sundry reasons first because these adored Angels did not referre their worshippers unto the service of the true God but as much as in them lay they laboured to abolish the same or at least in every respect they required equall honour with the Almighty Secondly because they wrought all the harme they could against the worshippers of the true God by provoking both Magistrates and people to molest them For when it was lawfull for Poets to sing of the murders and adulteries committed by the Gods and for the Epicures to take away all divine Providence and for any other Religion though never so different in ceremonies to be allowed as was the Egyptian the Phrygian the Grecian and the Thuscan at Rome Even then generally the Iewes were only made ridiculous as appeares by Satyrs and Epigrames written upon them who sometimes also suffered hanishment And as for Christians they were afflicted with most bitter punishments no other cause whereof can bee given than that both these sects did worship one true God whose honour was impeached by the multitude of such Gods as the heathen adored Thirdly this was manifest by the maner of their worship which no way escemed any good and honest ghost namely by humane bloud by the running of naked men in the Temples by games and dancing sull of uncleanenesse such as may bee seene at this day among some people of America and Africa who yet sit in the darknesse of gentilisme Nay which is more both anciently there were and now there are some people that know and professe that these are wicked ghosts whom they worship Thus the Persians adored Pluto the Grecians honoured devils the Romans worshipped a hurtfull God that hee might doe them no harme divers of the Ethiopians and Indians doe the like then the which nothing can be invented more impious and abominable For what is true religious worship but a testimony of an infinite goodnesse that a man doth acknowledge to be in him whom he worshippeth which if it bee exhibited unto a bad Spirit it is false and counter feit implying in it no lesse crime than high treason for asmuch as the honour due unto the King is not onely deâ—ogated from him but is conferd upon his enemy a traiterous rebell Moreover vaine is that perswasi on which they conceive of God that he is good and therefore will not punish this offence because they thinke so to doe were contrary to his goodnesse For mercy or clemency that it may bee just is bounded with limit and where wickednesse abounds there justice doth as it were necessarily require the infliction of punishment Neither are they excused for saying they are induced to obey such wicked Spirits out of a certaine feare or awe of them seeing that God as hee is the chiefe good so is he communicative and imparts his goodnesse in the production of other natures which if it bee true then iâ— followes that hee hath absolute power and dominion over all those other creatures as over his workmanship so that nothing can bee done by any of them which he hath a desire to hinder All which being granted as it is most certaine then we may easily collect that whosoever is in the speciall favour of God can bee subject to no further harme by evill Spirits then the Almighty will suffer shall turne to his good And lastly there can nothing be obtained of bad Angels which is worth the accepting of but rather worthy to be abhorred and despised For when a devill dissembles and playes the hypocrite then is hee the worst of all and the gifts of an enemy are usually nothing but crafty fetches and meere deceit SECT IIII. Against the worship which in Paganisme is exhibited to men after their death MOreover there were diver among the Pagans and there are yet some of them thaâ— tell us they give honour and worship to the soules of men departed But first they should make some manifest distinction betweene this honour and that which is due unto God Then againe all prayers made to them are but vaine and â—ruitlesse unlesse those Spirits were able some way to reward or requite them which none of these worshippers can confidently sar or certainly prove they are But anther thing is worst of all to wit that many of them to whom such glory is given by the heathen in their life time were notoriously wicked and addicted to one filthy vice or other Thus Bacchus was a drunkard and Hercules effeminate Romulus proved a very â—illaine to his brother and Iupiter a traitor to his owne father So that the praise and honour giâ—en to such mortal impious men-gods redounds to the disgrace of the true God and of honesty it selfe since it addes the commendation of Religion to vices that are flattering and alluring enough of themselves SECT V. Against worshipping of starres and elements OF more antiquity than this was the worshipping of starres and of the elements as fire water ayre and earth wherein great ignorance and folly was committed For prayers are the greatest part of religious worship which cannot without folly be directed to any object save 〈◊〉 intelligent natures but sense teâ—… us that the elements are no such things And as for the starres if any affirme the contrary yet he will never bee able to prove it since that no such matter can be collected from their operations and influences which demonstrate their nature but rather wee may gather the contrary by their mâ—tion which is not variable like 〈◊〉 that in things indued with liberty of will but constant and unalterable Besides wee have showne before that the course and motion of the starres is appointed for the use of men whence man ought to acknowledge himselfe to bee the more like unto God in his better part as also more deare unto him And therefore much injury should he doe to his owne worth and dignity if hee did inslave and submit himselfe to such things as God hath given to bee â—…viceable unto him whereas 〈◊〉 the contrary hee ought rather â—…render thankes for them which cannot doe so much for themâ—â—lves SECT VI. Against worshipping of bruit beasts BVt of all other it is the greatest al surdur for men to worship the bruit beasts as doe the Egyptians For although these creatures seem to have some shadow oâ— semblance of reason or understanding yet it is nothing incomâ—arison of man seeing they cannot expresse any inward thoughts either by words or writing neither can they doe any action but of the same kinde and after the same manner much lesse can they ever attaine to the knowledge of numbers dimensions or heavenly motions On the other side man by his iâ—geny understands the nature of the most puissant beasts wilde or tame of fish fowle and the like all which after a sort he hath under his dominion whether they be Elephants lions horses or Oxen yea those beasts which are most hurtfull hee can make some benefit of as of serpents for medicines
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
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
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
Circumcision and in some other things that of themselves are neither good nor bad Finally here in Christianity a moderate use of meats and wine is allowed of but there in Mahumetisme men are forbidden to eat swines flesh and to drink wine which notwithstanding is a great gift of God beneficiall both for body and minde if it bee soberly taken And it is no wonder if some childish rudiments were taught before so perfect a law as that of Christ is But after the promulgation thereof to returne againe to types and figures were prepostetous Neither can any just reason be given why after Christian Religion which is clearely the best there should any other bee propounded and taught SECT IX Answer to the Mahumetans objection concerning the Son of God THE Mahumetans tell us they are not a little displeased with us for saying that God hath a sonne seeing he useth not a wife As though the word sonne could not have a more divine signification in God But Mahumet himselfe attributes many things as dishonorable and ill-beseeming God as if he should be said to have a wife Thus hee saith that God had a cold hand which himselfe knew by experience that God was carried in a chaire and the like Howbeit when wee say that Iesus is the sonne of God we doe but signifie the same thing that he meanes when hee cals him the word of God For the word is after a sort generated of the minde Adde further that hee was borne of a Virgin onely by the operation of God supplying the vertue or esticacy of a Father that by the power of God hee was carried up into heaven all which being confessed even by Mahumet himselfe doe shew that Iesus by a singular preâ—ogative and peculiar right may and ought to be called the sonne of God SECT X. Many absurd things in the bookes of Mahumetans BVt on the other side it would be long to relate how many things there are contrary to the truth of history and many things very ridiculous in the writings of the Mahumetans Such is that fable of a faire and beautiful woman that learned a solemne tharâ—â—e or enchanting verse of some Angels that were merry with wine whereby shee was wont to ascend into the sky and likewise descend againe and ascending once a great height into heaven shee was caught of God and there made fast and so was called the starre of Venus Like to this is that of a mouse in Noahs Arke that was bred of an Elephants dung and a cat of the breath of a lion More specially the most notorious fiction of all is that concerning death which should bee changed into a Ramme that must remaine in the middle space betweene heaven and hell Such also is the fable of their delicate meats which they say shall bee purged out by sweat in the other life which is to come When likewise they imagine there shall bee whole troupes of women assigned to every man for pleasure of carnall copulation All which are so very egregious absurdities that whosoever beleeves them deserves to bee stupified and given over to a reprobate sense for his iniquity specially such a one as lives where the light of the Gospell shineth SECT XI A conclusion directed unto Christians admonishing them of their duty upon their occasion of what hath formerly beene handled ANd thus having ended this last disputation against the Mahumetans there remaines only a conclusion or exhortation not to aliens or strangers but to all sorts of Christians of what name nation or quality soever they be Wherein wee shall very briefly shew the use or application of what hath hitherto beene delivered to the end those things may be followed and sought after which are good and on the contrary the evill eschewed First of all then let Christians bee exhorted to lift up prire hands and hearts unto that God which of nothing made all visible and invisible things having sure confidence in him that his providence and care watcheth over us seeing that without his permission not so much as a Sparrow fals to the ground And let them not feare those which can only kiâ—l the body but rather let then feare him that hath like power both over soule and body And let them not onely trust in God the Father but also in Iesus Christ his sonne since there is no other name upon earth by which we can be saved And this they may rightly doe if they can bee verily perswaded that eternall life is prepared not for such as in word onely call God their Father and Iesus their Lord but for such as frame their life according to the will of Iesus and their Father which is in heaven Furthermore Christians may hereby be admonished faithfully and with due care to preserve the doctrine of Christ as a most precious treasure And for this cause let them often read and meditate the bookes of the holy scripture whereby no man can be deceived unlesse first hee deceive himselfe For the authors and penmen of those writings were more just and full of divine inspiration than that they would cozen us of necessary truthes or cover and conceale the same with any clouds Howbeit for the right understanding hereof wee must bring humble mindes together with obedient hearts and wils which if wee doe then nothing shall bee hid from us which ought to bee beleeved hoped for or done by us And by this meanes that holy Spirit may bee cherished and excited in us which is given us for a pledge of our future happinesse Moreover let Christians hereby learn not to immitate the customes of the Pagans specially in their worship of false Gods which are nothing but idle names that the damned spirits doe use to alienate our mindes and affections from the worship of the true God Wherefore wee cannot possibly participate with them in their services and expect to receive benefit by the sacrifice of Christ Secondly neither may Christians imitate the heathen in their licentious and dissolute manner os life having no other law than what is suggested by lust and prompted by concupiscence For it is requisite and meet that in holy conversation they should not onely farre excell the vitious and prophane Pagans but likewise the lawyers and Pharisies among the Iewes whose righteousnesse consisting onely in some outward performances could never bring them to the heavenly Kingdome Circumcision that is made with hands is now nothing worth but it is the inward Circumcision of the heart the keeping of Gods commandements the new creature faith that is perfected in love which make men knowne to be true Israelites and mysticall Iewes that is praisers of God and commendable in his sight The distinction of meats the Sabbathes and feast-dayes were but types and shadowes of things in Christ and in Christians In like manner by occasion of Mahumetisme wee may bee admonished of that which our Lord Iesus foretold namely that after his time there should arise false Christs and false Prophets