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
once lookt into revealed were found to be full of all kinde of wantonnesse and uncleannesse as Clemens Alex. others have showne at large Those Festivall dayes consecrated to the honour of the Gods were celebrated with such solemnity of Pageants and wanton shewes that grave Caâ—o was a shamed to bee present at them But in the Iewish Religion there was nothing unseemely nothing dishonest or unlawfull Howbeit to the end the people that were prone to Idolatry might not decline or fall backe from the same true religion it was loaded and burdened with many precepts even concerning such things as in themselves were neither good nor evill such were the sacrificing of beasts the Circumcision an exact rest from labour upon the Sabbath and the prohibition of eating some kinde of meats come of which customes the Turkes have borrowed from them adding further a prohibition for drinking wine But the Christian Religion teacheth that as God is a most pure Spirit So is hee to be worshipped with purenesse of minde and Spirit together with such workes aâ—… their owne nature without a precept are most laudible and honest Thus the professors thereof are not to circumcise the flesh but their carnall lusts and desires they are not to keep holi-day and refraine from all kinde of worke whatsoever but onely from that which is unlawfull Nor are wee to offeâ— unto God the bloud and fat of beasts but if need bee even our owne blood for the testimony of the truth And what bounty or liberality soever wee bestow upon poore and necessitoâ—s persons the same wee must thinke is given to God himselfe Wee need not now abstaine from any kind of meat or drinke but may and ought to use them both with moderation so that our health bee not thereby impaired sometimes notwithstanding subduing our bodies to our mindes by fasting that the same thereby may be the better fitted and prepared for more cheerefull devotion But the chiefe point of this Religion consists in a holy confidence whereby wee doe wholly yeeld our selves in obedience unto God and rely upon his promises by a stedfast and lively faith whence ariseth both hope and true love of God and our neighbour And hereupon it is that we doe observe his Commandements not after a servile manner for feare of punishment but that wee may please him and that hee may out of his goodnesse be unto us a loving father and gracious rewarder Moreover wee are taught to pray not for riches or honours or such things as doe little good to any that wish for them but in our prayers wee must first and and chiefely crave that which tends to Gods glory then such necessaries for our selves as are requisite to the sustaining of nature resting upon Gods providence for temporall affaires being not too much solicitous how the same shall fall out but very carefull and desirous of such things as lead us to eternall life and that by petitioning pardon for sinnes by-past together with the assistance of Gods holy Spirit that we may be preserved hereafter in the way of godlinesse against all perils and temptations whatsoever This is the true worship of God in Christian religion than the which nothing can be invented more honourable for the Almighty SECT XIIII Concerning the offices of humanity which wee owe unto our neighbour LIke to these are the duties we owe unto our neighbour As for Mahumets Religion it was hatcht in wars it breaths nothing but warres it is propagated by warres and hostility Aristotle condemnes the lawes statutes of the Lace demonians which were so much applauded among the Grecians even by the Oracle of Apollo Yet the same Aristotle allowes and approves of warre against the Barbarians for a thing naturall whereas indeed the contrary rather is true namely that by nature there ought friendship and amity to be established in all societies of men For what is more cruell than to delight in murder or in a bravery to vaunt and triumph in the slaughter of Nations as in some glorious exploit Yet such was the custome anciently amongst the Romanes that none was dignified with the title of any honour unlesse they had deserved and purchased the same in warres which notwithstanding were apparantly unjust as themselves confesse of the wars against Sardinia and Ciprus And indeed generally amongst the heathen it was accounted no disgrace no crime or offence to pilfer and spoile those that were not within their owne dominions as wee finde it recorded by worthy Historians Aristotle and Cicero made the desire of revenging a part of vertue It was a fine sport and publike recreation for Pagans to behold sword-players slash and wound one another and to expose their children was an ordinary thing with them But the Hebrewes had better lawes and more holy discipline though notwithstanding they bare a mortall hatred a-against all those that differed from them in opinion as at this day appeares by their prayers that they make against us Christians And yet againe their law suffered them to render like for like and to have equall recompence for any hurt offered and thereby any man was permitted in his owne person to kill or bee revenged upon him that had slaine any one of his kindred But the Commandement and law of Christ forbids us to revenge any kinde of injury whatsoever whether it be offered in word or deed that so we may not seeme to allow that wickednesse in our selves which we condemne in others Nay wee ought to bee so farre from malice that on the contrary wee must be kinde and well-affectioned unto all not onely though chiefly to good men but also to the very wicked like to God our heavenly father who makes the Sun and Starres the aire and winds the raine and other common benefits to descend upon all sorts of men good and bad SECT XV. Of the bond of Wedlocke THe bond or unity of man wife whereby mankind is propagated is a thing most holy and honorable by our law which being neglected by the Pagan is no marvell if they talkt of the whoredomes and adulteries of those Gods they worshipped by whose examples they thought it not unlawfull for one man to have the filthy use of another as 〈…〉 is reported of Ganymed and Antinous which filthinesse at this day is ordinarily practised among the Turkes the Sinanses and other Gentiles as a thing with them not unlawfull The Philosophers of Greece seeme to be a little more modest â—n labouring to give an honest â—ame to so lewd a crime and indeed but a little for what else is that which the best of them commends touching the community of women but even to make one common stewes or bawdy-house of the whole common-wealth To avoid which â—urpitude and confusion there is â—s it were a kinde of wedlocke among the bruit beasts How much more requisite is this league or bond for man so holy a creature to the end there may not be a mingle mangle of issues
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
whereunto wee may adde what before wee have touched out of Strabo and Trogus But as for us Christians we are not to question the truth of those bookes out of which we borow many testimonies Neither doe wee finde when Christ reprehended many things in the Doctors of the Law and Pharisies of his time that ever he accused them of falshood committed against the writings of Moses or the Prophets or that they had altered or used any forged bookes Then after Christs time it cannot be proved neither is it credible that the scripture was corrupted in matters of any moment specially if wee consider that the same books were preserved safely by the Iewes which people was dispersed farre and wide over the face of the earth For first of all the ten tribes were led a way captive by the Assyrians into Media then afterward the two other tribes And after that Cyrus granted theÌ„ leave to returne many of them went and dwelt in forraine Countries The Macedoniâ—â—s invited them with great promises to come into Alexandria The cruelty of Antiochus the civill wars of the Asmonaans together with those of Poâ—pey and Sossius from without did stragle and scatter abroad many of them Cyrenaica a part of Africa was full of the Iewes so were the Cities of Asia Macedonia Licaonia and likewise the Isles of Cyprâ—â— Crete and others Also what a number of them there was at Rome may be learned out of Horace Iuvenal and Marâ—â—al Now it is not possible that such multitudes so far distant one from another should be cozened in this kinde neither could they ever accord all in the coining of an untruth Adde moreover that almost three hundred yeeres before Christ at the appointment and care of the Kings of Egypt those bookes of the Hebrewes were translated into the Greeke tongue by those that are called the Seventy interpreters So as then the Grecians had the sense and substance of them though in another language whereby it appeares to be more unlikely that they were any where changed Nay more these bookes were translated both into the Chaldeâ— tongue as also into the language spoken by them of Hierusalem to wit a little before and a little after the time of Christ Other Greeke translations afterward there were as namely by Aquila Symachus and Theodo i on all which Origen compared with that of the seventy Inâ—erpreters and after him others also who could finde no diversity of history or of any matter worth speaking of Philâ— lived in the raigne of Caligula and Iosephiâ— survived the times of both the vespasâ—ans which two writers alleage out of the Hebrew bookes the same things that we read at this day Then began Christian Religion to bee more and more propagated being professed by many of the Hebrewes and by sundry persons that had learned the Hebrew tongue who if the Iewes had used any Legerdemaine in any notable part could thereupon quickly discover the same by comparing more ancient Copies and so have made it publikely knowne But they are so farre from doing this that on the other side they alleage many testimonies out of the old covenant to the same sense and meaning that they are used by the Hebrewes which Hebrewes may sooner bee accused of any other fault then falshood or negligence about these bookes which they have so religiously and exactly described and compared that they know how often any one letter is sound therein The last though not the least argument to prove that the Iewes did not purposely corrupt or alter the scripture may be because the Christians out of the very bookes which are read by the Iewes doe evince and as they imagine strongly prove that their Lord and Master Iesus is that same very Messias which was anciently promised to the Iewes their forefathers which doubtlesse they would have beene carefull might not have beene done specially when the controversie arose betweene them and the Christians if ever it had been in their power to have changed what they listed The fourth Booke OF THE TRVNESSE OF Christian Religion SECT I. A particular confutation of the Religions opposite to Christianity MAny men there are who beholding the great perill and jeoperdy that other people are in doe much joy and hug themselves if they bee out of gun-shot and free from all such danger But Christianity teacheth another lesson specially in points of doctrine and therefore in this fourth booke it shall appeare that one chiefe duty of a Christian in this life is not onely to rejoyce and content himselfe with the finding out of truth but also to lend his helping hand to others that wander in the labyrinths of errors and make them partakers of so good a benefit This after some sort we have indevoured to doe in the former bookes for the demonstration of truth implies the confutation of errour Yet in regard all kinds of Religions that are opposite to Christianity to wit Paganisme Iudaisme and Mahumetaâ—isme besides their common consent have their proper errors and certaine peculiar argâ—me is which are wont to be objected against us Therefore it is our purpose particularly to dispute against each of these first desiring our readers to purge their minds from partiality and all impediments of judging aright that so they may the better conceive the truth we are to speake SECT II. And first of Paganisme that there is but one God Created Spirits are good or bad the good not to be honoured but in reference to God TO begin then against Pagans If they say that there are divers eternall and coequall Gods wee haue consuted this opinion before in the first booke where wee taught that there is but onely one God who is the cause of all things Or if they by the name of Gods doe understand the created Spirits which are superior to men they then either meane the good or the bad if they say the good first they ought to bee well assured that such are so indeed otherwise they commit a dangerous ertor in receiving enemies instead of friends and traitors for Ambassadors Then it were but reason they put an evident difference betweene the worship of God and these Spirits As likewise to know what hierarchy and order there is among them what benefit may be expected from any of them and what honour by Gods permission or appointment is to bee exhibited to them All which since they have not positively set downe in their Religion it is plaine how uncertaine the same Religion is and how it were a safer course for them to betake themselves to the worship of one Almighty God which even Platâ— confessed was the duty of every wise man specially for that to whomsoever God is propitious and favourable to them these Angels must bee serviceable and gracious being indeed ministring Spirits of the Almighty SECT III. Eviâ— Spirits adored by Pagans and how impious a thing it is BVt it was the bad not the good Spirits which the Pagans did worship as may bee proved by
namely that prophecy in the fourth Ecloguâ— of Virgâ—â— taken out of the Sibyls verses where unwittingly the Poet sets out unto us the comming of Christ and his benefits So in the same Sibyls it is said that he was to be acknowledged for a King who should be our King indeed and should come out of the East and have dominion over all Wee read in Porphyry of the Oracle of Apollo which saith that other Gods are onely Aery Spirits but the God of the Hebrewes is only to be worshipped which saying if the worshippers of Apollo had obeyed then they had left off being his Disciples If they did not then they made their God a lyar Adde further if those Spirits had respected or intended the good of man-kinde above all they would have prescribed some course of life to bee observed and also promised some assurance of reward to them that live accordingly neither of which was ever done by them On the other side oftentimes in their verses wee finde some Kings commonded which were wicked men some champions extold and dignified with divine honour others allured to immodest and unlawfull love or to the receiving of filthy lucre and committing of murder as might bee shewne by many examples SECT X. Paganisme decayed of its owne accord so soone as humane aid ceased BEsides all that hath hitherto beene said Paganisme it selfe ministers to us a notable argument against it selfe namely because that wheresoever the same becomes destitute of humane help there straight way it comes to ruine as if the foundation thereof were quite overthrowne For if wee behold all the Kingdomes and states that are among Christians or Mahumetans wee shall finde no mention of Paganisme but in bookes Nay the histories of former times do shew that when the Emperours went about to uphold their Religion either by violence and persecution as did the first of them or by learning and subtilty as did Iulian yet notwithstanding it decayed daily not by any violent opposition nor by the brightnesse and splendor of Christianity for Jesus was accounted by the common sort onely a Carpenters sonne nor by the flourish of learning which they that taught the law of Christ used not nor by gifts rewards for they were poore nor by any soothing and slattering speeches for on the contrary they taught that all worldly coÌ„modity must be despised that all kind of adversity must be undergone for the Gospels sake See then how weake and impotent Paganisme was which by such meanes came to ruine Neither did the doctrine of Christ onely make the credulity of the Gentils to vanish but even bad Spirits came out of divers bodies at the name of Christ they became dumbe also and being demanded the reason of their silence they were compelled to say that they were able to do nothing where the name of Christ was called upon SECT XI Answer to the opinion of some that thinke the beginning and decay of Religions depend upon the efficacy of the starres THere were some Philosophers that did ascribe the beginning and decay of every Religion unto the starres But that which they professe themselves to know there in is taught with such variety and diversity in their Star-gazing science that a man can collect nothing from thence for certainty but onely this that there is no certainty at all therein I doe not here speake of such effects as have a necessary dependance upon naturall causes but of those that proceed from the will of man which of it selfe hath such liberty and freedome that no necessity or violence can be incident thereunto from without For if the assent or consent of the will did necessarily follow any outward impression then the power in our soule which wee may perceive it hath to consult and deliberate were given in vain Also the equity of all lawes of all rewards and punishments would be abolished seeing there can bee neither fault nor merit in that which is altogether necessary and inevitable Againe there are divers evill acts or effects of the will which if they proceeded of any necessity from the heavens then the same heavens and celestiall bodies must needs receive such efficacy from God so it would follow that God who is most perfectly good were the prime cause of that which is morally evill And seeing that in his law he prosesseth himselfe to abhor wickednesse which if hee implanted in the things themselves by such ineviâ—able power then hee might bee said to will two contraries to wit that the same thing should bee done and not bee done also a man should offend in any action hee did by divine instigation They speake more probably that say the influences of the stars doe first affect the ayre then our bodies with such qualities as often times doe excite and stirre up in the minde some desires or affections answerable thereunto and the will being allured or inticed by these motions doth oftentimes yeeld thereunto which though it be granted as it is credible for truth yet it makes nothing for the question wee havein hand For seeing that Christian Religion most of all with drawes men from those things which are pleasing unto the body it cannot therfore have its beginning from the assections of the body and consequently not from the influence of the starres which as but now we said have no power over the minde otherwise than by the medâ—ation of those affections The most prudent among Astrologers doe grant that wiâ—e and upright men are not under the dominion of the starres And such verily were they that first professed Christianity as their lives doe shew Or if there be any efficacy in learning and knowledge against the infection of the body even among Christians there were ever some that were excellent in this particular Besides as the most learned do confesse the effects of the Sâ—arres appertaine to certaine Climates of the world and are onely for a season but this Religion hath now continued above the space of one thousand six hundred yeares and that not in one part onely but in the most remote places of the whole world such as are of a far different situation in respect of the starres SECT XII The chiefe poâ—nts of Christianity are approved of by the heathen and if there hee any thing hâ—t scarce seemes crediblos herein the like or worse is found among the Pagans LAstly this is an evidence which makes much against the Pagans so that they have little or nothing to object against Christian Religion namely because all the parts thereof are of such honesty and integrity that by their plainenesse and perspicuity they doe as it were convince the minds of the heathens themselves among whom divers did teach the same truths which generally our Religion admits of for sound and orthodox As to give some instances true Religion consists not in rites and ceremonies but in the worship of the minde and Spirit hee is an adulterer that hath but onely a desire to
of the Iewes have invented concerning the miracles done by Christ namely in that they ascribe the same unto a mysticall unknowne name which as they say being placed in the Temple by Salomon was to be preserved safe by two lions during the space of one thousand yeares and more afterward was stolne away by Iesus For there is no mention made of those lyons either in the books of Kings and Chronicles or by Iosephus nor was there any such thing found by the Romans who accompanying Pompey entred into that Temple before the times of Iesus SECT V. The miracles of Iesus were divine because hee taught the worship of one God the maker of the world IT being then granted as the Iewes cannot deny that wonders were wrought by Christ by the very law of Moses it will follow that he must be beleeved Fâ—r God saith Deuteron 18. that 〈…〉 Prophets after the time of Moses â—hould bee raised up of God to whom the people should be obedient or otherwise become liable to grievous punishments Now miracles are the most infallible markes of the Prophets than the which more certaine notes cannot be imagined But in Deuteron 13. it is said that if any professing himselfe to be a Prophet and doth worke wonders yet the same must not be beleeved if hee goe about to entice the people to a new worship of the Gods For though such miracles bee done by him yet this is onely by Gods permission for triall whether the people would persist constantly in the worship of the true God From which places compared together the Hebrew interpreters do rightly collect that every one must be beleeved that worketh miracles unlesse thereby hee intice men from the worship of the true God and in that case only miracles are not to bee credited though in shew most glorious Now Iesus did not onely prohibit the worshipping of false Gods but also expresly condemned it as a most grievous crime and taught us to reverence the writings both of Moses and the Prophets that succeeded him Wherefore there is nothing that can bee objected against the miracles that were wrought by Christ SECT VI. Answer to the objection taken from the difference betweene the Law of Moses and of Christ where is showne that a more perfect law than that of Moses might be given AS touching that which some alleage concerning the difference betweene the law of Moses and the law of Christ it seemes but of small moment For the Hebrew Doctors themselves make this rule namely that by the authority of a Prophet who worketh miracles any precept whatsoever may bee violated and transgressed except that onely which concernes the worship of the true God And surely that power of making lawes which belonged unto God when hee gave the commandements by the hand of Moses went not from him Neither can any man that of his owne power makes lawes bee thereby hundred from making the contrary That which they object of Gods immutability is nothing for wee speake not here of Gods nature and essence but of his works Light is changed into darknesse youth into old age summer into winter and all by the worke of God This God at the beginning gave Adam leave in Paradise to eat of other apples but he forbad him to eat of the fruit of one tree Why even because it so pleased him Generally hee prohibited men to commit murder yet he commanded Abraham to kill his sonne One while hee forbad to offer sacrifices apart from the Tabernacle another while he admitted of them Neither will it follow because the Law which was given by Moses was good therefore no better could bee given Parents are wont to babble and prattle with infants to wink at the vices of their childhood and entice them to learne with an apple or a butter-lep But so soone as they come to riper age their speech is amended the precepts of vertue are taught them by degrees and they learne what is the goodnesse and benefit of honesty Now it is plaine that the precepts of that law of Moses were not exactly perfect because many holy men of those times lod a more holy life than thos commandements required Thus Moses who suffered the revenge of a wrong to bee exacted partly by blowes and partly by sentence himselfe being vexed with most bitter injuries became an intercessor for his enemies So David willing to have his rebellious Sonne to be spared did patiently endure reproachfull speeches cast upon himselfe We finde not that any good men left their wives which notwithstanding was permitted by the law The reason of all this chiefly is because those lawes were accommodated to the greater part of that people therefore in the state and condition they were in it was meet something should bee kept had and reserved which afterward might be perfected when God by a greater efficacy of the Spirit was to chuse unto himselfe a peculiar people out of all nations Yea all the rewards which are expresly promised by the law of Moses belong onely to this mortall life wherefore it must bee granted that there might some better law be given whereby the reward of eternall happinesse should be promised not under any shadowes but in plaine and expresse termes which we see is done by the law of Christ SECT VII The law of Moses was observed by Iesus who abolished â—o commandements that were essentially good ANd here by the way for the conviction of the Iewes it must be noted that those Iewes who lived in Christs time used him most basely and punished him most severely when as yet there could no just accusation bee laid against him for transgressing the law He was circumcised hee used the same food and apparell that the Iews used those that were healed of lepers hee sent unto the Priests The Passeover and other festivall dayes he religiously observed Though he did cure some upon the Sabbath day yet hee shewed both by the law and by the common received opinions that such works were not unlawfull to be done upon the Sabbath day And then chiefly began he to publish the abrogation of some lawes when after his triumphover death he asceÌ„ded into heaven adorning his Disciples upon earth with gracious gifts of the holy Spirit whereby he made it evident that hee had obtained a regall power which includes the authority of making a law And that according to Daniels prophecie ch 3. 7. compared with chap. 8. 11. where he foretold how that a little after the destruction of the Kingdomes of Syria and Aegypt the latter whereof happened in the raigne of Augustus God would give the kingdome to a man which should seem but simple and necessitous to a people chosen out of all nations and languages which Kingdome should never have an end Now that part of the law the necessity whereof was taken away by Christ contained nothing that was honest in â—â—s owne nature but consisted of things that were indifferent in themselves and consequently not immutable
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