all shall be Man's happiness after this life SEeing then the Soul is of a nature that in it self hath no ground or cause of its own corruption and seeing also that God hath given us many signs and tokens whereby we ought to understand that it is his will the soul should survive the body what more noble end can be propounded to Man than the state of eternal happiness which in effect is the same that Plato and the Pythagoreans spake of saying that it were good for man if he could become most like unto God SECT XXV Which to obtain Men must get the true Religion NOW what this happiness is and how 't is to be attained Men may search by probable conjectures but if any thing concerning this matter be revealed by God that must be held for a most certain and undoubted truth which since Christian Religion pretends to bring unto us above others it shall be examined in the next Book whether or no Men ought to give credit thereunto and assuredly build their faith thereon The Second Book OF THE TRUTH OF Christian Religion SECT I. To prove the Truth of Christian Religion IT is not our purpose in this Second Book to handle all the Points of Christianity but after our hearty Prayers made to Christ the King of Heaven that he would grant us the assistance of his holy Spirit whereby we may be enabled for such a Work we shall only endeavour to make it appear that the Christian Religion it self is most true and certain Which I thus begin SECT II. Here is showen that Jesus lived THAT there was such a Person as Jesus of Nazareth who lived heretofore in Judaea when Tiberius was Emperor of Rome is not only most constantly professed by all Christians who are scattered over the face of all the Earth but acknowledged by all the Jews who now are or ever wrote since those times Nay the very Pagan Writers that is such as are neither of the Jewish nor Christian Religion namely Suetonius Tacitus Pliny the younger and many more after them do testifie the same SECT III. And was put to an ignominious Death THAT the same Jesus was nailed to a Cross by Pontius Pilate Governor of Judaea is confessed also by all Christians though it might seem very disgraceful to them to be the Worshippers of such a Lord. The Jews also do the like though they are not ignorant that upon this account they are very odious to Christians in whose Dominions they live because their Ancestors were the Men that moved Pilate and perswaded him to pass the sentence of Death upon Jesus The Pagan Writers also now named have delivered the same to Posterity Yea the Acts of Pilate were extant a long time after from whence this might have been proved to which Christians never made their Appeal For neither did Julian himself nor any other adversaries of Christianity ever make doubt hereof So that hence it appears that there was never any more certain story than this which we see may be confirmed not only by the testimonies of some few Men but also by the approbation of several Nations otherwise disagreeing and jarring among themselves SECT IV. Yet afterward was worshipped by prudent and godly Men. ALL which though it be most true yet we see how that thorowout the remotest parts of the World he is worshipped as Lord and that not in our days only or those which are lately passed but ever since the time that this was done to wit ever since the Reign of Nero the Emperor 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 do witness 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 always many Persons who were both judicious and not unlearned Such as to say nothing now of the Jews Sergius Governor of Cyprus Dionysius Areopagita Polycarpus Justinus Irenaeus Athenagoras Origen Tertullian Clemens Alexandrinus with divers others who almost all being brought up in other religions and having no hopes of any Wealth or Preferment by Christianity yet became worshippers of this Man that died so ignominious a death and exhibited due honour to him as God Of which no other reason can be given but this alone that they made diligent enquiry as became prudent Men in a matter of greatest moment and found that what was bruited abroad concerning the Miracles wrought by Christ was true and relied upon firm witnesses As the curing and that with his word only and before all the People divers grievous and inveterate Diseases the restoring of Sight to him that was born blind the multiplying of a few Loaves more than once for the feeding many Thousands who could testifie the truth of it the recalling of the Dead to Life again and many more of the like kind The report of which things had then such a certain and undoubted original that neither Celsus nor Julian when they wrote against Christians durst deny there were some Prodigies done by Christ and the Hebrews in the Talmudical Books do openly confess it SECT VI. Which Miracles were not wrought either by the help of Nature or assistance of the Devil but meerly by the Divine Power of GOD. THAT these wondrous Works were not wrought by any Natural Power it is manifest by this very thing that they are called wonders and miracles Nor is it possible by the force of nature that any grievous Diseases and Infirmities should be cured meerly by a Man's voice or by the vertue of a Touch and that even upon a suddain And if such Works could have any way been ascribed to a Natural efficacy it would have been said before now either by those that were professed enemies of Christ while he lived upon Earth or by those that have been Adversaries of his Gospel since his death By the like Argument we may prove that they were not jugling delusions because they were done openly in the sight of all the People amongst whom divers of the Learned sort did malign and bear ill will unto Christ not without envy observing all that he did Add further that the like Works were often iterated and the effects thereof were not transitory but permanent and durable All which being duly pondered it must needs follow as the Jews have confessed that these Works proceeded from a more than Natural or Humane Power that is from some Spirit either good or evil That they proceeded not from any evil Spirit may be proved because that the Doctrine of Christ for the confirmation whereof these Works were wrought was quite opposite and contrary to bad Spirits For it prohibits the worshipping of evil Angels and disswades Men from all uncleanness of affections and manners wherein such Spirits are much delighted And this is also plain for that wheresoever the Doctrine of the Gospel was received and established there followed
the downfal of the worship of Daemons and of Magical Arts and one God was worshipped with a detestation of Daemons whose power and authority Porphyry acknowledges was broken by the coming of Christ Neither is it to be thought that any wicked Spirit is so ignorant and foolish as to effect and often bring to pass things that are causes of its own hurt and disgrace and no way conducing to its honour or benefit Besides it stands no way with the wisdom or goodness of God himself to believe that he would suffer so harmless and innocent Men such as feared him to be deceived by the delusion of Devils and such were the first followers of Christ as is plain by their innocent life and by the many calamities which they endured for conscience sake But on the other side if thou affirmest that those works of Christ proceeded from some good Spirits which are inferiour to God in so saying thou dost confess that the same works were well pleasing unto God and did tend to the honour of his name forasmuch as good Spirits do nothing but what is acceptable and glorious unto God To say nothing now of some of Christ's works which were so miraculous that they seem to have God himself for the author of them and could not have been done but by the immediate finger of an omnipotent power as specially the restoring divers Persons from Death unto Life again Now God doth not produce any Miracle nor suffer any such Wonders to be wrought without just cause For it becomes not a wise Maker of Laws to forsake and depart from his own Laws unless upon some good and weighty reason Now no other cause of these things can be given than that which was alledged by Christ himself namely that hereby his doctrine might be verified and confirmed And doubtless they that were Spectators of his Works could conceive no other reason thereof amongst which since there were as was said many godly Men piously and devoutly affected it is horrible impiety to imagine that God did work these things only to delude and deceive them And this was one cause why very many of the Jews who lived about the time of Jesus even such as could not be perswaded to relinquish or omit one jot of Moses his Law such as those who were called Nazarenes and Ebionites did notwithstanding acknowledge that this Jesus was a Doctor or Master sent from Heaven SECT VII Christ's Resurrection proved by credible Reasons BEsides the Miracles that Christ wrought to confirm his Doctrine another like Argument may be taken from his wonderful Resurrection to Life again after that He was Crucified Dead and Buried For the Christians of all Ages and Countries alledge the same not only for a truth but also as the most strong ground and chiefest foundation of their Faith which could not be unless 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 belief hereof unless they could verily affirm that themselves were eye-witnesses of this matter For without such an ocular testimony no Man in his wits would have given credit unto them especially in such times when to believe them was to expose themselves to the greatest mischiefs and dangers But that this was their constant assertion both their own Books and other Writings do testifie For out of their Books it appears that they appealed unto Five hundred Witnesses that had beheld Jesus after he was risen from the Dead Now it is not the fashion of lyars and dissemblers to appeal to so great a number of Witnesses Neither could it possibly so fall out that so many Men should agree and conspire together to bear false witness Or suppose there had been no other witnesses save those twelve known Apostles the first publishers of Christian doctrine yet this had been sufficient No Man is wicked for nothing And honour for their lying they could not expect in regard that all kind of dignities and promotions were then in the hands of the Pagans or Jews from whom they received nothing but reproach and ignominy Neither could they hope for any Wealth and Riches because this profession was oftentimes punished with the loss of goods and possessions or if it was not yet the Gospel could not be taught by them unless they omitted or neglected all care about worldly goods Neither could the hope of any other worldly advantage move them to utter untruths seeing that the very preaching of the Gospel did expose them to labours hunger thirst stripes and imprisonments To get credit and reputation only among their own Country-men was not so much worth that they poor simple Men whose life and doctrine was abhorrent from all pride should therefore run upon so great inconveniencies Neither again could they have any hope their doctrine would make such progress as to win them any fame being opposed both by the nature of Man which is intent to its own advantage and by the authority of them who then every where governed unless they had been some way animated and incouraged by the promise of God To which we may add that they had no reason to promise themselves that this fame such as it might prove would be durable since they expected God on purpose concealing his counsel in this matter the end of the whole World as nearly approaching which both their own Writings and the writings of those Christians that followed them make most evident It remains therefore that we say if they did lye it was for the defence of their Religion which cannot with any reason be laid to their charge if the thing be rightly considered For either they did sincerely believe that this Religion which they professed was the true Religion or else they were of a contrary mind If they did not believe it to be true nay if they thought not that it was absolutely the best they would never have made choice hereof and refused other Religions far more safe and commodious Nay further though they conceived it to be true yet they would not have professed it unless they had been fully perswaded that the profession thereof was necessary specially for that they might have easily foreseen and partly they could tell by experience what troops of Men would be exposed to death for this profession which without just cause to occasion was no better than plain robbery or murder But if we say they believed that this Religion was true and the very best and by all means to be professed and that after the death of their Lord and Master surely that could no way be so if their Masters promise concerning his Resurrection had deceived them and not proved true For that had been enough to make any Man in his wits disbelieve even that which he had already entertained Moreover all Religions and Christianity more than any other forbids lying in bearing false witness especially in divine things wherefore they could not
Circumcision an exact rest from labour upon the Sabbath and the prohibition of eating sundry kind of meats Some of which customes the Turks 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 he to be worshipped with pureness of mind and Spirit together with such works as in their own nature without a precept are most laudable and honest Thus the professors thereof are not to circumcise the flesh but their carnal lusts and desires not to keep Holy day by a rest from all kind of work whatsoever but only from that which is unlawful Nor are we to offer unto God the bloud and fat of Beasts but if need be even our own bloud for the testimony of the truth And what bounty or liberality soever we bestow upon poor and necessitous persons to look upon it as given to God himself We need not now abstain from any kind of meat or drink but may and ought to use them both with moderation so that our health be not thereby impaired sometimes notwithstanding subduing our Bodies to our minds by fasting that they thereby may be the better fitted and prepared for more chearful devotion But the chief point of this Religion it is every where apparent lies in a pious confidence by which being composed to a faithful obedience we rely wholly upon God and stedfastly believe the performance of his promises Whence there arises a good Hope and a true Love both of God and our Neighbours which makes us obey his Precepts not in a base servile manner for fear of punishment but that we may please him and have Him out of his great goodness our Father and Rewarder Moreover we are taught to pray not for riches or honours or such things as many times do hurt to those that wish much for them but first and chiefly that which tends to God's glory then for our selves so much of these perishing things as nature desires leaving the rest to Divine Providence and satisfying our selves that all shall be well which way soever things go But for eternal things it teaches us to pray with the most earnest desire viz. for pardon of our sins past and the assistance of his Spirit in time to come whereby being strengthned against all terrors and allurements we may constantly persist in a pious course of life This is the true worship of God in Christian Religion than which nothing can be invented more worthy of Almighty God SECT XIV Concerning the Offices of Humanity which we owe unto our Neighbour LIKE to these are the duties we owe unto our Neighbour As for Mahumet's Religion being hatcht in Wars it breaths nothing but Wars and is propagated by Wars and Hostility Thus the Laws and Statutes of the Lacedaemonians which among the Greeks were most applauded even by the Oracle of Apollo Aristotle notes and blames them for it were wholly directed to warlike force And yet the same Aristotle maintains War against Barbarians to be natural when on the contrary it is certain that Men were by nature made to friendship and society For what is more unjust and unequal than for single Murders to be punisht but to vaunt and triumph in the slaughter of whole Nations as in a glorious exploit And yet that so much celebrated Roman Common-wealth how did it come by such a Name but by Wars which oft-times were manifestly unjust as they themselves confess those were against Sardinia and Cyprus And truly generally as the best Historians have committed to memory most Nations thought robberies and plunders without the bounds of their own Country to be no disgrace at all to them The exacting of revenge Aristotle and Cicero make a piece of vertue To behold Sword-players cut and slash each other was one of the publick recreations of the Pagans And nothing more ordinary than to expose their Children Among the Hebrews indeed there was a better Law and more holy Discipline but yet to a People of an impotent anger some things were connived at and some things indulged As a violent seizure upon the seven Nations who had deserved it with which not contented they prosecuted all that differ'd from them with a cruel hatred the signs and marks of which yet remain in the prayers which they conceive against us Christians But to prosecute him that hurt them by rendring like for like and to kill by their own private hands him that had slain any of their Kindred was permitted by the Law it self Whereas the Law of Christ forbids us to revenge any injury that is done us either in words or deeds lest that wickedness which we condemn in others we should again allow by its imitation It would have us do good to all to the good indeed chiefly but to the wicked also after the Example of God who bestows the benefit of the Sun the Stars the Rain the Winds and Showres in common upon all Men whatsoever SECT XV. Of the Conjunction of Man and Woman THE Conjunction of Man and Woman whereby Mankind is propagated is a thing most worthy of the care of Laws Which part of them it is no wonder the Pagans neglected when they told such lewd stories of the Whoredomes and Adulteries of the Gods which they worshipped Nay the filthy and abominable use which one Man made of another was defended by the example of their Gods Into whose number upon that account Ganymedes was anciently put and afterwards Antinous Which flagitious wickedness is now most frequent among the Mahometans and is thought lawful by the Chineses and other Nations Yea the Philosophers of Greece seem to have made it their business to find out an honest Name for that most filthy thing Among which Greek Philosophers the most excellent commending community of Women what did they do else but turn a whole City into one common Brothel-house A most unworthy thing for since there is among some mute Animals a certain conjugal League or Covenant how much more equal is it that so holy a Creature as Man should not be born of uncertain seed with the extinction of all those mutual affections which are naturally between Parents and their Children The Hebrew Law indeed forbad all filthiness but both allowed one Man to have more Wives and gave the Husband also a right for any cause to put away his Wife Which the Mahometans at this day use and the Greeks and Latines anciently with such licence that the Lacedaemonians and Cato even lent their Wives to other Men to use for a time But the most perfect Law of Christ penetrates to the very roots of Vices and holds him who only attempts upon the chastity of any Woman or looks lasciviously upon her to be guilty before GOD the Judge and Searcher of the Hearts of that crime which though not acted yet was desired And since all true friendship is perpetual and insoluble He would deservedly have that to be such which with
the keepers of these Books For first of all the Ten Tribes were led away captive by the Assyrians into Media then afterward the two other Tribes And many of these also after Cyrus granted them liberty to return setled themselves in foreign Countries The Macedonians invited them with great promises to come into Alexandria The cruelty of Antiochus the civil Wars of the Maccabees together with those of Pompey and Sossius from without did disperse and scatter abroad many of them The parts of Africa about Cyrene were full of the Jews so were the Cities of Asia Macedonia Lycaonia and likewise the Isles of Cyprus Crete and others Also what a number of them there was at Rome may be learned out of Horace Juvenal and Martial Now it is not possible that such Multitudes so far distant one from another should be cozened in this kind neither could they ever accord all in the coining of an untruth Add moreover that almost Three Hundred Years before Christ at the appointment and care of the Kings of Egypt those Books of the Hebrews were translated into the Greek 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 they were the less liable to be changed Nay more these Books were translated both into the Chaldee Tongue and into that of Jerusalem that is the half Syriac a little before and a little after the time of Christ Other Greek translations afterward there were as namely by Aquila Symmachus and Theodotion all which Origen compared with that of the Seventy Interpreters and after him others also who could find no diversity of history or of any matter worth speaking of Philo lived in the Reign of Caligula and Josephus survived the times of both the Vespasians which two Writers alledge out of the Hebrew Books the same things that we read at this day Now in these very times began Christian Religion to be more and more propagated being professed by many of the Hebrews and by sundry Persons that had learned the Hebrew Tongue who if the Jews had falsified in any notable part could have quickly discovered it by comparing more ancient Copies and so have made it publickly known But they are so far from doing this that on the other side they alledge many testimonies out of the old covenant to the same sense and meaning that they are used by the Hebrews which Hebrews may sooner be accused of any other fault than I will not say falshood but of so much as negligence about these Books which they have so religiously and exactly described and compared that they know how often any one Letter is found therein The last though not the least argument to prove that the Jews did not purposely corrupt or alter the Scripture may be because the Christians out of the very Books which are read by the Jews do evince and as they trust very strongly that their Lord and Master Jesus is that same very Messias which was anciently promised to the Jews their Forefathers Which above all things the Jews would have taken care should not have been done when the controversie arose between them and the Christians if ever it had been in their power to have changed what they listed The Fourth Book OF THE TRUTH OF Christian Religion SECT I. A particular Confutation of the Religions opposite to Christianity THE Fourth Book beginning with that pleasure which many Men are wont to take in beholding the danger wherein others are while they are in none themselves shows that it ought to be the greatest pleasure of a Christian Man in this life not only to rejoyce and bless himself that he hath found out the Truth but to lend his help also to others that wander up and down in the Labyrinths of Errour and to make them partakers of so great a benefit Which we in some measure have indeavoured to do in the former Books the demonstration of that which is true containing in it self the confutation of what is false yet in regard that all kinds of Religions which oppose themselves to the Christian Viz. Paganism Judaism and Mahometism besides that which is common to all have certain errours proper to every one of them and their peculiar Arguments which they are wont to oppose us withal it will not be amiss to make a particular Disputation against every one of these First beseeching the Readers to free their judgments from leaning to a Party and from long custome and prejudice as impediments of a good mind that with the greater indifferency they may take cognizance of what shall be said 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 as the most high God directs TO begin then against Pagans If they say that there are divers eternal and coequal Gods we have confuted this Opinion before in the first Book where we taught that there is but only one God who is the cause of all things Or if they by the name of Gods do understand the created Spirits which are superior to Men they then either mean the good or the bad if they say the good first they ought to be well assured that such are so indeed otherwise they commit a dangerous error in receiving enemies in stead of friends and Traytors for Ambassadors Then it were but reason that they should in their very worship make an evident difference between the most high God and those Spirits And likewise be satisfied what order there is among them what good may be expected from each of them and what honour the most High is willing should be bestowed on every one of them All which being wanting in their Religion it is plain from thence how uncertain that Religion is and how it were a safer course for them to betake themselves to the worship of one Almighty God which even Plato confessed was the duty of every wise Man specially for that to whomsoever God is propitious and favourable to them these good Angels must needs be serviceable and gracious being the Ministers and Servants of the most High SECT III. Evil Spirits adored by Pagans and how impious a thing it is BUT it was the bad not the good Spirits which the Pagans did worship as may be proved by weighty reasons first because these adored Angels did not throw off their worshippers unto the service of the true God but as much as in them lay laboured to abolish the same or at least in every respect required equal honour with the Almighty Secondly because they procured all the mischief they could to the worshippers of the one most High God by provoking both Magistrates and People to inflict punishments upon them For when it was lawful for Poets to sing of the murders and adulteries committed by the Gods and for the Epicures to take away all divine Providence and any other Religion though never
a kind of God over them SECT VII Against worshipping of things that are no substances WE find also that the Grecians Romans and others worshipped those things which have no subsistence but are meer Accidents of other things For to omit those uncouth Deities the Fever dame Impudence and the like let us name the better sort such were health which is nothing but a right temperature of the parts of the body good fortune which is an event that is correspondent to a Man's desire The affections also such as love fear anger hope and the rest which proceed from the consideration of something that is good or evil easie or difficult are certain motions or passions in that part of the mind which is united to the body by the blood especially not having any absolute power of themselves but are subordinate hand maids to the commands of the will their Mistress at least in their continuance and direction Then for Vertues whose Names are divers Prudence in chusing what is profitable for us Fortitude in undertaking dangers Justice in abstaining from that which is another Man's Temperance in the moderation of pleasures c. they are certain inclinations and propensions in the mind unto that which is right grown up by long exercise and practice Which as they may be augmented in a Man so may they by neglect be diminished nay quite lost and abolished As for Honour whereunto we read there were Temples dedicated it is other Mens judgment or good opinion concerning one whom they supposed indued with Vertue which is often bestowed upon bad men as well as good by the natural proneness there is in Men to erre in their judgment These therefore having no subsistence and therefore not to be compared in dignity and worth with things that do subsist nor having any understanding of Mens prayers or veneration it is most absurd and unreasonable to worship them as Gods when for this very thing He is to be worshipped who can both give and preserve them SECT VIII Answer to the Argument of the Gentiles taken from Miracles done among them THE Pagans for the commendation of their Religion are wont to alledge Miracles but such as in many things may be excepted against For the wisest Men among the Pagans rejected many of these as supported by no testimony of any credible witness but plainly counterfeit and fabulous Other Miracles which they said were done hapned in some secret place in the night before one or two whose eyes the craft of the Priests might easily delude by false shows and appearances of things And there are others which raised great admiration and passed for wonders meerly because they met with those who were ignorant of natural things especially of hidden properties As for instance such a thing might happen if one should draw Iron with the Loadstone among People who knew nothing of its vertue in which arts Simon Magus and Apollonius as many have recorded were very skilful I do not deny but some things greater than these were seen which by Man's power alone could not be drawn out of natural causes and yet did not need a power which was truly divine that is omnipotent but might be performed by Spirits that are placed between God and Men. Who by their celerity efficacy subtilty and diligence can easily carry things far distant from one place to another and compound things that are very different to the working of such effects as shall strike Men with astonishment But that the Spirits whereby this was effected were not good and therefore neither was the Religion good appears already from what hath been said before And from hence also that they said they were compelled to do things even against their wills by the power of certain charms when the wisest of the Pagans agree that there can be no such vertue in words but only a power of perswasion and that no other way than by their signification And it is another token of their wickedness that they undertook to allure and draw this or that body though never so backward to it into the love of such or such a Person Wherein they were injurious to them either in their vain promises or in effecting what they promised for this also is forbidden by humane Laws as a piece of Sorcery Neither need any Man wonder why God suffered some marvels to be wrought by evil Spirits among the Gentiles seeing they deserved to be cheated with such illusions who so long time had forsaken the worship of the true God Moreover this is an argument of their weakeness and impotency that their works never brought any considerable good along with them For if any seemed to be called back to life after they were dead they did not continue alive neither could they exercise the functions of living Creatures Or if it happened that any thing proceeding happily from a divine power did appear to the Pagans yet the same was not foretold should come to pass for the confirmation of their Religion and therefore there might be other causes and far different reasons which the divine efficacy propounded to it self in the doing those things As for example if it was true that Vespasian restored sight to one blind this was done that he being thereby made more venerable might the more easily obtain the Roman Empire to which he was chosen by God that he might be a Minister of his Judgments upon the Jews More such like causes there may be of other wonders which had no relation at all to their Religion SECT IX And from Oracles THE very same likewise in a manner may serve for answer to that which they object concerning Oracles especially what we have said that these Men did worthily deserve to be deluded for contempt of that knowledge which reason or ancient tradition suggested to every one of them Then again the words of the Oracles for the most part were ambiguous and might easily receive an interpretation from any event whatsoever Or if there was any thing more expresly foretold by them yet it is not necessary that it should proceed from an all-knowing mind For it was either such a thing as might be foreseen by natural causes then existing as some Physicians have foretold Diseases that are a coming or else some probable conjecture might be made by that which commonly falls out and usually comes to pass as we read of some persons well skill'd in civil affairs that have made notable guesses at future events Again suppose that amongst the Pagans God sometimes used the ministery of some Prophets to foretel those things which could have no certain cause besides the will of God yet this did not approve or confirm their heathenish Religion but rather overthew it Such for instance are those things in the fourth Eclogue of Virgil taken out of the Sibyls verses where unwittingly the Poet gives us a lively description of the coming of Christ and his benefits So in the same Books of the Sibyls it was that
he ought to be acknowledg'd as King who should be our King indeed and that he was to come out of the East who should have dominion over all We read in Porphyry of the Oracle of Apollo which saith that other Gods are aerial Spirits but the God of the Hebrews is only to be worshipped which saying if the worshippers of Apollo obey then they must cease to worship him if they do not obey it then they make their God a Iyar Add further if those Spirits had respected or intended the good of Mankind above all things they would have prescribed a general Rule of life to Mankind and also given some certain assurance of a reward to them that lived accordingly neither of which was ever done by them On the other side oftentimes in their Verses we find some Kings commended which were wicked men some Champions extol'd and dignified with divine honour others allured to immodest and unlawful love or to the seeking after filthy lucre or committing of Murder as might be shown by many Examples SECT X. Paganisme decayed of its own accord so soon as humane aid ceased BESIDES all that hath hitherto been said Paganisme ministers to us a mighty argument against it self because that wheresoever it becomes destitute of humane force to support it there straightway it comes to ruine as if the foundation thereof were quite overthrown For if we take a view of all the Kingdoms and States that are among Christians or Mahumetans we shall find no memory of Paganisme but in Books Nay histories tell us that even in those times when the Emperors endeavoured to uphold the Pagan Religion either by violence and persecution as did the first of them or by learning and subtilty as did Julian it notwithstanding decayed daily not by any violent opposition nor by the brightness and splendor of lineage and descent for Jesus was accounted by the common sort only a Carpenters Son nor by the flourishes of learning which they that taught the Law of Christ used not in their Sermons nor by gifts and bribes for they were poor nor by any soothing and flattering speeches for on the contrary they taught that all worldly advantages must be despised and that all kind of adversity must be undergone for the Gospel's sake See then how weak and impotent Paganisme was which by such means came to ruine Neither did the doctrine of Christ only make the credulity of the Gentiles to vanish but even bad Spirits came out of divers bodies at the name of Christ they became dumb 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 think the beginning and decay of Religions depend upon the efficacy of the Stars THERE have been Philosophers that did ascribe the beginning and decay of every Religion unto the Stars But this star-gazeing Science which these Men profess to be skilled in is delivered under such different rules that one can be certain of nothing but only this that there is no certainty at all therein I do not here speak of such effects as follow from a natural necessity of causes but of those that proceed from the will of Man which of it self hath such liberty and freedom that no necessity or violence can be impressed upon it from without For if the consent of the will did necessarily follow any outward impression then the power in our soul which we may perceive it hath to consult deliberate and chuse would be given in vain Also the equity of all Laws of all rewards and punishments would be taken away seeing there can be neither fault nor merit in that which is altogether necessary and inevitable Again there are divers evil acts or effects of the will which if they proceeded of any necessity from the Heavens then the same Heavens and Celestial Bodies must needs receive such efficacy from God and so it would follow that God who is most perfectly good is the true cause of that which is morally evil And that when in his Law he professeth himself to abhor wickedness which a force inserted by him into things themselves will inevitably produce he doth will two things contrary one to the other that the same thing should be done and not be done and also that a Man offends in an action which he doth by divine instigation They speak more probably that say the influences of the Stars do first affect the Air then our Bodies with such qualities as oftentimes do excite and stir up in the mind some desires or affections answerable thereunto and the will being allured or inticed by these motions doth oftentimes yield unto them But if this should be granted it makes nothing for the question we have in hand For seeing that Christian Religion most of all withdraws Men from those things which are pleasing unto the body it cannot therefore have its beginning from the affections of the body and consequently not from the influence of the Stars which as but now we said have no power over the mind otherwise than by the mediation of those affections The most prudent among Astrologers exempt truly wise and good Men from the dominion of the Stars And such verily were they that first professed Christianity as their lives do 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 confess the effects of the Stars respect certain Climates of the World and are only for a season but this Religion hath now continued above the space of one thousand six hundred years and that not in one part only but in the most remote places of the World and such as are under a far different position of the Stars SECT XII The chief Points of Christianity are approved of by the Heathen and if there be any thing that is hard to be believed therein the like or worse is found among the Pagans BUT the Pagans have the less to object against Christian Religion because all the parts thereof are of such honesty and integrity that they convince Mens minds by their own light In so much that there have not been wanting Men among the Pagans also who have here and there said every one of those things which our Religion hath in a body all together As to give some instances true Religion consists not in Rites and Ceremonies but in the mind and Spirit he is an adulterer that hath but a desire to commit adultery we ought not to revenge injuries one Man should be the Husband of one Wife only the league or bond of Matrimony ought to be constant and perpetual Man is bound to do good unto all specially to them that are in want we must refrain from Swearing as much as may be And as for our Food
during the space of One Thousand Years and more but afterward stolen away by Jesus For there is no mention made of those Lyons though it be a thing most remarkable and wonderful either in the Books of Kings and Chronicles or by Josephus nor was there any such thing found by the Romans who accompanying Pompey entred into that Temple before the times of Jesus SECT V. The Miracles of Jesus were divine because he taught the worship of one God the Maker of the World IT being then granted as the Jews cannot deny that Wonders were wrought by Christ it will follow from the very Law of Moses that he must be believed For God saith Deuteron xviii 15 c. that other Prophets after the time of Moses should be raised up of God to whom the People should be obedient or otherwise become liable to grievous punishments Now miracles are the most infallible marks of the Prophets Nor can any more illustrious be so much as conceived But in Deuteron xiii it is said that if any professing himself to be a Prophet doth work wonders yet He must not be believed if he go about to entice the People to a new worship of the Gods For though such miracles be done yet this is only by God's permission for trial 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 believed that worketh miracles unless thereby he intice Men from the worship of the true God and in that case only miracles are not to be credited though in shew most glorious Now Jesus did not only not teach 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 be objected against the miracles that were wrought by Christ SECT VI. Answer to the Objection taken from the difference between the Law of Moses and of Christ where is shown that a more perfect Law than that of Moses might be given AS touching that which some alledge concerning the difference between the law of Moses and the law of Christ it is but of small moment For the Hebrew Doctors themselves make this rule that by the authority of a Prophet who worketh miracles any precept whatsoever may be boldly violated and transgressed except that only which concerns the worship of the true God And surely that power of making laws which belonged unto God when he gave the commandments by the hand of Moses went not from him afterward Neither can any Man that of his own right makes laws be thereby hindred from making the contrary That which they object that God then would be mutable is nothing for we speak not here of Gods nature and essence but of his works Light is changed into darkness youth into old age summer into winter and all by the work of God Thus 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 he prohibited Men to kill others yet he commanded Abraham to kill his Son One while he 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 be given Parents are wont to speak half words and stutter with Infants to wink at the vices of their childhood and entice them to learn with a piece of Cake But so soon as they come to riper age their speech is corrected the precepts of vertue are instilled into them by degrees and they are taught what is the beauty of vertue what its rewards Now it is plain that the precepts of that law of Moses were not exactly perfect because many holy Men of those times led a more excellent life than those commandments required Thus Moses who suffered the revenge of a wrong to be exacted partly by blowes and partly by sentence of the Judges himself being vexed with most bitter injuries became an Intercessor for his enemies So David willing to have his rebellious Son to be spared did patiently endure reproachful speeches cast upon himself We no where read that any good Men put away their Wives which notwithstanding was permitted by the law The reason of which is that Laws are accommodated to the greater part of a People therefore in the state and condition they were in it was meet something should be winked at to be reduced to a more perfect Rule when God by a greater efficacy of the Spirit was to chuse unto himself a new peculiar people out of all Nations Yea all the rewards which are expresly promised by the law of Moses belong only to this mortal life wherefore it must be granted that there might some better law be given whereby the reward of eternal happiness should be promised not under any shadows but in plain and express terms which we see is done by the law of Christ SECT VII The Law of Moses was observed by Jesus who abolished no Commandments that were essentially good AND here by the way for the conviction of the Jews iniquity it must be noted that they who lived in Christ's time used him most basely and punished him most unjustly when as there could no just accusation be laid against him for transgressing the Law He was circumcised he used the same food and apparel that the Jews used those that were healed of Leprosie he sent unto the Priests The Passeover and other Festival days he religiously observed Though he did cure some upon the Sabbath day yet he shewed both by the Law and by the common received opinions that such works were not forbidden to be done upon the Sabbath-day Then it was that he first began to publish the abrogation of some Laws when after his triumph over Death he ascended into Heaven adorning his Disciples upon Earth with illustrious gifts of the holy Spirit whereby he made it evident that he had obtained a regal power which includes in it the authority of making a Law And that according to Daniel's prophecie ch 3. 7. compared with chap. 8. 11. where he foretold how that a little after the destruction of the Kingdoms of Syria and Aegypt the latter whereof happened in the Reign of Augustus GOD would give the Kingdom to a man who should seem but a vulgar Person over all Nations and Languages which Kingdom 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 its own nature but consisted of things that were indifferent in themselves and consequently not immutable For if those things had had in them any thing of themselves why they should be done then would God have prescribed them not to one
Ministers Which as it is against the practice of the whole Church for many Ages from the beginning So directly opposes the Institution of Christ who set his Apostles in a superiority to the LXX as his Apostles set such Men as Timothy and Titus in a superiority over the Presbyteries of those Churches which they could no longer attend themselves SECT X. Arguments enough in the foregoing Books to prove the true Christian Religion not to be sincerely preserved in the Roman Church one is their way of worship IT would be easie to show how much the Roman Church hath deviated from the Rule of Faith by considering particularly the falsity of every one of those Doctrines which they have added to the ancient Creeds But it will be more proper in so short a Treatise as this only to bring to the Readers mind some Principles in the foregoing Books which direct us as plainly to reject Popery and upon the very same ground as those false Religions for whose confutation he alledges them And First let the Reader again weigh his Arguments against the worship of the Pagans and he will find them in several things as strong against the worship of the Roman Church whose practices it will hereby appear are no less faulty than their Faith As for example in the worship of Angels and Saints For the former They should not only as he discourses there Book IV. in their very worship make an evident difference between the most high God and those Angels to whom they commend themselves which they do not do in the Roman Church but quite contrary in the external acts of adoration have none that are appropriated to God alone but are all common to him with others as adoration invocation burning incense nay offering the Sacrifice of the Mass in their honour and making vows to them but be satisfied also what order there is among the Angels what good may be expected from each of them and what honour the most high God is willing should be bestowed upon every one of them All which being wanting for there is nothing revealed about such matters it is plain from thence how uncertain that Religion is and how much safer it would be for them to betake themselves as we do to the worship of Almighty God alone Especially for that to whomsoever He is favourable to them the holy Angels must needs be kind and serviceable though no Petitions be made to them being the Ministers and Servants of the most High who hath revealed this to us that He hath made them all subject to Jesus Christ to be sent forth by Him for the good of those who shall be heirs of Salvation In the number of which they above all others have reason to hope to be who have so great a respect to His Majesty and confidence in his Goodness that for fear of offending Him they dare worship none but Himself alone resting assured He will deal well with them even for this reason because they have such a regard to Him as not to presume without his warrant and authority so much as to recommend themselves to Him by any Angel in Heaven though never so great but by his only begotten Son Jesus Christ alone who is the Head of them all and whom He hath consecreated to be our perpetual Intercessor with Him The like we may say of the Worship of Saints to whom all Prayers are fruitless and vain unless they be able to do something for their Supplicants Of which they have no certainty nor is there more ground to say that they can than that they cannot but rather less ground since it is inconceivable how they should be able to hear and assist so many as address themselves to the same Saint in several far distant parts of the World without supposing them to be equal to our blessed Saviour for they have as many if not more Supplicants as He by such an union as He hath with the Divinity They worship also which is still worse such for Saints as never were in being and others whose Saintship there is too much reason to question being apparently guilty of such crimes as are inconsistent with it For instance our Thomas à Becket by whose bloud they have prayed our Lord Christ that they may ascend into Heaven and do still pray upon Decemb. 29. that they who implore his help may have the saving effect of his petitions whom our Forefathers even in the time of Popery lookt upon as a perjured Person and as a Traitor being not only called so by the King but in Parliament accused of Treason the Bishops as well as others being present and the Bishop of Winchester pronouncing the sentence against him In short the Devotions of the Roman Church are so like the ancient Idolatry that the cunningest Man in the World cannot find any difference without a great many nice and subtil distinctions which in practice make no difference at all SECT XI Another is the way of promoting their Religion THERE is this Argument also against it as Grotius speaks of Paganism Book 4. Sect. 10. taken from the Religion it self that if it be not supported by humane power or policy immediately it falls to the ground For as the Church of Rome it hath been observed by wise Men of our own got and increased its absolute Authority over Mens consciences by obtruding on the World supposititious Writings and corrupting the Monuments of former times by false Miracles and forging false stories by Wars also and Persecutions by Massacres Treasons and Rebellions in short by all manner of carnal means whether violent or fraudulent so take away these supports and that Religion cannot stand by its own strength And truly his reason in the Third Section of the same Book against the Paganish worship that it was from evil Spirits because they instigated their Worshippers to destroy them that worshipped one God holds good still if there be any force in it to prove the Roman Church not to be acted by the good Spirit of God because they would not let those live had they sufficient power who worship only one God the Father Son and Holy Ghost and content themselves with the Belief before mentioned into which they were Baptized not presuming to superadd any thing else as necessary to Salvation And which is worse while they have been most cruel to those who for fear of offending God dare not allow the worship they give to Saints which they think belongs to him alone nor fall down before the Sacrament and adore it as very God Himself They have tolerated such without any censure who have raised St. Francis into an equality with if not superiority unto our blessed Saviour and made the blessed Virgin a kind of Goddess nay called the Pope the King of Kings and the Lord of Lords giving him such a power over all Kings and Kingdoms as sober Men among themselves are ashamed to own Which is just after the example of the
Truth of Christian Religion p. 47 Sect. II. Here is showen that Jesus lived p. 48 Sect. III. And was put to an ignominious death ib. Sect. IV. Yet afterward was worshipped by prudent and godly Men. p. 49 Sect. V. The cause whereof was for that in his life time there were Miracles done by him p. 50 Sect. VI. Which Miracles were not wrought either by the help of Nature or assistance of the Devil but meerly by the Divine Power of God p. 51 Sect. VII Christ's Resurrection proved by credible Reasons p. 55 Sect. VIII Answer to the Objection that the Resurrection seems impossible p. 60 Sect. IX The Resurrection of Jesus being granted the Truth of his Doctrine is confirmed p. 61 Sect. X. Christian Religion preferred before all others p. 62 Sect. XI For excellency of reward p. 63 Sect. XII Answer to an Objection that Bodies once Dead cannot be revived again p. 66 Sect. XIII The excelency of holy Precepts given for the worship of God p. 69 Sect. XIV Concerning the Offices of Humanity which we owe unto our Neighbour p. 72 Sect. XV. Of the Conjunction of Man and Woman p. 74 Sect. XVI Touching the use of Temporal goods p. 76 Sect. XVII Of Swearing p. 79 Sect. XVIII Of other Matters ib. Sect. XIX Answer to an Objection touching the Controversies abounding among Christians p. 80 Sect. XX. The excellency of Christian Religion is further proved from the dignity of the Author p. 82 Sect. XXI Also from the wonderful spreading of this Religion p. 86 Sect. XXII Considering the meekness and simplicity of them that first taught this Religion p. 88 Sect. XXIII What great impediments there were that might terrifie Men from the embracing or the professing hereof p. 90 Sect. XXIV Answer to them that require more forcible Reasons p. 94 The Contents of the third Book Sect. I. TO Prove the authority of the Books of the New Covenant 〈◊〉 Sect. II. Here is known that such Books were written by the Authors the Names they have prefixed p. 99 Sect. III. Some Books were anciently doubted of p. 100 Sect. IV. The authority of such Books as have no Titles is proved from the quality of the Writers p. 101 Sect. V. These Pen-men writ the Truth because they had certain knowledge of what they writ p. 102 Sect. VI. As also because they would not lye p. 104 Sect. VII A confirmation of the fidelity of these authors from the Miracles which they wrought p. 106 Sect. VIII The Truth of the Writings confirmed from hence that many things are found there which the event hath proved to be divinely revealed p. 108 Sect. IX As also from God's care in preserving his People from false writings p. 109 Sect. X. Answer to the Objection that divers Books were not received by all p. 110 Sect. XI Answer to an Objection that these Books seem to contain things impossible p. 113 Sect. XII Or things contrary to Reason p. 114 Sect. XIII Answer to an Objection that some of these Books are repugnant to the other p. 116 Sect. XIV Answer to an Objection taken from outward testimonies which make more for these Books p. 118 Sect. XV. Answer to the Objection that the Scriptures were changed p. 119 Sect. XVI For the authority of the Books of the Old Testament p. 123 The Contents of the fourth Book Sect. I. A Particular Confutation of the Religions opposite to Christianity p. 129 Sect. II. And first of Paganism that there is but one God Created Spirits are good or bad the good not to be honoured but as the most high God directs p. 131 Sect. III. Evil Spirits adored by Pagans and how impious a thing it is p. 132 Sect. IV. Against the worship which in Paganism is exhibited to men after their death p. 135 Sect. V. Against worshipping of Stars and Elements p. 136 Sect. VI. Against worshipping of Bruit-beasts p. 137 Sect. VII Against worshipping of things that are no substances p. 139 Sect. VIII Answer to the argument of the Gentiles taken from Miracles done among them p. 141 Sect. IX And from Oracles p. 144 Sect. X. Paganism decayed of its own accord so soon as humane aid ceased p. 146 Sect. XI Answer to the Opinion of some that think the beginning and decay of Religions depend upon the efficacy of the Stars p. 147 Sect. XII The chief Points of Christianity are approved of by the Heathen and if there be any thing that is hard to be believed therein the like or worse is found among the Pagans p. 150 The Contents of the fifth Book Sect. I. A Refutation of the Jews beginning with a speech unto them or prayer for them p. 153 Sect. II. The Jews ought to account the Miracles of Christ sufficiently proved p. 154 Sect. III. And not believe that they were done by the help of Devils p. 156 Sect. IV. Or by the Power of Words and Syllables p. 158 Sect. V. The Miracles of Jesus were divine because he taught the worship of one God the Maker of the World p. 159 Sect. VI. Answer to the Objection taken from the difference between the Law of Moses and of Christ where is shown that a more perfect Law than that of Moses might be given p. 160 Sect. VII The Law of Moses was observed by Jesus who abolished no Commandements that were essentially good p. 163 Sect. VIII As the Sacrifices which of themselves were never well-pleasing unto God p. 167 Sect. IX The difference of Meats p. 172 Sect. X. And of Days p. 174 Sect. XI Also of outward Circumcision p. 177 Sect. XII And yet the Apostles of Jesus were gentle in the toleration of these things p. 179 Sect. XIII A Proof against the Jews from the promised Messias p. 180 Sect. XIV Who is proved to be already come by the limited time of his coming which was foretold p. 181 Sect. XV. Answer to that which some conceive touching the deferring of his coming for the sins of the people p. 184 Sect. XVI Also from the present state of the Jews compared with those things which the Law promiseth p. 185 Sect. XVII Jesus is proved to be the Messias by those things which were foretold concerning the Messias p. 188 Sect. XVIII Answer to that which is objected of some things that are not fulfilled p. 190 Sect. XIX And to that which is objected of the mean condition and death of Jesus p. 192 Sect. XX. And as though they were honest men that put him to death p. 197 Sect. XXI Answer to the Objection that many Gods are worshipped by the Christians p. 200 Sect. XXII And that a humane nature is worshipped p. 201 Sect. XXIII The Conclusion of this part with Prayer for the Jews p. 203 The Contents of the sixth Book Sect. I. A Confutation of Mahumetanisme the beginning of it p. 205 Sect. II. The overthrow of the foundation of Mahumetanisme in denying inquiry into Religion p. 208 Sect. III. A Proof against the Mahumetans taken out of the Books of the Hebrews and Christians which are not corrupted p. 209 Sect. IV. By comparing Mahumet with Christ in their Persons p. 212 Sect. V. And in their Deeds p 213 Sect. VI. Also such as first embraced both Religions p. 214 Sect. VII The manner how both their Laws were pro pagated ib. Sect. VIII The Precepts of both Religions compared p. 216 Sect IX Answer to the Mahumetans Objection concerning the Son of God p. 218 Sect. X. Many absurd things in the Books of Mahumetans p 219 Sect. XI A Conclusion directed unto Christians admonishing them of their duty upon the occasion of what hath formerly been handled p. 220 The Contents of the seventh Book Sect. I. AN Introduction showing what makes the Addition of another Book necessary p. 229 Sect. II. Divisions among Christians no such objection against Christianity as is imagined 230 Sect. III. As appears even in the Roman Church which hath given the greatest scandal p. 232 Sect IV. But both contradicts it self and departs from the ancient and truly Catholick Church p 234 Sect. V. Christianity therefore is not there in its purity but much corrupted p. 236 Sect. VI. Answer to an Evasion from the force of the foregoing Argument p. 237 Sect. VII Their absurd explication of the Vnity of the Catholick Church p. 239 Sect. VIII Which forbids us to joyn in Communion with them upon such terms p. 240 Sect. IX But on the other side not to slight Episcopal Authority p. 243 Sect. X. Arguments enough in the foregoing Books to prove the true Christian Religion not to be sincerely preserved in the Roman Church one is their way of worship p. 244 Sect. XI Another is the way of promoting their Religion p 248 Sect XII The Romanists themselves overthrow their own Religion p. 250 Sect XIII Other Instances of it p. 256 Sect XIV Whereby they have spoil'd Christianity as the Pagans did the Natural Religion p. 259 Sect. XV. Answer to what they say about Miracles p. 262 Sect. XVI Answer to another Objection p 265 Sect. XVII Popery and Mahometisin had the same Original p. 268 Sect. XVIII And supports its self by the same means p. 269 Sect XIX And refuses to be tried by Scripture p. 272 Sect. XX. The Vanity of their appeal to Traditions p. 277 Sect. XXI And their guilt in what they say about the holy Scriptures p. 279 Sect XXII It is our wisdom therefore to adhere to the Scriptures p. 283 Sect XXIII Which have more manifest notes of certainty than the Church p. 284 Sect. XXIV The great incouragement we have to do so p. 287 Sect. XXV Conclusion of all p. 294 THE END