Christians Then for Mahumetanisme it is possessed of land enough but 't is not alone for Christian Religiâ—â— hath a greater number of Professors in some places where Turkes domineere And againe there are many Christians in most quatters where Turkes or Mahumâ—… have no footing SECT XXII Considering the meeknesse and simplicity of them that first taught this Religion IT followes that wee consider by what meanes this Christian â—eligion had its augmentation â—nd increase that therein it may â—…e comparable and preferred beâ—…re others We see it commonly â—…ue of most men that they will â—…llow the examples of Kings and â—…otentates what way soever they â—…oe specially if law or necessityâ—…ompell â—…ompell them to it Hereby were â—…he Religions of the Pagans and of Mahumet much augmented But â—…las they that first taught the Christian Religion not onely wanâ—…d all civil power and authority â—ut were of meane condition no better than poore Fishermen weavers and the like Yet by such mens paines and industry that doctrine within the space of thirty yeeres or thereabouts was published not onely thorowout all the parts of the Roman Empire but also among the Parthians and remote Indians After this beginning almost for three severall ages together this same Religion was so promoted by the studious endevours of some private men not with any threatnings or alluring promises but even in spite of them that were in authority that the greater part of the Roman world was Christian before that Constantine professed Christianity Amongst the Grecians that taught morality divers there were very commendable in other arts and disciplines as the Plaâ—â—nicks for the study of Geometry the Peripateticks for the history of plants and other living creatures the Stoicks for Logicall subtilty the Pythagoreans for knowledge of numbers and harmony many also were admirable for eloquence â—s Xenophon Plato and Theophraâ—…us But the first Doctors and teachers of Christianity were endued with no such art but used plaine â—anguage without inticing words onely after a bare manner or naâ—ed forme of speech pronouncing their precepts promises and â—hreatnings Which seeing they had no such efficacy in themselves for the propagation of this truth wee must needs thereupon thinke that there was either a miracle or Gods secret power assisting the businesse or both together SECT XXIII What great impediments there were that might terrifie men from the embracing or the professing hereof HEreunto may be added another thing considerable namely how they who receiveâ— Christianity by the ministery of the said men had their mindeâ—… prepossessed with another forme oâ— Religion and therefore lesse docile or capable of this doctrine after that they had learned either the Pagans service and ceremonies or the Law of Mahumet being thereby no way prepared and fitted for the receiving of this instruction as the Hebrewes were for the receiving of Moses his Law by their circumcision and the knowledge of one God Haâ—â—ng their mindes thus filled with preconcerned opinions concerning heathenish and Jewish rites whereunto they were habituated by custome which is a second nature it was strange that they entertained any new ordinances and instructions specially such as these were contrary to the lawes wherin they had beene educated and confirmed by their parents authority Besides this there was another 〈…〉 to wit the great adversity they were to undergoe and the most grievous miseries which they suffered or stood in â—eare of for professing Christianity for seeing that humane nature â—bhorres such evils it must needs â—ollow that the causes of such eâ—ils cannot bee admitted of without much difficulty A long time â—ere the Christians deprived of â—ll honours and dignities being much afflicted with divers penalties with confiscation of goods â—nd banishments which notwithstanding were all but flea-biâ—ings in comparison of the cruell 〈…〉 they endured when they were put into hot scalding metals and tormented with the most grievous punishments that could be devised Neither did this happen to a few onely but such multitudes of them were thus tortured to death that there was never in one age before so many men swept away and devoured either by famine oâ— pestilence or warre as the writers of those times doe testifie Their manner and kinde of death also was not ordinary but some were burned quicke others nailed upon crosses and racked most of them put to such grievous torments as cannot bee read or conceived without horrour and wonder And this savage cruelty against Christians which continued in the Roman world and else where scarce with any intermission untill the time of Constantine did not so depopulate the Church but that out of the seed thereof the blood of the Martyrs there sprang up ever a new supply of Professors Now if herein wee compare Christianity with other Religious wee shall finde that amongst the Grecians and other Pagans though they were wont to magnifie their owne Worthies above measure yet is there but a short Catalogue of such as suffered death for the testimony of their doctrine onely we reade of certaine Philosophers in India of Socrates also and some few more who no doubt being the most eminent men in those times had a desire to perpetuate their fame to posterity But amongst those Christians that suffered martyrdomâ— for their faith there were very many of meane ranke being of the common sort of people such as were scarce ever taken notice of or knowne to their neighbours that lived hard by There were women also wives virgins and young men such as it is probable never covered or hoped for any renowne in their sufferings wherupon in the books of martyrs we finde the names but of a few in coÌ„parison of the whole number of those that were put to death and the rest onely registred in grosse Adde further that the heathen for the most part under any slight pretence as the casting of some frankincense upon the Altar could free themselves from the paine of such a death and so couzen the world but this can in no wise be said of those who whatever they thought in their hearts dealt plainly in their deeds and accommodated themselves to the nature and condition of the vulgar And such were the Iewes and Christians who alone can be said to have undergone death for the honour of God Neither can wee attribute this praise and commendation to any Iewes after the times of Christ who also before Christ came short of that great number of Christians that in one onely Province were persecuted for the Gospell of Christ the greatest suffering of the Iewes being onely during the times of Manasses and Antiâ—chus Wherefore seeing that Christianity so farre excels all other Religions in this particular it may justly thereupon be preferred before all others And seeing likewise that so great a multitude of men of every ranke and degree thorowout all ages and places have not feared to suffer death for this Religion wee must needs conceive there was some notable ground or cause of such their constancy which
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
the contrary â—…ly the dominion given to â—nto man over his own actions â—he naturall desire that is in him â—o be immortall the comfort oâ—…â—ood conscience for well done â—eeds though such were accomâ—anied with much difficulty â—nd on the contrary the sting of â—…gnawing conscience at the reâ—embrance of ungodly and â—…icked actions especially when â—he houre of death approacheth â—nto the wicked who doe then â—…eeme more sensible of an immiâ—…ent iudgement and this gnawing â—…orme of conscience the most â—…rophane wretches and wicked â—…yrants in the world could never â—tterly mortifiâ— and destroy in them no not then when they most of all desired as divers examples doe testifie SECT XXIIII Whence it followes that the eâ—â— of all shall bee mans happineâ—… after this life SEeing then the soule is of 〈…〉 nature that in it selfe hath 〈…〉 ground or cause of its owne corruption and seeing also thiâ— God by many signes and tokenâ—… hath declared that it is his wiâ—… the same soule should surviâ—… the body what more noble 〈…〉 can be propounded to man thaâ— the state of eternall happinesse which in effect is the same that Plato and the Pythagoreaâ—â— spake of saying that it were gooâ— for man if hee could become moâ—â— like unto God SECT XXV â—…hich to obtaine men must get the true Religion NOw what this happinesse is and how 't is to be attaineâ—â—…en may finde out by probable â—…iectures but if any thing coâ—cerning that matter bee revealed â—…y God in Scripture the same â—ust be held for a most certaine â—nd undoubted truth which â—nce that Religionâ—…emes â—…emes to pretend above others 〈◊〉 shall be examined in the next â—ooke whether or no men ought â—…o give credit thereunto and asâ—uredly build their faith theron The second Booke OF THE TRVNESSE OF Christian Religion SECT I. To prove the truth of Christian Religion IT is not our purpose in this second booke to handle all the points of Christianitie out after our hearty prayers made to Christ the King of Heaven that hee would grant us the assistance of his holy Spirit whereby we may be enabled for such a worke we shall endevour to make it appeare that Christian Religion is the most true and certaine Religion of all the rest namely as followeth SECT II. Here is showen that Iesus lived IT is a truth most sted fastly professed by all the Christianâ— that breath upon the face of the whole earth that Iesus of Nazreth then lived in Iudea wheâ— Tiberius was Emperour of the Romans which is acknowledged not onely by Christians but also by all the Iewes that ever lived heretofore or yet survive Nay the very Pagan writers thâ—… is such as are neither of the Iewish nor Christian Religion namely Suetonises Tacitus pliny the younger and many more after them doe testifie the same SECT III. And was put to an igâ—…ious death MOreover all bee it such a kinde of death might bee thought inglorious and dishonorable to their Lord and Master yet all Christians doe confesse that this same Iesis was crucified by Pontius Pilate governour of Iudea The Iewes also doe the â—ike though they cannot bee ignorant how that they become most odious to those Christiansâ—n â—n whose dominions they live because of this murder committed by Pilate whereof their ancestors were the chiefe authors as the heathenish writers have also recorded the same Yea these acts of Pilate were extant a long time after whereunto the Christians did sometimes make their appeale And further neither did Iulian himselfe nor any other adversaries of Christianity ever make doubt hereof So that hence it appeares that there was never any more true and certaine story than this which wee see may be confirmed not onely by the testimonies of some few men but also by the approbation of severall nations otherwise disagreeing and jarring among themselves SECT IV. Yet afterward was worshipped by by prudent and godly men ALL which though it was most true of Christs ignominious death yet wee see hoâ— that thorowout the remoâ—… parts of the world hee is worshipped as Lord and that not in our dayes onely but ever since the time that this was done to wit ever since the reigne of Nero the Emperour when many people that professed this worship of Christ and Christian Religion were for that cause tortured and put to death as Tacitus and others doe witnesse SECT V The cause whereof was for that in his life time there were miracles done by him NOw among such as professed Christianity there were many judicious learned men For to say nothing now of the Iewes there was Sergius governour of Cyprus Dionysius Areopagita Polycarpus Iustinus Irenaeus Athenagoras Origen Tertullian Clemens Alexandrinus with divers others who almost all being broughtup in other religions neither could have any hopes of wealth or preferment in Christianity yet became worshippers of this man that died so ignominious a death and exhibited due honour to him as God no other reason whereof can bee given than this that moved them so to doe namely because they like prudent men in a matter of greatest moment by diligent inquiry found the truth and ground of that same which was bruted abroad concerning the miracles wrought by Christ as the healing of many that were sore diseased with his word onely the restoring of sight to him that was borne blinde the feeding of many thousands with some few Loaves of bread the restoring of some to life againe that were dead and many other such like wonderfull workes The truth whereof neither Celsus nor Iulian when they writ against Christians durst dare to deny but it was confessed both by them and also most plainly by the Hebrew doctors that were Authors of the Talmnd SECT VI. Which miracles were not wrought either by the helpe of nature or assistance of the devill but meerely by the divine power of God THat theft wondrous works were not wrought by any naturall power it is manifest because they were called wonders and miracles For it is not possible in nature that any grievous diseases and infirmities should bee cured meerely by a mans voice or by the vertue of a touch and that even upon a suddaine And it is likely if such works had beene done by the power of nature onely then the same would have beene made knowne and revealed either by those that were professed enemies of Christ while he lived upon earth or by those that have beene adversaries of his Gospell since his death By the same argument wee may prove that such workes came not to passe through the power and deceit of Sataâ— or by any diabolicall enchantments because they were done openly in the sight of all the people amongst whom divers of the learned sort did maligne and â—earâ— ill will unto Christ not without envy observing all that hee did Adde further that the same workes were often iterated and the effects thereof were not transitory but permaneant and durable All which being duly pondered it must
was not confirmed by any testimonies or grounded upon certaine reason it being undeniable that there is some â—nd proposed to mans actions therefore others were induced to thinke that vertue was the end or reward of mens endevours and that a wise man were happy enough even though hee were put into that tormenting brasen Bull made by Phalaris Howbeit this fancy was justly distastefull and improbable to another sort who saw well enough that mans happinesse and chiefest welfare could not consist in any thing that included or was accompanied with perils troubles torment and death unlesse wee had rather follow the sound of words than the sense of things Wherefore they placed mans chiefest happinesse in such things as were delightfull and pleasing to sense But yet this opinion also was disproved and sufficiently confuted by many as being prejudiciall to all honesty the seeds whereof are rooted in our hearts by nature as also because it makes man who is borne to contemplate heaven and heavenly matters to be no better if not worse than a beast that pores onely upon earthly things With these and such like uncertainties and doubtings was mankinde distracted at that time when Christ brought in the true knowledge of the right end who promised unto his followers not only eternity without all sorrow and tribulation but also such a life hereafter as shall be accomplished with endlesse joy and happinesse and that not of one part of man alone to wit of his soule the felicity whereof after this life partly by probable conjecture and partly from tradition was hoped for before but also of his whole body and soule together For as the body by divine appointment becomes subject and liable to grievances hurt calamity and vexation being united with the soule â—o likewise ought it to bee made jo ynt partaker of the recompence of reward Now the reward and promised joyes are not to bee thought of small value or little worth like to the meat or good cheere and dainty fare wherewith the carnall Iewes seed their gaping hopes or like to the sleshly voluptuousnes of carnal copulation which the Turkes expect to enjoy after death for both these sensualities are proper to this fraile life at the bell being but helpes or remedies of mortality the former whereof conducing after some sort for the preservation of every particular man or beast in present being and the latter for the continuation of the same creatures by succession in their kinde But by the happinesse aforesaid our bodies shal be indued with constant vigour agility strength and more than a starlike beauty In the soule there shal be an understanding without errour a beholding of God himselfe and his divine providence or whatsoever is now hid from us The will shal be freed from all turbulency of passions busied about nothing but the sight the admiring and praising of the Almighty In a word there shal be joy and tranquillity and all things excellent beyond compare such as we cannot possibly conceive or apprehend in this mortall life SECT XII Answer to an objection that bodies once dead cannot bee revived againe BEsides the doubt but lately answered there is another difficulty objected against this doctrine of the resurrection namely how can it bee possible for humane bodies once dissolved into dust and corruption ever to bee united and jointed againe For answer wee say that this is not impossible for seeing it is granted by the most part of Philosophers that the same substance or matter of things however diversly changed or altered doth remaine still capable of divers formes who can say then that the divers parts of that matter whereof humane bodies consisted though the same bee fanâ— and wide a sunder are unknowne to God or that he hath not power to recollect joyne them together againe or that he cannot doe in this his world like Chymicks in their furnaces and veâ—sels gather into one and râ—…iâ—â— things of the same nature Besides we see in plants and living creatures though the â—ormes seeme to bee changed and the subject be resolved into seed its principle yet the vertue thereof remaines and the same subject afterward revives againe Neither is it a hard matter to vntye that knot and answer â—ho doubt concerning humane bodies which after corruption and transmutation become food for beasts and cattell then againe the same beasts afterward become food for men for wee must know that the greatest portion of such things as wee eate is not converted into integrall parts of our bodies but either the same is turned into excrements or becomes additions and humours of the body as Fleame and Choller yea much of that which becomes our nourishment is wasted away either by diseases or by inward naturall heat or by the aire about us All which being so he that so carefully regards all kinds of bruit beasts that none of them perish the same God with a more speciall providence can also provide for humane bodyes that though by traâ—…tation they become meâ—t for other men yet they shall no more bee converted into the substance of those that eat them than aâ—e poisoâ—s or physicall poâ—ions into the nature of such as receive them And the rather because it seemes unnaturall for man to feed upon humane flesh Or suppose this which wee say were false and that something were added to the body which must needs afterward be diminished yet thence it will not follow that the same body doth not remaine seeing that in this life there happen greater mutations than so Thus the Butterfly may be in a worme and the substance of herbs or wine in some small diminitive thing whence they may bee re-restored to their former just magnitude and existence Wherfore since all these things and such like are possible there is no cause why any should thinke it impossible for humane bodies after death to be revived againe forasmuch also as divers learned men to wit Zoroaster among the Chaldeans Theopompus among the Peripatetikâ—s and almost all the Stoicks did not onely grant the possibility hereof but were assuredly perswaded it would come to passe indeed SECT XIII The excellency of 〈◊〉 precepts given for the worship of God THe second thing wherein Christian Religion excels all others that are or ever were or can be invented is the great holinesse of lawes and precepts as well in matters pertaining to the worship of God as likewise in things concerning our neighbour The Pagans in their divine service are given to more confidence and credulity than truth as Porphyry shewes at large and some late navigations have discovered For with them it is a common received opinion that the Gods may be appeased by the sacrificing of mans bloud which in humane custome was not abolished either by the great learning of the Grecians or by the lawes of the Romans as appeares by those oblations offered unto Bacchus and Iupiter The hidden and most holy mysteries of the Goddesse Ceres and of Father Bacchus being
fundamentall principles for which chiefly wee have commended Christian Religion the certainty whereof appeares in this namely that those which out of mutuall and deadly hatred sought all the occasion and matter of contention they could durst not for all that proceed so farre as to deny that these precepts were commanded by Christ no not even those that refuse to frame their lives and actions according to that rule Howbeit if there be any such as will contradict this that wee say the same may bee likened to those Philosophers that denied the snow to be white For as these are confuted by sense so are those convinced by the unanimous consent of all Christian nations also by the many bookes that the first professors of Christian Religion and they which followed and divers succeeding Doctors have written as also by the testimony of them that have witnessed their faith in Christ by their death For in the opinion of any indifferent Iudge the same must needs bee reputed the true doctrine of Christ which so many haue successively acknowledged and professed like as wee are perswaded the same was the doctrine of Socrates which wee read in Plato and Xenophon as also that of Zene the Philosopher which we find held by the Stoi ks SECT XX. The excellency of Christian Religion is further proved from the dignity of the author THe third thing wherein wee said Christian Religion excelled all others that are or can be thought of was the manner whereby it was delivered and divulged Where first wee shall speake of the Author They that were authors of the wisdome among the Grecians confessed that they could not alleage almost any certainties in their doctrine because quoth they truth lyes hid in a deepe pit and our minds are no lesse dazeled in the contemptation of divine things than the eyes of an owle in beholding the bright shining of the Sunne Besides there was none among them but was guilty of some vice For some were flatterers of Princes others addicted to bawdery and wantonnesse a third sort to malapart boldnesse A great argument of a generall envy among them was their contention about words and matters of small or no moment In their devotions they were cold and heartlesse For those that did beleeve there was one God neglected his honour and worshipped such things as they knew were no Gods making that onely the rule of their Religion which was commonly received and practised in publike Touching the reward of godlinesse they determined nothing for certaine as appeares by the last farewell disputation of Socrates at his death Mahumet another Author of another Religion farre dispersed in these times throughout his whole life was inclined to lust and sensuality as his owne followers cannot deny neither did hee leave any testimony or assurance whereby his promise of such a reward as consisted in the free vse of junkets and venery can appeare to bee true after his returne since that his body is not yet revived but remaines at Medina untill this day But Moses the author of the Hebrew Law was an excellent man though not without his faults as namely when with some discontent and grumbling he so hardly tooke upon him the Ambassage which God commanded him touching the King of Egypt conceiving also some distrust of Gods promise for bringing water out of the rocke as the Hebrews themselves confesse yet did he scarce partake of any one of those promises which by the law he made unto the people but was perplexed with continuall mutâ—…ies and seditions in the wildernesse neither was hee permitted to enter into that blessed and pleasant land so much desired But above all these Christ is most honourable in that neither his countrey-men nor any other could ever convince him of sinne For whatsoever hee commanded others to observe the same did he observe and performe himselfe and the Commandements that God gave him he faithfully fulfilled leading a most pure and upright course of life being also most patient in suffering wrongs and abuses as was manifest at his death upon the crosse yea so affectionate was hee towards his very enemies that he prayed God to pardon even those that put him to death As for the reward which hee promised unto his Disciples wee verily beleeve that himselfe is made partaker therof after a most eminent and excellent manner For after hee was risen from the lead there were many that beheld and heard and saw him who also ascended up into heauen in the sight of his twelve disciples where he obtained all power as was evident in that according to his promise made at his departure hee endued them that were his followers with the gift of tongues and other admirable vertues all which may be a sure warrant for us not to doubt either of the truth or possibility of the reward which hee hath promised And thus wee have showne how that this Religion is more excellent than others in regard that Christ the author of it hath himselfe performed what hee commanded as also in his owne person obtained and already enioyeth the happinesse that he promised SECT XXI Also from the wonderfull spreading of this Religion LEt us in the next place descend to the effects of this doctrine aforesaid which doubtlesse being well weighed are such as plainely declare this doctrine to bee sacred and divine if so bee that God have any regard of humane affaires For as it argueda divine providence to cause thiâ— thing which should be best of all to bee of most large and ample extent so hath it happened to Christian Religion which wee see is published and taught thorowout all Europe not excepting the Northerne parts thereof so likewise thorowout Asia together with the Islands in the Oceaâ— thorowout Aegypt also â—…iopia and some other parts of Africaâ— And lastly in America Thus is 〈…〉 â—ow and thus was it anciently as is witnessed by the histories of all times by the bookes of Christians the acts of Synods and by â—hat old tradition at this day held â—mong the Barbarians concerning â—he travels or pilgrimages of Thomas Andrew and other Apoâ—â—les Clemens Tertullian and some â—ncients besides have noted how â—ar the name of Christ was known amongst the Brittaines Germanes and other remote nations in their times And certainly at this day there is no other Religion comparable hereunto for ample and â—arge extent Paganisme indeed is a large name but cannot bee said to bee one Religion since that it is not agreed upon by the Professors therof what one thing they should worship but some adore the stars others the elements and a third sort reverence their Catell or such things as have no subsistence Neither have they the same customes or any common Lord of all The Iewes on the other side are dispersed and scattered up and downe yet remaine one people Howbeit their Religion had never any great growth or increase after Christs ascension and theâ—… Law was not so much propagated by them as by
could bee nothing save the plaine evidence of truth together with the holy Spirit of God SECT XXIIII Answer to them that require more forcible reasons FInally if any yet be not satisfied with these arguments abovesaid but desire more forcible reasons for confirmation of the excellency of Christian Religion let such know that as there are variety of things which be true so are there divers wayes of proving or manifesting the truth Thus is there one way in Mathematicks another in Physicks a third in Ethicks and lastly another kinde when a mater of fact is in questioâ—â— wherein verily wee must rest content with such testimonies as are free from all suspition of untruth otherwise downe goes all the frame and use of history and a great part of the art of Physicke together with all dutifulnesse that ought to be betweene parents and children for matters of practicâ— can no way else be knowne but by such testimonies Now it is the pleasure of Almighty God that those things which he would haue us to beleeve so that the very beleefe thereof may bee imputed to us for obedience should not so evidently appeare as those things which are apprehended by sense and plaine demonstration but only be so farre forth revealed as may beget faith and a perswasion thereof in the hearts and minds of such as are not obstinate That so the Gospell may be as a touchstine for triall of mens judgements whether they be sound or unsound For seeing these arguments whereof wee have spoken have induced so many honest godly and wise men to approve of this Religion it is thereby plaine enough that the fault of other mens infidelity is not for want of sufficient testimony but because they would not have that to bee had and embraced for truth which is contrary to their wilfull desires it being a hard matter for them to relinquish their honours and set at naught other commodities which thing they know they ought to doe if they admit of Christs doctrine and obey what hee hath commanded And this is the rather to bee noted of them for that many other historicall narrations are approved by them to bee true which notwithstanding are onely manifest by authority and not by any such strong proofes and perswasions or tokens as doe declare the history of Christ to bee true which are evident partly by the confession of those Iowes that are yet alive and partly in those companies and congregations of Christians which are any where to bee found whereof doubtlesse there was some cause Lastly seeing the long duration or continuance of Christian Religion and the large oxtent thereof can bee ascribed to no humane power therefore the same must bee attributed to miracles or if any deny that it came to passe through a miraculous manner this very getting so great strength and power without a miracle may bee thought to surpasse any miracle The third Booke OF THE TRVNESSE OF Christian Religion SECT I. To prove the authority of the books of the new covenant AFter that a man is once perswaded by the reasons abovesaid or is induced by any other arguments to beleeve that this same Religion which Christians professe is the truest and absolutely the best if hee desire more distinctly to know the parts thereof then must hee have recourse unto the most ancient writings that containe the same Religion and which commonly wee call the bookes of the new Testament or new covenant This truth no man can justly deny for as every sect bee they good or bad should be beleeved when they tell us truly in what booke or writing their opinions are comprised thus wee credit the Turkes who affirme that the Religion of Mahumet is contained in the Alcoran So it must be granted that the doctrine of Christianity is contained in the said bookes of the new covenant since the same is generally agreed upon and constantly ave red by all Christians Forasmuch then as wee have before proved that this Religion is most true if there were no other ground yet this alone were sufficient to prove and avouch the authority of those bookes aforesaid wherein the same Religion is contained Which truth to demonstrate more particularly let us in the first place take for granted by all indifferent men that he who goes about to disprove the authority of any booke or writing which hath bin a long time received and allowed of must use such arguments as doe derogate from the truth of that booke Otherwise the authority thereof is no whit diminished but may still bee defended and maintained SECT II. Here is showne that such bookes were written by the Authors whose names they have prefixed WEE say then that those bookes which are not in question amongst Christians but have certaine titles are the very workes of those authors whose names they beare to wit because those primitive fathers Iustin Iraeneus Clemens and others doe commend those bookes under the same Authors names as also be cause Tertullian witnesseth that there were Orignall copies of those bookes extant in his time And besides all the Churches received those bookes for authenticall before there were any common publike meetings Neither did ever the Pagans or Iews make doubt thereof but Iudian himselfe plainly confesseth that those were the writing of Peter and Paul Matthew Marke and Luke which Christians under those names have read and received For as no man can doubt that those writings which goe under the names of Homer and Virgill are truly theirs because the one hath beene so long time received among the Latins and the other among the Greeke authors in like manner it were more absurd to bring the authors of those bookes in question which are granted almost by all the nations in the world SECT III. Some bookes were anciently doubted of IN the volume of the new Covenant there are some bookes now received which were not so received from the beginning as namely the one Epistle of Peter that of Iames and Iude two of Iohn the Presbiter the Revelation and the Epistle to the Hebrewes which though not in all yet were still allowed by most Churches as is very probable in that the ancient Christians did alleage divers testimonies out of them as being sacred and holy And it is likely too that such Churches as from the beginning had not those bookes either were ignorant of them or doubtfull Yet afterward when they were better informed touching the same they admitted them into the Canen as we now see according to the example of other Churches Neither can any good reason be given why wee should thinke them to be supposititious and counterfeit writings for there is nothing comprised in them neither can ought thence bee collected which is not abundantly expressed in other Bookes unquestioned SECT IIII. The authority of such bookes as have no titles is proved from the quality of the writers ANd here let no man mistrust the verity of the Epistle to the Hebrewes because the writer of it is
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
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
yeares should be expired after the promulgation of the deâ—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 tâ—ey name any other person to whom that space or time can bee rightly applyed which notwithstanding agrees so fitly unto Iesus as that Nehâ—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 Laguâ— 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 thâ— 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 râ—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 coÌ„ming 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 countreyâ— 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-â—…ers as if they were blasted with the spirit of giddinesseâ— 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