 2 Such bookes as have names of authors are the same mens writings whose names they beare 3 Concerning such books as anciently were questioned the doubt taken away 4 Those bookes that have no name prefixed have suâ—…enâ— authority as is proved from the quality of the writings themselves 5 The holy pen men of these bookes writ nothing but truth because they had certaine notice thereof 6 And because they would not lye 7 This is also evident by the miracles they wrought 8 And likewise because the events of many things therein recorded have made it appeare the same were divinely inspired 9 And lastly from the care God was to have that counterfeit writings might not be obâ—ruded or forged in the Church 10 An objection answered that sundry of these bookes were not reserved by all 11 A scruple taken away for that some impossibilities sâ—eme to be 〈…〉 12 Or such things as are râ—… pâ—… to reason 13 Another doubt answered touching some diversity â—…rieâ—â— that seeme to be in those writings 14 The consideration
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 â—…sâ—… 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 â—ction is the peculiar property of â—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 particuâ—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
whereunto wee may adde what before wee have touched out of Strabo and Trogus But as for us Christians we are not to question the truth of those bookes out of which we borow many testimonies Neither doe wee finde when Christ reprehended many things in the Doctors of the Law and Pharisies of his time that ever he accused them of falshood committed against the writings of Moses or the Prophets or that they had altered or used any forged bookes Then after Christs time it cannot be proved neither is it credible that the scripture was corrupted in matters of any moment specially if wee consider that the same books were preserved safely by the Iewes which people was dispersed farre and wide over the face of the earth For first of all the ten tribes were led a way captive by the Assyrians into Media then afterward the two other tribes And after that Cyrus granted theÌ„ leave to returne many of them went and dwelt in forraine Countries The Macedoniâ—â—s invited them with great promises to come into Alexandria The cruelty of Antiochus the civill wars of the Asmonaans together with those of Poâ—pey and Sossius from without did stragle and scatter abroad many of them Cyrenaica a part of Africa was full of the Iewes so were the Cities of Asia Macedonia Licaonia and likewise the Isles of Cyprâ—â— Crete and others Also what a number of them there was at Rome may be learned out of Horace Iuvenal and Marâ—â—al Now it is not possible that such multitudes so far distant one from another should be cozened in this kinde neither could they ever accord all in the coining of an untruth Adde moreover that almost three hundred yeeres before Christ at the appointment and care of the Kings of Egypt those bookes of the Hebrewes were translated into the Greeke tongue by those that are called the Seventy interpreters So as then the Grecians had the sense and substance of them though in another language whereby it appeares to be more unlikely that they were any where changed Nay more these bookes were translated both into the Chaldeâ— tongue as also into the language spoken by them of Hierusalem to wit a little before and a little after the time of Christ Other Greeke translations afterward there were as namely by Aquila Symachus and Theodo i on all which Origen compared with that of the seventy Inâ—erpreters and after him others also who could finde no diversity of history or of any matter worth speaking of Philâ— lived in the raigne of Caligula and Iosephiâ— survived the times of both the vespasâ—ans which two writers alleage out of the Hebrew bookes the same things that we read at this day Then began Christian Religion to bee more and more propagated being professed by many of the Hebrewes and by sundry persons that had learned the Hebrew tongue who if the Iewes had used any Legerdemaine in any notable part could thereupon quickly discover the same by comparing more ancient Copies and so have made it publikely knowne But they are so farre from doing this that on the other side they alleage many testimonies out of the old covenant to the same sense and meaning that they are used by the Hebrewes which Hebrewes may sooner bee accused of any other fault then falshood or negligence about these bookes which they have so religiously and exactly described and compared that they know how often any one letter is sound therein The last though not the least argument to prove that the Iewes did not purposely corrupt or alter the scripture may be because the Christians out of the very bookes which are read by the Iewes doe evince and as they imagine strongly prove that their Lord and Master Iesus is that same very Messias which was anciently promised to the Iewes their forefathers which doubtlesse they would have beene carefull might not have beene done specially when the controversie arose betweene them and the Christians if ever it had been in their power to have changed what they listed The fourth Booke OF THE TRVNESSE OF Christian Religion SECT I. A particular confutation of the Religions opposite to Christianity MAny men there are who beholding the great perill and jeoperdy that other people are in doe much joy and hug themselves if they bee out of gun-shot and free from all such danger But Christianity teacheth another lesson specially in points of doctrine and therefore in this fourth booke it shall appeare that one chiefe duty of a Christian in this life is not onely to rejoyce and content himselfe with the finding out of truth but also to lend his helping hand to others that wander in the labyrinths of errors and make them partakers of so good a benefit This after some sort we have indevoured to doe in the former bookes for the demonstration of truth implies the confutation of errour Yet in regard all kinds of Religions that are opposite to Christianity to wit Paganisme Iudaisme and Mahumetaâ—isme besides their common consent have their proper errors and certaine peculiar argâ—me is which are wont to be objected against us Therefore it is our purpose particularly to dispute against each of these first desiring our readers to purge their minds from partiality and all impediments of judging aright that so they may the better conceive the truth we are to speake SECT II. And first of Paganisme that there is but one God Created Spirits are good or bad the good not to be honoured but in reference to God TO begin then against Pagans If they say that there are divers eternall and coequall Gods wee haue consuted this opinion before in the first booke where wee taught that there is but onely one God who is the cause of all things Or if they by the name of Gods doe understand the created Spirits which are superior to men they then either meane the good or the bad if they say the good first they ought to bee well assured that such are so indeed otherwise they commit a dangerous ertor in receiving enemies instead of friends and traitors for Ambassadors Then it were but reason they put an evident difference betweene the worship of God and these Spirits As likewise to know what hierarchy and order there is among them what benefit may be expected from any of them and what honour by Gods permission or appointment is to bee exhibited to them All which since they have not positively set downe in their Religion it is plaine how uncertaine the same Religion is and how it were a safer course for them to betake themselves to the worship of one Almighty God which even Platâ— confessed was the duty of every wise man specially for that to whomsoever God is propitious and favourable to them these Angels must bee serviceable and gracious being indeed ministring Spirits of the Almighty SECT III. Eviâ— Spirits adored by Pagans and how impious a thing it is BVt it was the bad not the good Spirits which the Pagans did worship as may bee proved by
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