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
just cause to occasion was no better than plaine robbery or murder But if wee say they beleeved that this Religion was most true and the very best and altogether to be professed and that after the death of their Lord and Master why surely that could no way bee so if their Masters promise concerning his resurrection had deceived them and not proved true For that had beene enough to have un-faith't a sound Christian and made the foundation of his hope to have tottered Moreover all sorts of Religion specially Christianity altogether prohibits lying and bearing of false witnesse in divine things wherefore they could not for the love of Religion principally such a religion be induced to tell untruths Besides these men were of an upright conversation their life was spotlesse and unblameable even in the judgement of their adversaries and nothing could be objected against them save their honest simplicity which verely is not wont to use lying and dissimulation Nay there were none among these primitive Christians whereof wee speake who did not suffer grievous torments for professing that Iesus was risen and many of them were put unto most exquisite paines of death for bearing testimony of the same Now indeed it is possible for some man out of a wilfull pre-conceived opinion to endure such misery but it is utterly incredible and unlikely that any one much lesse so many should bee willing to suffer so great calamity for beleeving an untruth and that which they knew to bee such an untruth as the beleefe thereof could in no wise doe them any good Besides that these were not mad men both their conversation and their writings doe abundantly testifie Likewise what is spoken of them may also be said of Paul who openly taught that hee saw Christ sitting in heaven who also was not inferiour to any in the Iewish Religion nor might he have wanted dignities and preferments if hee would have followed the footsteps of his Fathers Whereas on the contrary by taking upon him the profession of Christianity hee became liable to the hatred and malignity of his kins-folkes and thereupon was to undertake hard labours dangerous and toilsome travels and last of all to undergoe a disgracefull death and torment SECT VIII Answer to the objection that the resurrection seemes impossible SVch and such testimonies no man can disprove or gainsay unlesse some will reply saying â—…ch a thing perhaps might be â—ut it seemes improbable or imâ—ossible and this as they say â—mplyes a contradiction Howbeit that cannot bee affirmed of his matter It might indeed if â—ne could say that one and the â—lfe same man lived and died at â—…e selfe same time But that a â—an may be restored from death 〈◊〉 life namely by the power and vertue of him who first gave life and being unto man I see no reason why it should be accounâ—ed for a thing impossible Neither hath it beene thought impossible by wise men Hence wee finde in Plato that the same thing happened to Eris an Armenian The like is related of a certaine woman by Heraclideâ— a Philosopher of Pontus of Aristoeus by Herodotus and of another by Plutarch all which whether true or false doe shew that in the opinion of learned and wise men the thing was conceived to be possible SECT IX The resurrection of Iesus being granted the truth of his doctrine is confirmed SInce then as hath beene showen it is not to bee thought a thing impossible for Christ to have beene restored to life againe seeing also that this very Christ as both his Countrimen and others doe confesse did publish and preach a new doctrine warranted by divine au it followes therefore that this â—…me doctrine must bee true and â—ertaine For it stands not with divine justice and wisdome to beautifie and adorne him after â—o excellent a manner who should utter an untruth in so â—…ighty abusinesse Specially considering that Christ a little before his death did foretell unto his Countrymen what death â—ee should dye and how hee should bee revived againe adâ—ing further that all these things should come to passe for the establishing and confirming the Truth of his doctrine Thus farre touching those arguments which are taken from â—…or of fact in the next place â—et us descend to such as are taken from the nature or quality of his doctrine SECT X. Christian Religion preferred before all others IT is a most certaine truth that either all kinde of divine worship whatsoever must be rejected and utterly banished from among men which impiety will never enter into the heart of any one that can beleeve there is a God that governes all things and with all considers how man is endued with excellency of understanding and liberty to chuse what is morally good or evill as also how that in himself there is matter both of reward and punishment or else this Religion is to bee admitted and approved of for the very best not only in regard of the outward testimonies of workes and miracles aforesaid but also in consideration of such inward and essential properties as are agreeing thereunto namely because there is not neither ever was there any other Religion in the whole world that can bee imagined more honourable for excellency of reward more absolute and perfect for precepts or more admirable for the manner accordding to which it was commanded to bee propagated and divulged SECT XI For excellency of reward FOr to begin with the reward that is at the end propounded to man which though it bee the last in fâ—…tion execution yet is it the first in his intention If wee consider the institution of the Iewish Religion by the hand of Moses and the plaine or expresse covenant of the Law wee shall finde nothing there promised save the welfare and happinesse of this life as namely a fruitful land abundance of corne and victuall victory over their enemies soundnesse of body length of daies the comfortable blessing of a hopefull issue and surviving posterity and the like For if there were any thing besides it was involved in darke shadowes requiring a leare wise understanding for the right manifestation and discreet apprehension thereof Which indeed was the cause why many in particular the Sadduces who professed themselves to bee followers and observers of Moses his law had no hope of enjoying any happinesse after this life As for the Grecians such as received their learning from the Chaldeans and Aegyptians what conceit or opinion soever they had of future wâ—l-fâ—rt and fâ—l city yet they spake thereof onely after a doubtfull and ambiguous manner as appeares by the disputations of Socrates in Tusties workes in Seneca and others And the arguments they produce for them are grounded vpon uncertainties proving no more the happines of a maâ— than of a beast Which while sâ—… of them observed it was no wonder if they imagined that soules were translated and conveyed from mentâ— beastâ— and againe from beasts into men But because this opinion
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
commit adultery wee ought not to revenge injuries A man may bee the husband of one wife onely And the league or bond of Matrimony ought to bee constant and perpetuall man is bound to doe good unto all specially to them that are in want we must refraine from Swearing as much as may bee And as for our food and apparell wee ought to content our selves with so much as will suffice nature and the like Or if happily there bee some points in Christianity not altogether so credible yet the like also is found amongst the wisest of the heathen themselves as before wee have shewne concerning the immortality of soules and of the resurrection of bodies Thus Plate as hee learned from the Chaldeans distinguished the divine nature into the Father and the minde of the Father which hee cals both the Councell and branch of God who is the maker of the world as also the Soule or Spirit which preserveth all things Iâ—lian so great an enemy of Christians thought that the assumption of humane nature was possible for God as hee gave instance in Aesculapius whom hee imagined to have descended from heaven to the end hee might teach men the art of Physicke The Crosse of Christ offendeth many yet is there not worse related by the heathen writers concerning their Godâ— who tell us that some of them were attendants unto Kings and Princes others slaine with lightening others cut in sunder And the wisest of them say that any honest thing is the more joyous and delightsome by how much it cost them the dearer To conclude Plato in the second book of his common wealth as if hee had beene a Prophet saith for a man to become truly just and upright it is requisite that his vertue bee bereaved of all outward ornaments and that hee be by others accounted a wicked wretch and scoffed at and last of all hanged And indeed that Christ might be the patterne of greatest patience it could no otherwise come to passe The fifth Booke OF THE TRVNESSE OF Christian Religion SECT I. A refutation of the Iewes beginning with a speech unto them or prayer for them AS those that come out of a darke dungeon by little little perceive some brightnesse and glimmering betweene light and darkenesse So having done with the thinke mist of Paganisme and entring upoÌ„ Iudaisme we behold some beames and light of truth wherfore I request the Iews that they would heare us patiently Wee are not ignorant how that they are the of spring of holy men whom God was wont to visit both by his holy Prophets and blessed Angels Of this nation sprang our Messias and the first Doctors of Christianity they are the tree wherinto we are ingraffed they are the keepers of Gods Oracles which we doe revereÌ„ce asmuch as they even making sighs unto God for them praying that the day may quickly come when the vaile being taken away which hangs over their faces they with us shall see the fulfilling of the law And when as it is in their Prophecies every one of us shal lay hold on the Cloake of the Hebrew man desiring that we may together with a holy consent worship the onely true God who is the God of Abraham Isaac and Iacob SECT II. The Iewes ought to account the miracles of Christ sufficiently proved FIrst of all then wee must intre at them not to think that to bee unjust in another mans â—ase which they judge to be just and equitable in their owne If any Pagan demand of them why they belceve that miracles were wrought by Moses they can give no other answer save that there was alwayes so constant a report thereof among their nation that it could not but proceed from the testimony of such as had seene the same Thus that the widowes oyle was increased by Elisaus that Naamâ—d the Syrian was suddenly cured of the leprosie that the hostesses daughter was restored to life and other such like are beleeved by the Iewes for no other reason than because witnesses of good credit have recorded to posterity that such things were done And they beleeve Elias hiâ— taking up into heaven onely for the testimony of Elizaeus a man beyond all exception But wee can produce twelve witnesses oâ—… honest report to testifie that Christ ascended up into heaven after hee had beene seene upon earth after his death by many more persons Which things iâ—… they bee true then necessarily Christs doctrine is true also and indeed nothing at all can bee alleaged by the Iewes for themselves which by equall right or more just title belongs not unto us But to omit further testimonies it is the confession of the authors of the Talmud and other Iewes themselves that strange unders were wrought by Christ which may suffice for this particular Neither could God any way more effectually gaine authority unto his doctrine which was published by man than by the working of miracles SECT III. And not beleeve that they were done by the helpe of Devils THese miracles of Christ some say were done by the helpe of Devils But this calumny hath beene confuted before when we shewed that wheresoever the doctrine of Christ was taught and knowne there all power of the Devils vanished away Others reply that Iesus learned Magicke arts in Egypt but this slander hath no more nay not so much colour of truth then the like accusation by the Pagans framed against Moses whereof wee reade in Pliny and Apuleius For that ever Iesus was in Egypt cannot be proved save only out of the writings of his Disciples who adde further that he was an Infant when he returned thence But it is certain by other proofes that Moses lived the most part of his youth in Aegypt Howbeit the law aswell of Moses as of Christ frees them both from this crime plainly forbidding such arts as being abominable in the sight of God And without all question if in the time of Christ and his Disciples there had beene either in Egypt or any where else any such Magicall art whereby men might have beene enabled to doe the like marvels as are related of Christ to wit the curing of the speechlesse the healing of the lame the giving sight to the blind then would Tyberius Nero and other Emperors have had notice therof who spared no costs and charges in the inquiry after such like things Nay if it were true which the Iewes relate how that the Seâ—… of the great Councell were child in Magicke arts that they might convince them that were guilty of that iniquity then surely they being so mightily incensed against Iesus as they were and envying the honour and respect which hee obtained by his miracles would either themselves have done the like workes by the same art or by sufficient reasons would have made it appeare that the workes of Christ proceeded from no other cause SECT IIII. Or by the power of words and sillables MOreover that is but a meere fable or impudenâ—lye which certaine
make him despâ—cable to any For God oftentimes suffereth the godly not onely to be vexed and disquieted by the wicked as righteous Lot was by the citizens of Sodome but also even to bee destroyed and slaine as is plaine by the example of Abel who was cruelly murdered of Isaâ—… who was sawâ—n in peeces and of the saven brethren in the Machabees who together with their mother were miserably â—oâ—mented and put to death The very Iewes themselves sing the Seâ—…h Psalme wherein are these words The dead bodies of thy servants have they given to bee meaâ— unto the fowles of the heaven the flesh of thy Saints unto the beasts of the earth Their blood have they shed like water round about Ierusalem and there was none to 〈◊〉 them And whosoever considers the words of Isaiah in the 53. chapter cannot deny that the Messias himselfe ought to have passed thorow much affâ—…ion and death to come into his Kingdome and obtain power to adorne his houshold or Church with excellent gifts The words in the Prophet are these Who hath beleeved our report and to whom is the arme of the Lord revealed For he shal grow up before him as a tender plant and as a root out of the dry ground Hee hath no forme or comelinesse and when wee shall see him there is no beauty that wee should desire him He is despised and rejected of men a man of sorrowes and acquainted with griefes And we hide as it were our faces from him He was despised and wee esteemed him not Surely hee hath borne our griefes and carried our sorrowes yet wee did esteeme him striken sâ—…itten of God and afflicted But hee was wounded for our trâ—…s hee was bruised for our â—â—quities the â—hastifement of our peace was upon him and with his stripes wee are healed All we like sheep have gone astray we have turned every one to his owne way And the Lord hath laid on him the iniquity of â—…ll He was oppressed and he was afflicted yet he opened not his mouth He is brought as a lambe to the slaughter and as a sheeps before â—â—â—shearers is dumbe so he openeth not his mouth Heâ— was taken from prisâ—… and from judgement and who shall declare his generation For he was out off out of the land of the living for the transgression of my people he was striken and he made his gravwith the wicked and with the rich in his death because he had done no violence neither was any deceit in his mouth Yet iâ— hath plâ—â—sed the Lord to bruise him â—ee â—ath put him to griefe When thou 〈◊〉 make his soyle an offering for 〈◊〉 he shall see his seed he shall prâ—… his dayes and the pleasure of â—e Lord shall prosper in his hand Her shall â—ee of the travell of his soyle and shall be satisfied by his knowledge shall my righteous servant iustifie many For hee shall beare their iniquities therefore will I divide him a portion with the great and he shall divide the 〈◊〉 with the strong because hee hath powred out his soule unto death And hee was numbred with the transgressors and he bare the sinne of many and made intercession for the transgressors Who is there either among the Kings or Prophets to whom these things can be applyed Surely none As touching that shift which some later Iewes have invented telling us that the Prophet speakes here of the Hebrewes dispersed thorow all nations that by his owne example and manner of speech hee might every where gaine the more Proselytes this sense first of all is repugnant to many testimonies of holy writ which say that no harme is befalne the Iewes which they by their evill deeds have not deserved and a great deale more Then againe the very forme of the Propheticall speech beares not that interpretation For either the Prophet which seemes more proper to that place or God saith This evill happened unto him for the iniquities of my people Now the people of Isaiah or the peculiar people of God are the people of the Hebrewes therefore hee who is said by Isaiah to have suffred for grievous things cannot be that people But the ancient Doctors of the Hebrewes more ingeâ—iously confesse that these things were spoken of the Messias whereupon some later among them have fained two Messiases the one they call the sonne of Ioseph who was to suffer many miseries and a bloody death the other is the sonne of David to whom all things should succeed prosperously Howbeit better it were and more consonant with the writings of the Prophets to acknowledge but one Messias who was to passe unto his Kingdome through many difficulties and death it selfe which we beleeve of Iesus as the matter it selfe declares to be most true SECT XX. As though they were honest men that put him to death MAny of the Iewes are kept backe from the discipline and profession of Iesus by a certain preconceived opinion of the vertue and honesty of their ancestors and specially of the Priests who out of prejudice condemned Iesus and rejected his doctrine But concerning the quality of their Ancestors that they may see I doe them no wrong let them heare the words of their owne law and Prophets wherein they are often called uncircumcisâ—d in heart and eares a people that honoured God with their lips and with the garnish of ceremonies but their hearts were farre from him It was their Ancestors that went about and were very neare to have kild their brother Ioseph and in very deed sold him into bondage It was their ancestors that by their continuall mutinies and seditions made Moses weary of his life who was their leader and redeemer to whom the earth the sea and the Aâ—…e obeyed These were they that loathed the bread that was sent from heaven complaining as though they had beene in greatest want and scarcity even when they belched up againe the fowle and food that they had eaten It was their Ancestors that forsaking David so excellent and good a King followed Absolon his rebellious sonne It was their Ancesters that slew Zachariah the sonne of â—ehâ—iada in the most holy place so making their Priest himselfe an oblation of their cruelty in the very Court of the house of the Lord. Now concerning the Priests they were such as conspired the death of Ieremy by a false accusation and had kild him indeed unlesse they had been hindered by the authority of the governors notwithstanding which they prevailed so farre as to have him imprisoned untill the very moment that the City was taken If any man imagine those were any thing better that lived in the times of Iesus then Iosephus will shew him his error who describes their villanous acts and grievous torments the like were never heard of and yet as hee thinkes below desert Neither may wee conceive more favourably of their great Councellor Senate specially because at that time the Senators were not chosen after the old custome by laying on of hands but by the
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