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
Gods as they did in times past neither have they defiled themselves with cruelty nor are they accused of fornication and adultery But by prayers and fastings they labour to appease Gods wrath and yet are not heard Which things being so one of these two must needs bee granted namely that either the covenant that was given by Moses is quite abolished or the Iewes are guilty of some notorious crime which hath continued for so many ages together which what it is let themselves speake or if they cannot tell then let them beleeve us that this sinne is no other but the contempt of the Messias who was come before that these evils began to fall upon them SECT XVII Iesus is proved to be the Messias by those Prophecies which were foretold concerning the Messias BY this which hath been spoken it is manifest that the Messias came many ages agoe wee adde further that the same is no other but Iesus For what other persons soever either were or would have been accounted the Messias the same left no sect behind them to uphold maintain that opinion There are not any at this day that professe themselves to bee followers either of Herod or of Iudas Gaulonita or of that great impostor Barchochebas who living in the times of Adrian said that he was the Messias and deceived some even of the more learned But those that professe the name of Iesus have continued from the time that hee lived upon earth even untill this day being not a few onely in this or that countrey but very many dispersed as farre as the world extendeth I could alleage many other testimonies anciently foretold concerning the Messias which wee beleeve were accomplished in Iesâ—… since they cannot bee affirmed of any other as namely that he came of the posterity of David and was borne of a Virgin which was divinely revealed to him that married that Virgin whom hee would have put away supposing shee had been got with child by another Also that this Messias was borne at Bethlehem and began first to publish his doctrine in Galilee healing all kindes of diseases giving sight to the blinde and making the lame to walke but this one may suffice for many that his doctrine continues entire unto this day It is most manifest by the Prophecies of David Isaiah Zachariah and Hosea that the Messias was to bee an instructor not onely of the Iewes but also of the Gentile by whom all worshippings of false Gods should come to ruine and a huge multitude of aliens and strangers should bee brought to the worship of the only true God Before this Iesus his comming almost the whole world was confounded with false worships and religions which afterward by little and little began to vanish away and many men both of the common sort and of higher ranke as Kings and Princes were converted unto the worship and service of one God This was no grammercy to the Iewish Rabbins but to the Disciples of Iesus and their successors Thus they were made the people of God that before were not the people of God and the saying oâ—… old Iacob Gen. 49. was fulfilled The scopter shall not depart from Iuda untill Shâ—lo come Which words the Chaldee and other interpreters expound of the Messias to whom the forraine nations should be obedient SECT XVIII Answer to that which is objected of some things that are not fulfilled THe Iewes usually object that same things were foretold concerning the times of the Messias which are not yet fulfilled But for answer those matters which they alleage are obscure and admit of divers significations wherefore they are not to be received before such things as are more manifest as namely the holinesse of the commandements of Iesus the excellency of the reward and the perspicuous language wherein it is propounded to which if we adde the testimony of his miracles there need no other motive for inducement to the receiving of his doctrine As for those Prophecies which gâ—… under the name of a shâ—… oâ—â—…sped book oftentimes for the right understanding thereof there is requisite some divine helpes and assistance which they are worthily deprived of that neglect manifest truths The place of scripture which they alleage are diversâ—y expounded as themselves cannot deny And if any man please to compare either the ancient interpreters which lived when the people were led captive into Babylon or such as lived about Christs time with those that writ after that Christianity began to bee hatefull and odious unto the Iewes hee shall finde no expositions purposely invented to crosse those former that well agreed with Christian interpretations They know well enough that there are many things in the holy scriptures which must bee understood by a trope and not in property of speech as when God is said to have descended and to have a mouth eares eyes and nostrils And why may not we likewise expound divers things that are spoken of the times of the Messias after the same manner as that the wolfe shall dwell with the lambe and the Leopard shall lye downe with the kâ—d and the câ—lfe and the young lion and the failing together and the sucking childe shall play with the Serpents and the mountaine of gold shall bee exalted above other mountaines whither strangers shall come and worship There are some things promised which by antecedent and consequent words or by the very sense imply a secret condition in them Thus God promised many things unto the Hebrewes upon condition they would receive the Messias that was sent and obey him which same things if they come not to passe accordingly then may they blame themselves that are the cause thereof Againe other matters were promised expresly and wiâ—hout all condition which if they bee not already accomplished yet may bee hoped for hereafter For it is â—vident even among the Iewes that the time or Kingdome of the Messias must endure unto the end of the world SECT XIX And to that which is objected of the meane condition and death of Iesus MAny doe take exception at the meeke and meane condition of Iesus but unjustly because in sacred writ it is often said that God will exalt the humble and meeke but cast downe the proud Iacob when bee passed over Iordan carried nothing with him save his staffe only and yet was enriched with a great slocke of sheepe Moses was a poore exile and feeding the slockes when God appeared to him in the bush and gave him commission for the conduct of his people David also was called to his Kingdome when hee was feeding 〈…〉 and with many other such like examples doth the sacred story abound Now concerning the Messias we reade that he should bee a gladsome Messenger unto the poore that hee should make no noise in publike or use any strife and contention but deale gently forbearing to breake the shaken reed and unwilling to quench the smoaking â—lâ—x Neither can any of his afflictions no not his igâ—… death
of forraine testimonies which indeed make more for these bookes that against them 15 Answer made to that objection concerning the adulterating or falsifying of scripture 16 Lastly the authority of the bookes of the old Testament is verified The Contents of the fourth Booke SECT I. IN particular such Religions as bee repugnant to Christianity are confuted 2 And first against Paâ—…nisme here is proved that there is but one God that created mindes are good or evill The good are not to bee worshipped but according to Gods prescript 3 The bad Spirits are worshipped by the Pagans which is an odious thing 4 Against the Pagans worshopping of â—en deceased 5 Against the worshipping of starres and elements 6 Against the worshipping of bruit beasts 7 Lastly against the worshipping of such things as are no substances 8 Answer to the Pagans objection taken from some miracles that were wrought among them 9 And from their Oracles 10 The Religion of the Pagans is thereby confuted for that the same of it owne accord faded away as soone as humane helps failed 11 Answer to them that ascribe the beginning and downefall of any Religion to the efficacy of the starres 12 Lastly the chiefe points of Christian Religion were approved of by the wisest of the Pagans and if any thing seeme incredible therin the like may bee found amongst the Pagans The Contents of the fifth Booke SECT I. IVdaisme is confuted 2 The Iewes ought to account the miracles of Iesus for sufficient 3 Answer to that which they say these miracles were done by the assistance of Devils 4 And by the power of words or syllables 5 That the miracles done by Iesus were divine and that hee taught the worship of one God who is the maker of the world 6 Answer to an objection taken from the difference that is between the law of Moses and of Jesus and that there might be a more perfect law given than that of Moses 7 The law of Moses was observed by Iesus while hee lived upon earth and no other precepts were afterward abolished but sueâ—… were not essen tally good 8 Such were the sacrifices which of themselves were nevâ— wel-pleasing unto God 9 Also the difference of meâ—… 10 And of dayes 11 And outward Circumcision 12 And yet the Apostles of Iesus were gentle in the permission of toleration thereof 13 An argument against the Iewes for that they grant tâ—…erâ— was a worthy Messias promised 14 The same Messias came at the time appointed 15 Answer to that which they object concerning the deferring of his comming for the sinnes of the people 16 Also from the present state of the Iewes compared with those things which the Law promised 17 Iesus is proved to bee the Messias by those things which were foretold concerning the Messias 18 Answer to what is said of some things not yet fulfilled 19 Also to that which is objected touching the mâ—…e state and miserable death of Iesus 20 As though they had beene honest men that put him to death 21 Answer to that objection of many Gods which they say are worshipped by the Christians 22 Also that the humane nature is worshipped 23 A conclusion of this part with prayer and supplication to God for the Iewes The Contents of the sixth and last Booke SECT I. MAhumetanisme conâ—uted the originall thereof 〈◊〉 set downe 2 The ground of Mahumetismâ— overthrowne chiefly for that the make it unlawfull for men theâ—… enquire into their Religion 3 Proofes against the Mahuâ—…â—ans out of the sacred wâ—… of Hebrewes and Christians 4 Mahumet compared wâ—… Christ in their persons 5 In their Acts. 6 The first Professors of both Religions 7 The manner how both lawes were propagated and published 8 Lastly the precepts of both compared 9 Answer to that which Mahumetans object concerning the sonne of God 10 Sundry absurdities are â—epeated out of the bookes of the Mahumetans 11 A conclusion of the whole worke directed to Christians who are admonished of their duty by occasion of all that hath been said before in the severall bookes A Christian prayer for the adversaries of true Religion MErciful God who hast made all men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that hee should bee converted and live have mercy upon all lewes Turkes Infidels and Heretikes and take from them all ignorance hardnesse of heart and contempt of thy word and so fetch them home blessed Lord to thy flocke that they may bee saved among the remnant of the true Israelites and bee made one fâ—ld â—nderone sleepheard Iesus Christ our Lord who liveth and reigneth with thee and the holy Ghost now and ever Amen OF THE TRVTH OF Christian Religion The Preface shewing the occasion of this worke I Have eftsoones beene demanded by a man that hath deserved excellent well of his Country and of learning and of me also what the argument of those bookes was which were written by mee in my Countrey language in the behalfe of Christian Religion Neither doe I wonder that hee should make such a question For hee that with so good judgement did apply himselfe to the reading of all things worthy to bee read was not ignorant with what skill that matter hath beene handled by Raymond Sebund after a subtile Philosophicall manner by Iudovicus Vives in divers Dialogues but especially with most learning and eloquence by their famous Mornay Wherefore the translating of them into the vulgar tongue was more for use than for making any new worke Whereof what other men will judge I know not but this I am perswaded will satisfie him if I tell him how that reading not onely those Authors above mentioned but also the writings of the Iewes for their old Iewish and also of Christians for our Christian Religion I thought good withall to use my owne judgement such as it is and give some fâ—eedome to my minde which my body wanted when I writ that worke For it seemed to mee most sitting to contend for the truth only with truth and that also with such truth as whereof I was perswaded fully in my owne minde For I know it were but a vanity in mee to goe about to teach others to credit those things that I could not bee perswaded of my selfe Therefore omitting such arguments as in my judgement were of lesse importance as also the authority of those bookes which either I certainly knew or justly suspected to be forged and counterfeit I have made choice of such reasons both out of ancient later writings as may bee best approved of And as for those which pleased me best the same I did both methodically dispose and also expounded as plainly as I could distinguishing them by certaine verses whereby they might be the better committed to memory For my purpose was to benefit all my Countrey-men but specially Sea-faring-men that they might not as too many doe lose and mispend their time Wherefore beginning with the commendation of our Countrey
easily direct and order the same as he pleaseth Hereunto also may that bee referred which wee haue spoken before concerning the mouing of things contrary to their proper nature for a common end SECT X. Yea sublunary things BVt those men are much out on 't that include this providence onely with in the compasse of Celestiall orbs and will haue it to descend no lower than the Moone for that it is extended vnto euery creature it is plaine both by thereason but now mentioned as also for that the courses and motions of the starres as the best Philosophers doe confesse and experience it selfe abundantly testifies are ordeined and appointed for the vse of man Now it stands but with equity that that creature should be morâ— regarded for whose sake another is ordeined than that which is appointed for anothers vse Neither are they lesse erroncous that say this prouidence is extended vnto universall things onely and not to particulars for if they will haue God to be ignorant of particular things as some of them haue prosessed then verily God could not vnderstand himselfe neither should hee be infinite in knowledge as wee haue proued him before to be if the same were not extended vnto euery thing So then if God doe know these things why can hee not also haue care of them especially since that particulars as they are particulars are appointed for some certaine end as well in speciall as in generall And the very entities or common essences of things which by the confession of the said Authors are preserued by God the same cannot subsist but in their singulars So that if these singulars being forsaken by divine providence may perish then likewise may those generall essences also SECT XI This is further proved by the preservation of Empires ANother forcihle argument of divine providence particularly over humane affaires both Philosophers and Historians acknowledge to bee taken from the preservation of Common wealths first in generall for that wheresoeuer the course and order of ruling and obeying is once admitted the same alwaies continues there Then also oftentimes in particular it is evident by the long continuation of this or that very forme of government thorow many ages as of a Monarchy with the Assyrians Aegyptians France of an Aristocracy with the Venetians and the like For although mans wisdome and policy haue some stroke in point of government yet notwithstanding if we consider the multitude of wicked men and the harmes that may proceed from without and what mutabilities are incident to humane affaires it may seeme impossible for any State so long to subsist vnlesse it were vpheld by a constant particular care and by the power of a divine hand Which is also further manifest where it pleaseth God to change the forme of government for so it is those men whom he vseth as instruments for the effecting of that matter as being determined for him suppose they were like to Cyrus or Alexander or Caesar the Dictator to them all things even those which are above the reach of mans prudence doe succeed more beyond their desires and wishes than the diversity of humane casualties ordinarily doth permit The which so great correspondence of events and concurrence of things to a certaine end is an argument that there is an all-guiding providence like as in game at dice a man may happen sometimes of a winâ—eing cast but if hee throw the same cast a hundred times together every one will say this proceeds from some skill or cunning hee hath in the game but to goe on SECT XII And by miracles ANother most certaine proofe of Gods prouidence may bee taken from those miracles and prophecies which are recorded in histories Where though many fabulous things bee related in that kinde yet those things that were testified by sufficient witnesse living in the time when they came to passe such I meane as were impartiall both for judgement and credulity the same are not to be dispised as altogether impossible For in as much as God is both omnipotent and omniscient what can hinder him to demonstrate what he knowes or what hee pleaseth to doe and that even beyond the common course of nature which being made and ordeined by him becomes subiect vnto him by the title of creation Now if any doe obiect that such things might haue beene done by subordinate powers and minds inferiour to God to them we answer that so much may be granted indeed but yet this makes way that the same may the more easily bee credited of God who is to be thought either to work by the mediation of those Agents or else out of his wisdome to permit them when they bring to passe any such thing like as in well ordered kingdomes there is nothing done against the statutes and common lawes but by by the arbitrement or permission of the Supreme Gouernours SECT XIII Specially among the Iewes whereunto credit may bee giuen by reason of the long continuance of their Religion NOw that therehaue indeed beene some miracles seene though the credit of other histories bee questionable yet it is manifest enough in the Iewish Religion which albeit it was destitute of all humane helpes yea exposed to contempt and seorne yet for all that it hath still continued almost in all the climates and parts of the world even unto this day whereas all other Religions sauing Christianity which is the accomplishment of Iudaisme haue either vanished away together with the power and authority of them that governed as it is in Paganisme or else are yet upheld by the strength and might of authority as it is with Turcisme Now if it bee demanded why Iudaisme hath taken such deepe root in the hearts of the Hebrewes as that it cannot thence bee eradicated no better reason can be given or conceived than this namely that those Iewes that are now alive did from their parents and againe those parents from their progenitors and so upward untill the times of Moses and Ioshua receive those miracles mentioned in Scripture by certaine and approved tradition which miracles were done chiefly at the departing out of Aegypt and in that iourney to Canaan and in the entrance into that Holy Land whereof their ancestors were then eye-witnesses This in all probabilitie was the cause which moved that people other whiles stiffe-necked enough to take upon them the yoke of the Law so combersome with rites and also that made wise men instead of other notes of Religion which humane reason perhaps would haue thought more fâ—â— to admit of Circumcision which could neither bee indured without much griefe nor vsed without scorne by the Gentiles having in it nothing commendabâ—… save only divine institution SECT XIIII Also by the truth and antiquity of Moses his story BEsides The writings of Moses wherein those miracleâ— are recorded to posterity doe gaine the greatest credit thereunto not onely because it was alwayes a setled opinion and constant report amongst the Hebrewes that this same Moses
with that of Moses was anciently extant in Phile Biblius out of Sanchuniath in Berosus Hecataeus Damascenus Atrapanus Epolemus Demetrius and partly in that old Author of the aforesaid Orphean verses and now also there are some remainden thereof in Iustin out of Trogus Pompaeus And almost in every one of these authors aforenamed there is some mention made of Moses and his Acts more particularly how he was taken out oâ— the waters and preserved by Pharaohs daughter and how the two Tables was given unto him of God is plainly set downe in those Orphean verses aforesaid Adde unto these the testimony of Polemon also what some of the Egyptians themselves have recorded to wit Manethon Lisimachus and Chaerimen concerning the departingout of Egypt Neither will it enter into the heart of any wise man to thinke that Moses having so many enemies both of the Aegyptians and of other nations as the Idumaans Arabians and Syrians would dare to divulge ought concerning the beginning of the world and other ancient things which either could be confuced by other more anesent writings or were repugnant to the common-received opinion in those times neither doubtlesse would hee publiâ—…ny thing touching the affaires in that age which could bee justly gain-said or disproved by the testimonies of any then living Of this Moses there is mention made by Diodorus 〈◊〉 Strabo and Pliny by Tacitus also a and after all them by Dionysius Longintus in his book concerning subtilty of speech Likewise Iamnes and Mambres that resisted Moses in Aegypt are mentioned by the Authors of the Talmud by Pliny and Apulesus Amongst others the Pythagorians speaks much of the law which was given by Moses and of the Legall rites Both Strabo and Iustin out of Trogus give an excellent testimony of the anciâ—nt Iewish Religion and Iustice insomuch that here me thinkes 't is needlesse to produce any further testimony of such things as are found or have anciently beene found consenting with the booke of the Hebrewes touching 〈…〉 and others seeing other whosoever gives credit vnto Moses which to doe no man can without great impudency refuse the same must needs confesse that there were indeed wonderfull miracles anciently wrought by God which is the thing wee here chiefly goe about to declare As for the miracles of after ages namely of Elius Eliseus and others none may thinke them to be false or counterse it because in those times when they 〈◊〉 wrought the Iewish Religion was more known to the neighbouring nations by whom for the diversity thereof from theirs it was had in great hatred and disesteeme so as if any untruth had been broached therein they could have easily then consâ—ted the same Iulian was an enemy as well to the Iewes as to the Christians yet notwithstanding the very evidence of history made him confesse that such men lived amongst the Iewes as were â—nspired with the holy Spirit of God and 〈…〉 fâ—re 〈◊〉 on deâ— from heaven upon the sacrifices of Moses and 〈◊〉 And verily 't is well worth our observation that amongst the Hebrewes there were not only grievous punishments appointed for such men as did falsly assume to themselves the propheticall functioÌ„ but also many Kings and great men that might have by that office purchased authority to themselves and likewise very many learned men as was Esdras and others that ever durst arrogate this dignity nor any man else for divers ages before the times of Iesus SECT XVI The same is proved by perdictions BVt more vnlikely it is that so many thousand people should bee deluded by the testimony of a continued publike wonder to wit the holy Oracle which after a resplendent manner shined from the brestplate of the high Priest The truth wherof was so strongly beleeved by all the Iewes to have continued untill the destruction of the first Temple that out of all doubt their Aneestors had certaine knowledge concerning the same Like to this from miracles there is another argument as forcible and effectuall to prove Gods providence taken from those predictioÌ„s of future events which among the Hebrewes were many and manifest Such was that prophecie of calamity and desolation that should besâ—â— him that did attempt to reedisâ—e 〈…〉 and that of the overthrow of the Temple at Bethel by a King namely by Iâ—siah foretold above three hundred yeares before the thing came to passe So like wise the very name and chiefe acts of Cyrus foretold by Esaiah the event of Hier usalems siege by the Chaldâ—ant foreshowne by Iereuslah So also Daniels prediction touching the removing of the Empire the Assyrians unto the Medes and Persians then from them unto Alexander of Macedon which afterward was quartered and divided unto Selencin and other Successors of Alexander Likewise what evils the Hebrewâ— should sustaine of each of these but chiefly from that notorious tyrant Antiochus in all being so cleare prophecies that Pei phyrâ— himselfe comparing here with such Grecian histories as were extant in his time could no otherwise tell how to shift then off than by saying that those things which were fathered up on Daniel were written after such time as they came to passe which is all one as if one should deny that that was written in the time of Augustus which hath beene punished in Virgils name and was alwayes reputed for Virgils worke For there was never any more scruple made of the former amongst the Helrews than of 〈◊〉 letter amongst the Romans For this purpose also wee might rehearse those many dreames that so exactly have accorded with the events which to the dreamers were altogether unknowne aswell in themselves as in their causes so that without immodesty they 〈…〉 said to proceed from 〈…〉 or from any naturall causâ—â— The like is said of certaine Ghosts that have not onely appeared to the eye but also have vtâ—â—iâ—â— audible speeches as is related by such historious 〈…〉 no way euilâ—â— of superstitious and dulity in that kinde SECT XVII The obiection is answered why miracles are not new to bee seene NEither let any man here obiect that such miracles as we speak of are but fabulous because that there are not the like to bee seene in these dayes neither the like predictions heard of For 't is a sufficient proose of divine providence that such things did come to passe at any â—ime which being once granted it will follow that God may bee thought with asmuch providence and wisdome now to cause them to surcease as anciently hee vsed the same Neither stands it with equity that those lawes which were generally ordained and decreed concerning the naturall course of things and inconstancy of future events should be violated alwayes but only at such a time when either there was a iust cause as when the worship of the true God was almost banished out of the world residing onely in a little part thereof to wit in Indâ—â— where it necessarily was to be as it were fortified with new aids against the impieries wherewith is
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
there continued a wonderful vertue of working strange effects at their Sepulchers for certaine ages after their death which if it had beene false they knew that to their shame and punishment the Magistrates could have confuted the same and this that wee have spoken may suffice concerning the authors SECT VIII The truth of the writings connirmed by the events that have come to passe accordingly as they were revealed THere are other reasons to prove the truth and sidelity of these authors writings For many things are therein fâ—re old should after ward happen which notwithstanding were impossible for men by their owne power and ingeny to know or bring to passe yet we see the truth thereof confirmed by the event which have come to passe accordingly For so it was foretold that this Religion should upon a sudden have a large and ample increase that it should continue for ever thought it were rejected by most of the Iewes yet should it be imbraced by the Gentiles that were strangers to it Thus likewise was foretold what hatred spight the Iewes would beare against them that professed this religion what grievous persecutions the professors thereof should undergoe Also what a great siege and destruction there should be both of Hierusalem that great City and of the Temple together with a miserable calamity among the Iewes SECT IX As also from Gods care in preserving his people from false writings BEsides this if it bee granted that God out of his providence carefully respects and governes humane affaires specially such as belong to his honour and worship then it cannot bee that he should suffer so great a multitude to bee cheated and deceived with lying bookes those men I meane whose full intent and purpose was to worship God after a holy manner And forasmuch as among so many sects that have sprung up in Christianity there hath not beene one that received not either all or the most of those bookes excepting some few that containe no singular matter above the rest this mee thinkes may be a great argument that no materiall thing could bee objected against these writings specially since the said sects were so partiall and spitefully bent against another that what one approved of another commonly would bee displeased therewith even because the same was liked of by others SECT X. Answer to the objection that divers bookes were not received by all INdeed there were some that desired to be Christians who notwithstanding refused to admit of such bookes as they did perceive contained any thing that made against their doctrine And these were either such as out of hatred against the Iewes spake ill of their law and revâ—led the God of the Iewes who was the makes and framer of the whole world or else they were such as feared the great afflictions and persecutions that Christians suffered And thereupon thought it the safest way to â—urke under the name of Iewes who had free liberty for the exercise of their Religion Howbeit these lurkers were rejected and forsaken by all the open professed Christians that lived in those times when as all that any way disagreed in opinion if they kept unity of affection and piety might have beene suffered with great patience according to the Apostles commandement As for the former kinde of these bastard or counterfeit Christians I thinke they have beene sufficiently confuted both by that which wee have said before when wee proved that there was but one only true God the sole framer of the whole world As also by those very bookes which that they might have some semblance of Christians they did admit of specially the Gospell of Luke wherein is evidently showne that the same God whom Moses and the Hebrewes worshipped was preached by Christ And the other sort we shall more fitly confute when we speak against those that both are and would bee called Iewes For the present onely this I say that it is great impudency in them to fleight and extenuate the authority of Paul seeing verily there was not one of all the Apostles that expounded and taught more Charches than hee did who was reported at that time to have wrought many miracles when as ere while wee said there might easily have been triall and inquiry made of the truth of the matter If then it bee true that hee wrought wenders why may wee not beleeve him concerning his heavenly visions and instruction received from Christ himselfe to whom since he was so deately beloved it cannot be that hee should teach any thing inglorious or ingratefull unto Christ as falsities or untruths would have beene And as touching that particular whereof they accuse him namely his doctrine of the liberty and freedome which was purchased for the Hebrewes from those rites and ceremonies that were formerly commanded them by Moses there was not any cause in regard of himselfe why he should speak any thing but truth therein For both hee was circumcised and of his owne accord hee did observe the most part of the law But for Christian Religions sake he was both to doe and suffer more difficult matters than either was commanded by the law or could happen by occasion of the Law He taught also that his Disciples should doe and suffer the like whence it appeares that hee uttered no flattering or enricing speeches unto his auditors who were taught in stead of the Sabbeth to keepe every day holy for divine worship and in stead of the little expences which the law required to suffer the losse of all their goods and in stead of the bloud beasts to consecrate their owne blood unto God And further Paul himselfe plainly affirmes that Peter Iohn and Iames in token of their consent with him gave him the right hands of fellowship which hee never durst have spoken if it had not beene true because the same men being then alive might have convicted him for a lyar But to leave these men that searce deserve the name of Christians besides this which we have now said concerning the miracles wrought by the sacred pen men aforesaid and concerning the singular providence of God about affaires of this kinde the manifest consent and agreement of all other Christian congregations in the receiving of these bookes may induce any inidifferent men to give credit thereunto specially considering that they are wont commonly to credit other books of history without any such testimonies unlesse they see some plaine reason to the contrary which cannot bee said of any of those bookes whereof wee have spoken SECT XI Answer to an objection that these bookes seeme to containe things impossible FOr if any doe object saying that divers things are there in related which seeme to be impossible ever to have come to passe wee answer as before hath beene intimated that there are some things impossible for man to doe which not withstanding are possible unto God such as include in them no contradiction or contrariety And of this sort are those wonderfull effects which wee
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
as we have formerly declared the points of Christian Religion are contained which that it may come to passe we beseech the Almighty to illuminate the hearts and mindes of the Iewes with the brightnesse of his truth and to make those prayers effectuall which Christ himselfe uttered for them even while hee was hanging upon the Crosse The sixth Booke OF THE TRVNESSE OF Christian Religion SECT 1. A confutation of Mahumetanisme the beginning of it IN this sixth book made for consutation of Turks by way of preface the consideratioÌ„ of the judgements of God against Christians leads us to the very beginning of Mahumetanismâ—… namely how that true and sincere godlinesse which flourished even amongst the Christians that were grievously tormented and oppressed afterward began by little and little to wax cold to wit from that time that by the meanes of Constantine and other Emperours the same profession became not onely safe but also honourable the world being as it were thrust into the Church For first of all when Christian Princes might have enjoyed peace and quietnesse then would they needs bee fighting and still up in armes Amongst the Bishops also there was hot and bitter contention about the chiefest Sees And as at the beginning very much hurt ensued upon the preferring of the tree of knowledge before the â—reâ— of life so did there great harme follow in these times when curiosity of knowledge was more regarded than a godly life when piety and Religion was made a deceitfull or cunning art For afterward so it happened as to them that built the Tower of Babylon the indiscreet affectation of high matters above their reach bred nothing but jarring and confused speeches together with disagreement in opinion which the common sort observing they were driven into a quandary often doubting what to thinke or which way to turne themselves laying all the blame upon the holy scriptures and began to eschew them as hurtfull and dangerous Then began Religion as if Iudaisme had beene revived again generally to consist more in â—ites and ceremonies than in the purity and sanctity of the minde rather in bodily services than spirituall devotions some siding one way and some another still obstinately persisting in that opinion which they had once embraced till at length it came to that passe that in each place there were many Christians by name but really and indeed very few God did not winke at these transgressions of his people but from the utmost parts of Sâ—ythia and Germany powred out like a flood and dispersed great troupes into the Christian world which made great slaughter among the Christians Howbeit this judgement of God upon them prevailed not to worke those Christians that survived to amendment whereupon by his just permission Mahumet began to plant a new Religion in Arabia such as was manifestly opposite to Christian Religion yet after a sort in words it did expresse the life of a great part of Christians This Religion was first received by the Saracens who revolted from Heraclius the Emperour and in a short space by their martiall enterprises won Arabia Syria Palestina Egypt Persia Africa and Spaine But the power and might of â—hefe Saracens was asswaged chiefly among others by the Turkes a people very liâ—igious who after long wars held against the said Saracens being invited to peace did easily entertaine their Religion which suited well with their conditions and transferred the Majesty of the Empire unto themselves Then having taken the cities of Asia and Greece with successe in their Martiall attempts they entred upon Hangary and the borders of Germany SECT II. The overthrow of the foundation of Mahumetanisme in denying inquiry into Religion THis Religion being fully framed for the shedding of blood abounds with rites and ceremonies and must bee beleeved without all liberty of enquiry there into whence the vulgar are prohibited to reade the books that are accounted holy Which thing seemes a manifest argument of the iniquity thereof For justly may that Merchandise bee suspected which is vendible onely upon condition it may not be seene It is true indeed there is not in all men a like capacity or knowledge and quicke in-sight into all things many being led into errour by pride others by inordinate passion or affection and some by custome But the divine goodnesse forbids us to thinke that those men may not know and finde the way to eternall salvation who seek the same not for any by-respect of profit or honour but with submission of themselves and all they have unto God imploring his assistance for the obtaining of the same And since that God hath implanted in the mind of man the power and faculty of understanding there is no part of truth that better deserves the imployment thereof than that which cannot bee unknowne without the danger of losing eternall salvation SECT III. A proofe against the Mahumetanes taken out of the bookes of the Hebrewes and Christians which are not corrupted IT is granted by Mahumet and his followers that Moses was sent of Gods So like wise was Iesus and those holy men which first of all published the doctriâ—â— of Iesus But in the Alcoran which is Mahumets law many things are recorded plaine contrary to what was taught by Moses and by the Disciples of Iesus Thuâ— to give one example for many all the Apostles and Disciples of Christ with one consent doe testifie that Iesus was crucified that the third day he was restored to life again and after that was seene of many But Mahumet teacheth quite contrary 〈◊〉 namely that Iesus was privily taken up into heaven not himselfe but some thing in his likenesse was nailed to the Crosse and consequently he did not die but the sight of the Iewes was deluded and deceived This objection cannot bee put off unlesse Mahumet say as he doth that the bookes of Moses and of Christs disciples have not remained as they were at first but have beene corrupted Howbeit wee have-confuted this fiction before in the third booke Certes if any man should say that the Alchoran is corrupted the Mahumetans would deny it and that were enough to say for an answer sufficient to those that could not prove the contrary But they for the integrity of their booke cannot alleage such arguments as we doe produce concerning the severall copies that were in a short space dispersed thorowout the world and that not as the Alchoran in one language which copies were preserved by the faithfull dealing of so many sects that varied much about other matters The Mahumetans are perswaded that in the fourteenth chapter of Iohn where mention is made of sending the comforter there had beene something registred concerning Mahumet which the Christians have razed out But here let me aske of them whether they thinke this depravation of scripture was committed since the time of Mahumet or before That it happened not after the comming of Mahumet is plaine because ever since that time there have been in the world very
was compassed about or when Christian Religion whereof by and by wee shall speake more particularly was by Gods decree to be published thorow out the whole world SECT XVIII And that now there is such liberty in offending SOme men there are who beholding the multitudes of iniquities which abound in the world are thereby moved to doubt of the divine providentiâ—â— a chiefe act whereof they thinke if there were any such Divine Providence should should have beene to bridle and restraine the wickednesse that so abounds But this is easily answered considering that wheâ—â— God had created man with freedome to doe good and evill reserving absolute and immutable goodnesse to himselfe it had not beene equity to have thwarted that liberty by putting a hinderance of coÌ„mitting evill actions Howbeit to keepe men from sin God useth every kind of meanes which is not repugnant to the liberty aforesaid Such is the ordeining and publishing of the Law together with inward and outward admonitions both by threats and promises Nor did ever the wit of malice and wickednesse prevaile to far amongst men that all kinde of government and knowledge of divine lawes was utterly oâ—t inguished or a bolished Neither may those delinquences which are permitted to be done amongst men be thought altogether â—â—fruitfullâ— Since that as before wee 〈◊〉 we toucht they may be vsed either for the punishment of leâ—d â—…ssors themselves or for the chastisment at of such as sometimes wander from the way of vertue or lastly to demonstrate some worthy parent of patience and câ—…cy namely in such as have made good proficiency in the schoole of piety and vertue Lastly even they who for some season have seemed to cloake and bidâ— their faults are met with ofâ—… a while and acâ—…ing to the will of God whom they prouoked by the wickednesse of â—…ons receive the due reward of punishment SECT XIX Insomuch that good men are oppressed BVt and if sometimes there seeme to bee no punishment at all inflicted upon prophane offendors and even some good men which may occasion the weake to bee offended are sort oppressed by the insolencies of the wicked who many times make them not onely to leader wear some and miserable life but also to undergoe a disgracefull death howbeit for all this it cannot bee denied that divine providence is extended unto humane affaires as before we have proved by sufficient and evident reasons but rather as the wisest sort of men have thought wee may conclude and argue thus SECT XX. The same argument is retorted to prove that the soule survives the body FOr asmuch as God hath an eye unto all mens actions and in himselfe is most just suffering such things to come to passe as we see they doe therefore wee â—ust expect that there will bee â—…e future judgement after this â—…e to the end such notorious â—…s may not remaine â—…punished nor well deserving 〈…〉 bee unrecompenced with due comfort and reward SECT XXI Which is proved by tradition FVrther to confirme this truth it must necessarily bee admitted that the soules of mâ—n doe survive their bodies which being a most ancient tradition was derived from our very first parents for from whence else could it proceed almost unto all sorts specially unto the more civill and tractable kind of peâ—people as is plaine by Homoverses and by certaine Philosophers not onely of the Grecian but likewise the Druides 〈◊〉 France and Brachmans in Indâ—… and by those relations also which many writers have published concerning the Aegyptians and Thracians and Germans 〈◊〉 like manner touching Gods judgment to come after this life many things were extant as well among the Grecians as also among the Egyptians and Indians as wee learne out of Strabo Diogenes Laertius and Plutarch whereas to may bee added that old tradition of the consumption of the world by fire which was anciently found in Hystastis and 〈◊〉 Sybals and now also in Qvid 〈◊〉 Lucas Yea when the Caâ—aâ—… America and other forrain 〈…〉 were first discovered this 〈◊〉 opinion of the immortality 〈…〉 and the last iudgement was found among the inhaâ—… there SECT XXII Against which no contrary reason 〈◊〉 can be brought NEither can there any reason in nature â—ee giuen 〈◊〉 〈◊〉 so ancient and common received 〈◊〉 For 〈◊〉 â—ything that wee can behold in this world comes to an end either by corruption through the opposition of some more forcible contrary agâ—nt as coldnesse in any subiect by reason of the more prevalent power and intension of heat or through the perishing of that subject where upon iâ— depends as the quantity of the glasse when the glasse is brokeâ— or through the defect and deâ—â—liction of the efficient cause 〈◊〉 light by the Sun-setting Noâ— none of all these can bee said 〈◊〉 happen unto the soule of man Not the first because there is nothing that is contrary to the soule nay it selfe is of such a peculiâ—â— nature that it is apt to receivâ— such things as are contrary betweene themselves at the samâ— time together that is after Spirituall and intellectuall manner Not the second for there is not any subiect whereon the nature of the soule hath any dependance if there were the same in all probability should bee some humane body but that this cannot be it is manifest because the powers and abilities of the bodies are wearied in their operations â—ut the activity of the soule is ever subiect to wearinesse likewise the powers of the body are â—â—paired and weakned by the â—â—dundancy or excesse of the obâ—â—ct as the sense of seeing by the â—ull splendor and bright face of â—he Sunnâ— but the more excelâ—ent objects that the Soule is conâ—ersant about as about universals and things abstracted from â—ensible and corrupt matter it â—eceives thereby the more perfeâ—tion Againe the powers that deâ—end upon the body are only busied about such things as are limited to particular time and â—lace according to the nature and property of the body it selfe but the minde hath a more noble object and ascends to the contemplation of that which is infinite and eternall wherefore then seeing that the soule depends not upon the body in it's operation much lesse doth it in its essence for wee danoor discorne the â—…ture of invisible things other wise than by their operatioâ— Neither is the third way of corruptionâ— incident to the sâ—… there being no efficicÌ„o cause frâ—â— which the soule can alwaies proceed Thus wee cannot say tâ—… parâ—ntiâ—re â—re â—inâ—â— that commoâ—… their children out-live them 〈…〉 if we will needs make some câ—… from which the soule proceed then wee can imagine no othâ—… save the universal cause of 〈◊〉 things which as in respect o◠〈…〉 power is never deficient so in respect of its will to bee defectiâ—… that is for the Almighty to 〈…〉 the ruine and destraction of tâ—… soule no man can ever be able 〈…〉 prove SECT XXIII Many reasons may bee alleaged for it NAY there are many strong arguments for